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Daily devotional

February 27 – Sin and shin (1): Perfection

“Seven times a day I praise you for your righteous rules.” – Psalm 119:164 Scripture reading: Psalm 119:161-168 One of the very well-known and well-used words of the Bible is found in this section. It is the number “seven” (shavveh). It’s a number that means completion, fullness or totality. It’s also a word that indicates rest, for the word for rest (sabbath) is also derived from the number seven in Hebrew. The psalmist’s devotion to God, his love for the law and his zeal to obey his covenant God, is cloaked in the superlative. His service to God is not just good, it’s not only better, but it’s the best he can give. Seven times a day he praises God for His law. Seven times is not to be taken literally, so that we set aside certain times of the day which we rigidly and religiously follow (and then, not even seven, but five, or three, or less!) Rather, it indicates that the psalmist’s life is filled with and bound up in praise to his heavenly Father. Since his day is filled with serving God and praising Him, the psalmist experiences true rest. By the power of the Holy Spirit working faith in him, he rests from his evil works and begins in this life the eternal Sabbath. This is the complete life for the believer. This is the restful life: to fill life with praise to God and to be busy obey His law and willingly serving in the kingdom of Jesus Christ. Suggestions for prayer Ask God to help you live a full life of service and praise to Him, thereby experiencing true and complete rest.

This daily devotional is available in a print edition you can buy at Nearer to God Devotional. Rev. James Slaa is pastor of the Smithers Canadian Reformed Church in British Columbia, Canada.

Book Reviews

200+ free e-books worth checking out

We live in an age in which so many wonderful resources are available for free. Of course, with the sheer numbers being passed along here, we haven't been able to read, let alone review all of them so, as always, be sure to use discernment. But there are certainly a good number of gems here. The books below aren't broken up by subject, but are, instead, divided into three categories based on whether you can easily download them, or whether some personal information might be required, or whether the book has to be read online. This is a list of recent books, with most published in the last decade or two. Monergism.com has a list of much older titles, with most published at a minimum of 100 years ago, and many springing right out of the Reformation 500 years past. Their list amounts to more than 500 titles and can be found here. Downloads These books are completely free and can be downloaded with minimal fuss (usually just a click and you are on your way). Almost 100 from John Piper and friends John Piper seems to have released all of his books in free pdf versions, and has tackled topics as diverse as biblical manhood and womanhood, abortion, sex, retirement, C.S. Lewis, Open Theism, racism and biographies. On occasion, some of Piper's writings are clearly directed to specifically Reformed Baptists. So, for example, in his biography of Adoniram Judson, he lauds the missionary for coming to reject infant baptism in favor of adult baptism. But for the most part his books are intended for a larger Reformed audience. But with so many available, what should you start with? His short biographies are excellent, each about 70 pages or so, and one of his most popular is Don't Waste Your Life. Oh, and while the majority of the books here are by Piper, there are many exceptions, and that's important to note, because if it isn't by him, it may not be free. 31 days of purity This is a 31-day devotional to encourage and challenge the Church in regard to sexual purity. With contributions from Tim Challies, David Murray, and Joel Beeke, there are some insightful, trustworthy folks behind this. 4 volume set of S.D. DeGraaf Promise and Deliverance series This is a wonderful set to equip parents to better explain Bible stories to their children, and it could also be read as a devotional of sorts for teens, or even adults. These have been used in Dutch Reformed circles for generations now, but were also recognized by Christianity Today as a "landmark in interpreting the simple stories of the Bible." The free pdfs below are scanned, which means they aren't searchable or highlightable, but they are certainly readable. You can download them by clicking here for: Volume 1: From Creation to the conquest of Canaan Volume 2: The failure of Israel's theocracy Volume 3: Christ's ministry and death Volume 4: Christ and the nations You can find a longer review of these books here. Social Justice: How good intentions undermine justice and the Gospel E. Calvin Beisner is probably best known as the head of the Christian stewardship group the Cornwall Alliance. But before he started speaking on the environment, he researched and wrote a lot on poverty and economics. In this booklet he outlines how good intentions are not only not enough, but often harmful. 15 by WORLD magazine's Marvin Olasky The editor of the Christian WORLD magazine has written books on Journalism and how Christians should read the news (and write it), on the history of abortion and the fight against, on a Christian perspective on compassion and the government's role in it, and even written a novel about radical Islam. There is lots to love here! Does the Birth Control Pill Cause Abortions? This is an important topic for any Christian considering the pill. Randy Alcorn's 200-page book can be downloaded for free, or, click here for a shorter overview. Abolition of Reason Jonathon Van Maren, Scott Klusendorf and other “incrementalist” pro-lifers argue against "abolitionism" or “immediatism.” Memoirs of an ordinary pastor: The life and reflections of Tom Carson Well-known Reformed Baptist pastor D.A. Carson on his unknown, faithful father. False Messages: A Guide for the Godly Bride Aileen Challies, wife of the Reformed blogger Tim Challies, has written a booklet for women on a biblical view of sexuality (it is near the bottom of the list). The Holy Spirit Kevin DeYoung with a short 30-page introduction to the Third Person of the Trinity. Scripture Alone: The Evangelical doctrine In this 40-page booklet, RC Sproul does a wonderful job of defending this key Reformed doctrine. 20+ from the Orthodox Presbyterian Church I haven't had a chance to check these out, but plan to download Ned B. Stonehouse's J. Gresham Machen: A Biographical Memoir. Download for free, but they want some information These books are free, but getting them will require you to give your email address, or create an account, or in some way provide them some information. But these aren't spammers, so you can always opt out of their email lists. 30+ booklets from RC Sproul In the last few years RC Sproul released a series of "Crucial Questions" booklets, all in the range of 40 to maybe 80 pages. That made them concise - something that could be read in an evening or two. And Sproul managed to pack a lot in these few pages while still keeping it readable. I will say, they still aren't light reads, but because of their small size, if anyone is interested in the question, then they should be able to work through Sproul's answer. I haven't read all 28 of them, but have appreciated each of the half dozen or so I've read so far. They tackle questions such as: Can I know God's will? Can I lose my salvation? What is baptism? Who is the Holy Spirit? The e-book versions are free and will be forever. Love the least (a lot) Michael Spielman is the founder of the website Abort73.com, one of the most comprehensive pro-life websites on the Internet. And his Love the Least (A Lot) is one of the most readable, most motivating, pro-life books you could ever read. God and the gay Christian: a response to Matthew Vines This is a response, by Reformed Baptist leader R. Albert Mohler Jr., to a popular book by Matthew Vines called God and the Gay Christian: The Biblical Case in Support of Same-Sex Relationships. Mohler has also written a short book Homosexuality and the Bible. Parenting the Internet generation This is such a helpful book! It's by Luke Gilkerson, one of the folks working at Covenant Eyes, a Christian Internet accountability company, and his goal is to help equip parents to protect and guide their children when it comes to all things online. This is a thoroughly biblical resource, and as much a parenting guide as it is an Internet guide. You can find a longer review here. Covenant Eyes has many other booklets available on the topics of sexual purity and online safety such as More than single, A parent's guide to cyber bullying, Equipped: Raising Godly Digital Natives, and more, that can be found here. Read online These books are free too, but are only available to be read online, usually one chapter per webpage. 30+ Creationist resources from Answers in Genesis Answers in Genesis is a creationist group with a presuppositionalist approach to apologetics, which means there is a decided Reformed influence in the group. But while all Reformed folk should be creationist, not all creationists are Reformed, so these books are not specifically Reformed. Answers in Genesis has done something curious here, in making their books available for free reading. You can't download them, but can read them, chapter by chapter, on their website. That makes things a little more troublesome, but if the book interests you, it is a minor inconvenience. The very best is In Six Days, in which 50 scientists each take a chapter to explain why they believe in creationism. Old Earth Creationism on Trial and In the Beginning Was Information are also very good. Even more great Creationist books Dr. Jonathan Sarfati’s Refuting Evolution, and Refuting Evolution 2 are available for online reading here. Letters to a Mormon Elder James White’s fantastic resource can be read for free online. Be a bit patient – it does seem to take a minute or two to load.

Current Issue, Magazine

Jan/Feb 2020 issue

WHAT’S INSIDE: The great moon hoax of 1935 / "Seven Wondrous Words" book excerpt / Why we should be life-long learners / Complementarianism is not misogynistic / This isn't your parents' Katy Keene...or Archie Andrews / "The Gospel comes with a house key" review / The case for biblically-responsible investing / Canada has no "right to abortion" / When the Word of God is not preached / Christian fantasy fiction for teens and adults / What you should know to survive and thrive in your secular science class / Four films to see for free online / I started my business for the wrong reasons / and much more...

Click the cover to view or right-click to download the PDF

Economics - Home Finances

The case for biblically-responsible investing

God calls his people to be good stewards of what He has entrusted to us, whether that’s our talents and time or the possessions we’ve been given. It all belongs to God (Ps. 24:1), so just as a steward manages and cares for what belongs to another – and does so as the owner desires – so too we are to manage what belongs to God as He desires. We are also to do everything to the glory of God (1 Corinthians 10:31). Eating and drinking are two activities we often do without thinking, yet specific mention is made of how even these activities are to be done to the glory of God. How much more then ought we to manage God’s money in a way that glorifies Him! How shall we then invest? So, when it comes to investing, we need to understand that buying shares in a company means becoming a part-owner. And an owner, whether a minority or majority owner, bears responsibility for the actions of a company. In Ephesians 5:11 we are instructed to, “Take no part in the unfruitful works of darkness, but instead expose them.” So here is a key issue for consideration: if a company is doing “works of darkness” being an owner of a company is taking part in those activities. Even if it is a small part, it is still a part. Another consideration is the aspect of making money or profiting from sinful activities. Proverbs 16:8 instructs us in this (as does Prov. 15:6): “Better is a little with righteousness than great revenues with injustice.” As a shareholder, it is not possible to refuse the portion of a dividend or share growth which results from activities which directly contradict Scripture. Receiving that profit, no matter how it is then used, is bringing the “wages of a dog into the house of the LORD your God” (Deut. 23:18). So, what is the problem? The problem is Christians often unknowingly invest in companies which directly contradict Biblical values. An examination of the companies which make up the S&P 500 is alarming. Found there are companies which, among other things, profit from or support abortion, pornography, and gambling. So, what is the solution? What this might look like The solution is what I call “biblically responsible investing.” The goal with this type of investing is to be a faithful steward who glorifies God with the management of His money. In striving for this, a disciplined process is followed which can be summed up in three steps: AVOID THE BAD: Via in-depth research and analysis, we want to actively avoid companies that are at cross-purposes to Biblical values. SEEK OUT THE GOOD: We want to actively seek out companies which value ethical business practices, the sanctity of life, care for the poor, and other biblical values. BE AN ACTIVE OWNER: An investor has a voice in the boardroom and a vote to cast in proxy votes. Rather than remaining silent or letting ungodly money managers cast votes, Christian investors and investment managers can raise their collective voice when needed in the boardroom. Will this always be perfect? Will a company ever find its way through the process? Unfortunately, perfection will not be attained on this side of the grave. A business may hide an unethical practice or donation. However, that is not an excuse not to strive for perfection. This is the way of the Christian life here on this earth. It is a continual striving to walk in the way of godliness, being “holy in all manner of conversation.” We strive to put off and flee from sin. We strive to fight the good fight of faith as God has called us to do. Then, after fighting the good fight, when we are called to give account of our stewardship we, being washed by the blood of the Lamb through no merit of our own, will hear these blessed words:

“Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master” (Matt. 25:21).

Brian Hilt is an Associate Portfolio Manager with Virtuous Investing of Huxton Black Ltd (InvestVirtuously.ca) and passionate about stewardship and biblically-based financial planning and investment advice.

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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