It has become quite clear over the past several years that the source of many arguments in my life and in our culture originate with a desire to reduce things down to their simplest components or lowest common denominator. Over the past decade I have really embraced a complexity model of things. I can illustrate it with two examples:
- The foundational thinking of Josh McDowell and Ravi Zacharias – the apologetics school I had been groomed in – began to ring hollow in a number of areas. Through that process, I came to see the advantage of conceptualizing reality as a web, anchored in several locations, rather than a building resting on one key foundation.
The foundationalist approach is scary in a shifting culture. What used to seem rock solid is in danger of falling like a house of cards if even one element is moved or compromised.
- I moved from a magical ex nihilo understanding of 6 day creation (it was not the theologically sophisticated one you might be familiar with) but could not buy the cold darwinian evolution that had been so demonized in my camps. Turns out that both a fairly reductive. It wasn’t until I discovered emergence thought and the interplay of elements that I was able to move beyond the simple either-or option of creation vs. evolution.
This move away from the reductive becomes important in three key conversations: love, sex, and faith.
Love – when I talk with other youth pastors or teens from other youth groups, I am frequently surprised with just how often a reductive approach is taken on the topic love. “Is love an action or an emotion?” Sometime a third option will be given: “or a decision”.
Its not that the answer to the question is that consequential. That is easy enough to deal with. It is the thinking behind the question that is so dangerous! Of course love is an action, it comes with feelings and creates more feelings and we make decisions about that at every step along the way. Its easy enough to side step the either/or trap … what concerns me is why something as grand and essential complex as love has to be reduced down to a single element? What is the driving influence there? It is bigger than just getting christian teens to not ‘give into their emotions’ or to show their love for God and the world by putting it into ‘action’ whether they feel like it or not. There is something else behind that reductive move.
Sex – I am truly shocked by how often a reductive maneuver is employed by those who are a little more conservative than me when the topic of sex comes up. “While sex may be pleasurable – in the end, it is primarily about procreation” my debate partner will say. “In fact, God probably made it pleasurable so that we would want to do it more.”
I object to this live of reasoning strenuously! Sex is about a whole myriad of things.
Our sexuality is about pleasure, connection, expression, intimacy, power, procreation and drive. It certainly is not about just one thing.
Look, I know a heterosexual couple that can’t procreate. They have a very healthy sex life. I know another couple who did procreate (twice) and are finding that it is significantly impeding their sex life.
Sex in the 21st century is not just or even primarily about procreation. Even heterosexual couples who can procreate have sex that does not result in pregnancy.
Faith – I have heard voices as disparate as Slavo Zizek and Martin Luther pull a reductive move when it comes to faith. Zizek has said on more than one occasion that he would like to see good deeds done for no other reason than that they the right thing to do – good on their own merit – and not because the one who does it gets anything out (like an altruistic sense of satisfaction) or believes that she will be rewarded for it in the next life. This reminds of Luther’s early wrestling with loving God (If I only love God for saving me then I have loved God for the wrong reason and it is not love worthy of God … etc.)
I don’t get this at all! It seems to me that whether you believe in a God (I do) or whether you subscribe to a social construction theory of morality (that as social mammals it benefits us to benefit others in a series of non-zero and reciprocal relationships) that both are best understood as essentially complex webs of meaning and relationship.
Let’s take the God road for a minute. If there is a God who wants me to do good things, then it stands to reason that I may be made in such a way that I both enjoy doing that good and benefit from it. That does not take away from the goodness itself, it is just distributed to several factors of befit. Why is it only truly a good deed if I get nothing – not even satisfaction – out of it. Even if I do something anonymously for which there can be no reciprocal or social benefit, I’m not allowed that simple satisfaction of knowing I did something good? So the only truly good deed is done with emotional distance and internal steel? That is bogus! It seems to me that even without God in the equation, that reductive move is limiting and harmful, even self-defeating.
A far better approach would be embrace the social locatedness of human existence and to recognize the collective pot of goodness to which we both benefit from and contribute to. A pot of common-wealth that is both relational and substantial that has made us who we are – we have been molded, shaped and groomed by it – and to which we participate that can benefit others as well as be rewarding for us.
Doing good is complex and it is essentially complicated. We don’t need to break that down and diagnose it as much as we need to embrace it and pour ourselves into it.
In the end, I see this impulse toward the reductive to be not only limiting to thought but detrimental to joy. I think we are missing out by not embracing the multifaceted and layered complexity of love, sex and faith.