January 3, 2026

I Get Mail: An Egalitarian Ontology of Women and Men

Filed under: Theodicy,Women's Ordination — William Witt @ 2:15 am

Christ in the House of Martha and MaryI received an email recently that asked for clarification in light of a concern that regularly appears in complementarian criticisms of egalitarian theology — that egalitarianism presumes that there simply are no differences whatsoever between men and women. Behind this also lurks another unspoken (but sometimes spoken) criticism — that egalitarian theology inevitably leads to various kinds of sexual anarchy and licentiousness. (I don’t suggest that the writer harbors this assumption.)

The email’s title was: 

“Looking for ontological exploration of men and woman from an egalitarian worldview”

“Most of the books I have read state that Egalitarians do not believe that men and women are exactly the same, but I haven’t found a book yet that offers any theories or descriptions of the categories of men and women from a mutualist/egalitarian perspective. I haven’t yet found an egalitarian that explores the difference (traits, purposes within those traits distinct between the two) in light of equality.”

“I was wondering if you had any writing on the subject or any guidance on where I might find such an exploration.”

Mxxxxx,

I have not been able to spend much time on these issues for the last year or so as I have been working on other things. I need to get back to addressing some of these questions.

Since your subject title concerns ontology, I would refer you to chapter 14 and the conclusion of Icons of Christ (Baylor University Press, 2020) where I lean on Roman Catholic philosopher Norris Clarke’s trinitarian ontology, Karl Barth’s relational understanding of sexuality, and on Dorothy L. Sayers’s essay “Are Women Human?”

Crucial to Clarke’s position is (as he titles an essay) “To Be Is To Be Substance-in-Relation,” in Explorations in Metaphysics (University of Notre Dame Press, 1994). Also see his Person and Being (Marquette University Press, 1998), which I cite in ch. 14.

According to Clarke, every being has both an itself dimension (substance) and a toward other dimension (relation). For human beings, substance is tied both to rationality and embodiment – Aristotle: “the human being is a rational animal” – and it is this element of rationality on which Boethius focused in his definition of personhood – “an individual substance of a rational nature.” However, one of the great contributions of patristic christology and trinitarian theology is that it is crucial to distinguish person and nature – something lacking in Boethius’s definition.

Drawing on Trinitarian theology, all persons have a rational nature (Boethius) but to be a person simply is to be in relational orientation to other persons. In the Trinity, the Father simply is the one who generates the Son and who with the Son brings forth the Spirit through procession. The Son simply is the person who is generated by the Father and who with the Father gives being to the Spirit, and the Spirit simply is the person who proceeds from the Father and the Son.

Applied to humanity, in the realm of substance or essence, there can be no ontological difference whatsoever between men and women as it is the common essence of rational embodiment that makes human beings human. If there were any ontological difference of essence/nature/substance as far as humanity, men and women would each be a distinct species, and the Word would have to have become incarnate twice (once as a male and once as a female) in order to redeem humanity. The orthodox doctrine of the Incarnation is not that the Word assumed a male human nature but that the Word assumed a human nature common to men and women; however the manner in which the incarnate Word exists as human is as the male Jesus of Nazareth.

As with the Trinity, I would suggest that the fundamental ontological distinction between men and women exists at the level of relation, not substance (or essence). To be a human being means to share in the common rational equality that is essential to human nature, but to be a male human being is to exist as relationally oriented to the female, and to be a female human being is to exist as relationally oriented toward the male. To be a human being means to exist either as a male or as  a female and to exist in equal partnership in relation to the other.

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December 10, 2021

Eschatology, the Universal and the Particular: A Sermon

Filed under: Sermons,Theodicy — William Witt @ 10:11 pm

A video of this sermon can be found here.

Mal 3:3-5
Psalm 126
1 Cor. 4:4-21
Luke 3:1-6

ship

I will begin my sermon with an outrageous statement. Advent is the season of the church year that focuses on what theologians call the doctrine of eschatology – the last things – but in the last few decades we seem to be moving into an era without eschatology. If that is so, the Christian notion of eschatology seems to be increasingly irrelevant to contemporary culture.

What do I mean when I saw that the contemporary era is one without eschatology? This has not always been the case. In the mid-twentieth century, the philosopher Karl Löwith wrote a book called Meaning in History, in which he claimed that modern philosophies of history were secularized versions of a Christian theology of history.1 Hegelianism, Marxism, the secular notion of progress – all of these were basically secularized notions of the Christian understanding of divine providence. Modern secularism believed that history was moving in a single direction toward a goal; however, the goal was not a Christian new heavens and a new earth, but some version of a secular paradise. These were eschatologies in which humanity had taken the place of God.

All of this seems to have changed in the last couple of decades. I would suggest that this is because post-modernity is no longer living on borrowed memories. A belief in a secular eschatology was possible only so long as Christian notions of history, providence, and eschatology were still somewhat taken for granted without asking where such notions came from. The philosopher Charles Taylor has claimed that we now live in a Secular Age, an age marked by what Taylor calls the “immanent frame.”2 The “immanent frame” is the notion that everything in the world is part of a natural order without any reference to anything outside itself and an “immanent” causal order. The “immanent frame” is what happens when unbelief is the “default option” for how people live in post-modern culture. Within the immanent frame, secular notions of progress or any kind of optimistic vision of the direction in which history might be moving does not make real sense.

The shift from living in a world of secular progress to living exclusively in the immanent frame means that we now seem to be living in a world of “normal nihilism.” What do I mean by “normal nihilism?” (more…)

August 23, 2018

Why Everything (Does Not) “Stink”: A Sermon on Suffering Delivered to New Seminarians

Filed under: Sermons,Theodicy — William Witt @ 10:23 pm

Job 1
Acts 8: 26-40

Agnus DeiThere are certain questions that people ask generation in and generation out. They are the “greatest hits” of the generations. Who am I, and what should I do with my life? She (or he) loves me or loves me not? Did I forget to turn off the light or lock the door or did I remember to unplug the iron?

One of the oldest of these questions is “Why do bad things happen to good people?” There’s a guy on Youtube who just put out a video entitled “Why everything stinks” (except that he doesn’t say “stink”), and you would imagine listening to him that he seems to think that he’s the first person to have ever noticed that life just isn’t fair. But of course this is not a new observation. There are religons and philosophies (like Buddhism and Stoicism) whose whole starting point begins with the observation that “Life is hard.”

I am always somewhat amused at people like the guy in the Youtube video who seem to assume that Christians are naïve or polyannish about suffering, that somehow Christians do not recognize that there is any tension between believing in a good God who created a good world, and yet sometimes life stinks. Have these people never heard gospel spirituals like one of my old favorites that has the lines “Talk about suffering here below, and talk about loving Jesus, Talk about suffering here below, and let’s keep following Jesus.”

Have these people never read the Bible? (Well, of course they haven’t.)

This morning’s lectionary readings begin with the story of Job, and we will continue to hear Job’s story for the next several weeks. The whole point of the story about Job is to ask the question “Why do bad things happen to good people?” (more…)

June 11, 2018

Why I Do Not Take the “New Atheism” Seriously: “Flying Spaghetti Monsters,” Orbiting Tea Pots, and Invisible Pink Unicorns

Filed under: Metaphysics,Philosophy,The New Atheism,Theodicy — William Witt @ 6:23 am

Melancholy One of the reasons that I do not take the “New Atheism” seriously is that they do not know what they are talking about when they say that they do not believe that there is such “a being” as God. In any intelligent disagreement it is important that both sides understand each other’s position well enough that they can at least agree on what the disagreement is about. Suppose that I were having a disagreement with a contemporary scientist in which I claimed that I did not believe in the scientific discipline of “Physics,” and that I defended my position by arguing that there is no good evidence for the existence of “phlogiston,” or that I found the ancient Greek philosopher Thales’ claim that all reality is composed of the substance of water to be empirically falsifiable, or that I disagreed with Aristotle in his book entitled Physics that everything in the sublunar sphere is composed of the four elements of earth, air, fire and water, and that everything in the heavens is made of a fifth element called “aether.” If the scientist were very patient, he might well explain that phlogiston is a long discredited scientific theory and that the modern scientific discipline of physics is not at all the same thing as what ancient Greek philosophers meant by “physics.” If, however, I continued to make objections against “phlogiston” or claims about physical reality being composed of the elements of “earth” “air,” “fire,” and “water,” the scientist at some point would likely throw up his hands in exasperation because I clearly did not know what I was talking about when I used the word “Physics.”

The New Atheists (and their followers) continue to use arguments that show that they simply do not know what they are talking about when they use the word “God.” This can be shown by the repeated use of a number of tropes that compare belief in the existence of God to belief in things like “The Flying Spaghetti Monster,” Bertrand Russell’s “orbiting tea pot,” “Invisible Pink Unicorns,” or “imaginary friends.” A variation on the same trope would be Richard Dawkins’ argument in his book The God Delusion against the claim that the possibility of life coming into existence on earth would be equivalent to claiming that a hurricane sweeping through a scrap yard could assemble a Boeing 747 aircraft. Dawkins responded that any being that could create a 747 would have to be “more complicated” than a 747. So if an entity existed that could create the universe, this entity would have to be even more complicated than the universe, and so its existence would be even more statistically improbable than the existence of the universe itself.

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June 5, 2013

Taste and See that the Lord is Good! A Sermon on Doubt

Filed under: Sermons,Theodicy — William Witt @ 4:21 am

Psalm 138
Hebrews 10: 32-39
Matt. 24:9-14

chaliceToday’s lectionary readings are for the feast day of the Martyrs of Uganda. These were a group of Roman Catholic and Anglican men who were killed by King Mwanga on June 3, 1886 for their refusal to renounce their Christian faith. The martyrs went to their deaths singing hymns, and praying for their enemies. The bravery of these young men so impressed the bystanders that many converted to Christianity, and the deaths of the martyrs of Uganda is considered the real beginning of the spread of Christianity in Uganda. There are today around nine million Anglicans in Uganda, and Trinity School for Ministry has close relations with them, especially with Uganda Christian University, and also with their Archbishop, Stanley Ntagali.

Given that today’s lectionary readings are for the feast day of martyrs, it is not surprising that the focus of the readings is on holding on to faith in the midst of doubt. The Matthew and Hebrews passages specifically mention persecution. In Matthew, Jesus says, “Then they will deliver you up to tribulation and put you to death, and you will be hated by all nations for my name’s sake.” (Matt. 24:9). Hebrews speaks of “the former days,” when the hearers were “publicly exposed to reproach and affliction.” Some were imprisoned, and some were “plundered” of their property. (Heb. 10:33-34). The Psalmist mentions another kind of threat to faith: “Though I walk in the midst of trouble, you preserve my life.” (Ps. 138:7). Jesus’ Parable of the Sower mentions a third threat to faith: those who are distracted by the “cares of the world and the deceitfulness of riches and desires for other things.” (Mark 4:18).

These passages might be discouraging. They indicate that it is a normal part of the Christian life to experience doubt, to be tempted to abandon one’s faith, to just give up on being a Christian. I would suggest that these passages are actually cause for encouragement. They give us advance warning that being a disciple of Jesus is not all picnics in May, or singing “I’ve got peace like a river in my soul” when we’re at summer camp, or the first day of June Term at seminary. They tell us that if you are a Christian, and you take the thing seriously, there is going to come a time when you are going to wonder, “What was I thinking?” And, “Is it too late to get out of this?” They also tell us that when it comes to reasons for doubting your faith, there is nothing new under the sun. (more…)

March 27, 2012

I get mail . . . about earthquakes

Filed under: Philosophy,The New Atheism,Theodicy — William Witt @ 7:08 am

In response to my post entitled “Why God Does Not Prevent Earthquakes or Tsunamis,” I received some questions from “Rob.” Here’s my somewhat lengthy response.

Rob,

Thanks for your comment.  The above is a blog post, and is by necessity concise.  I could not address every possible question or concern, and some things were implied more than stated, or, I assumed could be concluded reasonably in what I wrote above.  To your questions:

1) Do you think this same sort of destruction of being is both possible and inevitable in the new heavens and new earth, which will be just as contingent as the first heavens and earth? If you don’t think this will be the case, why?

1) By definition, anything that is contingent is subject to the possibility of non-being.  In fact, in a created universe, everything is intrinsically subject to the possibility of non-being at any given moment.  The traditional Christian doctrine of creation is that if God were to cease the act of creation at any given moment, the entire universe would “blink out” like a light bulb.  Even angels, who are “naturally” immortal, because immaterial, are dependent on God’s continuing power to exist at all. (Angels are “naturally” immortal, because they are pure minds.  Not being composed of physical parts, they cannot die should their parts be destroyed. Nonetheless, should God cease to create them, they would cease existing.)

Of course, any universally broad statement like “destruction of being is both possible and inevitable” also has to be understood in light of other premises implicit in the very definition of contingency that would include an “unless.”  Since all contingent being depends on God for its initial and continuing existence (by definition), the inevitability of destruction contains an assumed “all other factors being the same” or “unless” God wills otherwise.  All contingent being always has the possibility of non-being, but, since all contingent being is given by God, there is nothing to prevent God’s continuing to give being.  So, in the new heavens and the new earth, destruction of being is certainly intrinsically possible, since God alone is the source of creation, and could, if he willed, cease to create.  However, destruction of being is not inevitable, if God decides either to preserve intrinsically destructible beings from harm, or to create beings in such a way that that they have an intrinsically natural immortality (something like the angels).  Both possibilities are logically possible.  What God will do is up to him. (more…)

March 23, 2012

Why God Does Not Prevent Earthquakes or Tsunamis

Filed under: Philosophy,The New Atheism,Theodicy — William Witt @ 8:56 pm

There is an atheist apologetics website that calls itself “Why Won’t God Heal Amputees?” By “atheist apologetics,” I mean the kind of thing engaged in by advocates of the New Atheism like Richard Dawkins, that is, an attempt to make an argumentative case for atheism and against religion, specifically against Christianity. The basic argument of the website is a simplistic argument against the existence of God based on the problem of physical evil. It is a variation on the “old chestnut” “village atheist” chain of argumentation:

If God is good, he would want to eliminate evil.
If God is all-powerful, he could eliminate evil.
But evil exists.
Ergo,
Either God is not good
Or
God is not all-powerful
Or
God does not exist.

The website presents the argument in terms of the problem of amputees.

If God were good, he would want to heal amputees . . . etc.
But God does not heal amputees.
Ergo
There is no God.

Atheist versions of the argument from evil do not usually distinguish carefully between moral and physical “evil,” and this is a classic example. The vast majority of suffering that takes place in the world is a result of moral culpability on the part of human beings. Hitler killed 6 million Jews. Wars create amputees. Physical suffering and moral evil need to be distinguished.
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