I see that Mark Driscoll has recycled his “Daddy Christmas Tips” for 2011. Since all the “tips” are identical to last year’s, it seemed right to re-post my comments on them. Enjoy!
Christmas is around the corner, which for Mark Driscoll, apparently means yet another opportunity to bully men into being just like him. Driscoll, an extra unique complementarian snowflake about who’s certain to come up more on this blog, is the senior pastor and bully-in-chief of Mars Hill Church, a Seattle megachurch (and the biggest church in the city). Driscoll’s confrontational and chauvinistic style of preaching has gotten him a lot of attention in the mainstream media, much more than most complementarian pastors, who usually fly under the radar.
So! Christmas in Driscoll-land. “Daddy” needs to have a holiday agenda for the family; godly leadership means telling people what to do and where to be all the time. At least, that’s what leadership means for Driscoll, and funny enough, it turns out to be what God means by leadership, too! Clearly that’s what it has to mean for everyone else. Hence Driscoll’s “Daddy Christmas Tips” – some interesting ideas on how fathers should be running the show during the holidays:
Tip #1: Dad needs a plan for the holidays to ensure his family is loved and memories are made. Dad, what’s your plan?
Right off the bat we’re in weirdo land. How do you “plan” for people to be loved?
Tip #6: Dad needs to manage the extended family and friends during the holidays. Dad, who or what do you need to say “no” to?
Apparently mom doesn’t need to be a part of this decision. Or maybe she just doesn’t have an opinion? Thinking something different from her husband might be a sin, after all.
Tip #7: Dad needs to schedule a big Christmas date with his daughter(s). Dad, what’s your big plan for the fancy Daddy-daughter date?
Tip #8: Dad needs to schedule guy time with his son(s). Dad, what are you and your son(s) going to do that is active, outdoors, and fun?
We can’t call a dad’s special time with his son a “date” – clearly that would be inappropriately sexualizing. Men don’t go on dates with each other, gross! But dads can totally take their daughters on dates – there’s nothing inappropriate or creepy about that. (Hint: if a parent can only go on a “date” with a child of the “opposite” sex, um, you are sexualizing the relationship between that parent and child, not to mention being super heteronormative). Also, there’s no way a real girl would ever want to do something “active, outdoors, and fun” with her dad. Girls just want to be fancy – and real boys, obviously, don’t. Because the activities you share with your children are entirely dependent on their genitalia, not on, you know, their actual opinions or interests.
Tip #9: Dad needs to help get the house decorated. Dad, are you really a big help to Mom with getting things ready?
Because decorating the house is really mom’s job.
Tip #10: Dad needs to ensure there are some holiday smells and sounds. Dad, is Christmas music on the iPod, is the tree up, can you smell cookies and cider?
If you can’t smell cookies and cider, your wife is doing something wrong. That kind of laziness cannot stand. Better get on that, dad.
Whew. Dad has a lot of things and people to stay on top of during the holidays! But remember tip #4: Dad needs to not let the stress of the holidays, including money, cause him to be grumpy with Mom or the kids. Dad, how’s your joy?
I’m sure it’s really easy to both be constantly obsessing over whether or not you’re micromanaging the holidays and your family appropriately, and actually enjoy the holidays with your family. Yea.
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It’s really telling to me that, while laziness and hypersexuality are stereotypes are applied to black people in general, so many of the evangelicals Emerson interviewed for Divided by Faith singled out black mothers as specifically embodying and being the root cause of what they saw as black individual, family, and cultural dysfunction. This circles back to the gendered double standard discussed in the previous post: under the complementarian view of gender and sexuality, the responsibility for sexual and reproductive gatekeeping outside marriage is placed almost entirely on women. So again, though “promiscuity” and having “too many kids” are behaviors that require at least one man in normative heterosexual pairings, these labels stick to black women in different ways than they do to black men: the women sit home and have babies while collecting welfare checks, the mothers send the fathers away, etc.
I think this is worth noting because criticisms of racist narratives about black laziness or the failure or demise of the black family often overlook the fact that these stereotypes are fundamentally and profoundly gendered. They’re implicit statements of what gender roles “should” be, based on white, heteronormative, classist measures, and statements that black women and men as a group fail to live up to these measures in gender-specific ways. There’s a reason the prevailing stereotype of black people on certain forms of government assistance is that of the “welfare queen.”
It’s a critique of black femininity as a failed or less-than. The welfare queen is not only wanton in her sexuality and reproduction, she is also negligent in her attentions to her children – in effect pawns conceived for purely mercenary purposes (to get money from the government). The welfare queen is not bound to one man, doesn’t have her reproduction limited or controlled by one man, uses and neglects her children rather than nurturing them, and is therefore a bad mother. She stands as the foil to the “angel in the home” – the romanticized, infantilized image of the “true woman” and “keeper in the home” (a carry over of Victorian and other Western european notions of idealized, non-threatening, non-sexual femininity), whose only concern is for husband, children, home.
One of Emerson’s interviewees argued that the government perpetuates black inequality by “[making] it easier for somebody [read: black women] to sit home and collect welfare and have baby after baby.” There’s quite a bit of irony in that statement when you juxtapose it with the fact that for many evangelicals, the highest display of femininity is precisely to “stay home and have baby after baby” after marriage and be a “keeper of the home,” while the husband acts as unquestioned leader and sole income earner (“provider” – as though homemaking and child-rearing aren’t “providing” for one’s family).
So in effect, when the welfare queen stereotype is leveled at black women by white evangelicals who believe that women shouldn’t work outside the home and should reproduce frequently, the criticism is really of black women for supposedly being “dependent” on the government instead of being properly dependent on and submissive to a patriarchal husband. Again, recall another one of Emerson’s interview subjects claiming that “we have paid their [black children’s] mothers to have their fathers stay away from home.”
And by extension this is a critique of “the black family” as failed or in crisis, in implicit contrast to white families. And it’s specifically a criticism that black parents are not living up to their proper gender roles in the presumed heterosexual partnerships and heteronormative families. White evangelical attachment to the caricature of the absent black father who due to custom or culture doesn’t “provide for” or “lead” his family is an implicit statement about the superiority of white fatherhood and white family culture. So too is the attachment to the caricature of the negligent, unattached black mother, often also depicted as loud, violent, and contentious, an implicit statement of the superiority of white womanhood and motherhood – by the standards of white evangelical conservative culture – characterized by a “gentle and quiet spirit” and a self-negating submission to the sexual and emotional ownership of one man and a likewise self-denying level of devotion to children and the home.
Sexualized stereotypes about black women are not isolated to my former church or denomination, but rather representative of beliefs about black sexuality and family life that remain common among white evangelicals. Michael Emerson, a white sociologist of religion, writes of encountering these same attitudes in his (highly recommended!) book Divided by Faith, an examination of racial segregation in American evangelicalism and of factors in the white evangelical church that contribute to and perpetuate such segregation. [The following quotes and paraphrases from Divided by Faith can be found on pp. 100-104; emphases are mine]
For example, Emerson notes that white evangelicals often see “bad choices” on the part of black people as being primarily to blame for racial disparities between U.S. blacks and whites; among these choices are “having too many children.” He writes:
In their use of these cultural reasons [for racial inequality], white conservative Protestants do not mean patterns of behavior rooted in values (e.g., blacks have many children because they highly value large families), but rather that blacks are making poor choices (e.g., black individuals do not exercise responsibility in child-bearing, faith, or speech).
White evangelicals interviewed by Emerson repeatedly linked welfare to “bad choices” with respect to sex and family life that produce racial inequality. One woman saw unrestrained black reproduction as the problem:
So many black people have beaucoup [large numbers of] kids. I only had two because I feel as though that’s what I can afford. And, I mean, sometimes I think they just don’t use the brains God gave them.
Similarly, a Baptist woman argued that black women have children to collect welfare payments:
[She]…linked welfare to family dissolution: ‘I think ultimately it goes back to the fact that they have a lot of single parent homes. [When asked by authors why this is] Well, in a lot of instances there was no family to start with…I mean the AFDC payments. A woman gets money for each child she has and there is never a husband involved. In this area it is very common for a black girl in her late teens to be having her third or fourth baby, unmarried. My daughter works in OB (obstetrics), that is how I know. Very common, because they get their AFDC payments.
Other views offered in these interviews:
- One woman described government programs to address [black] poverty are “no different from slavery.”
- Another “was not shy in implicating the government, even while making welfare recipients seem less than admirable: “It has to be blamed on the government. The government makes it easier for somebody to sit home and collect welfare and have baby after baby.“
- Still another woman claimed that under welfare, “we have paid their [black people’s] mothers to have their fathers stay away from home.“
Emerson also found that some white evangelicals saw a feedback loop relationship between black poverty and welfare. On the one hand, “it is blacks who, perhaps because they are seen as having less initiative or moral fortitude, are more likely to receive welfare” (despite the fact that the majority of Americans on welfare are in fact white). But at the same time “it was common to link welfare directly to the demise of individual initiative and responsibility among African Americans.” In other words, there’s circular reasoning at work here: black people are more likely to be on welfare because of lack of initiative, and welfare creates lack of initiative in black people.
As the quotes above show, most white evangelicals Emerson interviewed cited “choice” rather than natural lack of ability as the reason for racial disparities between blacks and whites. Yet these quotes also show that “choice” is framed in such a way as to be almost indistinguishable from “natural” racial inferiority. When you see an entire race as habitually “not using the brains God gave them” or habitually choosing “the easy way out” of “taking” government support (which, again, is really not so easy as some imagine), and habitually choosing not to provide for their families, make “moral” decisions about family life, or exercise sexual or reproductive self-control – when you see an entire race as suffering because of habitual “bad choices” you’ve framed “choice” as something that so completely characterizes a group of people that it’s not much different from a natural trait.
Bringing this back to the notion of “true womanhood,” then, the implication of the attitudes Emerson describes is that black women flout the norms of “real” femininity so regularly and to such a degree that we are basically not real women. Or at the very least, the “realness” of our femininity is always in question in the cultural context of predominantly white evangelicalism. We have to prove, in a different way and to a different extent than white women in the same contexts, our sexual “purity,” our competence and maturity as mothers and wives in a patriarchal (and white privileging) system, and our ability to show a submissive, “gentle and quiet” spirit in a context where black women are stereotyped as loud, unruly, and uncouth. The bar for showing ourselves to be “real women” is higher (and as other commenters have pointed out, similar stereotypes and double standards apply to Latina women in the white church).
More thoughts on the interviews in Emerson’s Divided by Faith in the next post on this topic.
Growing up, I had to make sense of two divergent messages I heard about female sexuality. On the one hand, there was the constant refrain about “Women” as a monolithic, universal category, utterly separate and distinct from “Men.” This idea was pounded into our heads through every possible means: in sermons and books, at conferences and bible studies, in magazines and constant exhortations to the “ladies” about the importance of modesty and to “the men” about fighting lust.
And of course it pervaded church culture and family life in less official but also powerful ways: the joking-but-not-really comments from boys and men about whom they would “allow” to court their female relatives, and the dire consequences awaiting any man who dared to touch their sister or daughters without prior approval. The warnings to girls and women that we must withhold sex from men in order to lure them into marriage. The pervasive refusal to even consider the possibility that women might want to have sex – even, horrors, outside of marriage – and the complementary assumption that men were always and only really interested in straight sex.
The message was pretty clear: the bedroom for men, the altar for women. End of story.
Except the story wasn’t so simple for me. At the same time that I was being taught to equate “true” femininity with chastity and sexual reticence, I was also learning that many people I went to church with saw black women as having a habitually unchaste and voracious sexuality. A similar disconnect existed between the notion that “women” are nurturing, warm, oriented towards family and the home, and on the other hand, pernicious stereotypes of black mothers as neglectful, irresponsible, unfit parents who either lacked or rejected “normal” maternal sentiment and behavior.
Offhand comments from pastors and church members alike, snide asides, jokes in which black female sexuality was a frequent punchline, and widespread willingness to pontificate about the moral and cultural failings of black communities made it unmistakably clear that the prevailing assumptions about black women stood in sharp contrast to everything I was told came naturally to “Women.”
These are some of the messages I heard about black female sexuality (hopefully unnecessary disclaimer: this is a description, not a statement of agreement on my part with any of the moral judgments that follow!):
– Black girls and women are sexually active early, often, and with multiple partners.
– Corollary: black girls and women can usually be assumed to be sexually active, or soon to become sexually active, with no information or evidence for this apart from their blackness.
– Black girls and women are unrestrained and irresponsible with both sexuality and reproduction, e.g.: black women become parents at a very young age, are usually single or unmarried parents, have large numbers of children, fathered by different men who are seldom involved in parenting their kids.
– Corollary: black girls and women in public with children can be assumed to be single parents of those children, with no information or evidence for this apart from their blackness.
– Black mothers do not adequately provide for their children, are often unemployed by choice and on public assistance.
– Corollary: older black girls or women with children in public can be assumed to be unwed parents of those children supported by the hard-earned money that the government steals from hardworking, white, married people pay in taxes. In other words, black women suspected of being unwed parents are also lazy mooches (never mind that the majority of people on welfare are white Americans, never mind that being on welfare is hardly the primrose path conservatives seem to imagine).
– Black mothers are neglectful, lazy, and abusive in their parenting.
In short, I was left to reconcile the following contradictory messages:
“woman” = “natural” and “God-given” sexual reticence, “natural” desire for marriage and “the home” as boundaries that contain sexuality and reproduction, and “natural” desire to submit to male “leadership.”
“black woman” = hypersexuality, reproductive excess, parental neglect, and the absence of husband/father figures (in other words, the absence of patriarchal covering and authority).
On top of all that, these negative stereotypes were so strongly associated with blackness as to make them seem almost like an innate racial trait. People widely assumed that these behaviors could be taken for granted as characterizing random black women they saw in public, or on TV. Unsurprisingly, these assumptions also affected how black girls and women who weren’t strangers, but part of the church community, were perceived and treated by the white majority of the congregation and even by other black members. These stereotypes so strongly shaped how the church viewed black women inside and outside the community that they rose to the level of “just how black people are.”
As I’ll discuss in the next post, these stereotypes were not isolated to my church or my denomination (or to Christians in general, to be fair); rather, they were representative of beliefs about black people and especially black women that are still quite common among white religious conservatives.
I came across this video by Jamilah Lemieux, aka Sister Toldja, on how cultural assumptions about race and gender shape the way we respond on a societal level to teen pregnancy. My comments are directly below; click to jump to the transcript.
There’sa lot to be unpacked in this clip, but it particularly brought to mind a similar and consistent racial double standard in how white conservative Christian culture generally frames the relationship between gender and sexuality. “Real” femininity is often defined in a way that almost inherently excludes women of color – and indeed, all women fall outside an extremely narrow and privileged ideal of what “true womanhood” is.
One example of this is the ideas the abstinence movement puts forward about what women “naturally” want when it comes to sex and relationships. Abstinence advocates argue for a binary, complementarian understanding of gender, sexuality, and intimacy. Men, they argue, want sex (with women) and women want relationships (with men). Women don’t really want sex – certainly not compared to how much men want sex – and are thus more capable of resisting sexual temptation than men. See, for instance, one church’s guide to a popular complementarian book on sex and relationships which claims that “sexual purity [is] easier for women than for men.” [source: Study guide to Doing Things Right in Matters of the Heart by John Ensor]
Women have sex outside of marriage, the story goes, not because we want to, but because we are either pressured into it, or tricked into believing that sex will bring what all women really want – emotional intimacy, commitment, and security, all provided by a man. None of these things, of course, can really exist outside the commitment (read: contract) of heterosexual marriage, because a man who’s already getting sex has no reason to provide a woman with any of that stuff. Or, to cite a charming quote from the aforementioned complementarian relationship manual: “If it’s harder to drag men to the altar today than it used to be one reason is that they don’t have to stop there on the way to the bedroom.”
Marriage, under this model, is basically an institution divinely designed as an exchange of commodities between husband and wife, to allow them to both get what they really want out of each other. The husband gives relational love and commitment to the wife in exchange for her giving him sex. It’s all very romantic.
The story continues that true women need to be protected from men’s voracious sexual appetites until marriage, so we’re not roped into sex we don’t really want without getting anything for it in return. True, godly men therefore have to exert herculean levels of self-control to shelter women from male sexual desire – to keep us from being “defrauded” and having our purity sullied: “If a chaste man is protecting women, what is an unchaste man doing?” Incidentally – if the idea that men have to work really hard not to have sex with women sounds like it borders on rape apologism to you, you’re not wrong. The very next sentence in the guide: “Does it make any difference if the woman is willing?” Implied answer: no.
Yet somehow women are still far more to blame if premarital sex does occur, because, after all, men can barely control their sexual passions to begin with. The burden is more on women to exercise sexual self-control because they are “naturally” more capable of such self-control: “How is a woman’s sexual self-control a powerful force in society? What happens to a society when its women do not exercise sexual self-control?” [Study guide]
This is the dynamic that produces the gendered double standard that Lemieux describes. Teen girls and unmarried women are overwhelmingly the focus of moral panic and concern trolling about out of wedlock pregnancy in the abstinence movement (as in mainstream culture) – not boys or men – because the idea is that as the ones more capable of sexual self-control, women shoulder more of the responsibility for (it’s assumed) agreeing to the sexual contact that led to pregnancy. Because it is believed that boys and men almost can’t help but act on their sexual desires (for women), male heterosexuality is unquestioned and unchallenged; we erase men from the picture of teen pregnancy even though they are equal participants in sex.
The focus is instead placed on women as the ones who could have prevented sex from taking place – who should have acted as gatekeepers. Because real women don’t want sex, any evidence of female sexual desire or activity must be challenged and punished. So it produces a situation where the same action on heterosexual desire is completely understandable and gets a pass for the male partner, but is condemned, interrogated, worried over, and punished for the female partner.
Accordingly, much of the policy the abstinence movement advocates disproportionately seeks to punish girls and women for being sexually active – opposing HPV vaccines for girls, opposing access to condoms, birth control, abortion, and other family planning information and services, opposing social programs that help young and/or single mothers to provide for their families, that provide their children with vital educational and after school services, that allow them to manage their fertility and plan their family size as they see fit. Underlying all of this is the mindset that women need to face consequences for choosing to be sexually active – and a mindset that refuses the acknowledge the reality that many women, including many teen girls, are coerced, assaulted, or raped and that these all factor into teen pregnancy and other issues conservatives claim to be so concerned about.
In sum, the abstinence movement claims that women are naturally chaste in comparison to men, who really have to work long and hard at chastity. But as I’ll discuss in the next post, the same conservative Christian culture that pushes abstinence also frequently stereotypes of women of color – especially black women – as habitually promiscuous, hypersexual, and generally unable or unwilling to exert any sort of self-control in how we express our sexuality. When you juxtapose this idea that women of color are naturally unchaste with the notion that “true women” are naturally chaste, the clear message this sends is that women of color are not really women.
My name is Jamilah Lemieux, and I’m a freelance writer.
Tell us about your article.
My article is called “Becky’s [got a] baby.”
I’ve found that the…increase in media attention around teen pregnancy has, there’s been a change in narrative, and it’s gone from…the poor minority girl who has somehow failed society and failed her family to… the unlucky, unfortunate young white woman who’s worthy of our sympathy. And I don’t think it’s fair. I think that any young woman who’s in that position deserves the same level of sympathy and support. And you know, it’s really interesting that when the face of teen pregnancy was a Black or Hispanic young mother [clip of a black infant and a young black woman] …it was this thing for shame, and darkness, and now that it’s, you know, we’re seeing more white women in the media who are doing it, it’s something to be not celebrated, but examined more carefully.
What roles do race & gender play when discussing teen pregnancy in the media?
The media is a lot easier on young white women who find themselves pregnant as teens compared to black girls, or hispanic girls, or women from any other ethnic group. As far as gender goes, young men are largely left out of the conversation, which doesn’t make sense, because you can’t have a teen pregnancy without a boy or a young man who’s also participated. So we’re blaming the girls, or now we’re being a little bit more sympathetic, but we’re not examining the reasons that both genders have chosen to either be sexually irresponsible, or are simply misinformed, and don’t understand what they could have done to protect themselves or to prevent a pregnancy. We’re not talking about the possibility that, you know, a lot of young women are coerced by boyfriends, you know, some of whom are older than they are, not to wear condoms or to engage in sex before they’re ready. So there’s a lot of factors at hand that lead to young women getting pregnant, and unfortunately we’re only talking about a certain segment of the population now. We’re leaving out the brown girls and the boys.
How is the growing popularity via the media affecting society at large?
I think that now that the face…of the teenage mother has become white, thanks to MTV’s 16 and pregnant and Teen Mom, it has become more acceptable [clips of white infants, white teens and teen parents]. I’m not necessarily convinced that it’s…encouraging young women to get pregnant, but there have been stories of young girls who allegedly have timed their pregnancies to try to get a spot on one of those shows. I think it’s good to alleviate the stigma of shame surrounding teen motherhood, and if we have to through a white face to have that done, then there is some beenfit to it, but I just think that the conversation that we need to have about why young women across socioeconomic lines, across racial lines, and young men, are engaging in high risk sexual behavior. That conversation needs to be had.
What do you want people to take from your piece?
I hope people will understand or… be reminded that we’re not post-racial at all. Some of the things that may seem like progress, such as…ending the stigma or lessing the stigma surrounding teen mothers is also a reminder that we still have leaps and bounds when it comes to managing race in this country. Because again, if the…young women and girls on the teen mothers show were black or hispanic or asian, they wouldn’t be on the cover of people magazine [images of white teen parents in People magazine; images of Bristol Palin]. We wouldn’t be looking at them to be reality celebrities and we wouldn’t have the same level of sympathy towards them. Maybe I would or you would, but you know, people that follow those shows religiously either wouldn’t, or they’d be watching to say, “Well, look at what these black girls are doing,” and “They’re tearing down the moral fiber of this country,” and it probably somehow would become reason to discuss why Barack Obama shouldn’t be president. So I just hope that people understand that this new wave of discussion about teen pregnancy is revealing a lot more than we think, and that it’s not just about teen sexuality.
Thoughts on XhibitP?
I think the biggest thing when using art as social activism is to inspire conversation…and that conversation leads to action. So someone may watch this and totally disagree with me, or with someone else that they’ve seen interviewed, and someone may have some sort of paradigm shift, or someone may just be convinced that everything is ok and we’re just wasting our time here. But ultimately, movements like this can be…the catalyst to inspire people to action. So I hope that anyone that’s checking out XhibitP for the first time becomes a longtime supporter.
[outro of Lemieux talking and laughing]
Jump back to the top of the post.
Trigger warning: sexual abuse, ableism.
ABC’s 20/20 aired an exposé on sexual abuse and abuse coverups in Independent Fundamentalist Baptist churches (IFB) last week. Much of it dealt with Tina Anderson’s story, which I wrote about some months ago (link). The first part is posted below, and you can watch the full episode here.
It was pretty well done, and very difficult to watch, especially knowing that these stories are only the tip of the iceberg – not just in the IFB, but in the much larger church culture that the IFB is part of. I kept thinking as I was watching this that the only difference between the IFB and SGM is that the former is somewhat more conservative (e.g., in terms of women’s clothing, and I’m guessing in terms of music, movies, etc.) and more overtly misogynistic. Other than that, the same story could easily have been told about SGM churches. Their teaching on gender roles and the marginalization of women is more or less the same, as are their toxic church cultures, where all kinds of abuse flourish but are kept secret, buried under a thin veneer of “family values.”
It makes me sick to think about how many people have endured this kind of abuse while churches and their members keep themselves willfully ignorant (when they’re not actively enabling it or perpetrating it themselves). Given how few survivors of abuse come forward with their stories, there’s no question that abuse is a much more widespread problem in the church than evangelicals generally acknowledge. I’m convinced that perverted theologies – not just on gender, sexuality, and family life, but also about the nature of God, and of divine and human authority – make patriarchal churches an environment where abusers of all kinds thrive and are protected, while others are forced to endure abuse in silence, and even punished for being survivors of abuse. The whole culture of patriarchal evangelicalism is set up so it’s virtually impossible to acknowledge the existence of abuse in the church, much less to actually name members of the church as abusive. It’s set up so the victim is always partially or wholly to blame for their abuse.
The response of Jack Schaap, a well-known IFB pastor, to the 20/20 exposé illustrates this. He completely ignores the the main focus of the story – that several women were abused, many by more than one person, in IFB churches, and that the IFB has a pattern of responding to survivors seeking help by covering up their abuse and punishing the victim. In one especially awful case, a teenage girl confided in her youth pastor that her stepfather was molesting her, only to have the pastor respond by also molesting her – more than once.
Schaap mentions none of this. The existence of abusers in the church – in IFB families – is completely unacknowledged. The survivors who spoke their truth are treated as nonentities. Instead Schaap makes a story about sexual and spiritual abuse all about him. Worse, he seizes on the story as an opportunity to spew more misogynistic bile (ht Jesus Needs New PR).
[Schaap’s church had the video of his comments taken down from Youtube. Almost as if they were afraid of something. Hmmmm. ETA: Darrell of Stuff Fundies Like has reposted the video with commentary.]
A partial transcript:
Somebody the other day asked me, this reporter, he said, um, “I heard that…it’d be a cold day in hell before you get your theology from a woman. Don’t you think that’s kind of demeaning to the genders?”
I said, “Ask Adam what he thinks about getting his theology from a woman. I said it damned the whole world. I said the reason your soul, sorry soul’s going to hell is because a woman told Adam what God thinks about things.
…I wouldnt get my theology from a woman. I don’t mind if mama teaches the kids. I don’t mind if a strong lady, and a wise woman, and a gracious godly woman follows the, uh, takes the lesson from the pastor – Hey y’all, you listen to me right now, I still believe, it’ll be a cold day in hell before I get my theology from a woman. I’m a preacher. I wasn’t mama-called, papa-sent. No woman ever got me involved in ministry, I didn’t follow a woman into ministry. A woman didn’t write this book, not one woman wrote the scriptures right here. [banging his bible on the lectern] A man wrote the Bible, got it from God, a man hung on the cross, his name is Jesus Christ, and God called a man to lead the church here – [shouting] Hey! I’m glad I’m a man!
…I’m the messenger of the church and what I say is more important than what the news reporter thinks I oughta say. God didn’t call him to tell me what to do, and God didn’t call anybody else, either. You know, if that’s arrogant, so be it.
Can anyone honestly claim that this is anything other than a belief that women are subhuman? Or deny that this kind of theology is a natural and powerful fuel for all kinds of violence against women?* The contempt and hatred Schaap has for women is obvious. My jaw literally dropped open at the point when Schaap starts talking about how the Bible belongs to men. It’s pure, unashamed bigotry, a loud and proud statement of the inferiority of women. I’ve never seen anything like it, at least not in the churches I grew up in. It’s horrifying in its shamelessness.
At the same time, I found it oddly relieving to hear such honesty about the real implications of patriarchal theology. There’s no complementarian bullshitting about how women are of “equal worth” to men, but just have “distinct roles.” There’s no pretense of equality here. There’s no pretense that women have equally valuable contributions to make to the church. Christianity belongs to men. God is a man. The scriptures belong to men. Power and authority belong to men. Truth belongs to men. The right to speak belongs to men. Women have no voice, no part in creating or shaping their own faith, nothing. Women are inferior.
This is what complementarian theology really means, no matter what ridiculous contortions complementarians go through to try to deny it. Teaching that God is male is teaching that other genders are inferior. Believing that women shouldn’t teach or have authority over men necessarily means that women are inferior. Believing that all decision making power in a heterosexual marriage belongs to the husband means that women are inferior. Believing that it’s literally a sin for a woman to have an opinion about the Bible that contradicts male teaching means that women are inferior. At least Jack Schaap is being honest that in his theology it’s better to be a man, instead of lying and trying to have things both ways.
Women matter less than men in patriarchal theology. We are worth less (worthless?). It isn’t a coincidence that there’s an epidemic of abuse of women in the church, and that most churches can’t be bothered to do anything about it – that most blame women for their abuse. It’s the natural product of a theology that teaches that women are less than human.
*Sexual abuse of males and people of nonbinary gender is also a problem in the church, especially of children, which I would argue is also related to theologies that treat children as less than human.
Major trigger warning for sexual abuse of children.
I don’t find “sin” to be a terribly useful moral or ethical concept. In fundamentalist religions especially, it’s a highly arbitrary and variable concept that has very little to do with actual right or wrong. In the fundamentalist communities I grew up in, people were far more concerned with whether something counted as sin or not than they were with whether it caused harm or pain to others. And since the definition of “sin” was based on ill-informed and tendentious readings of documents produced thousands of years ago in a completely different cultural context, that led to some pretty fucked up priorities when it came to judging between right and wrong.
People gave themselves a pass for all sorts of nasty, damaging behavior while completely eviscerating others for behavior that harms no one. So disowning one’s child for being gay, leaving them homeless and without a way to provide for themselves – that’s not a sin. A consensual relationship between two people of the same gender, though, really pisses God off. Premarital sex? Definitely a sin. Sexually coercing your wife (e.g., by telling her that she can never turn you down when you want sex)? God is totally cool with that. “Sin” basically means whatever they say it means. Ironically, it turns out that, despite all their bleating about how cultural liberalism means “anything goes,” fundamentalists are the real moral relativists.
I was reminded of this as I read the latest horrific story of sexual abuse, victim blaming, and cover ups at a Sovereign Grace Ministries church (trigger warning; also be warned that there’s a lot of homophobia and transphobia in the comments at SGMS, and it is not a safe space). Earlier this week, The Friendly Atheist posted about SGM’s Beloved Leader, CJ Mahaney, and one of his signature (read: stale and recycled) sermons on female “modesty.” See, CJ wants us gals to know that our bodies are dangerous to men, so dangerous that men who want to avoid the “sin” of lust can barely stand to look at us when we’re dressed “immodestly”:
Campus is a loaded minefield. There are girls everywhere… I either have to be actively engaging my mind and my spirit to, quoting scripture, listening to worship music, or simply looking at the sidewalk to make it through unscathed. Many days it takes all four to be safe.
The thing that women do not seem to fully grasp is that the temptation towards lust does not stop for us as men. It is continual. It is aggressive. It does all it can to lead men down to death. And [women] have a choice to help or deter its goal….
Sometimes, when I see a girl provocatively dressed, I’ll say to myself, she probably doesn’t even know that a 101 guys are going to devour her in their minds today. But then again, maybe she does. To be honest, I don’t know the truth. The truth of why she chooses to dress the way she does. The way she chooses to walk, the way she chooses to act. I don’t know because I’ve never sat down with a girl and asked her why [probably because you can’t look at a girl, much less speak to her, without your brain exploding? Just a thought]. All I need to know is that the way she presents herself to the world is bait for my sinful mind to latch onto and I need to avoid it [read: avoid her] at all costs.
Got that, ladies? Our dirty girlbodies are bait for the dudes. Leading them down to death. Because we “make” them think about sex when we dress “immodestly,” and thinking about sex is an awful, no good sin. So dressing “immodestly” must be an awful, no good sin, too. Pretty strict standards there. So, if simply being sexually attracted to someone who isn’t one’s spouse is such an awful sin, and having consensual sex with that person is, too, doesn’t that make coerced sexual contact extra sinful? Shouldn’t that be something the church “wars” against like it does against lust and immodesty? Especially when the safety and well-being of children is at stake?
I guess that makes a little too much sense. Apparently when a child is sexually abused in an SGM church, they and their family need to have their sin addressed by the pastors. In SGM-land, the worst sinners aren’t abusers, but survivors and families who dare to speak out about their abuse, or call for legal or church accountability. The abuser, not the survivor or their family, is the one who receives protection and care from the church leadership. Survivors are harassed with calls to forgive- which in SGM means pretending the abuse never happened, not pressing charges, enabling pastoral cover-ups, even when the abuser continues to have access to children, and instantaneously getting over the trauma of abuse (or at least shutting up about it – seeking closure or trauma counseling or even just talking to your pastors about it shows an “unforgiving” heart). Absent such “forgiveness,” survivors and their families are treated as rebellious church members to be silenced and weeded out.
Wallace and happymom’s story of sexual abuse two of their children suffered, and the ordeal they and their whole family endured at their SGM church is heartwrenching and beyond appalling:
During 12 years as members of the Fairfax church, two of our children were sexually molested by two different people who attended the church….[At Fairfax ]The perpetrator of a sex crime and his family are brought under the care of a pastor. This would involve counseling, accountability sessions and possible minor restrictions regarding movement in the church during services. People “at risk” are not notified. The victim and victim’s family however are usually confronted with opposition from leadership by minimizing and/or invalidating particular aspects of the victim’s story.
In 1998, we discover our child (child-A) had been molested by a young man attending the Fairfax church. We did not press charges and regretted this later on. The father of the young man was initially uncooperative in dealing with the situation until Steve Shank stepped in to handle it…Shank addressed our sin and asked the young man to apologize.
We forgave him; however, with minor restrictions imposed by the staff, he continued to intimidate our child during Sunday services to the point where our child was fearful of going to church. The pastors involved had little to say concerning this as it didn’t appear to be a priority for them.
In October 2007, we discover child-B had been molested. The molestation had occurred 5 years earlier…[After they pressed charges] The detective told us later on that Fairfax had been “uncooperative” in the investigation…. a fact they later denied…
The trial took place in March 2008. Prior to the trial, not knowing how the young man would plead, we asked pastor DH to come with pastor SW ready to give testimony on our child’s behalf if needed. Pastor DH made it known to us they were not coming to the courthouse. I explained to him if the young man pleaded not guilty, our child would then have to get up in front of the court and reveal the entire ordeal along with answering questions from the attorneys. It didn’t matter, they still weren’t coming. His response to us was, “I have my church’s reputation to consider.”….[the pastors ultimately showed up after the threat of a subpoena].
The Fairfax pastors – including an uncle of the abused child! – lied and obstructed this family’s attempts to get justice and closure for their child at every turn. The family was ‘invited’ to leave the church. Later attempts to get some kind of accountability were met with halfhearted apologies and subsequent statements that the family was “sinfully craving answers.”
All that SGM requires of abusers is that they “repent” – which is about as meaningful as the notion of “sin” in this culture. Repentance can be performed quite convincingly – in fact, being able to persuasively fake contrition is a common characteristic of serial abusers. In exchange for “repentance,” abusers get the church bullying survivors on their behalf, giving free access to more potential victims, minimizing abuse, keeping vulnerable families in the dark, lying and obstructing justice for them.
My wife asked pastor MM why they do not warn people at risk when a known sex felon is in their church. His response was, “that perpetrator could grow up and sue us for defamation of character.” So in pastor MM’s mind, the possibility of being sued sometime in the future takes precedence over protecting children from known sex offenders.
There you have it. SGM claims to care about “sexual sin,” but when push comes to shove, they’re too busy policing women’s wardrobes and telling couples how to have sex to be bothered with actually protecting their flock from sex offenders. And they can only deal with the hassle of caring for children and families so long as kids don’t get abused by a church member. They have more important sins to address than sexual molestation – like people who don’t get over being abused quickly enough for the pastors’ tastes, and people who are mysteriously bothered by having to be around their abusers every Sunday.
This isn’t the first time this has happened in an SGM church – in fact, it’s not even the first time it’s happened at SG Fairfax. Nor are these (to put it very mildly) misplaced priorities unique to SGM. They’re direct products of warped and widespread theologies of sin that privilege arbitrary, so-called divine expectations over the actual effects of those expectations on real human beings. They’re priorities that are fueling a cycle of epidemic abuse, abuse-enabling, victim-blaming in countless churches:
When my mother can say “I can only vote on what God tells me is right, and I can’t support gay marriage” and say to me, “It doesn’t matter what your brother did, you have to forgive him or else your risking your relationship with God” where is God’s justice? Why does he care so much about the actions of consenting adults, but hates victims? Why is it easier to be a rapist than to love another human being, why is your God’s love for me dependent on my forgiveness, but your love for him unconditional? Where is justice in that? (somaticstrength, Dear Christians: Your God needs to get his priorities straight)
So I’m tired of hearing about sin. If your god can stomach sheltering abusers and abusing survivors, but not a woman in a halter top, your concept of sin is utterly meaningless, and your god is seriously fucked up. You can keep him.