SteveG:
The rod/staff in OT times can also be seen to represent the rod/staff of the shepard. Such a rod isn’t used to beat the sheep, but rather to gently nudge and guide them in the right direction.
This might well be true in Psalm 23. Overall, though, it’s a red herring. For instance, Prov. 23:13-14 says:
Withhold not chastisement from a boy; if you beat him with the rod, he will not die. Beat him with the rod, and you will save him from the nether world. (Douay-Rheims)
Do not be chary of correcting a child, a stroke of the cane is not likely to kill him. A stroke of the cane and you save him from Sheol. (Jerusalem Bible)
As you said earlier, this is pretty unequivocal. And yet, “Parenting With Grace” claims that the “rod” in this passage might not refer to corporal punishment, but rather to some sort of measuring device.
This is reminiscent of those teetotalers who say that the wedding guests at Cana were drinking grape juice.
Mr. Popcak also implies that there are only two references to corporal punishment in the whole OT (the above, & Sirach 30:1-3). What a howler! There are
many more. For instance, in 2 Samuel 7:14, the Lord says to Nathan:
I will be to him a father, and he shall be to me a son: and if he commit any iniquity, I will correct him with the rod of men, and with the stripes of the children of men.
(Or do the “rod” and “stripes” refer to something else – such as the father taking away his son’s candy cane?)
Maybe Mr. P realizes that he’s on shaky ground, since he quickly changes the subject to, “Why the OT concept of punishment is no longer valid in our era.” He bases his argument on the story of the Prodigal Son, which isn’t particularly relevant, IMO. First of all, the son wasn’t a little child; he was old enough to leave home and indulge in “loose living”. Secondly, by the time he repented and came home, he’d already suffered the consequences of his actions (near-starvation). There was no need for him to be “taught a lesson,” as he’d already learned it.
I have similar problems with many of the book’s other arguments. (“Would you spank Jesus?” Well, no. I wouldn’t give him a time-out, either. The point being?) Out of all the questionable material in the book, though, I think this statement takes the cake:
God’s supernatural and natural truths cannot conflict. It is predictable, then, that modern psychology and the tenets of the Catholic faith are utterly harmonious on the subject of discipline. (p. 356)
As Mr. P might put it: “Holy leap in logic, Batman!”
If Chesterton were still alive, he’d know what to say about this. (He probably has, for that matter. There were plenty of psychologists giving “authoritative advice” in his day. They just didn’t happen to be promoting attachment parenting.)