Do not provoke your children to anger: the meaning of Ephesians 6:4, part 3

yelling child and frustrated father

After an agonizingly long interruption, we return to our four-part series reflecting on Ephesians 6:4 and the command for parents not to provoke their children to anger. For a refresher, see part 1 and part 2 (they are really important for what is coming). As promised, in this post we will give brief thought to the way psychology contributes to our understanding of the covenantal relationship between children and parents. I have so far maintained that provoking a child to anger is accomplished through treating the child wrong in the very area of life where they have just expectations to be treated right. Psychology and child development theories lend some insight into better answering the question, “What are the legitimate expectations children have of their parents which, if not met, should result in anger.”

Consider the following big idea: parents should play a major role in child developing “life skills” and “civilization skills.” This probably sounds pretty obvious. But since the Bible speaks a great deal about how parents should help their children develop “life skills” and “civilization skills” (see the book of Proverbs), why bother with psychology at all?

Two reasons: (1) you are already borrowing from psychology, whether you know it or not, so why not be intentional about it, and (2) a lot of the biblical guidance on parenting aims mainly at the goals rather than the details. But in the throes of parenting, we are often grappling with detail questions. To avoid provoking children to anger, we stand to benefit from knowledge about what is normal for children in terms of their abilities at any given stage of life. Here enters psychology and child development studies.

You already borrow from psychology

“Why are they behaving like such children?”

Someone once shared that phrase with me, and it has proven a useful way to keep my sanity as I watch my own kids with a sense of bewilderment. Embedded in that phrase is an assumption, which you probably so firmly agree with that it passes by without a second thought. Namely, that children are different from adults. Not just that they are miniature adults, but actually different. This assumption comes to us through psychology and/or child development studies.

“In the modern study of child development, we simply take for granted that children are fundamentally different from adults. Yet, for much of human history, kids were simply seen as smaller versions of their adult counterparts.”

Kendra Cherry, 7 Major Theories of Child Development

Even if you are making every effort to be stringently biblical in your parenting and avoid different “theories” developed by so-called “specialists” with dubious claims and motives, as like as not, the very way you think about children and the path of growing up is laid for you through modern child development theories that have become part of our collective unconscious as a culture. But, let us not naively rush in. The world of child development study is a mess.

Untangling the mess

There are many different theories of child development. I am not a specialist at any and have been impacted by several.

Check out a summary of 7 Major Theories of Child Development here. Many of them probably sound familiar to you.

Rather than look deeply into one theory, I want to suggest some broad ways that child development theories can help flesh out what a child can legitimately expect from their parents. Because, remember, the idea here is that Ephesians 6:4 works by assuming some sort of “covenantal” relationship between children and parents. As such, certain ways parents can treat their children violate the norms and justly result in an angry child. We can find some guidance regarding what children can justly expect from their parents by looking at the way God created children and the needs they have in the process of growing to maturity.

Given that:

  1. children are different from adults
  2. children are becoming adults
  3. parents (or primary-caregivers of any stripe) play an outsized role in this process

it follows that insight on how human beings in general make the transition from children to adults will help us flesh out our model of what children can and should expect to receive in some fashion from their parents.

Broadly speaking, children can expect that their parents give them “survival skills” and “civilization skills.”

Navigating life today

Within the parent-child relationship it is the parent, not the child, who primarily has the wisdom necessary for survival and thriving within society. Note that this balance changes more and more as a child gets older. A parent knows far more than their 3-year-old about survival and civilization; their 13-year-old knows more about certain aspects of survival and civilization than they do. But, on balance, wisdom about life in society really does increase with age, which leaves the average parent ahead of their child, at least for childhood, and likely in certain ways for life. “Within society” is important. Humans are social beings. Especially in modern society, our survival is more dependent on how we work together than with knowing direct survival skills.

An immense amount of parent-child friction comes from parents implementing guards against the impulses of their children. While frustrating for children, these guards play the key role of preparing the children for survival and life in society. These rules range the familiar gamut:

  • yes, you have to eat your vegetables and not just ice cream and candy (even if they taste good)
  • no, you can’t play in the street
  • no, just because watching videos online is fun doesn’t mean you get to do it all the time
  • yes, you need to come in and say hello to your grandma and grandpa and not just sulk in the car

Parents (or other types of primary care-givers) play an enormous role in the constant give-and-take of nitty-gritty decisions and debates about what is and isn’t good for their child at this exact point in time.

The list is endless, familiar, and both frustrating and difficult to navigate. In broad strokes, the friction emerges as parents implement rules that direct and constrain their children into certain patterns of living which enable their survival (health, well-being, etc.) and their ability to live in your culture (politeness rules, honor, shame, work ethic, etc.). No child comes pre-programmed with everything they need to live successfully. First, they can’t even stay alive. Second, the demands of your particular culture are enormous and require years of constant immersion and teaching before a child is adept enough to navigate them. Parents (or other types of primary care-givers) play an enormous role in the constant give-and-take of nitty-gritty decisions and debates about what is and isn’t good for their child at this exact point in time.

While we will consider many things Scripture does have to say about parenting in the next post, it does not answer for us whether 15 minutes or 2 hours or 6 hours of screen time is too much in a day. It does not tell us when our children should be entrusted with a phone, or a car, or money. It does not tell us what situations it is appropriate to raise your voice at your children. When you are to stick to your guns and when it is okay to change your mind. It doesn’t even tell us how often having ice cream is wise. There are no shortage of practical, in-the-trench parenting questions which Scripture does not answer.

Should you just follow your gut? That is often the case. After all, a big role of wisdom is allowing us to generate reasonable answers to novel problems. But studies of child (and human) development help flesh out the answers we can give. It really isn’t in your child’s best interest to let them watch 6 hours of daily screen time, be endlessly involved in social media, skip out of school, or forego eating broccoli because mealtime goes better when you just focus on dessert.

With novel problems emerging seemingly left and right calling for parents to try to navigate them—and help their kids navigate them—it seems like parents need to be experts at everything. Realistically, the best any of us parents can hope for is that our successes will not be overwhelmed by our failures. But, the biblical vision of parenting calls for parents to be deeply involved in setting boundaries, negotiating rights and privileges, and in all ways trying to guide their kids into wisdom. Getting a little help along the way can be helpful.

Adjusting aims and expectations

Perhaps one of the greatest benefits bequeathed to us through these sorts of child development studies is information that can help parents adjust their aims and expectations. Yes, in fact, you are going to have to say the same thing 200 more times before your child remembers it. Repetition is crucial to how they learn. And no, you are not imagining things, your teenager doesn’t hear you as well as they used to. In fact, their brain is shifting to be able to hear more people in general better, which means that you lose some of your privileged status in the corridors of their brain (sorry). Whether sinless children would have needed 200 repetitions or sinless teenagers ever would have missed your voice in a crowd or not, who knows (I suspect they still would have). But the kids we have today mostly follow predictable patterns of development with certain skills, abilities, and desires changing over time.

Knowing a few things about childhood development can help us parent with less frustration (at least theoretically). The biblical vision of parenting focus more on the long-game—what kind of person children should end up being. Adjusting our expectations and methods to better hit where our children are at developmentally as they age will help us get them there. After all, there are few things as frustrating in life as when someone is angry at you and you are not sure why. That happens often in childhood.

Moving on

Much more could be said and has been said elsewhere. A big part of parenting is the on-going negotiation of who is in control of what between parents and children. Since

  1. there is no perfect blueprint for any of the complicated questions involved
  2. all parties involved are sinners, and
  3. all parties involved are acting out of their own web of inscrutable and complex emotions, desires, assumptions, and beliefs about how the world does and ought to work

there will be endless opportunities for anger to rear up. Learning about child development from various psychological theories can clue us in to some of the inscrutable factors driving our children and give a little bit of practical guidance for the many specific questions parents must navigate with their kids on a daily basis.

Stay tuned for part 4, discussing some more specific biblical themes. After all, raising healthy, successful children who function well in society is wonderful, but it is short of the biblical mandate. God’s intentions for parents include other key ideas and children have an inherent right to receive them from their parents.

Screaming photo created by karlyukav – www.freepik.com

Were early Christians Communist?

Acts 2:42—47 gives us a quick glance into the very earliest group of followers of Jesus. We see them living in an intense community with one another. As the text says,

42 They devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer. 43 Everyone was filled with awe at the many wonders and signs performed by the apostles. 44 All the believers were together and had everything in common. 45 They sold property and possessions to give to anyone who had need. 46 Every day they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad and sincere hearts, 47 praising God and enjoying the favor of all the people. And the Lord added to their number daily those who were being saved.

NIV

Hearing about this early church probably gets your blood pumping and excitement running. But… Wait… Hold on there. Sharing all possessions. Holding everything in common. Doesn’t that sound a lot like some type of commune, or maybe even communism? Were the early followers of Jesus communists? Should followers of Jesus today be communists?

Every so often the idea shows up that the early Christians were communists—or at least communistic—and that suggests we should be, too. It’s even here, in Wikipedia! Does this idea hold water? Let’s look briefly at the text and see what there is to see.

The (historically-specific) birth of the church

When we read the biblical text, it is helpful to remember that it happened in real history. The situation in Acts 2:42-47 was unique, and the unique factors are relevant. Let’s review what happened.

Pentecost, also known as the Feast of Weeks (see Leviticus 23:15-21), was a Jewish harvest festival held 50 days after Passover. By the time of Acts, this Festival of Weeks had morphed into a celebration of the giving of the Law. It was one of the three annual festivals for which Jewish people would travel from all over the known world to Jerusalem. On this particular Pentecost, probably sometime in May of AD 33,[1] God’s Spirit showed up with a roar. Jesus’ followers threw caution into the wind, preached the gospel boldly, and Jews from all over the known world responded, becoming followers of Jesus the Messiah.

The historical setting is important for grasping what is happening in Acts 2. People from the world over had traveled to Jerusalem on a religious pilgrimage. They were on vacation. They weren’t immigrating. When many non-residents of Jerusalem accept Jesus as messiah and stay there, the practical problem emerges of how to take care of everyone.

Cue spontaneous gifts of generosity. Widespread gifts of generosity, to such a degree that Luke characterizes it as:

44 All who believed were together and held everything in common, 45 and they began selling their property and possessions and distributing the proceeds to everyone, as anyone had need.

Acts 2:44-45 NET

This was clearly a communal way of supporting each other that is deeply foreign to most followers of Jesus today. But note how it is not communistic.

The early church versus Karl Marx

If we’re going to call them communistic, they are unlike any communism as it’s been practiced in the 20th-21st century. Notice that this is not a forced redistribution of wealth. It’s neither a profit-sharing endeavor nor the government forcibly controlling the means of production in society. It’s just people taking care of each other.

It’s organic, to use the criminally overused buzzword.

People shared what they had and what they could. People who had extra things, like the field that Barnabas sells (Acts 4:36-37), sold them to help other people. The fact that there are people who are “in need” makes plain that this “sharing everything” didn’t entail some sort of communal ownership of all the assets of each individual, otherwise, no one would be in need until the whole commune went bankrupt!

The actions of these early Christians have little in common with the government taking ownership of the means of production of wealth and sharing the profits in some sort of equal way (“all animals are equal; some animals are more equal than others”).

These early believers just were not concerned with addressing the questions which communism as a political theory tries to address at all. The sharing in the early church is more analogous to going and helping your neighbor move today than anything Karl Marx, Leon Trotsky, Joseph Stalin, Mae Zedong, or Xi Jinping were ever up to.

Watching the growth, not just the beginning

Pay special attention to the way this pattern of extreme giving and communal living falls by the wayside as Acts progresses. This first account of the church is of a group of people in transition. After being scattered by persecution (Acts 6), they settle down elsewhere and start making longer-term commitments to the place they are at. Never again do we get a report of communities divesting themselves of their assets and living in a commune. Why? Are these later churches not hearing the same gospel? Aren’t they receiving the same spirit? Or did the apostles change the message?

To be clear, generosity and devotion to caring for each other remain a focus. Paul writes:

28 The one who steals must steal no longer; instead he must labor, doing good with his own hands, so that he will have something to share with the one who has need.

Ephesians 4:28 NET

But we see that the communal zeal and living on the means at hand fall by the wayside as not essential to the gospel community the Holy Spirit births. Paul writes in 1 Thessalonians 3:10:

10 For even when we were with you, we used to give you this command: “If anyone is not willing to work, neither should he eat.”

NET

There is no freeloading, no taking care of people who simply won’t bother taking care of themselves. The gospel does not permanently remove people from the normal patterns of life, but redirects them on their way.

But, more to this point, working and sharing with one another remain a lasting mark of the church. Selling possessions and holding all things in common, however, don’t. Those are responses to an immediate concern at the birth of the church. While giving us a example to follow of passion, fervor, and generosity, they are not an economic or political theory about how to organize a local or national economy. Or even how followers of Jesus today should relate to those systems of politics and economics.

Community

The whole response of the proto-church in Acts is based on love and generosity and sacrifice for others. If that’s what you mean by communist, then you could call the early church communist. But a much better word for that is community. A community that loves and takes care of each other.


[1] Pentecost is 50 days (7 weeks and a day) after Passover. Passover was Nissan 14 on the year Jesus was crucified. This was either AD 30 or AD 33, with the later date probably more likely, though both dates have their advocates.

Seeing, Believing, and Charity

Seeing is believing, as the old saying goes. Or a common one on the internet, “if there aren’t pictures, it didn’t happen.” These sayings neatly present a simple reality of how we as human beings live in the world: we depend a lot on our eyes. What we see has enormous influence on what we think, feel, and believe. That’s nothing new. But today there is something new. Today, it is easier than ever to make pictures that aren’t what they seem.

AI pictures

For nearly as long as there have been pictures, people have made fake pictures. In days of old, it took a fair deal of creativity and skill to pull off a decent fake picture. But no longer. Thanks to developments in artificial intelligence image generators, it takes shockingly little effort to make a reasonably good picture. But how good?

Surely, you will be able to tell the difference. Why don’t you give it a try?

Check out this quiz.

You might be a little disoriented that it’s on a German website and in German, but you can handle this. All you have to do, is choose whether you think the picture is Fake, or a Foto (that’s German for “photo,”; I bet you figured that out because you’re clever). After each result, you’ll see a percentage pop up. That is the percent of people who guessed right.

Why don’t you go check it out?

Seeing and believing

Assuming you tried out the quiz (and if you haven’t, go do it—it is pretty fun), consider the following. At the time I took the quiz, the collective accuracy of people was right around 64%. To put that into perspective, that’s not much better results than the same amount of people taking the test would get if they just guessed randomly without looking at the pictures at all!

Naturally, this image is from an AI image generator. The prompt that elicited it: guessing with a blindfold, cartoon.

The results of this quiz suggest there’s a very high likelihood you will see fake pictures generated by artificial intelligence and not be able to recognize they are fake!!

Charity

No, the sky is not falling

Life will go on. You don’t need to invest all your savings in gold and go live off-the grid to try to avoid the computer apocalypse (at least not yet, anyway 😊).

But, it is time for us to start the long, slow process of preparing ourselves for living in a world where fake pictures are indistinguishable from the real, at least much of the time. Since what we see has such a strong influence on what we believe to be true, it’s going to take some work on our parts to live in this brave new world.

One key plank in our preparations for this high-tech world is the decidedly ancient Christian practice of charity. Charity is the effort to believe the best about other people and to assume that they act with consistent intentions and in ways consistent with their character. Of course, this “believe the best about people” can be grossly abused. Often people prove that we should not believe the best about them. But charity is going to become increasingly necessary. After all, it has never been easier to make a compromising picture or clip of someone and weaponize it against them. All it takes is a bit of time on an AI image generator. Anyone can do it.

Practicing charity with pictures we see online will better prepare us to treat the real people in our lives with charity. Jesus modeled a way of treating others that held together justice and mercy—a pathway of charity. A big part of charity is to see people not just for what they are now, but for what they can become through God’s grace. If having to wade through AI generated pictures helps us train in charity, then it won’t be all bad.

Even if it will be unsettling, confusing, amusing, and a little bit scary.

And just for fun

Here is the response ChatGPT spit out when I asked it to summarize this blog post in two sentences:

The article discusses the prevalence of fake pictures created through artificial intelligence and highlights the challenge of distinguishing between real and fake images. It emphasizes the importance of practicing charity in the digital age, as the ability to believe the best about others and treat them with grace becomes increasingly necessary in a world where manipulated images can be used to harm individuals.

Not bad. Although it feels funny to me to cite AI-generated text in a quote.