On the subject of “biblical masculinity”:

There was a time in my life when I truly felt out of place for not conforming to particular “masculine” stereotypes.

I was never athletic and generally uninterested in sports as a kid. (In God’s goodness, I love sports now.) /1
I ran the other direction when my dad tried to show me how to fix things. I couldn’t wait to go inside and play Nintendo. Honestly, I wish I had paid more attention. I’m still playing catch-up. /2
I didn’t hunt or fish. The thought of it bored me (and still does). /3
Though I tried to hide it well, I was shy, awkward, and uncomfortable around many boys who matured more quickly than me. /4
In middle school and high school, I was always frustrated that the girls I liked were more into those guys than me. I was painfully oblivious to the girls who actually did like me during that awkward phase of my life. /5
I get that we associate masculinity with physical activity, outdoor life, and mechanical competence. But that’s cultural conditioning. /6
It took me a long time to feel comfortable in my skin as a movie geek, a lover of the arts, and someone who had a great passion for the written word. /7
Somewhere along the way I retrained myself to have a greater appreciation for these things I once overlooked or ignored, but it came with time and a lot of pain. /8
I recently learned from an adult friend how painful some of these struggles can be in the life of a local church when “men’s retreats” or “manly weekends” were associated with these activities he had little or no interest in participating in. /9
I regret any pain I caused him by endorsing some of these activities as the way to be a biblical man. I learned that he felt marginalized by me—in some sense because I overcompensated for my own insecurities. /10
If I had an urgent plea for a church speaking into a very different world for millennials and Gen-Zers: don’t buy into the same gender stereotypes that drive people into confusion about their gender identity or sexual orientation. /11
We are a largely urban generation that does not know much of the world loved and appreciated by former generations. And that’s okay. God still loves me and calls me a son. /12
There’s more to being a biblical man than liking to shop at the Bass Pro Shop, and to equate manhood with those cultural associations is an assault to Scripture and the gospel. /13
I was reminded of this this week when I was reading the story of Jacob and Esau. Esau had this superficial version of masculinity down to a tee. /14
Jacob was a mama’s boy with soft skin who ran at the sight of conflict. He was a lover, not a fighter or a hunter. Yet God was molding him into exactly the man he wanted him to be. /15
Jacob didn’t fit the family bill of masculinity, which I presume fed into his insecurity, but look at how that story of redemption ended. /16
I know women who have had similar experiences in reverse. They felt uncomfortable in their own skin because of the cultural, not biblical expectations placed on them. /17
Let our definitions of masculinity and femininity be driven by character and faithfulness to God’s design, not hobbies or skillsets, our roles in the family, and not our interests. /18
We can do so much better. /19

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More from @rhyneputman

10 Aug
For the record, I can disagree with the approach taken by John MacArthur to church meetings and simultaneously (1) appreciate his ministry and (2) respect his right to hold in-person services without fear of government reprisal. /1
Dr. MacArthur has done many great things for the kingdom I will gladly acknowledge. I have been to his church before and am grateful for the students I have known out of Master's Seminary. /2
But I still don't think having a full, unmasked sanctuary is wise for multiple reasons. That is my conviction. Along the same lines, I don't think government has the place to tell the people of God what to do. /3
Read 10 tweets
16 Jul
We can affirm the objectivity of biblical truth AND acknowledge we are finite interpreters shaped by our time and place in history.

We can acknowledge the author-given meaning of biblical texts AND apply the text in different ways in different cultural settings.
The hard work of hermeneutics helps us alleviate misunderstandings of Scripture, but it doesn’t guarantee infallible interpretations of Scripture.
For example, Western interpreters struggle to make sense of 1 Cor. 8:1-13 because (1) we are chronologically far removed from the cultural practice of meat offered to idols ane (2) we are culturally far removed from this practice as well.
Read 8 tweets
22 May
I appreciate the contribution Gadamer makes to our understanding of hermeneutics and interpretation, but what do I know? I only bothered to read his work.
Seriously though, Gadamer has a more "conservative" group of interpreters and a more "radical" group of interpreters. I have been more influenced by the former than the latter, people like Thiselton and Vanhoozer.
It is true that Gadamer doesn't take meaning to be simply what the author says, but that is because he takes meaning as a total interpretive event between the horizon of the author (text) and the horizon of the reader.
Read 13 tweets
24 Jan
Last year, @kswhitfield and I began work on the doctrine of the sufficiency of Scripture as it relates to other non-theological disciplines.

If Scripture is sufficient, why should we engage with philosophy, the natural sciences, the social sciences, and the like? /1
@kswhitfield We then drafted this statement:

We affirm the classical Protestant doctrine of Sola Scriptura. We recognize Scripture as the supreme source and only guiding norm of Christian theology, /2
@kswhitfield but we are also appreciative of the roles tradition, reason, and experience play in shaping the Christian worldview. /3
Read 29 tweets
24 Nov 19
Perhaps a little Sunday afternoon discussion on the language of “identity” will help us think through some of the “gay Christian”/“Christian with same-sex desires” semantic dispute. Warning: this long thread will involve a little metaphysics and theological anthropology. /1
Part of the problem with the cultural moment is that our “identity” language is notoriously fuzzy. People on all sides of this debate are using the term “identity” differently, causing them to pass one another like ships in the night. /2
Because Western individualism runs through our veins, we often give greater weight to how we define our own identities than how they have been defined by others (including God). I see four broad uses. /3
Read 42 tweets
22 Oct 19
There seem to be two theological issues behind the Moore-MacArthur controversy larger than soft vs. hard complementarianism in the SBC: disparate understandings of ‘prophecy’ and the related issue of cessationism/continuationism. /1
The BFM does not take an explicit position on either of these issues, but it seems that for some in the convention, this is a settled issue, so much to the point that disagreement on the matter is counted as “sin” or “false teaching.” /2
Many of the criticisms directed at Beth come from people (1) who discount statements she makes about the Lord speaking to her as violations of the sufficiency of Scripture and (2) who suggest the NT gift of prophecy ceased with the close of the canon. /3
Read 16 tweets

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