Topical Studies
What the Bible says about
Nannyism
(From Forerunner Commentary)
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Matthew 20:25
The term "Nanny State" has come to describe a government that insists on over-regulating the individual to force him to act according to the government's wishes, rather than allowing the individual to make his own choices. Such a government is essentially trying to create a self-defined utopia via legislation. Men believe the answer is more laws, better enforcement, or a more comprehensive government plan. However, the true answer is to change the heart. Since human governments cannot do that, they must resort to controlling their citizens' behaviors. On the other side of this coin, we have the expectations and responses of those being governed. As they see a nation spiraling out of control, they begin demanding that the leadership "do something." So they elect leaders who promise "change," who promise to fix this or that financial or social problem through legislation, and bit by bit, everybody's freedoms are curtailed. Political leaders soon become the arbiters of how every citizen should live. It all starts with the people demanding that the leaders "do something." Along with this are those who believe the government exists to take care of them. Many people want—even demand—government programs, benefits, and all manner of largesse to protect them from the vagaries of life. They begin believing that it is the government's job to give them healthcare, childcare, retirement, and education; to fund obscene art exhibits; and to stop hurricanes. They want a Nanny State, so it will take care of them. Thus, the government begins policies of redistribution—also known as "communism," or "socialism" in its soft form—where it takes what is produced and doles it out according to what it judges to be "fair." Even though communism was clearly a failed experiment, many people still favor a form of it because it means that they do not have to be responsible—that someone else will take care of them. Wherever governments of men are in place, pressures will mount for the responsibilities of the governor to expand and the responsibilities of the governed to contract.
David C. Grabbe
The Nanny Church (Part One)
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Luke 22:24-26
God does not want anybody in His Kingdom who is only good at following orders. He wants sons and daughters who have taken on His values and character and made them their own so that they will always choose the right way of their own volition. His purpose requires that we be able to choose between life and death, blessing and cursing (Deuteronomy 30:19). If our every word and deed are regimented—whether by God or by a human government—then we do not develop character. Thus, God is working with us to help us make the right choices without having to be controlled externally. The carnal mind, though, really only understands external control. In Christ's teaching, He uses the Gentiles to exemplify those who do not know God, who govern by "exercising lordship" and "exercising authority." Matthew's account says that they "lord it over" the people. Then Jesus declares that those who exercise authority in this way are called "benefactors." The basic meaning of the Greek word is "a worker of good." Lording authority over people could be considered "good" only in the sense that it enforces order and discipline rather than chaos. Yet, the real issue is how that order and discipline are brought about. If it is done in the Gentile way, it is achieved through force, coercion, oppressive legislation, threats, and fear. However, if God's way is followed, order and discipline may take longer to accomplish, but they will endure because they come from within the people rather than being imposed on them. Another way that "benefactor" can be understood is as "one who provides for another." In collectivist political systems, the government is seen as the benefactor of the people because it "guarantees" things like jobs, food, healthcare, retirement, security, and so on, in return for allegiance. The Gentiles rule by causing the people to depend on them for everything, and they appear to be generous and benevolent by "giving" things back to the people. In either application, Christ says, "but not so among you." Recall that His teaching began with the disciples arguing over who was the greatest. They were focused on their position and their status—like those who do not know God—and Jesus had to direct them back to their responsibility. His instruction to those who would have authority in His church was to serve, not to rule. The service of the church is geared toward helping the members toward "the measure of the stature of the fullness of Christ" (Ephesians 4:13). He clearly does not mean "serving" by establishing iron-fisted control and ruling the members by fear, nor does He mean "benevolently" doing for them what they can and should do for themselves. Both of those extremes stunt character development, leaving the people unprepared to live eternally. Instead, He means serving by applying those gifts that have been given for the edification of the body (verse 16), and not taking more authority than He has given.
David C. Grabbe
The Nanny Church (Part One)
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Luke 22:25
The problem of Nannyism arises when the governments of men take on increasing responsibility and control, and the people relinquish their responsibilities to allow someone else to take care of them. This can take place in the sense of either a despot establishing control or a therapeutic state indulging the people by providing what the people can and should provide for themselves. A Nanny government—whether in the world or in the church—arises from a failure on both parts to recognize and uphold individual responsibility. The greatest victim of Nannyism is character—and this is critical because, once regenerated by God, we become partners with Him in growing into His character image. When Nannyism intrudes, our spiritual progress is hindered because character growth stalls. Character is born out of struggle—out of pitting ourselves against events and circumstances or against our own nature. Without something to struggle against, we will never develop discipline or self-control, nor hone our wisdom or foresight. Our prioritization skills languish and become muddled because they are unneeded. Perseverance atrophies from lack of use. We become self-indulgent if we never have to set aside what we want to do for the sake of what we must do. These conditions are destructive enough on the human plane, but in a Christian, who is training for eternity, they are far more serious. Nannyism allows us to skirt consequences. It allows us to shift the burden of responsibility to someone else. If a government mutes the consequences of our actions and decisions or tampers too much with natural circumstances—witness the federal bailout of mismanaged institutions or infusions of cash to a supposedly struggling populace during economic downturns—it essentially rewards unrighteousness of various stripes (foolishness, greed, imprudence, impatience, etc.), allows nothing to be learned (setting the stage for the same thing to happen again), and fosters a tragically unrealistic understanding of life. What might it do to our view of eternal life?
David C. Grabbe
The Nanny Church (Part Three)
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1 Corinthians 3:1-4
The Corinthians identified with spiritual leaders (wrongly-identified "benefactors"; see Luke 22:24-26) more than with God, and this carnality was creating division. The apostles clearly recognized that God had apportioned the Christian sphere among specific domains, and so church members within the domains should look to the leader God had provided for them (II Corinthians 10:12-16). The problem, however, was that the Corinthians were staring solely at the human governments that God had put into place—and He did put them into place—rather than looking to the One above them all. This, too, is a type of Nannyism: a mental delegation of responsibilities to human government of what belongs only to God. The fact is, we are all impressed by the strong horse. We all want to be on the winning team. We all rally around a leader who appears to be going places and accomplishing great things because we subconsciously anticipate that he can also take care of us and carry us along with his positive momentum. The Corinthians were focusing on human leadership because of what they felt the leaders could do for them. If, instead, they had been focusing on God, they would have accepted the leadership He had provided for the domain in which they found themselves and kept on working on growing, overcoming, and developing spiritual character. Obviously, Paul did not contribute to their condition—he was trying to disabuse them of it by pointing out that it was causing the Body to fracture—but from his other writings, it is plain that other, false ministers were promoting Nannyism by seeking a following rather than pointing people to God. We can see a similar effect today when church leaders stir up fear over the coming Tribulation but then offer assurances of safety and God's favor (Nannyism) simply because one is a member of the "right" church—regardless of whether one ever develops character, makes strides in overcoming his human nature, produces the fruit of the Spirit, or grows into the image of the Father and the Son. When we have nothing to struggle against, and the consequences are chronically muted (if only in our minds), we become complacent, and our spiritual health atrophies. If one's father is king, governor, town mayor, or the school principal, the temptation exists to behave as if the normal rules of life do not apply. Likewise, if one's spiritual leader has become the "strong horse" or one's church has become "the winning team," there is the same tendency to forget oneself and behave as if there will never really be any consequences. This may seem agreeable in the short term, but if it is not arrested and reversed, it will do incalculable damage to one's character.
David C. Grabbe
The Nanny Church (Part Three)
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2 Thessalonians 3:10
Some fellowshipping with the church say that the church is responsible to take care of them. No, it is not. A Christian is responsible to provide care where there is an honest need, but not for one created by laziness. Paul says plainly in II Thessalonians 3:10: "If anyone will not work, neither shall he eat." Jesus declares, "My Father has been working until now, and I have been working" (John 5:17). He is our example. Paul also writes in I Timothy 5:8, "But if anyone does not provide for his own, and especially for those of his own household, he has denied the faith, and is worse than an infidel." In the United States is a well-developed social and governmental movement that some commentators derisively name "nannyism." Political pundits also refer to it as "cradle to the grave" social care. As a nanny state, Canada is ahead of America but lags behind England, Germany, and France, and far behind the Scandinavian countries. Tax rates in Europe are high due to the many costly social programs, yet this nannyism is at the root of Europe's growing social problems. Nations like Germany, France, Italy, England, Spain, and Sweden have native birth rates below replacement levels, and presently, their populations are aging into retirement. What did their politicians come up with to provide a large enough tax base to support their social programs? They opened their borders wide to Muslim immigration, and we hear the results on the evening news. This provides evidence that for every social action there is an equal and opposite reaction. Nannyism also contributes to a decline of self-reliance and personal responsibility as it becomes more prevalent in the United States. This nation was settled and developed by self-reliant, self-motivated people. Yet, today, too many people seem frozen in place, waiting for the government to do something for them, a dependency called by some a "welfare mentality." People learn to work the system and somehow manage to be perpetually on the dole, refusing to make their own way through work. Nannyism and the resulting decrease in self-reliance and increase in irresponsibility are gaining speed as the return of Jesus Christ nears. This phenomenon occurs regardless of the form of government because it is a human nature problem, since it involves regulation and control of the populace. It gives credence to another general principle: Power corrupts and absolute power corrupts absolutely. Public irresponsibility is now seen nearly everywhere. For example, our roadways are littered with cigarette butts and the debris of thousands of fast food restaurants thoughtlessly tossed from passing vehicles. Not to worry, though: "The government is paying somebody to clean up the garbage. I am not responsible; they will take care of it." Regulation of society is necessary, but the place where it should begin—and as much as possible end—is in the self. Responsible people have a quality—indeed, a virtue—that the irresponsible do not have: They care. They care about what God thinks. They care about what others think. They care about beauty and cleanliness. They care about peace and order. They care about the health and safety of others. Such people will regulate themselves; they do not need many laws issued by the state to tell them what to do because their caring virtually assures that they will do the right thing. Self-reliance and responsibility is learned. The best place for it to be instilled is at home and as early as possible. When teaching children to be responsible, we must begin by instructing them to care for small things: for their toys, for their clothing, for their bedroom, for simple jobs. They must learn to be concerned about what Mom and Dad think of them, which begins to teach them the fear of God, the foundation of true wisdom (Proverbs 9:10; see Psalm 34:11). As their sense of responsibility strengthens and as they learn to care about the outcome of their lives, their desire to succeed through their own efforts increases, diminishing the likelihood that they will succumb to this curse on our society, the welfare mentality.
John W. Ritenbaugh
Nannyism and Caring
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