In October 1991, a five thousand year old corpse was found frozen in a glacier between Italy and Austria. The body of this man (later called Otzi) is considered the best preserved corpse of the Bronze Age every found, and dates to around 3300 B.C. The skin of Otzi has become of great interest because it bears several tattoos: a cross, six straight lines fifteen centimeters long, and numerous parallel lines.1 Tattooed mummies have also been discovered. One of the best preserved is Amunet, a former priestess of the goddess Hathor at Thebes during the XI or 21st Dynasty of Egypt (2160-1994 B.C.). In approximately 1400 B.C., Levitical law (Leviticus 19:28) reveals that tattooing was a known practice in ancient Israel and amongst their Mesopotamian neighbors. Tattooing is also mentioned by a remarkable number of ancient Greek and Roman writers including Herodotus, Plutarch, Plato, Aristophanes, and Pliny the Elder. In the first century, the Roman historian Herodian described animal body markings of the Celts, and then described the people of northern Britain as “Picts” after the display of such images. Tattoos are also mentioned by Julius Caesar in his description of the Gallic wars. Throughout church history, tattoos are referred to in edicts, councils, and personal correspondence amongst clergy.
In 1769, James Cook coined the word tattoo after observing the “rapid rhythmic rapping” as needles where hit with a stick into the skin of Tahitians and New Zealanders. By the late nineteenth century, Charles Darwin observed in his book The Descent of Man, that aboriginal people within every country were tattooed. On December 8, 1891, the first electric tattoo machine was registered by its inventor, Samuel O’Reilly, at the United States Patent Office. This invention was based on an embroidering machine patented by Thomas Edison in 1875. Tattoos began to draw the attention of the public media and in 1936, Life magazine created a stir with an article that claimed one in ten Americans are tattooed. Differing numbers indicate the extent of tattoos within our society today. National Geographic News stated that 15% of all Americans are tattooed7 and the Alliance of Professional Tattooists estimates over 39 million Americans have tattoos. Details magazine published a poll that stated 22% of 18-25 year olds have at least one tattoo. It is also estimated that that 60% of those tattooed are women. Another study estimates that over half of all adolescents are planning on getting tattooed. Tattoos have invaded popular culture, and can be seen on celebrities, lawyers, accountants, Madison Avenue executives, and professional athletes.8 According to US News and World Report, tattooing is the country’s sixth fastest growing retail business and growing at the rate of one new tattoo parlor opening its doors every day. One estimate cites 30,000 tattoo artists working in the United States today. There are also at least eight major tattoo magazines published regularly
TATTOOS ARE IMMORAL
One primary position concerning tattoos is that they are immoral because they desecrate the IOG. Proponents of this view would say: 1. Structurally, tattoos are immoral for they violate our conscience (Romans 2:15) because they violate the Law (Leviticus 19:28). In reference to his tattoo, one Christian writes, “With my depraved and back-slidden mind, I justified an abomination to God Himself, who instructs us through His divine law not to print any marks on our bodies (Leviticus 19:28).” 2. Functionally, tattoos are immoral. As God’s representatives, we are to care for creation (including our bodies) through exercising responsible dominion. Tattoos mutilate the body which is supposed to be nurtured and sustained, and make it vulnerable to infection. Tracy records the negative perception of tattooing in her book, In the Flesh: “Practices such as piercing, scarification, and branding are linked to anorexia, bulimia, and what has been called ‘delicate self-harm syndrome,’ which is an addictive, repetitive, non-decorative form of skin cutting, usually on the arm or legs. This is considered an expression of absolute hatred or anger.” 3. Relationally, tattoos are immoral because they hinder unity within the body of Christ. Tattoos could be seen as immoral by a fellow believer, and may violate their conscience (1 Corinthians 8:9-12). Steve Gilbert states: “many people – especially those belonging to nonconformist groups – get tattoos to demonstrate their defiance of traditional authority… Many studies link multiple tattoos with antisocial personality, an increased incidence of assaultive behavior, impulsivity, and difficulties in heterosexual adjustment.” 4. Teleologically, tattoos are immoral because they glorify the ungodly and vulgar, instead of God’s righteous character. Tattoos may also convey vanity and arrogance; vices inappropriate for believers (1 Peter 3:3). Jean-Chris Miller verifies this point by stating that, “Death and darkness have always been a classic tattoo theme – skulls, snakes, demons, spiders, and spider webs are all conventional tattoo imagery.”
TATTOOS ARE MORAL
The other primary position concerning tattooing is that it is moral because it is simply an expression of the IOG. Proponents of this view would say: 1. Structurally, tattooing is moral because humankind is created with the ability to appreciate beauty and art, and decorate themselves accordingly. The Body Art Book identifies “aesthetics” as one of the many reasons why people get tattoos 2. Functionally, tattooing is moral since humankind has free will and believers are free in Christ to do what they want with their own bodies (1 Corinthians 6:12). Jean-Chris Miller bluntly states, “It’s your body and you can do what you like with it.” 3. Relationally, tattooing is moral for it accounts for diversity amongst believers. Just as God created humans with different colored skin, so people who are tattooed with different colored skin shouldn’t be prejudiced against. Unity should not be based on outward appearance, but on spiritual matters (Philippians 2:2). Amy Krakow begs for unity amongst humankind when she exclaims that tattoos are, “Just ink; body art. Not some scarlet letter telling the world we’re wanton criminals, sexual perverts, biker scum, sailors, soldiers or just plain weird.” 4. Teleologically, tattoos are moral for they are a medium by which a believer can communicate God’s character to the external world, as well as to their own internal world. A. Gell expresses the external as well as internal communicatory nature of tattoos by saying, “The inside-facing and the outside-facing skins are… one indivisible structure, and hence the skin continually communicates the external world to the internal one, and the internal world to the external one.
No comments:
Post a Comment