Bristol Pride Day and Same-Sex Attraction

Bristol Pride Day

The roads leading up to Castle Park in Bristol was heaving with all colours of the rainbow. Outside, there were cheerful vendors offering to colour-you-badd with flags (to be used as capes), stickers, hats, and all manner of accessories.

Knitwit Shaun the Sheep on Bristol Pride Day  Bristol Pride Day

Even Shaun the Sheep (Knitwit edition) seemed to get in on the act with his colourful knits. Past the joking bag-checkers, more rainbow flags flew next to the ruins of an old church with great exuberance in the sunshine, as if to say that the old tired narrow-minded religion was dead.

Bristol Pride Day

Bristol Pride DayI enjoyed dancing badly to 80s music (typical!) accompanied by alot of cheeky banter, and chatting to many friendly people.

Bristol Pride DayLater, I obtained a copy of Iris Murdoch’s The Bell from Books for Amnesty, and after, I filched Ed Shaw’s The Plausibility Problem: the church and same-sex attraction from the Is’ bookshelf. Ed Shaw is one of the editors of Living Out, and his book, I thought, was the most insightful of all the pulp on homosexuality I’ve read so far.

Iris Murdoch's "The Bell" and Ed Shaw's "The Plausibility Problem: the church and same sex attraction"

Rather than spitting from his high moral horse, Shaw sensitively but astutely points out what the issues are. Here are some that I hope I haven’t misread:

(1) mistaking sexuality for identity

The Christian’s identity isn’t in his/her sexuality any more than it is in his/her skin colour.

  • We are God’s chosen children (“…even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will…” (Ephesians 1:4-5))
  • We are Jesus’ brothers (“…for he who sanctifies and those who are sanctified all have one source. That is why he is not ashamed to call them brothers…” (Hebrews 2:11))
  • We are God’s heirs with Christ (“So you are no longer a slave, but a son, and if a son, then an heir through God.” (Galatians 4:7))

(I recall Vaughan Roberts saying that he didn’t want to be going around giving talks on same-sex attraction because that wasn’t the thing that defined him. Much better to be teaching the full counsel of God!)

(2) mistaking what is genetic to be right

Even if there is indeed a “gay gene”, the discussion about right and wrong is not closed. Because the Bible tells us time and again that we are born sinful.

  • For I know my transgressions,
        and my sin is ever before me.
    Against you, you only, have I sinned
        and done what is evil in your sight,
    so that you may be justified in your words
        and blameless in your judgement.
    Behold, I was brought forth in iniquity,
        and in sin did my mother conceive me.
    Behold, you delight in truth in the inward being,
        and you teach me wisdom in the secret heart.
    Purge me with hyssop, and I shall be clean;
        wash me, and I shall be whiter than snow.
    Let me hear joy and gladness;
        let the bones that you have broken rejoice.
    Hide your face from my sins,
        and blot out all my iniquities. (Psalm 51:3-9)

(3) mistakenly assuming what we think will make us happy must be right

But there is an ultimate authority – God the creator and judge of the world. So our ultimate happiness depends on pleasing him, not ourselves.

  • The law of the Lord is perfect,
        reviving the soul;
    the testimony of the Lord is sure,
        making wise the simple;
    the precepts of the Lord are right,
        rejoicing the heart;
    the commandment of the Lord is pure,
        enlightening the eyes;
    the fear of the Lord is clean,
        enduring for ever;
    the rules of the Lord are true,
        and righteous altogether.
  • 10 More to be desired are they than gold,
        even much fine gold;
    sweeter also than honey
        and drippings of the honeycomb.
    11 Moreover, by them is your servant warned;
        in keeping them there is great reward. (Psalm 19:7-11)

Bristol Pride Day

(4) mistaking the sex act for true intimacy

That’s what Hollywood would have us think. But the maker of the universe speaks of friendship that is closer than a man and wife.

  •    I am distressed for you, my brother Jonathan;
    very pleasant have you been to me;
        your love to me was extraordinary,
        surpassing the love of women. (2 Samuel 1:26)

(And in any case, the marriage relationship between a woman and a man are meant to be a visual hint of Christ’s love for the church. (Ephesians 5:32))

(5) erroneously assuming celibacy as an evil

Really, sex isn’t the barometer of a successful life; living for God is. So Paul says to the Corinthians:

  • I wish that all were as I myself am. But each has his own gift from God, one of one kind and one of another.To the unmarried and the widows I say that it is good for them to remain single as I am. But if they cannot exercise self-control, they should marry. For it is better to marry than to burn with passion. (1 Corinthians 7:7-8)
  • 32 I want you to be free from anxieties. The unmarried man is anxious about the things of the Lord, how to please the Lord. 33 But the married man is anxious about worldly things, how to please his wife, 34 and his interests are divided. And the unmarried or betrothed woman is anxious about the things of the Lord, how to be holy in body and spirit. But the married woman is anxious about worldly things, how to please her husband. 35 I say this for your own benefit, not to lay any restraint upon you, but to promote good order and to secure your undivided devotion to the Lord. (1 Corinthians 7:32-35)

(6) erroneously assuming suffering to be bad

But actually, suffering is expected in this life, as it was expected in Jesus’ life. In fact, it was necessary for him and so it is necessary for us:

  • 31 And he began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed, and after three days rise again. 32 And he said this plainly. And Peter took him aside and began to rebuke him. 33 But turning and seeing his disciples, he rebuked Peter and said, “Get behind me, Satan! For you are not setting your mind on the things of God, but on the things of man.”

    34 And calling the crowd to him with his disciples, he said to them, “If anyone would come after me, let him deny himself and take up his cross and follow me. 35 For whoever would save his life will lose it, but whoever loses his life for my sake and the gospel’s will save it. 36 For what does it profit a man to gain the whole world and forfeit his soul? 37 For what can a man give in return for his soul? 38 For whoever is ashamed of me and of my words in this adulterous and sinful generation, of him will the Son of Man also be ashamed when he comes in the glory of his Father with the holy angels.” (Mark 8:31-38)

  • 18 For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. 19 For the creation waits with eager longing for the revealing of the sons of God. 20 For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope 21 that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. 22 For we know that the whole creation has been groaning together in the pains of childbirth until now. 23 And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. 24 For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? 25 But if we hope for what we do not see, we wait for it with patience.

    26 Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. 27 And he who searches hearts knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God. 28 And we know that for those who love God all things work together for good, for those who are called according to his purpose. 29 For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. 30 And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified. (Romans 8:18-30)

(7) erroneously assuming that heterosexuality is godliness

It is clear from Leviticus and Romans and 1 Corinthians that same-sex attraction acted-upon is against the maker’s design.

  • 22 You shall not lie with a male as with a woman; it is an abomination. (Leviticus 18:22)
  • 13 If a man lies with a male as with a woman, both of them have committed an abomination; they shall surely be put to death; their blood is upon them. (Leviticus 20:13)
  • 26 For this reason God gave them up to dishonourable passions. For their women exchanged natural relations for those that are contrary to nature; 27 and the men likewise gave up natural relations with women and were consumed with passion for one another, men committing shameless acts with men and receiving in themselves the due penalty for their error. (Romans 1:26-27)

There isn’t any point for therapies that claim to change one’s sexual orientation. What God wants isn’t heterosexuality but godliness, being imitators of Christ.

EMA 2013 Engaging with an alien world (2) – same sex attraction – Dan Strange, Ed Shaw and Charlie Skrine. from The Proclamation Trust on Vimeo.

What Charlie Skrine said during the Engaging with an Alien World seminar at the Evangelical Ministry Assembly 2013 is excellent: the biggest issue isn’t what to do with your sex life, it’s to do with your standing with God. And both people attracted to the same sex and the opposite sex have this problem. So what do we pray for for our children? We don’t pray that they won’t grow up to be gay, we pray that they will grow up to be godly – whoever they find themselves attracted to.

SingaPlural 2015 (99 Beach Road) and Existential Authenticity

Primary by Brandon Tan? SingaPlural 2015, 99 Beach Road, SingaporePrimary by Brandon Tan?

Pleased to be in town this time for SingaPlural 2015 (99 Beach Road, facebook), part of the Singapore Design Week 2015.

Salad Dressing's "Royal Stinker". SingaPlural 2015, 99 Beach Road, SingaporeSalad Dressing‘s Royal Stinker

Incandescence by Desinere x Tinge. lamps, SingaPlural 2015, 99 Beach Road, SingaporeIncandescence by Desinere x Tinge

In the courtyard, a playground of Heveatech wooden furniture by the Little Thoughts Group product design collective (facebook), constructed in collaboration with Samko Timber, and inspired by local places and heritage structures and a good dose of nostalgia. Ponggo by Alvin Sitoh, The Last Tiger by Andrew Loh, Icons of Sembawang by Chan Wai Lim, PlayStool by Jane Tang, Tempinis Forest by Lee Chang Tat, Open Play by Leonard Bahroocha Tan:

My Hood, SingaPlural 2015, 99 Beach Road, Singapore The Last Tiger by Andrew Loh, SingaPlural 2015, 99 Beach Road, Singapore Chan Wai Lim's rocking animals (Icons of Sembawang). SingaPlural 2015, 99 Beach Road, Singapore You could take a lovely bike from Coast Cycles (facebook) for a spin as well… Coast Cycles, SingaPlural 2015, 99 Beach Road, Singapore

…while watching out for an army of giant ants! Big Feast by Joyce Loo. SingaPlural 2015, 99 Beach Road, Singapore Big Feast by Joyce Loo. SingaPlural 2015, 99 Beach Road, SingaporeBig Feast by Joyce Loo

We were slightly antsy about being ushered into the Airbnb hut by chirpy girls, thinking of the hard-sell of time-share resorts and the like. But what fun! 3D image projection of, we were assured, real Airbnb rental sites around the world!

Airbnb Hut, SingaPlural 2015, 99 Beach Road, Singapore

Airbnb Hut, SingaPlural 2015, 99 Beach Road, Singapore Airbnb Hut, SingaPlural 2015, 99 Beach Road, Singapore

Airbnb Hut, SingaPlural 2015, 99 Beach Road, Singapore Airbnb Hut, SingaPlural 2015, 99 Beach Road, Singapore

A lot of the other installations were pure interactive enjoyment as well, even if many of us didn’t bother with the intended message of the exhibit (sorry!):

Dream A Little by RSP Architects, SingaPlural 2015, 99 Beach Road, Singapore Dream A Little by RSP Architects, SingaPlural 2015, 99 Beach Road, SingaporeDream A Little by RSP Architects

Heads in Cages by Josephy Louis Tan. SingaPlural 2015, 99 Beach Road, SingaporeHeads in Cages by Joseph Louis Tan

Scent Mapping Singapore by Allsense. SingaPlural 2015, 99 Beach Road, Singapore Scent Mapping Singapore by Allsense. SingaPlural 2015, 99 Beach Road, Singapore Scent Mapping Singapore by Allsense. SingaPlural 2015, 99 Beach Road, SingaporeFor someone who with mild prosopagnosia and who therefore tells people apart by their smell (not something to admit to anyone!), the potential of Scent Mapping Singapore by Allsense (facebook) was beyond exciting. However, by the time we got there, most of the scents didn’t quite do their descriptors (eg. Balestier Bak Kut Teh, East Coast Chilli Crab, Paranakan [sic] Pulut Hitam, Dempsey Durian Stall, Satay By The Bay, Kampong Glam Pandan Cake, Boat Quay Tiger Beer, Vanda Miss Joaquim Orchid) justice. If only they did! I’d love to have a whole scent library!

Scent Mapping Singapore by Allsense. SingaPlural 2015, 99 Beach Road, SingaporeOn the other table, the commercial blends were doing very well indeed! Ion Orchard White Tea, Tangs Gingerlily, Mount Elizabeth Clover & Aloe, Capitol “X”. More stable perhaps?

Let The Papers Sing To You by Roots. SingaPlural 2015, 99 Beach Road, Singapore Let The Papers Sing To You by Roots (Jonathan Yuen) and Victor Low. SingaPlural 2015, 99 Beach Road, SingaporeLet The Papers Sing To You by Roots (Jonathan Yuen) and Victor Low featured infrared sensors hidden within the frame of the table and recordings of fingers being pulled across papers of different textures.

You Have to Know Me to Love Me by Ezzam Rahman. SingaPlural 2015, 99 Beach Road, SingaporeYou Have to Know Me to Love Me by Ezzam Rahman

The Marriage by Miun x Lamitak. SingaPlural 2015, 99 Beach Road, Singapore The Marriage by Miun x Lamitak. SingaPlural 2015, 99 Beach Road, Singapore The Marriage by Miun x Lamitak. SingaPlural 2015, 99 Beach Road, SingaporeThe Marriage by Miun (facebook) x Lamitak. Amazingly imagined plants and flowers made from laminates.

Many of the white-box explanations next to each exhibit contained phrases like “offers an open conversation”, “this is an exploration”,  “…is a subjective affair” or asked whimsical questions of inanimate objects.

Was this the result of innate emptiness? Was this avoidance of any moral or philosophical stance a symptom of the hegemonic tyranny of existentialist thinking? asked someone.

(Then there was pointing out that this was a “design” event, and then there was pointing out by way of response that the line between “design” and “art” had been crossed when those exhibition blurbs were written, and then there were further attempts to define differences between “design” and “art”.)

But even existentialists are quite adamant about what constitutes their angsty equivalent of The Good Life. On the way home today, N and I discussed existential authenticity. Not persuaded by any of these – they seem a desperate struggle for meaning and a reason why they shouldn’t just kill themselves. But for what it’s worth, briefly:

Søren Kierkegaard problem: the media and the church, mass culture, creates the loss of significance of the individual. Society no longer forms its own opinions but relies on opinions constructed by the media. Religion too has become a tradition that passively accepted by individuals, without authentic thought.

solution: face reality, form one’s own opinions about existence, make an active choice to surrender to something that goes beyond comprehension, a leap of faith into the religious.

Friedrich Nietzsche problem: lack of questioning by the individual, herding animal morality, Christian morality = slave morality

solution: transcend limits of conventional morality to overcome oneself, revaluation of all values, decide for oneself what is good and evil, stand alone and avoid religiously constructed principles

Martin Heidegger problem: daesin has fallen away from its authentic potentiality and fallen into the world, “they” (das man) have relieved us of the “burden” of making our own choices, we live in a critically unexamined way, levelling, averageness

solution: authenticity is not about being isolated from others, but finding a different way of relating to others such that one is not lost to the “they”

Jean-Paul Sartre problem: bad faith (self-deception) is when an individual defines himself through social categorization of his formal identity, morality is a tool of the bourgeoise to control the masses, bad faith is when being-for-itself is replaced with others’ freedom

solution: authenticity is realising that the role we are playing is a lie, good faith is living within the portrait one paints of oneself and overturning set roles

Albert Camus problem: its philosophical suicide when we accept religion to relieve us of the anxiety of not having any guarantee of justice etc, life is repetitive and we live in futility and will soon be forgotten

solution: honestly confront the Absurd, live without appeal, keep life’s questions open, gain enchantment with life

not installation art, SingaPlural 2015, 99 Beach Roadfake blurb: This work draws the viewer to consider the utter futility of existential thinkers in identifying the anxiety caused by the absence of what is essential for authentic life, yet refusing to acknowledge the only One who can provide what is necessary for this life and the life to come.

Killiney Kopitiam and Existential Pedagogy

When we lived on Grange Road, Killiney Kopitiam (67 Killiney Road, Singapore) was my breakfast haunt on Saturday mornings. It was best to go alone, or with someone who didn’t want much chat, score a seat outside, next to the road, and read the Saturday Business Times between mouthfuls of lemak curry chicken and roti prata, finished off with slices of kaya toast. A good time too for thinking.
Killiney Kopitiam, Killiney Road

Am still brooding over pedagogical methods for teaching people to read their Bibles.

Was looking today specifically at the sort of instructional design that emerges from idealism, phenomenology, and existentialism. Might have misunderstood stuff, but here goes anyway:

Idealism is an ontological concept that says that reality consists only of minds. The physical world is only an illusion, a product of minds.

Phenomenology (closely linked with Edmund Husserl) is the epistemological concept that says therefore that all we know is our subjective reality. It is meaningless to seek out an objective reality. Our perceptions and internal experience are all that matter. As Albert Camus put it:

This heart within me I can feel, and I judge that it exists. This world around me I can feel, and I likewise judge that it exists. There ends all my knowledge, and the rest is construction.

Existentialism (Martin Heidegger, Jean-Paul Sartre et al) then says, in light of the above, that since there are no truths about human nature, the individual is free to make his/her life in whatever way he/she wants.

In this worldview, inauthenticity is the biggest crime one can commit. Inauthenticity is when the individual allows him/herself to be defined by social categorisation, by conforming to the pressure to be a certain sort of person, or to adopt a particular manner of living, or to ignore their own moral or aesthetic judgements. Inauthenticity is being a “moral person” because by doing so, one subjects oneself to traditional external ethics.

Authenticity then is to be true to one’s own personality, spirit, character, despite external pressures.

Killiney Kopitiam, Killiney RoadThe aim of education within an existential worldview would be to allow students to learn that the world is absurd and without intrinsic meaning, and their lives are limited and temporal. They must then learn to be authentic by unilaterally creating and re-creating their lives through their own free will.

Of the educational curriculum, James Magrini in Existentialism, Phenomenology, and Education calls us to recognise and seek:

to overcome the injustice of a curriculum that embraces and privileges certain modes of knowing about others, such as an epistemological model favouring analytic-logical-empirical clusters of knowledge over more intangible forms of knowledge, those associated with the arts, which include the intuitive-perceptual model of knowledge…
Curriculum making conceived existentially, as opposed to following a product-process model (Tyler, 1949), which in great part determines the trajectory of the education in advance of actual student learning, would attempt to adopt a process-product line of curriculum development (“curriculum-envisioning”). This would allow for the curriculum to develop and evolve autonomously as the learning unfolds. In this “existentially” conceived curriculum, benchmarks are merely temporary, transitory, and malleable, they develop along with the learning process.

Instructional design then, is along the lines of the constructivist model I looked at previously. Magrini again:

The method of pedagogy must allow for the student’s development of her own unique possibilities, which is why the existentialists would reject a standardized curriculum and an authoritarian model for teaching. An “existential” curriculum would include a diverse content as well as an array of varied pedagogical methods, which would, importantly, include ample opportunities for peer-initiated and peer-directed learning.

Educators should plan lessons that embrace and incorporate aspects of the student’s emotional and intellectual autobiography (Grumet, 1992). However, it is not only the aspects of one’s unique life-story that matter, it is also important that students understand the major role that “history” and “heritage”play in shaping who we become-history’s authentic role not only forges our past but as well contributes to the future enactment of our possibilities that we gather from our“heritage”

The instructional methods employed should not be resemble the out-dated authoritarian model,where the teacher is the “superior” possessor of knowledge and the student the “inferior,” empty vessel waiting to be filled (Freire, 1970). This is model for pedagogy views knowledge at an objective remove from the student, and demonstrates no concern for the place of the existential “lived world” in the curriculum as shared by both teacher and student. Knowledge, according to the existentialists does not reside at a remove from our “lived world”  and in addition is constructive. Thus pedagogical techniques should stress the co-creative, co-responsive, and co-participatory aspects of education. This is not to indicate that the teacher allows the student to dictate each and every aspect of her education, for teachers need to be in command of the subject matter in order to first tailor it to fit the students needs. In relation to this issue, Heidegger (1952) famously stated that the most difficult task for educators was to learn how to let students learn

kaya toast, Killiney Kopitiam, Killiney Road
One’s first instinctive criticism of this worldview would be that there is no evidence or basis for these theories. But of course, that would be refuted by the presuppositions of this worldview – that there is nothing objective that can be quantified or measured.

And the Christian would object that it is God who defines right and wrong and morality, and reality, and the meaning of life, and the certainty of the future. At which, the existentialist would blow a giant raspberry and point to the self-referential pre-suppositions of existentialism.

But hardly any existentialist is a true solipsist of the Eastern mysticism persuasion, I’d think, so while I’m not too bothered with the validity of the worldview itself, its practical application suiting the convenience and what seems to be the natural self-centredness and selfishness is saddening.

However, might some of the pedagogical designs that emerged from this worldview be useful for a worldview that sees ample evidence for divine revelation?