Tullian Tchividjian, quoting David Zahl:
Auden’s meaning becomes clearer when we consider problems of a less everyday nature. The kind that keep us up at night. I was speaking with a friend recently who had just separated from his wife. He told me, “I’ve done everything I can think of. Even couples’ counseling hasn’t helped. She just doesn’t want me. It’s going to take a miracle to save our marriage.” He had pursued all the right options, and nothing had worked. The problem was simply beyond him. So it is with us. Our condition is not fixable. That is, we can empirically say that the solution to human nature has not been found in the realm of “what’s possible.” Instead, we need a miracle to save us – from ourselves, from our sin, and ultimately, from death.
If Sweden is our future, then we are in trouble. The idea of humanity as completely neutral in terms of gender is foreign to a Scriptural understanding of who we are. Human beings bear God’s image, and God made us male and female. He didn’t make us merely human. He made us gendered beings.
What’s at stake in this discussion? Human flourishing. We don’t flourish when we suppress or ignore gender distinctives. Such an existence creates a flatter, duller society. Instead, we flourish when we embrace our maleness or femaleness as God’s gift to us – intended for our joy and His glory. The differences between men and women aren’t obstacles to overcome; they’re glorious and beautiful.
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As most Americans were thinking thoughts of Christmas cheer, a federal judge in Utah dropped a bomb on the institution of marriage, striking down the most crucial sections of the Utah statute outlawing polygamy. Last Friday, Judge Clark Waddoups of the United States District Court in Utah ruled that Utah’s anti-polygamy law is unconstitutional, violating the free exercise clause of the First Amendment as well as the guarantee of due process.
In one sense, the decision was almost inevitable, given the trajectory of both the culture and the federal courts. On the other hand, the sheer shock of the decision serves as an alarm: marriage is being utterly redefined before our eyes, and in the span of a single generation.
How can you tell the difference between a good interpretation of a text and a bad interpretation? This is the fundamental question that every reader has to answer in trying to understand the message of scripture.
The traditional approach has been to recognize the author as the ground and the guide of textual meaning. If you want to know the meaning of the text, then you must discern the author’s intent in writing that text.
The “New Criticism” of the early twentieth century dethroned authorial intent and argued instead that meaning is a property of the text quite apart from the author. Texts have “semantic autonomy” as it were, and it is a fallacy to think that we can read the minds of authors.
From about the 1960′s until now, reader-focused methodologies have come to the fore. On this understanding, meaning cannot be identified with authorial intent or with a property that inheres in the text. Such approaches define meaning as the reader’s response to the text.
Which of these approaches is correct? Is meaning defined by the author, the text, or the reader? Recently as I was reading through 1 Timothy, I came across a text that seems to have a bearing on this question. In 1 Timothy 1:8, Paul writes, “But we know that the Law is good, if one uses it lawfully.” Some observations…