Wintery Knight

…integrating Christian faith and knowledge in the public square

Jacqueline C. Rivers: we need to fix the black out-of-wedlock birth rate

Here is her article from the Public Discourse.

Excerpt:

Despite the determined pursuit of marital unions by freed people, enduring patterns of non-normative male-female relationships had been created by the devastating experience of slavery. These bore bitter fruit in the 25-percent out-of-wedlock birthrate that prompted the Moynihan Report in 1965. The Moynihan Report was an examination of the pathologies created by the explosion of father-absent households among the black poor in the United States. Though the report recommended the creation of programs that would promote healthy families among impoverished blacks, it elicited an outpouring of outrage at the assertion that stable marriages were necessary for the flourishing of the black community. As a result, little action was taken to rectify these problems. Fifty years later, the out-of-wedlock birthrate among blacks in the United States has soared to over 70 percent, a level at which it has stood for roughly a decade. The material, moral, and spiritual consequences are precisely what Moynihan predicted they would be: devastating for the community.

And:

Black children have suffered the most as a result of the decline of marriage in the black community. The deleterious effects of being raised in single-headed households have been well-documented. Children growing up in female-headed households experience higher rates of poverty. These children underperform in school: they earn lower scores on verbal and math achievement tests and lower grades in their courses. They have more behavioral problems, and higher rates of chronic health and psychiatric disorders. Adolescents and young adults raised without stable families experience elevated risks of teenage childbearing, dropping out of high school, being incarcerated, and being idle (being neither employed nor in school). Yet, even in the midst of this disarray, men and women still long for marriage. Research shows that though marriage has declined among poor women from different racial backgrounds, they, no less than affluent women, desire to be married even as they bear children out of wedlock.

Now, of course she is wrong to blame the out-of-wedlock birth rate increase on “slavery”. It’s was actually caused by the Democrats’ “Great Society” welfare programs, which rewarded people with money if they had children out of wedlock.

Here are the numbers:

Black marriage rates from 1970

Black marriage rates from 1970

So it’s just political correctness to blame “slavery” for something that was clearly caused by feminism (you don’t need a man to raise a child) and the introduction of massive welfare programs that pay women to have babies out of wedlock. The rest of what she says is accurate though.

If you pay poorer people of any race to have babies out of wedlock, they will do it. To stop them from doing it we should be paying poor people to finish high school, stay out of jail, and get married before having children. We should be paying for success, not failure. But then the Democrats would lose a lot of votes from those who are 100% OK with dependency on government. In a very real sense, Democrats cannot urge women to get married, because they would be undermining one of their largest voting blocs: single mothers.

Filed under: News, , , , , ,

Jennifer Roback Morse lectures on sex and sexuality at Harvard University

Dr. Jennifer Roback Morse

Dr. Jennifer Roback Morse

Dr. Morse delivers a talk based on her book “Smart Sex” at Harvard University.

The MP3 file is here. (21 Mb)

Topics:

  • the hook-up culture and its effects on men and women
  • cohabitation and its effect on marriage stability
  • balancing marriage, family and career
  • single motherhood by choice and IVF
  • donor-conceived children
  • modern sex: a sterile, recreation activity
  • the real purposes of sex: procreation and spousal unity
  • the hormone oxytocin: when it is secreted and what it does
  • the hormone vassopressin: when it is secreted and what it does
  • the sexual revolution and the commoditization of sex
  • the consumer view of sex vs the organic view of sex
  • fatherlessness and multi-partner fertility
  • how the “sex-without-relationship” view harms children

52 minutes of lecture, 33 minutes of Q&A from the Harvard students. The Q&A is worth listening to – the first question is from a gay student, and Dr. Morse pulls a William Lane Craig to defeat her objection. It was awesome! I never get tired of listening to her talk, and especially on the topics of marriage and family.

Filed under: Podcasts, , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

The importance of Christian men setting an example of benevolent authority

I think that children are more likely to accept theism if they have a father who is able to lead them in a loving, caring way. And I also think that children who grow up with an authoritiarian or absent or defective father are more likely to reject theism. The father needs to be strong. The father needs to be good. Otherwise, it’s harder for the kids to believe in God.

Let’s start proving this with a lecture from psychologist Paul Vitz:

Here’s an article by Paul Copan (related to the lecture) which points out how father presence/absence and father quality affects belief and disbelief in God.

Excerpt:

Seventh, the attempt to psychologize believers applies more readily to the hardened atheist.It is interesting that while atheists and skeptics often psychoanalyze the religious believer, they regularly fail to psychoanalyze their own rejection of God. Why are believers subject to such scrutiny and not atheists? Remember another feature of Freud’s psychoanalysis — namely, an underlying resentment that desires to kill the father figure.

Why presume atheism is the rational, psychologically sound, and default position while theism is somehow psychologically deficient? New York University psychology professor Paul Vitz turns the tables on such thinking. He essentially says, “Let’s look into the lives of leading atheists and skeptics in the past. What do they have in common?” The result is interesting: virtually all of these leading figures lacked a positive fatherly role model — or had no father at all.11

Let’s look at some of them.

  • Voltaire(1694–1778): This biting critic of religion, though not an atheist, strongly rejected his father and rejected his birth name of Francois-Marie Arouet.
  • David Hume(1711–76): The father of this Scottish skeptic died when Hume was only 2 years old. Hume’s biographers mention no relatives or family friends who could have served as father figures.
  • Baron d’Holbach(1723–89): This French atheist became an orphan at age 13 and lived with his uncle.
  • Ludwig Feuerbach (1804–72): At age 13, his father left his family and took up living with another woman in a different town.
  • Karl Marx(1818–83): Marx’s father, a Jew, converted to being a Lutheran under pressure — not out of any religious conviction. Marx, therefore, did not respect his father.
  • Friedrich Nietzsche(1844–1900): He was 4 when he lost his father.
  • Sigmund Freud(1856–1939): His father, Jacob, was a great disappointment to him; his father was passive and weak. Freud also mentioned that his father was a sexual pervert and that his children suffered for it.
  • Bertrand Russell(1872–1970): His father died when he was 4.
  • Albert Camus(1913–60): His father died when he was 1 year old, and in his autobiographical novel The First Man, his father is the central figure preoccupation of his work.
  • Jean-Paul Sartre(1905–80): The famous existentialist’s father died before he was born.12
  • Madeleine Murray-O’Hair (1919–95): She hated her father and even tried to kill him with a butcher knife.

We could throw in a few more prominent contemporary atheists not mentioned by Vitz with similar childhood challenges:

  • Daniel Dennett (1942–): His father died when he was 5 years of age and had little influence on Dennett.13
  • Christopher Hitchens (1949–): His father (“the Commander”) was a good man, according to Hitchens, but he and Hitchens “didn’t hold much converse.” Once having “a respectful distance,” their relationship took on a “definite coolness” with an “occasional thaw.” Hitchens adds: “I am rather barren of paternal recollections.”14
  • Richard Dawkins (1941–): Though encouraged by his parents to study science, he mentions being molested as a child — no insignificant event, though Dawkins dismisses it as merely embarrassing.15

Moreover, Vitz’s study notes how many prominent theists in the past — such as Blaise Pascal, G.K. Chesterton, Karl Barth, and Dietrich Bonhoeffer — have had in common a loving, caring father in their lives.16

Not only is there that anecdotal evidence of a psychological explanation for atheism, but there is also statistical evidence.

Excerpt:

In 1994 the Swiss carried out an extra survey that the researchers for our masters in Europe (I write from England) were happy to record. The question was asked to determine whether a person’s religion carried through to the next generation, and if so, why, or if not, why not. The result is dynamite. There is one critical factor. It is overwhelming, and it is this: It is the religious practice of the father of the family that, above all, determines the future attendance at or absence from church of the children.

If both father and mother attend regularly, 33 percent of their children will end up as regular churchgoers, and 41 percent will end up attending irregularly. Only a quarter of their children will end up not practicing at all. If the father is irregular and mother regular, only 3 percent of the children will subsequently become regulars themselves, while a further 59 percent will become irregulars. Thirty-eight percent will be lost.

If the father is non-practicing and mother regular, only 2 percent of children will become regular worshippers, and 37 percent will attend irregularly. Over 60 percent of their children will be lost completely to the church.

Let us look at the figures the other way round. What happens if the father is regular but the mother irregular or non-practicing? Extraordinarily, the percentage of children becoming regular goesupfrom 33 percent to 38 percent with the irregular mother and to 44 percent with the non-practicing, as if loyalty to father’s commitment grows in proportion to mother’s laxity, indifference, or hostility.

[…]In short, if a father does not go to church, no matter how faithful his wife’s devotions, only one child in 50 will become a regular worshipper. If a father does go regularly, regardless of the practice of the mother, between two-thirds and three-quarters of their children will become churchgoers (regular and irregular). If a father goes but irregularly to church, regardless of his wife’s devotion, between a half and two-thirds of their offspring will find themselves coming to church regularly or occasionally.

A non-practicing mother with a regular father will see a minimum of two-thirds of her children ending up at church. In contrast, a non-practicing father with a regular mother will see two-thirds of his children never darken the church door. If his wife is similarly negligent that figure rises to 80 percent!

The results are shocking, but they should not be surprising. They are about as politically incorrect as it is possible to be; but they simply confirm what psychologists, criminologists, educationalists, and traditional Christians know. You cannot buck the biology of the created order. Father’s influence, from the determination of a child’s sex by the implantation of his seed to the funerary rites surrounding his passing, is out of all proportion to his allotted, and severely diminished role, in Western liberal society.

So, I think we can make a case that anyone who doesn’t have a benevolent, involved father is going to have a more difficult time believing that moral boundaries set by an authority are for the benefit of the person who is being bounded. They may not see the value of a relationship with someone who uses their power for to grow them and guide them. They may view the leadership of a powerful person skeptically, because they have been disappointed by father figures in their own lives.

I think the best way for a Christian man to to lead someone who is less powerful, is to explain why they want the person to grow in a particular dimension. Why are the moral boundaries there? Why is one course of action more practical than another? Why is it worth it to give up pleasure and do hard things? The experience of trusting male leadership as a child, and seeing it work out, helps a person keep their belief in God. In my own case, I trusted my Dad on things like saving and investing, studying computer science instead of English, living at home instead of going away to college, and many other things, and because I have seen that leadership produce dividends, it’s much easier for me to accept that I can be a disciple of Jesus and trust him when things don’t go my way. I am used to not getting my way right now, but having it work out well later. I have experienced it with my Dad.

I also think, however, that we need to be cautious about letting children roll over us – because then they will get the idea that God is their cosmic butler, and that’s not going to stand up to the rigors of life. We can’t let them take advantage of us, they have to understand that being led means that they are going somewhere – that life isn’t all about them and their feelings.

Filed under: Polemics, , , , , , , , , , , , , , , , , , , , , ,

Study of elementary school children finds entrenched discrimination against boys

The study is here (PDF), and Susan Walsh writes about the study on her blog. (H/T Stuart Schneiderman)

Excerpt:

A new study of nearly 6,000 elementary school children has found that boys are discriminated against beginning in kindergarten. Christopher Cornwell, an economics professor at the University of Georgia, says that ”gender disparities in teacher grades start early and uniformly favor girls.”

Despite having higher scores on standardized tests, boys get lower grades than girls. Why? Because teachers are basing grades at least partly on classroom behavior, and the standards are very much geared to female norms.

[…]Here’s what the disparity looks like for kindergarten boys:

Std. Deviation Test Scores Grades
Reading -.017 -.27
Math +.02 -.15
Science +.035 -.14

(Note: Values are approx., gauged visually from study graphic.)

Another interesting finding was that boys who adhere to female norms on non-cognitive skills were not penalized. Effectively, the more female behavior was rewarded with a grade “bonus” for males.

The implications of this are obvious. Masculinity, even normal maleness, is being punished in schools from a very young age. Only the most female-acting boys are rewarded with a fair assessment.

I found this story on Stuart Schnederman’s blog, and this is what he had to say about it:

The results demonstrated that schoolteachers are prejudiced against boys. When teachers do not just grade on performance, but include a number of intangible qualities that girls are more likely to possess, they are acting as bigots.

I recommend that everyone pick up a copy of “The War Against Boys” by AEI scholar Christina Hoff Sommers to learn more about this anti-male discrimination problem.

I see a lot of people raving at men to “man up” these days. Many of those people are pastors who remain ignorant about the real, systemic causes of male underachievement. Even very obvious factors – like the dominance of female teachers and administrators in schools – are ignored by the blame-men crowd. Boys generally learn better when they learn from male teachers in all-male classrooms. But unfortunately for boys, there are people who don’t want to do what works for men, especially when it doesn’t fit with feminist ideology.

Filed under: News, , , , , , , , , , , , , ,

Study explores whether atheism is rooted in reason or emotion

From First Things, based on research reported by CNN.

A new set of studies in the Journal of Personality and Social Psychology finds that atheists and agnostics report anger toward God either in the past or anger focused on a hypothetical image of what they imagine God must be like. Julie Exline, a psychologist at Case Western Reserve University and the lead author of this recent study, has examined other data on this subject with identical results. Exline explains that her interest was first piqued when an early study of anger toward God revealed a counterintuitive finding: Those who reported no belief in God reported more grudges toward him than believers.

At first glance, this finding seemed to reflect an error. How could people be angry with God if they did not believe in God? Reanalyses of a second dataset revealed similar patterns: Those who endorsed their religious beliefs as “atheist/agnostic” or “none/unsure” reported more anger toward God than those who reported a religious affiliation.

Exline notes that the findings raised questions of whether anger might actually affect belief in God’s existence, an idea consistent with social science’s previous clinical findings on “emotional atheism.”

Studies in traumatic events suggest a possible link between suffering, anger toward God, and doubts about God’s existence. According to Cook and Wimberly (1983), 33% of parents who suffered the death of a child reported doubts about God in the first year of bereavement. In another study, 90% of mothers who had given birth to a profoundly retarded child voiced doubts about the existence of God (Childs, 1985). Our survey research with undergraduates has focused directly on the association between anger at God and self-reported drops in belief (Exline et al., 2004). In the wake of a negative life event, anger toward God predicted decreased belief in God’s existence.

The most striking finding was that when Exline looked only at subjects who reported a drop in religious belief, their faith was least likely to recover if anger toward God was the cause of their loss of belief. In other words, anger toward God may not only lead people to atheism but give them a reason to cling to their disbelief.

I think the best defense to this phenomena is for the church to not tell people that God’s job is to make them happy in this life on Earth. I think if we spent less time selling Christianity to young people as life enhancement, we would have much fewer apostates. If young people get into their minds that God is their boss, not their waiter, then that is a good preparation for the real world. And all of the challenges that Christians face – from poverty, to peer pressure, to health problems to persecution. Stop expecting happiness, that is not God’s goal for you.

I was blessed to have discovered apologetics at a very early age. This passage from C. S. Lewis’ “The Screwtape Letters” always stood out to me back then:

Do not be deceived, Wormwood. Our cause is never more in danger than when a human, no longer desiring, but still intending, to do our Enemy’s will, looks round upon a universe from which every trace of Him seems to have vanished, and asks why he has been forsaken, and still obeys.

When I was young, I shortened this quote into my motto, which lasted until just a few years  back when I finally started to feel some security. And that motto was “nothing works”. Nothing works. That’s right, so get used to it. Everything sucks, nothing works. Nothing works.

Stop expecting God to make you happy. You are a soldier, and your job is to fight to the last breath in your body for the General. Hold until relieved. You’re damn right it’s unfair. Your whole life is unfair and then you die. Get used to it. When I was in college, my Christian friends and I used to joke that even if we fought our entire lives for God and he tossed us into Hell like firewood, we would still do the same things. We were happy to serve and we didn’t think about whether we were getting what we wanted. We did not take stupid chances, but we just didn’t care about being happy. We felt that God was in the right, and sinful humans were in the wrong, and that it was enough for us to serve on the right side. We didn’t expect anyone to care how we felt, we just expected to serve. And if our first plan failed, we went on to the next plan, and the next, until we found a way to serve in spite of the unfairness of it all.

Filed under: Commentary, , , , , , , , , , , , , , , ,

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