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Manliness, grounded in sexually dimorphic human nature, is chiefly oriented toward the performance of the mission of dominion and foregrounds vigorous, firm, and weighty agency.Ĭontemporary society and Christianity, in Foster and Tennant’s account, are both hostile to the natural realities of masculinity, pathologizing, suppressing, and misdirecting male drives. In Praise of the Patriarchyįoster and Tennant’s first chapter opens with the sentence “Patriarchy is inevitable.” Their account of Christian masculinity focuses on the fact that men were made to lead humanity’s vocation of dominion out into the wider world. Reading Michael Foster and Dominic Bnonn Tennant’s It’s Good to Be A Man: A Handbook for Godly Masculinity and Brant Hansen’s The Men We Need: God’s Purpose for the Manly Man, the Avid Indoorsman, or Any Man Willing to Show Up alongside each other is an instructive lesson in the importance of carefully considering, deploying, and declaring our underlying stories.
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Two recent books illustrate the way that different cultural stories can lead to divergent understandings of masculinity and readings of Scripture. Approached in such a manner, we’ll make it very difficult for ourselves to be surprised by the Scriptures, to hear the complex character of its witness, or to perceive the balance of its teaching.
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Rather than putting our own questions, concerns, and expectations to one side and listening attentively and receptively to the Bible’s own voice, we may merely be listening for whatever within it answers the concerns that most animate us. Coming to the Scriptures with the pressing concerns, questions, and frameworks of our immediate contexts, we can force the Scriptures into an alien mold.
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Even when our interpretation of our cultural contexts and moments may be informed by the Bible in various ways, it’s very easy for our reading of the Scriptures to become subservient to or even conflated with our more immediate cultural concerns and stories. While we need to hear the Scriptures speaking to us within our contexts, we can all too easily make our contexts a straitjacket for them. We have a sense of the things that are of pressing importance and the things of secondary concern. We have a sense of the things that are wrong with the world, the errors that need to be addressed, the goods that need to be protected, and the questions that need to be answered. Virtually every reader of Scripture comes to its texts with a set of pronounced cultural stories. This is a necessary task, yet one fraught with challenges and dangers. Whether we’re believers reading the Scriptures for our personal devotions, pastors preparing to preach sermons to our congregations, or Christian writers seeking to form our readers, our reading of Scripture is always an attempt to hear its voice speaking to us within the resonance chambers of our lives, communities, and cultural contexts. The cultural story is our account of our cultural context and moment, our understanding of its dynamics, conflicts, themes, symbols, threats, questions, and trajectories. The biblical story is our understanding of the broader scriptural narrative, especially as it pertains to masculinity. In articulating a Christian account of masculinity, it would be hard to think of anything as consequential as the underlying stories that frame our approach and the ways we choose to narrate or deploy them.įor most such accounts, two principal stories can be identified: a biblical story and a cultural story. Despite widespread agreement that there’s something profoundly awry with men in the modern church and world, little consensus exists about what the problems are and perhaps even less about how they ought to be addressed. Few subjects are as fraught in the contemporary church as that of Christian masculinity.