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Dating, Parenting

Marriable Men

Two qualities dads should look for in boys who want to date our daughters

*****

Here's a topic that's best to get to too early rather than too late - what sort of men should our daughters marry? Dads are going to have a lot of input in this decision, one way or another. If we actively try to influence our daughters – by example, through conversation, and by requiring interested young men to talk to us first – we'll point them to a certain sort of man. And if we don't talk about what makes a man marriable, if we aren't a good example of a godly man and good husband, and if we have no role in our daughter's dating life, then we'll point them to another sort of man. What kind of man do we want for our daughters? The answer is simple when we keep the description broad: a man who loves the Lord, and will be a good leader to his wife and children, who’s hardworking, and also active in his church. But what does this type of man look like as a boy? If our daughters are dating and getting married young, they'll unavoidably have a "work in progress." That's a description that fits all of us – sanctification is a lifelong process – but which is even more true for a boy/man in his late teens who hasn't yet shouldered the responsibilities of providing for himself, let alone a family. It's hard, at this point, to take the measure of the man he will become. How do we evaluate potential suitors when there isn't a lot of track record to look back on? We need to find out how they react to light and to leadership. 1. Light

And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil. For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God.” – John 3:19-21

Does a young man love the light? This is a characteristic that is easy for us dads to check up on. It's as simple as asking his parents if they know where he is on Friday and Saturday nights. Does he think it's no big deal to tell his parents where he will be? Or does he want to keep what he's up to a mystery? Does he have a problem with having his parents around when friends come over? Or has he introduced all his friends to them? When he goes out to other friends' houses does his group pick spots where parents are home? Or do they want their privacy? Many young men in our congregations are planning or attending events that take place late at night and far away from parental, or any other type of, supervision. They may not have a specific intent to get drunk or do other foolishness, but by fleeing from the light they've created the opportunity. A teen who tells his parents that it is none of their business where he is going is a boy who loves the dark. Another question to ask: does he have monitoring software on his computer – Covenant Eyes, for example – and would he be willing to show his smartphone to you? Would he be happy to let you know where he's been on the Internet? This would be a young man who is unafraid of, and loves, the Light. 2. Leaders

Husbands, love your wives, as Christ loved the church and gave himself up for her... – Ephesians 5:25

There's a reason that young women are attracted to "bad boys." When the other young men they know are doing nothing all that bad and nothing at all remarkable, then an arrogant kid who doesn't care what anyone thinks can look like leadership material. He, at least, is not lukewarm. But this is the last man we would want for our daughters. His "leadership" recognizes no authority but his own. In contrast, God tells us that as heads to our wives we are called to serve, imitating Christ. Godly men don't dominate their wives; they die for them. So how can dads spot this sort of servant leadership in young men? It shows itself in big ways and little. In a church service, does he hold the songbook for his sister? Or does he have his hands in his pockets while his sister holds the book for him? Does he sing? Or is he too cool (too lukewarm) to praise God with enthusiasm? How does he treat his mom? If he treats her with respect – if he readily submits to authority – that is a good sign that he can be entrusted with authority. If he treats his mother shamefully, yelling at her, and ignoring what she asks, every young lady should beware! If he's a terror to someone placed over him, we don't need to guess how he will treat those under his authority. Another question to consider: did he take the servant-leader role in the relationship right from the beginning? In any boy-girl dynamic, someone has to be the first to say "I like you" and with that comes the very real risk of being the only one to say it. When that happens, it stings. So was this boy willing to stick his neck out for your daughter? Was he willing to risk looking the fool so she wouldn't have to? Or did he wait for her to take the lead and ask him out? How does he take correction? Any boy who dates our daughter is going to be, at best, a godly man partly formed. While we are all works in progress, not all of us recognize this – arrogant young men think themselves beyond the need of correction. If a potential suitor bristles at any suggestion from his elders, or if he's unwilling to apologize when he's wrong, then he is definitely the wrong sort for our daughters. We, instead, want the young man who, as we read in Proverbs 15:32, "heeds correction [and] gains understanding." Conclusion Young men hoping to get married are aspiring to a leadership role. But while marriage makes a man a leader, it won't magically make him a good one. Fortunately, leadership is a skill that can be learned, and love of the Light something we can grow in. So fathers shouldn't be expecting perfection. But we also shouldn't settle for lukewarm. It's one thing for a young man to not yet be the leader he could be, and something else entirely for him to not be aspiring to this role or preparing for it. It's one thing for a young man to not be seeking the Light as consistently or vigorously as he should, and another for him to be fleeing from it. Fathers, we want our daughters to marry young men who love the Lord and want to honor Him in their roles as husband, father, and elder. Let's be sure, then, that we teach them to look for true leaders who love the light.

A French version of this article can be found by clicking here.

Assorted

The Great Moon Hoax of 1835

You can download or listen to the podcast version (7 minutes) here.

*****

Back when I was studying history as a graduate student, one of my profs played us an episode from the CBC Radio program IDEAS. The radio show told about a strange malady that hit Upper Canada in the 1800s. People died of a sickness, later called Sarner’s Disease, and were promptly buried. However, on one occasion a coffin was unearthed. The body inside was contorted and had clearly been clawing at the roof of the coffin, trying to get out. The person inside had been buried alive, or, at least, not fully dead. The show went on to detail how people became reluctant to bury their relatives for fear they weren’t fully dead and so held off burying them. Fear of a public health crisis mounted, with the proliferation of dead and probably dead but unburied bodies. People started hiding bodies in the barn, under the dock, and anywhere they could find until they could be sure their loved one was fully dead. The program quoted professors from important universities, and gave a logical, comprehensive account of the strange malady of Sarner’s Disease. As sophisticated graduate students in history, the class drank it all in…until the very last sentence of the program which started out “This work of fiction has been created for the CBC by...” You could have heard a pin drop. We had been duped. Our prof had schooled us and given us a good lesson in critical thinking, and, frankly, not believing everything you hear. Nowadays, we’d call that fake news – a story that’s told so convincingly that it’s possible to believe it, even though it’s simply made up nonsense. Somehow we have the idea that fake news is something new. The Russians have been taking over Facebook or Twitter, or the leftwing media is withholding information in order to make the President look bad. Maybe, maybe not. But if fake news is out there, it’s certainly not new. PT Barnum supposedly claimed, “there’s a sucker born every minute” and he might have had something there. Batman on the moon? In August of 1835 the New York Sun published a series of six articles about recent astronomical discoveries made by the noted astronomer John Herschel. The articles were initially billed as being reprinted from the Edinburgh Courant. The Sun related how Herschel had taken an enormous telescope from Britain to South Africa to do his observations. The weight of the lens was reported as 6,700 kilograms, and the magnification power was 42,000 times! The lens was said to be 24 feet wide. Since high power telescopes have trouble with proper illumination, a second “hydro-oxygen microscope” lens illuminated the view. It was a truly magnificent toy for an astronomer. And to give it more credibility, a scholarly journal was now said to be the source of the articles – the Edinburgh Journal of Science – and it said that Herschel had found planets around far away stars Tales far more fantastic than these would come out of these stories. When the telescope was focused on the moon, life was discovered. There were flowers, and forests full of food and animals including some animals resembling goats and bison. There was a beaver-like creature that walked on its hind legs and carried its young in its arms. The most fantastic thing of all was a sort of creature that appeared to have wings attached to its back – a kind of bat-man if you will. This creature was seen in what appeared to be conversation with other bat-beings, suggesting the creatures were intelligent and capable of higher thought. Ultimately there had been no further story to tell. This was because, thoughtlessly, the astronomer had left his telescope set up in such a way that it caught the sun’s rays during the day. With a magnification of 42,000 times, the observatory that housed the telescope was quickly ablaze and everything in it was destroyed, the telescope included. People were fascinated with the tale and reprint after reprint of the Sun was made. Briefly it was the best selling newspaper in the entire world. Newspapers all over the world reprinted the article because everyone wanted to know about the newly discovered moon creatures. The articles were reprinted in pamphlet form and in weeks sold 60,000 copies. Even the New York Times described the story as “plausible and probable.” Falling for fake news because we want to? There was just enough truth there to get people going. Herschel was a real astronomer. And he really had gone to the Cape of Good Hope to study the skies. The Edinburgh Courant was a real paper, as was the Edinburgh Journal of Science. Unfortunately, Herschel was not the author of the articles and hadn’t even heard about them before they were published. The Journal of Science, while real, had gone out of print several years earlier. As for the Courant, it too was real, but it had been defunct for over 100 years. As for the telescope, what’s a hydro-oxygen microscope lens anyway? So why did people fall for it, hook, line and sinker? Maybe because they really wanted to. Science was making great strides and people were prepared to believe all sorts of incredible things in the name of science. Religion was taking a beating, and many people felt their faith shaken by a science that often insisted God was irrelevant. We needed a place to belong, and someone to belong with, and if not a higher power why not bat-people? But in case you think this was an isolated incident, don’t forget how a 1930s radio play – one hundred years later – of HG Wells War of the Worlds convinced people we were being invaded by Martians. They believed it despite the radio program repeatedly reminding listeners that it was only a story. Alone in the universe, we feared the bogeymen of the night. Whatever the reason, there’s always been fake news and there always will be. We devour it ravenously because the creators of fake news have learned to do the one other thing Barnum supposedly advised: Always leave them wanting more.

This article is taken from an episode of James Dykstra’s History.icu podcast, where history is never boring. You can check out other episodes at History.icu or on Spotify, Google podcasts, or wherever you find your podcasts.

To dig a little deeper see: EarthSky.org's "Would you have believed the Great Moon Hoax?" Hoaxes.org's "The Great Moon Hoax" JSTOR Daily’s "How the Sun conned the world with “The Great Moon Hoax” The Irish Times’ "The Great Moon Hoax" The Smithsonian Magazine on "The Great Moon Hoax was simply a sign of its time" Wikipedia on"The Great Moon Hoax"

Adult non-fiction, Book Reviews

BOOK REVIEW: Timothy, Titus & You: a Study Guide for Church Leaders

by George C. Scipione 55 pages / 2018 (originally 1975) Crown and Covenant Publications Many Bible study books are full of questions. Questions can be good. Questions are the backbone of serious Bible study. But questions, once answered, often get forgotten. Having sat through a few Young Peoples’ bible study meetings in at least two different Canadian provinces I have seen this firsthand. The book is opened. The first question is asked. It is answered. The second question is asked. It is answered. And so on. I have even seen good discussion cut short because ‘we need to get through the questions.’ This Bible study book is also full of questions. However, its target audience is not Young Peoples’ Societies, but Church leaders. Specifically, the author envisions this study guide to be used by elders and potential elders both in their leadership role in the church and as they prepare for such a role. Designed to be used over a nine-month period, the guide has four major goals for the reader in each lesson: To gain knowledge of 1 and 2 Timothy and Titus – Questions get readers thinking about each assigned Biblical passage, and about its application to their lives. To examine himself– Learning about God moves us to learning about ourselves and learning about the role of church leader. To grow in self-discipline– Prompts and assignments encourage readers to transform their lives. To consider how to lead others– Self-discipline is the beginning, but leadership involves learning how to disciple others. Positives Given that this study guide is intended for those in or aspiring to leadership in the church, the questions are well focused and most likely to be taken seriously. Drawing their inspiration from the passage of Timothy or Titus, the questions seek to apply the lessons learned to the leadership and life of the reader. Some are deep, probing questions that get at motivations and attitudes. Some are questions that get at behaviors and actions. All the questions are clearly connected to the Biblical passage at hand. Taken seriously, and done thoroughly, this guide could be a good way for an elder or someone who aspires to be an elder to grow both in personal holiness and their role in the church. Negatives Having read through this guide, I don’t really know much more about Timothy and Titus than I did before. This is because the guide is heavy on personal and leadership application, but short on actual Biblical exposition. Even in the “Knowledge of the Word Study Questions” section in each chapter, the questions are exclusively “you” focused. The author leaps over original context, intended meaning of the author, and application to the first audience, and lands squarely on what the text means for me now. This is why I am a little hesitant about contemporary study guides. Too many of them are heavy on questions that are of more interest to the reader (or user) of the guide, and light on questions that get at the meaning and original application of the text itself. Issues of context, definitions, and even themes are absent in this study guide, issues which could have strengthened the application questions and made them more meaningful. Conclusion This, then, was a good leadership book, but not a great bible study book. The author truly wishes to encourage and assist his readers in their role as leaders in the church. The questions and exercises are serious, probing, and show faithfulness to Scripture and its authority. However, the fact that there is little exposition, and the questions focus too heavily on application to the reader is unfortunate. While useful as a means for elders and those aspiring to this office to grow and prepare, it is not quite a “study guide” in the traditional sense of reading and learning about the Biblical text itself. So use this study guide with a group of leadership-minded men to focus and assist discussion. But have a commentary on Timothy and Titus on hand as well to study the text itself.

Documentary, Movie Reviews, Pro-life - Abortion, Watch for free

The Missing Project

Documentary 2019 / 75 minutes RATING: 8/10 2019 was the 50th anniversary since Pierre Trudeau’s government first legalized abortion in Canada. To mark the occasion a number of pro-life organizations came together to make this film. This is, in part, a history lesson, detailing the country’s sad descent to where the unborn today have no protections under Canadian law. The Missing Project begins by explaining the divisions that exist among pro-lifers, between what’s called the “abolitionists” and the “incrementalists.” As ARPA Canada’s André Schutten clarifies:

“In Canada, the pro-life movement is very split on the question of, 'How do we implement a law?' So some people within the pro-life movement are adamant that we can only ever advocate for a total ban on abortions [abolitionists]. Whereas others, including myself and my team, we certainly believe that we can make incremental changes [incrementalists].”

One of the film’s strengths is how it gives time to representatives from both these sides. Whatever camp pro-lifers might have fallen into, it was a confusing time after the abortion law was struck down in 1988 and the Mulroney government proposed Bill C-43. No one knew at the time that this would be the last abortion restricting legislation proposed by a Canadian government. Some pro-lifers opposed it, hoping for much more. In a horribly ironic twist, these pro-lifers were joined in their opposition to the bill by abortion advocates who didn’t want any restrictions at all. They say hindsight is 20/20 but that isn’t true in this case. Pro-lifers today still fall on both sides. We hear some arguing the bill would have done almost nothing, and then get to hear from one of the bill’s crafters who argues that it would have at least done more than the nothing we’ve had in place since then. Bill C-43 was defeated in the Senate on a tie. After hearing from the various sides, viewers will probably be grateful that they weren't Members of Parliament at the time, and didn’t have to decide whether to vote for or against this bill. After the historical overview, we start hearing about the many things that have been missing in the public debate about the unborn. First and foremost, there are all the missing children, millions killed before they saw the light of day. Missing, too, is any media coverage of their plight. While that violence is committed behind closed doors, Jonathon Van Maren notes the media also have no interest in covering violence done in broad daylight against pro-life demonstrators.

"...abortion activists often take their core ideology to its logical extent, which is that they can react with violence to people they find inconvenient - that's the core message of the abortion ideology."

A missing answer At one point an atheist lists herself as one of the missing voices in this debate. It is odd, then, that while she was given time to make her argument – that we need to present secular arguments so as to reach atheists like her who don’t care what the Bible says – we don’t hear anyone making the argument for an explicitly Christian pro-life witness. There are many Christians in the film, but no one answering this young atheist, explaining that if we are only the chance product of an uncaring universe, why, from that worldview, would anyone conclude life is precious from conception onward? She believes it, but not because of her humanist stance – it's only because God's Law is written on her heart (Romans 2:14-15). So not only is it our joy and privilege to glorify God in all we do (1 Cor. 10:31), even from a very practical perspective, proclaiming the triumph of the Author of Life is the only answer to a culture of death. Conclusion That said, this is a film every Canadian Christian should watch because there is something here for everyone. Even if you've been involved in the pro-life movement for 20 years, you are going to hear something you’ve never heard before.  If you don't want to watch, because the death of 100,000 children a year is simply too depressing a topic, the filmmakers made sure this film is also encouraging. For example, about two-thirds of the way through, when we could really use a brief reprieve, the director gave us a moment of delight. Dr. Chris Montoya explains how we know a baby is able to learn from the time of the first detectable heartbeat. I won’t give it away, but it involved a tuning fork and thumping mom’s tummy. In a film full of muted horror, this was a moment of wonder – a kid at two months can already respond!  Another reason The Missing Project is encouraging is because of the challenging note it ends on. We learn there are things that can be done to help these babies. We don’t have to just toss up our hands in despair.  Another reason for hope is that, although God is not mentioned, Christians can fill in the blanks. We can see God at work in these various organizations, and it isn’t hard to imagine how His people can ally with and make use of these groups to offer our own Christian pro-life witness. So watch, learn how to spot our culture’s pro-abortion lies, be challenged, discover all the opportunities, and then go spread the truth that every one of us is made in the very image of God, right from the moment of conception.  The Missing Project can be viewed, for free at WeNeedALaw.ca/MissingProjectFilm where you can also find discussion questions and tips on how to host a movie night. Check out the trailer below. For more, you can also check out the 50 individual interviews that started this project – one for each year abortion has been legal in Canada. You can find those on the Life Collective website and also on YouTube here. Some of these individual interviews do raise an explicitly Christian perspective.

Assorted

Is Jordan Peterson the champion we’ve been looking for?

Christians, it’s time to think a bit more deeply about the Jordan Peterson moment.1

Unless you’ve been asleep and on a different planet for the past several weeks, you’ve probably seen a video clip of the increasingly popular social commentator Dr. Jordan B. Peterson. Most recently, Peterson was rocketed to the precarious and perhaps not-what-one-bargained-for, but nevertheless real, spotlight of internet stardom by brilliantly handling an aggressive feminist interviewer with raw logic, facts, and truth. She was literally speechless. Scores of memes followed. Dr. North wrote up the exchange under the heading, “Bambi vs. Godzilla,” which it surely was.

Peterson is popular for a real reason, too. He’s speaking the hard truth about personal responsibility, and right into the teeth of the beast of leftist safe spaces, spin machines, blizzards of snowflakes, and the like. That stand on that issue alone, when executed well (and it is), is enough to win you a nice fan base. But Peterson adds yet another dimension. He’s leveling liberal academics from within their own fortress—the sacred groves of academia. Even better, he’s doing it from within one of the more rabidly liberal of disciplines. He’s a psychologist.

Conservatives everywhere are lining up to hear him. He puts his class lectures online and also posts several more casual and intimate Q&A style videos. His audience is overwhelmingly made up of young men, most of whom are hearing a positive, challenging, and inspiring message for young men for the first time. The war on boys ends here, and millions of viewers and students are lining up for something that sounds manlier than what they get anywhere else—certainly any of their other liberal arts classes. Each video he posts gets tens or hundreds of thousands of views, and he, smartly, is receiving donations to a reported tune of something like $60k per month.

If his liberal colleagues didn’t hate him enough for repeat-blasting feminism and the LGBT political agenda like an intellectual jackhammer, they could hate him for just being such a greedy capitalist alone.

Meanwhile, conservatives have found a new hero. He’s brilliant, fairly well-read, and even better, he spends a ton of time explaining Bible stories from Genesis and the like in profound, engaging ways. Conservatives are cheering a new champion, young men are in love with the father they never had, and Christians are mesmerized by what seems like a new prophet of international proportions. At least one conservative Reformed conference ushered Dr. Peterson past any number of theologians to the front of the keynote speaker line.

The more I listen to Dr. Peterson, the more I like him and think maybe some genuine progress could be made with him from a biblical Christian perspective. He often exegetes material that most pastors don’t get, and applies it in helpful ways that I sense most pastors would be afraid, even if they recognized the application.

And that kind of gets us to the “but” in this article, and it’s a “but” that every Christians needs to consider next to everything Jordan Peterson says and does, because it’s a very big “but.” In a nutshell, it is this:

For all of his toppling of great idols of humanism in our day, Dr. Peterson’s thought, from their presuppositions right through many of his conclusions, is as thoroughly humanist, autonomous, and thus ultimately dangerous, as anything any leftist every said. Christians need to be aware of the depths of this problem in Peterson’s thought, and the implications it has for their discernment of his teachings.

Our happy blindness

Conservatives and Christians in general, however, don’t see it, due, I think, to a very regular historical occurrence. They have never really developed and taught their own thoroughly biblical psychology and social theory. They have a few snippets of beliefs from the Bible, and a few beliefs from Bible stories, and enough of an idea of Christ to have a lot of well-developed theories about individual salvation — at least, in the sense of answering “how do I get to heaven”? But social theory? Social dynamics? Personality, vocation, self-improvement, discipline, meaning, power versus authority, law, justice? We’re not only virtually empty here, but when even a few of us have tried, they are usually pilloried by the rest for daring to say the Bible speaks to such issues that are outside of individual ticket sales to heaven.

No wonder there’s a market for strong words about personal responsibility to young men today.

As I said, this has often been true in history. Christians have consistently failed to develop a distinctly biblical social theory. So, they wander like sheep with no shepherd; and when the next major social, moral, or intellectual crisis hits, they have usually found themselves sidling up to the strong, unifying voice of some secular moralist who is saying some of what the church should have been saying all along.

More often than not, too, the Christian intellectuals cannot line up fast enough to parrot the new hero and present mildly-baptized versions of his thought. Only, in the process, they end up carrying water for paganism, and bringing it right into the baptismal fonts of their sanctuaries. Christianity, and especially Christian social theory, suffers for a generation until the next crisis hits.

To prevent this problem, it would of course behoove us just to go ahead a develop a biblical social theory from the bottom up (there’s a good start on it already, by the way). It would also help to quit fawning over every bright and engaging pagan that momentarily captures our hearts in the meantime.

Even if we were to take a “chew the meat and spit the bones” approach (not out of the picture), it would certainly be incumbent upon us to learn, to know, and to know what the bones are—to understand the paganism of the particular unbelievers we invite to dinner, and to make sure the other guests are aware just how deep that rabbit hole goes.

Now, Jordan B. Peterson is the latest of such pagan heroes. Even if we were to decide he has a good benefit to offer to those with a biblical Christian worldview, when analyzed from that perspective, we need at least to talk about the presuppositions from which he is working, and what that means for us, and some of the things they, so to speak, don’t tell you in the brochure.

The depths of depth psychology

Jordan B. Peterson is sometimes called a Christian, and some have said he calls himself a Christian. But from any orthodox or historical definition of that term, nothing could be further from the truth — his interesting grasps of Bible stories notwithstanding. Peterson is a clinical psychologist by trade and by academic profession, but in terms of worldview, he is a full-blown, unapologetic, enthusiastic Jungian humanist, with a twist of Nietzsche in there, too. This means, first, you need to know a little bit about Carl G. Jung.

Jung early on was a parallel figure to Sigmund Freud, but eventually developed certain ideas into something more complex and fantastical than Freud, by wedding forms of ancient pagan, mystic, occult, and other esoteric philosophies into his theories of the primitive drives and instincts, sexual and otherwise, of the human libido which make up the core of our unconscious being. Jung was a strong disciple also of Friedrich Nietzsche, and many Nietzschean themes such as the Übermensch (“super-man”), death of God, and the transvaluation of all values find new expression in Jung’s theories. To this Jung further added völkish religion, Aryanism, UFOs, alchemy, and virtually all forms of occultism (emphasis on all).

There was a tremendous push and enthusiasm in Germany at the time for all such things, and one popular understanding of it all was that Germans, in order to become truly all they were destined to be (whether naturally, through evolution, or mystically through some kind of cosmic evolution), needed to push beyond all the impediments Christianity had forced upon German civilization and engage the true roots of ancient German folk religion, which predated Christianity and had within it all the secrets, mysteries, and savage power in a sort of mystical, cultural DNA that would make Germans be all Germans were ever intended to be—fulfilled, transcendent, powerful.

And if you sniff a bit of Hitler and Nazism in that, that’s because it’s all the stuff they were made of. But there is even more to it.

This also came on the heels of two generations of developed higher criticism of the Bible (much of it led by German scholars) — the kind that far surpassed merely denying inspiration, and said the Bible must be treated like any other book, then proceeded to deconstruct it into fine slices with razors of all kinds of criticism, historical, literary, philological, textual, linguistic, etc. The result was a near-total denuding of the faith of the German people, and many more besides. In this milieu grew up the likes of Nietzsche (not to mention Marx), but also a whole new denigration of traditional Christianity, and on top of that, a whole new appreciation for all things pre-Christian and not-Christian. Into the void flooded, among other things, a great interest in the ancient mystery religions — especially those which were supposed to have the deepest, purest of Persian/Aryan roots, for these were the ancient roots of the Germans.

By the time Jung arrives, there is a developed body of scholarly literature on all of this. One of the mystery religions which most captivated Jung, for various reasons, was the Roman cult, allegedly of Persian origin, of Mithraism. This was a blood-sacrifice cult centered on a Sun god named Mithras and featuring also a lion-headed god.

These things were not fringe or side interests to Jung. They were the core of his very being and of the psychology, philosophy, and methods he developed. It was around 1913 that Jung, through dabbling in spiritualism and psychic trances (which he called “active imagination”), achieved his own personal version of Nietzsche’s Übermensch. He had a vision in which he met Elijah and “Salome” in a “Druidic sacred place.” Salome approached Jung and began to worship him. When he asked her why, she said, “You are Christ.” A snake approached him and coiled around him. Soon, he could feel that his face had transformed into that of a lion.

Jung explained to an audience in 1925 that through this experience, he had been mystically initiated into the Mithraic mysteries, and had undergone “deification”—personally transformed into the very lion headed God, named “Aion” by Jung, featured in the ancient cult. Jung believed he had been deified, identified with Aion the Persian/Aryan sun God, and immortal.

The one thing on which all of this was built, and with which all the major players were consistent, was the need to find something to replace the razed religious foundations and superstructure of traditional Christianity.

Jung himself embodied this critique. He agreed with that vast critics of Christianity at the time and saw Christianity as a great historical distraction to the true development of the human race. If history had only gone differently, we would have not had this sad affair, but been more thoroughly enlightened by Mithraism and the mysteries instead of impeded by Christianity. Instead, he said, “In the past two thousand years Christianity has done its work and has erected barriers of repression, which protect us from the sight of our own ‘sinfulness.’ The elementary emotions of the libido have come to be unknown to us, for they are carried on in the unconscious; therefore, the belief which combats them [i.e., Christianity] has become hollow and empty.”

A couple paragraphs from one popular Jung scholar will tie this all together, explaining Jung’s worldview and teachings:

Within each native European there was a living pre-Christian layer of the unconscious psyche that produced religious images from the Hellenistic pagan mystery cults or even the more archaic nature religions of the ancient Aryans. The phylogenetic unconscious does not produce purely Christian symbols but instead offers pagan images, such as that of the sun as god. If the sediment of two thousand years of Judeo-Christian culture could be disturbed (as in psychotic mental diseases with a psychological component, such as dementia praecox), then this Semitic “mask” might be removed, and the biologically true images of the original “god within” could be revealed: a natural god, perhaps of the sun or stars like Mithras, or matriarchal goddesses of the moon or blood, or phallic or chthonic gods from within Mother Earth. . . .

To Jung, the mystery cults of antiquity kept alive the ancient natural religion of human prehistory and were a corrective antidote to the poison of religions—like Judaism and Christianity—that had been forged by civilization. . . .

Jung regarded Christianity as a Jewish religion that was cruelly imposed on the pagan peoples of Europe. . . . Semitic cultures, cut off from the primordial source of life, did not have mysteries in which a direct experience of the gods could be attained through initiation rituals. They were, therefore, cut off from the renewal and rebirth that such mysteries offered the Aryans. . . .

Jung often referred to the ancient mysteries as the “secret” or “hidden” or “underground” religions and their social organizations as the secret or hidden churches that kept alive the divine spark from the dawn of creation. This leads us to an obvious conclusion. When Jung became one with Aion in his visionary initiation experience, in his imagination he was not only becoming a full participant in the mysteries of Mithras; he was experiencing a direct initiation into the most ancient of the mysteries of his Aryan ancestors. . . .

Here’s the part that is the most crucial summary for our purposes:

His new science of psychoanalysis became the twentieth century vehicle of those mysteries. Most important, as his initiation experience also entailed assuming the stance of the crucified Jesus as he metamorphosed into Aion, Jung thereby became the figure that fueled the fantasies of thousands of Volkish Germans and European and American anti-Semites at the turn of the century: the Aryan Christ.

Much more could be added to this, and in fact is in the books from which these paragraphs came, The Jung Cult and The Aryan Christ: The Secret Life of Carl Jung (see esp. pp. 121–147), both by award-winning author and clinical psychologist Richard Noll.2

I want to be clear here: while there are obviously strains of antisemitism in all of this, and Jung did briefly give a favorable glimpse to Nazism, the point here is not to play the anti-Semite card and try to discredit Jung in that way. The point here is to show the radical break with all things Christian, the reinterpretation of even Jesus himself in terms of mystical, occult mysteries, and the projection of such occult practices into a thoroughly scientific-sounding method of “psychoanalysis” as a way of, among other things, transforming the collective imagination of the West from Christianity to a new paganism (same as the old).

All of this was Jung’s answer to Nietzsche’s “death of God” proclamation. Nietzsche was not just dancing on the grave, he was alerting the world to a need for something to fill the void left behind, because “God” had been performing some pretty important services in regard to meaning and morality and all, so those who killed him had to pick up the slack. Nietzsche’s answer to this, in a nutshell, was that we had to become powerful autonomous actors who from now own determined our own values for ourselves. Or as Peterson has put it in his lectures, men must become creatures who can autonomously create their own values. But this looked like trouble. So what Jung added to that answer was to examine people’s fantasies to determine their drives and motives, and supply some kind of collective unity that could tie these many autonomous actors to something common. He added the dimension of mythology across history as a guide to interpretation and meaning. These last few explanations are notes directly from Peterson’s own lectures.

In short, Jung mainstreamed the most famous doctrines of the atheist Friedrich Nietzsche, and also mainstreamed virtually every kind of ancient paganism and occultism right into the heart of twentieth century secular humanism, and it makes a huge core of what makes modern humanism what it is.

This is what Christians should consider when they listen to Jordan Peterson, because this is precisely, and quite squarely I would add, where he is coming from when he says what he says, even when it seems to comport with Christianity.

Peterson’s Jungian worldview

Some will be quick to object that I am merely poisoning the well. All of this, I admit, could indeed be seen as one big genetic fallacy, or series thereof. We could understand Peterson’s association with Jungian psychology as little more than incidental, like a kind of professional vestige, long since watered down and papered over with many layers of more modern, scientific clinical theories.

Except, Peterson says things like this: “Jung, I would say, was the most serious thing for the twentieth century.” And he says such things with passionate verve. And he lectures with enthusiasm on how great Jung was and he weaves Jung’s theories and ideas into his own. He speaks openly of Jung (and Nietzsche, too), his admiration for him, and quite often will drop phrases and ideas from Jung’s methodology that show Peterson follows the same path: for example, the interpretation of people’s “archetypal dreams” and “the mythological underpinning of them” in his psychological practice.

Consider teachings like this:

For Jung, not only are the substructures of your thought biological, and so therefore based in your body, but your body was also cultural and historical…. You’re an evolved creature, so [there’s] 3.5 billion years worth of weirdness that you can draw on, or that can move you where it wants to move you…. But also, you’re being shaped by cultural dynamics all the time…. Part of what every single person is constantly broadcasting to every other person is how to behave….

Then he discusses the archetypal “savior figure” as the distillation of a thousand people’s ideals, and says if someone comes along who is close to one of these figures, you have a religion. So, the story of Horus and Isis kept Egypt civilized for millennia. Then that story “sort of transmuted into Judaism and then turned into Christianity, so it’s not like the ideas disappeared.” Peterson says

You’re just as possessed by those ideas as any ancient Egyptian, you’re just more fragmented, because what your conscious mind assumes and what your unconscious mind assumes are different things, and you’re always at war with yourself; that’s why you’re attracted to ideologies.

These ideologies he calls “idols” and destructive to your soul (I wondered if he would include the ideologies of Jung and Nietzsche in that. Don’t know.). He concluded the section by mentioning what is so terrifying about Jung: “there’s no escaping the realization of the nature of the forces that are behind the puppets that we are.” Scoffing at people who said Jung started a cult, Peterson says he is “so much more terrifying than a cult!” No, Jung was “trying to bring the primordial imagination back into the world and to make people conscious of it.”

And there’s more. If there’s any single thing Peterson’s become known for, it’s his emphasis on taking personal responsibility. Here, it would seem, there’s at least some overlap with the discipline, responsibility, and sanctification found in Christian teaching. But not really, this is Jungian too. Peterson himself teaches, “The thing that is instantiated in Jungian psychotherapy, the Jungian model, is, it requires personal responsibility above all else.”

It’s not Christian. It’s Jung’s answer to Nietzsche’s superman. It’s humanism, human autonomy, self-help, or in Peterson’s personal brand, “self-authoring.”

Peterson comes across as conservative, mainly because he takes such an uncompromising stance against “cultural Marxism” and “postmodernism” (which he says is just Marxism under a new name), but his own roots in Nietzsche and Jung not only conflict with that stance in theory (who, after all, is a greater granddaddy of postmodernism than Nietzsche?), but some of his own ethical wranglings show those roots in practice as well.

One lesser known, but certainly not surprising, aspect of Jung is his sexual immorality. He counseled some of his clients to have affairs, and himself had women in addition to his wife. Peterson is certainly more prudish personally (his assessment), yet himself from his worldview has a hard time addressing homosexual marriage. Yes, he would oppose such a law if it were only cultural Marxists using it to destroy western civilization, but he’s also supportive of it because “it’s a means whereby gay people can be more thoroughly integrated into standard society, and that’s probably a good thing.”

Likewise, on abortion. He has no problems calling it morally wrong, though on pragmatic and anecdotal grounds. But the question of its legality is a whole different thing. Some morally wrong things should still be legal. This discussion, he said, is nested inside a larger discussion, and in discussing it, Peterson reveals how he once counseled a 27-year old female virgin to address her personal timidity by going out and having some sexual “adventures.” After all, “You can’t just say to people in the modern world, ‘No sex until you’re married.’”

Even in his “self-authoring” theme, Peterson is Jungian-Nietzschean to the point of being postmodern himself. In speaking of self-improvement in metaphorical terms, he says this:

then if you create an ultimate judge, which is what the archetypal imagination of humankind has done, say, with the figure of Christ—because if Christ is nothing else he is at least the archetypal perfect man and therefore the judge—you have a judge that says get rid of everything about yourself that isn’t perfect.

The thing that’s interesting about this, I think, is you can do it more or less on your own terms. You have to have some collaboration from external people; but you don’t have to pick an external ideal. You can pick an ideal that fulfills the role of ideal for you; you can say, OK, if things could be set up for me the way I need them to be, and if I could be who I needed to be, what would that look like? You can figure that out for yourself, and then instantly you have a judge.

Maybe he would explain these points, or the context, a little more satisfactorily given the chance, but as it is, this is nothing less than the very moral relativism one would expect from his inspirations (yet which he himself decries).

Jung with a stiff upper lip

Somehow, however, this Jungian depth psychologist has adopted a conservative-ish streak along the way. But even these are humanistic. The following excerpts of Peterson quoted in David Brooks’s recent article are very interesting:

All of life is perched, Peterson continues, on the point between order and chaos. Chaos is the realm without norms and rules. Chaos, he writes, is “the impenetrable darkness of a cave and the accident by the side of the road. It’s the mother grizzly, all compassion to her cubs, who marks you as a potential predator and tears you to pieces. Chaos, the eternal feminine, is also the crushing force of sexual selection. Women are choosy maters. … Most men do not meet female human standards.”

Life is suffering, Peterson reiterates. Don’t be fooled by the naïve optimism of progressive ideology. Life is about remorseless struggle and pain. Your instinct is to whine, to play victim, to seek vengeance.

Peterson tells young men never to do that. Rise above the culture of victimization you see all around you. Stop whining. Don’t blame others or seek revenge. “The individual must conduct his or her life in a manner that requires the rejection of immediate gratification, or natural and perverse desires alike.”

When I hear “struggle” and “suffering,” I hear the ancient Greek philosopher Heraclitus. When I hear the advice to rise above these and face them like a man, I hear classic stoicism (which churchmen of the era loved). The two are far more similar, by the way, than most histories of philosophies catch. These ideas connect historically also in Nietzsche, but also in classic British conservatism. In the face of calamity and chaos, keep a stiff upper lip. Don’t bend, don’t’ change. Edmund Burke could have written those paragraphs.

Above all, a Burkean Conservative would say, don’t touch the ancient institutions. Don’t mess with the fundamental foundations of society that have served us well for so many years. Don’t changeanything. If you do, you don’t know what the consequences will be. This is exactly Peterson’s message, too. Don’t be fooled by naïve optimism. Accept traditions, etc., even if you have to embrace the pain.

Sure enough, what we are getting in the conservative and Christian flocking to Peterson is the same thing we saw with the classic conservativism centering on Edmund Burke. Never mind that he was every bit as much a humanist and natural law proponent on social theory as Robespierre himself. It was the Right Wing of the Enlightenment, and Christians loved it, mainly because it said some things Christians weren’t getting in a fully biblical form from their pulpits—weren’t getting at all, really.

Christians don’t realize that the Enlightenment had two wings, one right and one left. When we think humanism, we only think left wing humanism, but the right wing was every bit as humanist. One could go on to say, in fact, that the right wing of the enlightenment is even more dangerous than the left, because it teaches humanistic principles on humanistic foundations, but often with common conclusions Christians like to hear, and often in language that sounds amenable to Christianity. Here are the Isaac Newtons, Adam Smiths, Edmund Burkes — all guys Christians tend to love. It is often through these relationships and their influence that humanism enters the church to the detriment of all.

Analysis from a Biblical Worldview

The point with Peterson should not be to have to do something so obvious as to go through Peterson’s lectures on biblical narratives critiquing every point from the perspective of orthodox theology. Rather, it is to look deeper at the presuppositions that underlie his interpretations and methods, and what, while it may sound profound (and in a way, is), is little more than the same type of humanistic repurposing of the texts to which we would strenuously reject and decry if we heard a liberal doing it. But since this guys seems to be on our side, we give him a more passive treatment.

Cornelius Van Til provided a very helpful multi-point review of the psychology of religion which not only nicely critiques humanistic attempts (which would subsume Jung), but also establishes biblical presuppositions from which to do so.3

A biblical worldview of souls (“psychology” is the study of the soul) must begin with the Creator-creation distinction. Man is not God, and man cannot become a god. Second, the fall of man is the source of all our brokennesses. All of them. We will not be saved by creating a distillation of archetypes from the collective imagination of fallen man, or any projection from that which is already broken. Nothing derived from us either horizontally with other men, or vertically up from ourselves, can save us. The cure of souls must come from without, not within fallen humanity.

Psychology, therefore, that proceeds on any other ground, certainly including Jung’s program, is a rival plan of salvation to that of the Bible and Christian tradition.

These basic ideas have severe implications.

First, as we have seen with Jung and Peterson above, the rival views are hardly neutral. This is because there is no neutrality. Our views of psychology and “Self-help” are either in covenant with God, or covenant breaking with Him.

Second, humanistic psychologies assume that man is his own autonomous being — autonomous from God, that is, because they will call him everything but subject to the God of the Bible, even going so far as to call him subject to the impersonal forces of the universe, or a collective consciousness of humanity. He is autonomous from God, nonetheless. But man is totally dependent upon his creator. For the Bible, man is created in the image of God. For the Jungians, God is created in the images of glorified men.

Third, since man is dependent upon the Creator for his being, and totally subject to Him, this means man is also dependent upon Him morally. The whole concept of establishing our own values, then, whether per Nietzsche, Jung, or Peterson, is unbiblical and humanistic. For the humanist, man must be saved on his own terms, setting his own values. For the Bible, man must return to the ethics God created for him.

When we follow the humanistic models, like Jung’s, but any of them, really, we can trace several steps of the destruction of the foundations of civilization. First, the intellect is dethroned in favor of irrational, forces — thus the emphasis on paganism, spiritualism, and all things occult.

Second, man is eventually reduced to little more than a holistic corpus and product of such forces.

Third, comes a focus on the psyche developed in childhood. The child becomes the most meaningful part of the psyche, and thus of the person. The adult is soon interpreted in terms of the child.

Fourth, emphasis is placed upon the unconscious and subconscious forces.

Fifth, emphasis is placed upon abnormal psychology. Since there is no fall in humanism, the abnormal and normal are both natural, and thus both normal in a way. Thus, for example, homosexuality is just as valid as hetero. In ethics, this means homosexual marriage must be given some space as valid in the mix.

Sixth, the emphasis next becomes primitive and primordial man. Jung obviously exemplifies this in reaching back to our earliest pagan roots for archetypal patterns and foundations.

Seventh, we go from primordial man to animals. The key to the human psyche will then lie somewhere deep in our evolutionary history. Not the men, not the abnormal man, not the child, not the subconscious, but the chimpanzee and the rat, will explain our woes and its cures.

And if you can recall Jung standing there, snake-wrapped, with his own face replaced by that of a lion, perhaps you can see that this is no joke.

In virtually every one of these areas, we can easily refute Freud and the humanistic traditions, whether Jungian, behaviorist, or whatever. But such refutations also just as earnestly critique the humanistic foundations from which Peterson works, as well as many of the points he would emphasize from them. We don’t need another lion-headed Aryan would-be Christ, or any other humanist stretch of the imagination. What we do need is to return to the God-man that our Creator sent to rescue us in our fallen condition. Here we can find true representation, manhood and womanhood, ethics, meaning, and a future outlook.

And in that outlook, we’ll be much better equipped to discern the problems that appear in even the good-speaking humanists.

Conclusion

When you boil it all down, the weightiest contributions coming from Peterson are actually quite limited and easily procurable from sources with less intellectual baggage and less-deceptive packages to truth-and-practice-hungry Christians. His weightiest contribution on social theory is a repeated historical lesson that communism lay behind the slaughter of millions of people, and we don’t want to return to that.

Ok, fine. But we’ve got plenty of help on that message already. We just need pressure on the teachers to teach it more. We need simply an effort to get the word out better on that.

His weightiest contribution on personal life is the emphasis on personal responsibility and self-discipline. Don’t buy into the lure of victimhood and entitlement.

Ok, fine, too. But that’s the message of the mind of Christ in the New Testament (Phil. 2), in which version it is far more meaningful and profound. It’s the most fundamental lesson of sanctification in the Bible. It’s where Christians should begin and never depart. So why don’t we begin with the Bible and not depart from it? It contains, Peter says, “all things pertaining to life and godliness.” No detour through Mithraism or the Übermensch is needed here.

So, why do we allow ourselves to become enamored with the pseudo-profundities of Jung and depth psychology, and with their fundamental deceit that the answer lies inside of ourselves, in humanity, in a collective unconscious, in humanity’s evolutionary being? What improvement is this over any other humanism?

Why, I ask you Christian, would we want to trade one humanism for another? I am speaking of intellectual presuppositions and foundations. Why does it matter if we try to build Christian-sounding ideas on top of Right Wing Humanism or Left Wing Humanism? Ultimately, beneath both, are the same ideas: we are evolved beings, the universe is impersonal, we are products of our environment, our instincts, drive, and urges rule us, etc., etc. The only good that exists in Peterson’s talks is when he departs from these basic presuppositions and happens to echo biblical ones, and that should tell us all we need to do next: go to the source of the good ideas Peterson has. That source is Scripture. Peterson denies the inspiration of it, the historicity of it, the God who is behind all of it, and the Christ who is the Son of that God and Savior of us in our condition.

Yet Peterson is commanding huge audiences of largely young men. While we obviously need a clear warning in the church that his foundations and teachings lack quite a bit, the nature of his appeal speaks volumes about what is missing in our own house. But for all of this problem, the main lesson Christian leaders need to take from this is to see where all the young men are flocking to gain wisdom and insight into practical living and every area of life while Christian leaders are missing the boat in virtually every way a boat can be missed: intellectually, spiritually, apologetically, culturally, as well as in terms of business, opportunity, community, dominion, etc.

End notes

1 The phrase “Jordan Peterson moment” was coined as the headline of a recent New York Times article by David Brooks.

2 Peterson, like much of the pro-Jung academic guild, has not been appreciative of Noll, and in a lecture called him a “crooked guy,” although when confronted later apologized.

3 The following points are taken from Rushdoony’s summary of Van Til in “Psychology,” in Foundations of Christian Scholarship: Essays in the Van Til Perspective (Vallecito, CA: Ross House Books, 2001), 41-51.

This article was first published on the AmericanVision.org under the title “Is Jordan Peterson our new Aryan Christ?” and is reprinted here with permission. Dr. Joel McDurmon is the author of “God vs. Socialism” and “The Problem of Slavery in Christian America” and many other books. Top photo is cropped version of TEDxUofT Team picture (photo credit: Strategic Communications/University of Toronto) and used under a Creative Commons license Attribution-NonCommercial-NoDerivs 2.0 Generic


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