Give Jordan Peterson a fair go mate

Australia’s largest Christian newspaper, Eternity News, published an article titled, The never-ending search for masculinity (excerpts below). Journalist Tess Delbridge introduced Jordan Peterson and shared an assessment of him by prominent Sydney Anglican minister, Michael Jensen.

I like Delbridge and Jensen, and I appreciated them doing an article on Peterson but their evaluation often seemed unfair. It appeared they were assessing Peterson against an Evangelical preacher or theologian but Peterson is neither. I think it would’ve been far more helpful to compare him to others who have secular, scientific backgrounds, like Sam Harris or Richard Dawkins.

Peterson deserves a fair go, so below I’ve pushed back against the criticisms.

Peterson himself is not a Christian. … Peterson said he was not ready to declare whether or not he believes in the historical resurrection of Jesus. “I need to think about that for about three more years before I would even venture an answer beyond what I’ve already given,” Peterson said.

It’s not as simple as that. Only a few months ago, Peterson considered himself to be a Christian:

Timothy Lott: Are you a Christian?

Jordan Peterson: I suppose the most straightforward answer to that is yes.

Am I Christian?

However, it appears Peterson was told he wasn’t a Christian because he didn’t affirm the Ecumenical Creeds, and to his credit, he took that feedback onboard and has now stepped back from that label while he carefully looks into the historicity of Jesus’ resurrection. (From what I’ve observed, over the past few years he been slowly moving towards orthodox Christianity—possibly even Eastern Orthodoxy—rather than away from it.)

 

Jensen says Peterson “is both massively appealing and interesting and also potentially dangerous for Christians because he doesn’t really understand grace.”

I think it’s a shame Peterson doesn’t talk explicitly about grace very much and I’d love to see an interviewer press him about it, but I’d be hesitant to conclude that he doesn’t understand it. For example:

The Christian doctrine elevated the individual soul, placing slave and master and commoner and nobleman alike on the same metaphysical footing, rendering them equal before God and the law. … This was partly accomplished through the strange Christian insistence that salvation could not be obtained through effort or worth—through “works.”141

141. Ephesians 2:8—2:9 reads, for example (in the King James Version): “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.” A similar sentiment is echoed in Romans 9:15—9:16: “I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.” The New International Version restates 9:16 this way: “It does not, therefore depend on human desire or effort but on God’s mercy.”

Jordan Peterson, 12 Rules for Life, p186

I’m really puzzled as to why Peterson is described as “potentially dangerous for Christians”. Most Christians I know, already understand grace, and so wouldn’t be trying to learn about it from a non-Christian… Christians should be able to discern whether Peterson’s suggestions about everyday living are compatible with Christianity—most clearly are (e.g. speak the truth).

He’s after self improvement, and so his book (12 Rules for Life), appealing and inspiring thought [sic] it is, asks you to pull yourself up by your moral bootstraps. It says, ‘Wake up, get over it, be disciplined.’ And that is Pelagianism …

Michael Jensen

Peterson is encouraging so much more than mere self-improvement:

You should aim at the highest good that you can imagine and that would be a good that includes everyone. So if I wanted what was good for you, say, if I genuinely wanted it, I’d want it in a way that was good for you now and good in the long run—and good for you and your family and your community and may be good for me too. … I think that’s a good definition of love is—that you actually want the best. You want the best possible outcome and in the Gospels, of course, that’s extended even to your enemies.

Russell Brand & Jordan Peterson – Kindness VS Power,  48m 56s

If someone hasn’t read much of the Bible, they may think Jesus is promoting self-improvement, as he often does teach about being disciplined—changing our attitudes and actions (e.g. Sermon on the Mount, the Great Commandments, take up your cross). Sure, further reading reveals Jesus also said that we can never be good enough to earn salvation (God’s pardon is free). But my point is, simply teaching people to, “Wake up, get over it, be disciplined”, doesn’t imply Pelagianism (particularly when Peterson isn’t even discussing a way to be made right with God).

Was the Prodigal Son being a Pelagian by waking up and walking towards what he knew was good (his father)? Of course, walking would be futile if there wasn’t the father running towards him with open arms—graciously forgiving and restoring. However, Peterson already sees that as we try to crawl towards the transcendent Good (our Father), he starts to transform us (e.g. Pinocchio being transformed from a puppet into a real boy). I’d love to see Peterson more fully articulate God’s role but I think the concepts are already there, at least in embryonic form (a great start for someone who says he’s still learning about Christianity).

The trouble is, what we know as Christians is that in order to improve yourself, you can’t start with determining to improve yourself, you must start with grace. You must start with your own helplessness and your own sins.

Michael Jensen

Sure, Peterson’s approach starts with human suffering, which is a result of us becoming self-conscious of our significant limitations (see his lecture on the Fall), but his very next move is to acknowledge that each and every person sins—misses the mark—unnecessarily increasing suffering, which is evil:

As the great Russian writer Aleksandr Solzhenitsyn insisted, the line dividing good and evil cuts through the heart of every human being.

Jordan Peterson, 12 Rules for Life, p47

Peterson acknowledges that each of us needs help:

Gratefully accept an outstretched helping hand. … note the reality of the limitations of individual being… accept and be thankful for the support of others—family, friends, acquaintances and strangers alike. … we don’t have to strive alone

Jordan Peterson, 12 Rules for Life, p365

It’s possible to see glimpses of Christianity in Peterson’s work because he is reading the Bible as part of his research

Not only does Peterson read the Bible, he spends heaps of time reading Christian commentaries before reading the Bible out loud to millions of people. For Christians who believe one of the primary ways God works is through the public reading of Scripture, what he is doing is way more than offering “possible” “glimpses”! Additionally, he openly says that many of his core propositions are Christian truths. He frequently quotes, and actually puts into practice, what Jesus taught (e.g. the truth will set you free, love everyone, be humble, courageous, and self-sacrificial).

his references to Christianity are removed from their historical contexts.

He regularly states that he’s not qualified, nor trying, to teach the historical context of the Bible. Instead, he is showing how the Bible and psychology are mutually reinforcing in so many ways—which is mind-blowing (some would say miraculous) given how ancient the text is.

“So [in Peterson’s teachings] you’re never going to get the true Jesus,” says Jensen. “You’ll get Jesus as a good teacher…”

But Jesus is more than just a good teacher, and that will never come through in Peterson’s work.

“The thing I think Peterson misses out on is that actually Jesus Christ is the better story. He’s a better story for all human beings,” says Jensen.

I’m baffled by these statements—numerous times Peterson has said Christ is way “more than just a good teacher”! For example, Peterson sees Christ as the Logos who brings good order out of chaos by speaking truth. He sees Christ as the divine individual and the ideal person/story—the archetypal hero—to be imitated by all humans. He sees Christ as overcoming the temptations we face (see “Evil, Confronted”, 12 Rules for Life, p178-185).

Jesus is the model for modern men. The truly masculine is actually the one who loves through sacrifice to glorify the other.

Michael Jensen

I reckon Peterson would heartily agree, although he’d probably say “encourage, embolden, edify”, rather than “glorify” (which requires explanation).

Peterson can take feedback but let’s give him a fair go and show him some of the grace that’s so central to Christianity.

Jordan_B_Peterson
Jordan B Peterson

What does Jesus’ hospitality tell us about God’s character?

Hospitality is a huge topic in the Bible so I’ve broken it up into two parts. Today I’m going to focus on God’s hospitality, particularly in Jesus, and next week I’m going to focus on imitating that hospitality. Before we can figure out the significance of His hospitality, we need to look at what hospitality is.

Broadly speaking hospitality can be defined as:

Google's definition of hospitality

It’s a nice concept. I think we all like friendly and generous receptions, and to be entertained by hospitable hosts.

It’s also worth looking at the word in the New Testament’s original language (Greek) that gets translated as “hospitality” in English:

philoxenos
philo (love) + xenos (stranger)
love of strangers

It is similar to:

philanthropy, which is the love of humanity

It is the opposite of:

xenophobia
xeno (stranger) + phobia (fear)
fear of strangers

Throughout the Bible there are countless passages that describe and command us to love others, even strangers—frequently this is done by showing hospitality, and hospitality usually involves meals. As Mike Breen says:

If you take the mountains and meals out of the Bible, it’s a very short book. In a world of competing church models and strategies … Jesus employed one practice over all others: sharing a meal with people. … grace, mission and community are never enacted best through programmes and propaganda, but rather through the equality and acceptance experienced at the common table. May our lives never be too busy to live this out.

Mike Breen, 3DM leader and author

This quote is part of Mike’s review of Tim Chester’s book, A Meal with Jesus: Discovering grace, community & mission around the table (AMWJ). I’ve drawn extensively from this book for this post, in some ways this is an appetiser for the book, as I highly recommend reading it.

Chester starts his book by pointing out an interesting connection between the three, “The Son of Man has come to” passages:

The Son of Man has come to seek and to save the lost.

Luke 19:10, HCSB

The Son of Man did not come to be served, but to serve, and to give His life—a ransom for many.

Mark 10:45, HCSB

The Son of Man has come eating and drinking

Luke 7:34a, HCSB

Part of the way Jesus seeked and served was by eating and drinking—that is by either showing hospitality or participating in it as a guest. And we know Jesus did frequently eat and drink, as He was criticised for doing it.

Then they said to Him, “John’s disciples fast often and say prayers, and those of the Pharisees do the same, but Yours eat and drink.”

Luke 5:33, HCSB

“Look, a glutton and a drunkard, a friend of tax collectors and sinners!”

Luke 7:34b, HCSB

And the Pharisees and scribes were complaining, “This man welcomes sinners and eats with them!”

Luke 15:2, HCSB

So the first observation I want to make about Jesus’ hospitality is that it shows us that He is down-to-earth. That God values all creation, even common things, like food and drink, indeed hospitality plays an important part in His rescue mission.

Most of the Jews wanted and expected the Son of Man to come with a mighty army to seek and destroy their enemies, not to seek and save them! They were only expecting hospitality for themselves, not sinners and certainly not their enemies.

Jesus’ evangelism and discipleship often involved meals (Chester gives a list from Luke’s Gospel, AMWJ, p14). Jesus:

  • eats with tax collectors and sinners at the home of Levi.
  • is at a meal when He is anointed by the weeping woman.
  • feeds the five thousand in the wilderness.
  • eats at the home of Martha and Mary.
  • is at a meal when He condemns the Pharisees and teachers of the law.
  • is at a meal when He urges people to invite the poor to their meals.
  • invites Himself to dinner with Zacchaeus.
  • eats the Last Supper.
  • has a meal with two disciples in Emmaus after the Resurrection.
  • appears to the disciples in Jerusalem and eats fish with them.

In Luke’s Gospel Jesus is either going to a meal, at a meal, or coming from a meal.

Robert Karris, Eating Your Way Through Luke’s Gospel, p14

But hospitality is more than just a meal. It is welcoming someone into your home or space, listening and sharing—a sign of friendship. It was one of the reasons the religious elite complained that Jesus was “a friend of tax collectors and sinners”.

It would be difficult to overestimate the importance of the table fellowship for cultures of the Mediterranean basin in the first century … Mealtimes were far more than occasions for individuals to consume nourishment. Being welcomed at a table for the purpose of eating food with another person had become a ceremony richly symbolic of friendship, intimacy and unity … [So much so that] when persons were estranged, a meal invitation opened the way to reconciliation.

Tim Chester’s quote of Scott Bartchy, A Meal with Jesus, p19

It’s also worth remembering that a significant part of the Jewish Law revolved around food, what you could and couldn’t eat.

[In] all cultures meals represent ‘boundary markers’ between different levels of intimacy and acceptance. [An] analysis of the laws in Leviticus about food … [showed that] … they concerned boundary maintenance. … Policing the human body was a way of policing the social body by maintaining a common identity. Jewish food laws not only symbolized cultural boundaries; they also created them. It wasn’t easy for Jews to eat with Gentiles … You couldn’t be sure you were being offered kosher food prepared in a kosher way. … Scholars believe that Jews rarely ate with Gentiles in Jesus’ day.

Tim Chester, A Meal with Jesus, p20

So you can see why the Pharisees were so angry at Jesus for breaking their rules and becoming unclean, from their perspective.

It’s not surprising that Jesus’ teaching also often included meals.

  • The parable of the narrow door warns that God may withhold hospitality to those who are apathetic.
  • The parable of the great banquet.
  • The parable of the lost sheep and the lost coin both end with the finder calling their friends and neighbours into their home to celebrate, presumably with a feast.
  • Similarly, the parable of the prodigal (lost) son ends with a feast to celebrate. Significantly, the turning point for the son was when he realised his father’s hospitality, even to the servants, was far better than the pig food that he was coveting.
  • The failure to show hospitality is condemned in the parable of the rich man and Lazarus.

But there’s more…

In the Old Testament, God revealed that:

In [the New] Jerusalem [when Jesus returns], the Lord Almighty will spread a wonderful feast for all the people of the world. It will be a delicious banquet with clear, well-aged wine and choice meat. There he will remove the cloud of gloom, the shadow of death that hangs over the earth. He will swallow up death forever! The Sovereign Lord will wipe away all tears.

Isaiah 25:6-8a, NLT/NIV

It’s a wonderful promise and would’ve come to mind when Jesus described His Kingdom as participating in a feast:

People will come from east and west and north and south [i.e. everywhere], and will take their places at the feast in the kingdom of God.

Luke 13:28, NIV

And just as my Father has granted me a Kingdom, I now grant you the right to eat and drink at my table in my Kingdom

Luke 22:29-30a, NLT

Peter Leithart explains the significance of this.

For Jesus ‘feast’ was not just a ‘metaphor’ for the kingdom. As Jesus announced the feast of the kingdom, He also brought it into reality through His own feasting. Unlike many theologians, He did not come [simply] preaching an ideology, promoting ideas, or teaching moral maxims. He came teaching about the feast of the kingdom, and He came feasting in the kingdom.

Tim Chester’s quote of Peter Leithart, A Meal with Jesus, p15

As does Chester:

The meals of Jesus represent something bigger. They represent a new world, a new kingdom, a new outlook. But they give that new reality substance. Jesus’ meals are not just symbols; they’re also applications. They’re not just pictures; they’re the real thing in miniature. Food is stuff. It’s not ideas. It’s not theories. It’s, well, it’s food, and you put it in your mouth, taste it and eat it. And meals are more than food. They’re social occasions. They represent friendship, community and welcome.

Tim Chester, A Meal with Jesus, p15

One of the crucial points I want to convey is that God’s hospitality gives us an insight into His character and shows us what He values. It is both practical and profound. It helps people now and points them to God and His future feast.

God’s hospitality also shows us how amazing and inclusive His grace is. As Isaiah said, this is “a wonderful feast for all the people of the world” and Jesus alludes to this when He says people will come to the feast from everywhere. Furthermore, He taught and demonstrated in His hospitality that our earthly categories didn’t matter—the invitation extended to everyone, even people the Jews elite rejected, like Roman centurions, Samaritan women, tax collectors, the poor, the sick, the blind, the crippled, and the Gentiles—which is most of us!

Finally we will look at how Jesus’ hospitality fulfilled the Old Testament and confirmed Jesus’ identity as God.

Luke 9:7-9: Herod asked if Jesus was John the Baptist raised from the dead, Elijah, or another ancient prophet returning (e.g. Moses).

Luke 9:18-19: Jesus asks who do people say I am? Again the options are: John the Baptist, Elijah, or another prophet.

The feeding of the 5000, which is placed between the repeated question, sheds light on why the answer given in the next verse is none of the above but actually “God’s Messiah!”—God come down to rescue. The feeding of the 5000 wasn’t just Jesus providing some fast-food to get the disciples out of an awkward situation! No, it’s far more than that!

In verse 11 Jesus welcomed them, and had them sit down, the Greek word there is literally recline, as they would’ve done at a feast. The location is significant too, they were out in the wilderness, just like the Israelites in the OT had been. And again, they complained about the lack of food! Last time God answered Moses with manna from heaven, this time Jesus looked up to heaven and was miraculously answered with an abundant feast—everyone was satisfied and there was plenty leftover. So we see Jesus was a bit like Moses but even better. And Jesus will lead a new exodus, saving people not just from the Egyptians but all earthly and spiritual oppressors—even sin and death itself! (this is reinforced at the Transfiguration, v31, where Jesus discusses His exodus)

That’s very exciting but the feeding of the 5000 would’ve also reminded the people of the feeding of the 100 in the Old Testament. Guess who did that? It was it was Elisha, the prophet who Elijah handed the batten too—he literally gave him his cloak—to show that Elisha was the new Elijah. Elisha told his servant to feed 100 men with 20 loaves. Jesus told the disciples to feed 5000 men (plus their families!) with 5 loaves and 2 fish. God miraculously provided for Elisha’s 100 men, and there were leftovers. God miraculously provided for Jesus’ 5000 men, and surprise-surprise, there were leftovers. So we see Jesus was a bit like a new Elijah but again, Jesus is even better.

Not only would the feeding of the 5000 remind them of Moses and Elijah, it would’ve reminded them about Isaiah’s prophecy of the great feast, which I mentioned earlier. Isaiah goes on to say:

Is anyone thirsty? Come and drink—even if you have no money!

Come, take your choice of wine or milk—it’s all free!

Why spend your money on food that does not give you strength?

Why pay for food that does you no good?

Listen to me, and you will eat what is good. You will enjoy the finest food.

Isaiah 55:1-2, NLT

And this scene is alluded to again, right at the end of the Bible, where God and Christians are united in extending hospitality to everyone who is thirsty.

The Spirit and the bride [Christians] say, “Come!” Everyone who hears this should say, “Come!” If you are thirsty, come! If you want life-giving water, come and drink it. It’s free!

Rev 22:17, CEV/NLT

Jesus provided for the 5000 without charge but we anticipate an even greater feast, one that will satisfy every physical and spiritual hunger and thirst. The feast in the New Creation is one we are unable to pay for but thankfully Jesus has paid for it so it’s free for everyone!

So to summarise:

What does Jesus’ hospitality tell us about God’s character?

  1. Hospitality is loving and welcoming people, particularly strangers or outsiders, into your home or space and usually involves eating and drinking.
  2. Tim Chester wrote a great book about hospitality called, A Meal with Jesus.
  3. The Son of Man has come eating and drinking to seek and save, to serve and give.
  4. Jesus spent most of time showing, receiving, and teaching hospitality.
  5. His hospitality displayed His:
    1. Friendship and grace
    2. Inclusivity/welcoming of everyone
    3. Invitation to reconciliation
    4. Valuing of creation, even common things, like food and drink
  6. Hospitality practically helped people, pointed people to God’s kingdom and feast, and indeed started God’s kingdom and feast.
  7. Jesus is a bit like Moses and Elijah but His provision of food/salvation is far greater and open to everyone because He has completely paid for it!

Do we need Hell as a motivation?

The question of whether we need Hell as a motivation often comes up. As I think it’s an important and difficult question, I’m going to try to sketch out a response.

On the one hand, I think there are people who don’t believe in Hell at all, yet are still motivated to love God and each other. I think this is partly because, being made in God’s image, love, truth, beauty, life, light, joy, goodness, mercy, justice, hope, forgiveness, peace, and wisdom, are attractive and motivating things. Likewise, in the New Creation, I believe we will remain motivated forever without the fear of anything1. Afterall, God identifies Himself as our loving Father, a relationship that should be taken into account. Because Hell can come across as the opposite of all these good things, for some people the idea that God would even consider Hell is repulsive, something that hinders them from loving God.

However, it is hard, at least for Christians, to avoid noticing that Jesus did warn of fire, darkness, weeping and gnashing of teeth, etc. While they do appear in symbolic literature, surely they indicate unpleasant experiences of some description. To some degree, we are already experiencing the consequences of humanity’s selfish and destructive behavior. Most of us do desire for things to be put right but that probably involves correction, pruning and deconstructing some things first. Change usually isn’t easy.

When I talk about reforming hell, in particular that I believe one day everyone will be reconciled to God, there is a risk that people will use that as an excuse to postpone coming to Jesus. As I long to see people saved as soon as possible, this issue is a real concern. Indeed, some who share my beliefs don’t even discuss them in public for fear that hearers will use it as an excuse to continue living in rebellion against God.

I should point out that this problem isn’t uniquely a universalist one. Anyone who is gracious, or tells people about God’s grace, risks people taking advantage of it. Sometimes people will use it as an excuse to be lazy and put off action—“I’ll convert when I retire or when I’m on my death bed”. Nor is the problem new. I think the Apostle Paul discusses this, “Shall I go on sinning so that grace might increase?” and “Do you spurn God’s grace?”. He emphatically says we shouldn’t and that God’s grace should actually “lead us to repentance”.

And they're off! The last plane for the season departs and winter begins for those left behind (Photo: Gordon T)
And they’re off! The last plane for the season departs and winter begins for those left behind
(Photo: Gordon T)

Imagine you’re visiting Antarctica and become sick. A plane is sent to pick you up but you refuse to leave and so it departs without you. You will experience the unpleasant consequences until another opportunity to go home arrives. Both in the Old Testament and in Jesus’ parables, there are plenty of examples2 of God giving people opportunities that are rejected. After a period of consequences, thankfully God offers further opportunities.

Consider the Parable of the Prodigal Son3. When the son realises he is mistaken he doesn’t instantly appear at home, he still has to walk all the way home from the pigpen. Likewise, the further we run from God, the longer it takes to walk back. Or to put it another way, it’s easier to tear down than to build up. I suspect the longer you leave a disease, the more work the doctors will have to do and the longer the rehab and recovery will be. I assume the longer you’ve been addicted to a drug, the more severe the withdrawal.

I think the Apostle Paul captures the current tension between taking things seriously and being encouraged that God is working towards His good purpose4:

So then, my dear friends, just as you have always obeyed, not only in my presence, but now even more in my absence, work out your own salvation with fear and trembling. For it is God who is working in you, enabling you both to desire and to work out His good purpose.Philippians 2:12-13 (HCSB)

In summary, I think we shouldn’t need Hell as a motivation but it is important to consider the consequences (which may include time in Hell) of wrong thoughts and actions.


1. Reminds me of “There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and whoever fears has not been perfected in love.” 1 John 4:18 (ESV)
2. Robin Parry gives some examples on p206 of “The Evangelical Universalist”
3. Luke 15:11-32
4. Hopefully wholeheartedly enjoying and praising and Him—together, forever! See Everyone Repents & Rejoices.