Many conservatives among Christians, including those grouped as fundamentalists but also many members of mainline churches, idealize the family structure of a married man and woman together with their one or more biological children as the optimum goal for families. This idealized configuration is called the “nuclear family.” Some flexibility is allowed for adding non-biological children and perhaps even an occasional step-parent into the mix. Typically little or no flexibility is allowed for parenting by same-sex couples or for recognition of single-parent families as potentially healthy models for raising children. As is typical of moralistically oriented believers in God, the top-down thought-structure of this ideal renders anything less than its attainment a failure to comply with God’s only ordained family lifestyle. Those who fail to engage in child-rearing as continuously married, opposite-sex parents are second class citizens who deserve to be burdened by guilt and shame for their failure to “do family” God’s way. Conformity to the “model” nuclear family many conservatives claim as their narrow definition of family is frequently at the heart of what conservative advocates mean by “family values.”
In the days when wealth was deemed proof of one’s worthiness in the eyes of God, poverty was a sign of sinfulness and disfavor with God – or at least a sign of second class citizenship and loss of voice and influence in the Church. In modern times, participation in a man-woman nuclear family is similarly argued to be necessary to prove one’s worthiness in the eyes of God and to qualify to be empowered within the Church while participation in any other style of family is deemed a sign of disfavor with God, mostly likely associated with sin. In Jesus’ days on earth, legalistic religious folks asked him if a man were blind on account of his sins or the sins of his parents on the assumption that sin had to be somewhere in the family tree to cause his blindness. Today, legalistic believers now seem to ask if a child’s participation in a family structure other than a man-woman nuclear family is due to the child’s sins or the sins of the child’s parents. The assumptions inherent in this question overshadow the child with dark implications of unworthiness and disfavor before God – either directly or by parental association. Although the child has no choice in structuring the family in which he or she is raised, legalistic folks place false burdens of guilt and shame on the child on account of the family’s structure. Where poverty once condemned children regardless of the fact that they did not determine their economic status today both poverty and family structure often cause a child to suffer from self-doubt and loss of social status regardless of the child’s lack of power to control either social factor.
Children raised in poverty and/or within non-nuclear family structures have an empowering opportunity just as the blind man had. They can turn to Jesus to gain freedom from any blinding pain and distress caused by their society’s misrepresentations of God’s standards. They can regain clarity of sight by learning to allow God’s grace to be proven to be sufficient just as the blind man proved it in Jesus’ day by accepting sight at Jesus’ hand. So long as believers in Jesus continue to adhere to their myopic prejudice that gives higher social approval and value to families structured as a married pair of opposite-sex adults plus child(ren) they will remain at odds with God’s position on this matter and continue to mislead many others to believe as they do. God’s position is based on grace, not upon any moralistic rules or rigid definitions about family structure. If believers want to reflect God’s position on this issue and “do justice” towards children raised in non-nuclear families, we must “love mercy” beyond the law and “walk humbly with God” as if God knows better what our position on this issue – and our response towards members of these families – should be. We distort and impair social justice so long as we allow any position other than God’s gracious one to prevail within the body of believers upon whom Jesus calls to comfort, heal and bless the children who come unto him. We are precisely the ones Jesus expects to set the children free rather than burden their innocence with false guilt and shame on account of matters beyond their control.
James 1:27 reports that the “[r]eligion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.” At the outset of the industrial age, as family units moved from rural settings, where extended families were normal, to take up residence in urban settings, many family units rapidly trimmed down to parents and children as older adults failed to survive the transition. To make ends meet the parents in many families worked long and exhausting hours, sometimes even dying in their attempts to provide for their children. Children were also put to work. This two-tiered, struggling family unit became the new ideal due to economic realities as interpreted by adults who proudly strove for independent self-reliance in cities where they often did not know who else to trust. Success was defined as having struggled to achieve financial stability sufficient to support a nuclear family while not allowing anyone to play you for a fool. The stresses of the identity crisis of the industrial age coupled with the assumption that independence was the touchstone of maturity as an adult drove a wedge between adult generations. A similar wedge-mentality now justifies a belief among many youth and young adults that older adults are too “out of touch” with modern advancements to have much of practical value to offer to the young. What some conservative Christians lament as the “breakdown of the nuclear family” began as a breakdown of the extended family and advanced into a breakdown throughout all strata of society. Over the course of several generations, the cohesive village so needed by children vanished into a pile of disintegrated lives.
At the dawn of the industrial age it was deemed necessary to set aside the traditions of extended-family, village-like societies and adopt the nuclear family as a new-era practicality. The tyranny of the old had to be thrown off just as the tyranny of King George had been thrown off. Pioneers moving into the industrial age to settle it with a new population capable of surviving there had to leave old ways behind and fend for themselves in self-reliance as they fashioned a new set of values and priorities suited to the industrial age. By institutionalizing the nuclear family as ideal, subsequent generations of settlers in the industrial age have kept pace with the demands of change that became even more accelerated under the influence of increasingly expanding technology.* Today the accelerating pace of this technological revolution is driving wedges between thinner and more fragile layers of society and splintering the whole into wafer-thin shards.
Along with the wafering of society came a decline in parental energy, focus and attention directed towards child-rearing. When parents allowed conformist pressures of the marketplace economy to shape them into income-earners and product-consumers, the quality of life for all family members declined as media-driven standards of comfort and convenience became new social norms. The absence of extended family structures and “villages” to offer children alternative havens of physical safety, emotional comfort and exposure to elders’ wisdom has been an unrecognized source of harm one might call “passive neglect” of the best interests of the children. Yet this neglect is hard to spot when it is the normal condition under which children grow up. What is missing and forgotten for generations becomes invisible. This invisibility is a form of blindness that Jesus would help us to overcome if we ask him to. He will restore the sight of those who want to see what’s best for children.
On account of social wafering, emotional as well as social orphans and widows abound in modern society in various disguises. Yet many who call themselves Christians fail to look after them in their distress and instead look down upon them to add to their distress. Such so-called followers of Jesus fail to follow his example when to follow would conflict with their desire to ascend into and conform to the conveniences and cordiality of modern society’s more privileged ranks. Even the modestly privileged focus on advancing up the social ranks rather than follow Jesus into fields that are white with the harvest. Of course, those who conform to the world rather than be transformed are reluctant to classify their conformity to convenient social norms as “being polluted by the world,” but that’s precisely what it is. To focus on building, maintaining and providing for a nuclear family to be proud of on society’s terms too often leaves the orphans and widows unlooked after in their distress, feeling ashamed as second class citizens in both the world and within the body of believers. Prideful glorification of the nuclear family and of so-called family values that idealize a narrowly defined family structure shortchanges Jesus’ ministry to all whom society (including many Christians) presumes to be unworthy of God’s grace and favor.
Social justice is the core of God’s outreach on Earth. God would use believers in Jesus as restorers of justice – as ones who give sight to those who are blinded by the guilt and shame that society shifts to them to excuse its neglect. There is no excuse for conforming to the values of the modern industrial-technological era in place of the values, priorities and perspective Jesus modeled while on Earth and calls us to honor even now. Perhaps for a person who never heard of Jesus or, having heard, chose to ignore what he or she heard, there may be the excuse of ignorance. But for those who claim to know and honor Jesus there is no excuse. It is not enough to rely upon the grace of God and assume that Jesus will once again pray “Father, forgive them for they know not what they do.” It is time to stop relying upon God’s future forgiveness. It is time instead to repent of our mistaken preference for worshipping socially approved pride in place of spiritually disciplined humility, accept forgiveness now and rise up to serve as the Father would have us serve. As Jonah demonstrated, the forgiven make powerful messengers of God’s grace and forgiveness.
As he promised, Jesus has sent us the Spirit who leads us into all truth. The Holy Spirit exists. Its holy function is to comfort us in our afflictions and lead us beyond them in service to others to whom God assigns us. The afflictions of pride are multiple. The afflictions of pride associated with idealizing the nuclear family are not our only afflictions but we need to be set them aside and overcome them for the sake of the orphans and widows who remain in distress until the people who call themselves followers of Jesus come to their aid. In God’s eyes, the race, religion, creed, ethnicity, economic class, educational status, gender or sexual orientation and historical background of the orphan or widow do not matter. How they may have become orphaned or widowed does not matter. Jesus calls us to care for them in their distress until their distress is fully relieved and their vision of God as their loving Divine Parent is restored. Jesus calls us not only to pray for them but to be his means for answering those prayers as we welcome them into his Kingdom.
If we have any style of family we take delight in, Jesus does not object so long our delight remains laced with gratitude to God and does not turn into pride and cause us to fail to invite others to participate within those experiences that delight us. If our families are valuable to us and to God, sharing them with others who lack such family delights will relieve them of their lack-based distress and loneliness as social outcasts who are all too well-acquainted with grief. To invite orphans and widows to be included in our family delights and to welcome all who co-create delightful families by any structure pleases the Divine Parent of us all. It matters not to God whether our family structure is traditionally rural, industrial or post-industrial or innovatively adaptive to prevailing social conditions. It’s time to focus on pleasing the Head of the Family instead of making elaborate plans to please ourselves while we forget the orphans and widows routinely left out of our self-indulgent plans. It’s time to suspend our habits of judging those who live within non-nuclear, non-traditional family structures, especially if they are reaching out to orphans and widows in distress more effectively than we are. Until we’ve learned to reach out at least as effectively we may need to admit how much we have to learn from those we’d previously looked down upon and failed to welcome with humbly open arms and hearts.
* The potentially toxic bloom of technological algae has been labeled “high technology” but it remains to be seen by what measure it is deemed “high.” Perhaps the high is false. If “high” refers primarily to the capacity of such technologies to produce higher outputs per units of input by humans at faster and faster rates in order to generate greater financial profits with declining payrolls and other benefits to human resources, it may not, in the long run, be directing humanity towards anything higher. It may promote the worship of mammon. As a reflection of the worship of the false idol of maximized profits, “high tech” may be leading humanity towards adopting lower and lower standards of character and conduct as “normal” while humans fail to learn to make wise decisions in nano-seconds. Wisdom may take longer to process and adopt – perhaps the length of time that councils of elders used to take before deciding the fate of their communities. Data-crunching computers may not be capable of discerning wisdom at any speed. Like the Corvair, computers may turn out to be unsafe at any speed unless their friendly users are intentionally setting adequate time aside to commune with God at the speed of Stillness. Stillness may be the escape velocity humans need to attain in order to escape the downward pull of ego’s brazenly self-congratulatory gravity. Otherwise we risk remaining trapped in orbit around the ego while spinning evermore chaotically and oblivious to the more expansive and enriching possibilities that await us if we were to travel serenely inward to know ourselves as one with God and not as a separated, self-reliant, lonely egos at all.
© Art Nicol 2015