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.
Comments are closed. Please comment at the new AWH site.
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.
WORLD Magazine’s Anthony Bradley, slamming the campaign by Rachel Held Evans (RHE) against Driscoll’s bullying, perfectly exemplifies these tendencies to enable hateful behavior and attack anyone who dares to challenge it:
One sign of the declining state of Christianity in America is the way in which believers publicly slander one another, which can do violence to love and undermine the witness of the Church to nonbelievers. A recent example occurred when a Christian blogger took offensive [sic] to a comment made by a prominent pastor, and then, sadly, the blogger’s rant went viral on the internet.
Dear Anthony Bradley: let me assure you, Mark Driscoll’s repeated, public misogyny is what’s doing violence to love and undermining the witness of the Church to nonbelievers. Evangelicals who are trying to hold him accountable for his speech are doing your church a huge favor.
Also, did we read the same post by Rachel? She gave a measured recounting of Mark’s long-standing pattern of verbal abuse and called on other Christians to take responsibility to end bullying behavior and stand up for the least of these. I’m struggling to see how anything she wrote counts as a “rant.” But hey, if you want to read a rant, you can check out my post on the subject.
Just goes to show you how taking even the most measured tone when calling someone out is no protection whatsoever from someone trying to derail a discussion with a tone argument.
Bradley claims that people dislike Driscoll because he “[speaks] boldly against feminism in our society and paganism in the media. Well, guilty as charged on the first count, but paganism in the media? Is there a cabal of Wiccan newscasters I don’t know about?
He continues: “I am not here to defend Driscoll’s post and would personally challenge him over what he wrote.” He makes no attempt to elaborate why he would privately challenge Driscoll over what he wrote, and apparently he’s not so concerned about that: “My concern is how Christians handle conflict with other Christians in public.”
In sum: Bradley would handle a conflict with Driscoll in private, but feels no qualms about taking a conflict with RHE public. And his conflict with RHE is that he disagrees with her decision to make her criticism of Mark Driscoll public. That’s not confusing or contradictory at all!
And I suppose gender has nothing to do with the fact that Bradley considers Driscoll, and not RHE, worthy of the deference of a completely private correction. Now, Bradley says he emailed RHE to express his disagreement with her approach. But she never replied to him, and obviously women owe men with whom they’re not acquainted replies to their out-of-the-blue emails. Clearly Bradley had no choice but to write about her on the internets!
Funny how Bradley doesn’t say anything about privately emailing Driscoll about the post that started this in the first place, given that he claims he would privately challenge Driscoll over it. Funny how he so clearly approves of the fact that Driscoll “speaks boldly,” but has his knickers in a twist over a woman speaking out in a similarly bold fashion against Driscoll’s hate. Nah, couldn’t possibly have anything to do with the fact that RHE is a woman voicing a strong opinion on the internet.
There is nothing loving about calling a pastor a “bully” – that is, “a blustering, quarrelsome, overbearing person who habitually badgers and intimidates smaller or weaker people.” That is a serious charge.
And Driscoll doesn’t fit that definition of a bully how, exactly…?
While it is more than reasonable to understand why someone would take issue with Driscoll’s post, Evans’ way of responding cannot and should not be encouraged. What was even more disturbing was the way in which many other believers jumped on the slander bandwagon to feed on the carnage once it went viral. [Emphasis mine]
Again, the double standard is amazing in its total shamelessness. Driscoll calling on people to make fun of effeminate men is barely worth a word, but RHE and others calling it the latest in a pattern of public bullying is not simply slander, but carnage. Good grief.
Bradley goes so far as to completely redefine slander and libel in criticizing RHE’s posts:
Jacob W. Ehrlich…explains that because of the oral culture of the world of the Bible there is no difference between slander and libel in christianity. And according to the International Standard Bible Encyclopedia, slander in the Bible is understood as an “accusation maliciously uttered, with the purpose or effect of damaging the reputation of another. As a rule it is a false charge…but it may be a truth circulated insidiously and with a hostile purpose.”
Interestingly, some defenders of SGM have been sharing an article by Tim Keller and David Powlison that similarly redefines “slander” based on a literal translation of biblical Hebrew, taking it entirely out of its current linguistic, legal, and cultural context. These SGM apologists use this argument to claim that not only are Brent’s documents slander, simply discussing them or passing them on is also slander.
So slander now simply means to say or discuss anything that reflects negatively on another person’s reputation, no matter how true it may be, and slander is now the same thing as libel. In other news, Hebrew is now English and we live in the 4th century BCE. The more you know!
Evans’ slanderous post also represents one of the things that God finds detestable, “a false witness who pours out lies and a person who stirs up conflict in the community” (Proverbs 6:19). Additionally, the Bible teachers that if someone offends us we should go to the person directly first (Matthew 18:15-20).
Christians publicly defaming the character of other Christians by name is not the way of love. But Bradley publicly calling RHE a “false witness,” accusing her of libel AND slander, and “stirring up” conflict and dissension is somehow totally different RHE calling Driscoll a bully.
Thanks to the dissension that has now been stirred up, atheist websites are applauding Evans’ response to Driscoll. What type of Christianity are we displaying before the world if slander is our response to the words of leaders we find offensive?” Evans maintains that “Mark’s bullying is unacceptable,” and I would add that so is ungodly public speech against another Christian.”
Calling someone a bully is ungodly speech, but calling people “effeminate anatomically male” is NOT ungodly public speech? And apparently in Bradley’s world, nontheists are just sitting around waiting for Christians to stir shit up with each other. Wrong again, sir. People inside and outside the church applaud RHE because she had the courage and integrity to stand up to an incredibly influential man in her community, despite the potential cost to herself, and state clearly that his harmful behavior needs to stop. We applaud her because she chose to stand up for people who are being hurt by Driscoll’s bigotry, instead of siding with those who use their power to oppress, as so many other influential Christians do, whether through silence and complicity, or by actively enabling and making excuses for abuse as Bradley does.
Anthony Bradley needs to ask himself what kind of Christianity he’s displaying before the world when he argues that Driscoll’s behavior merits only a private rebuke, while RHE’s call out of his behavior is “ungodly.” From where I stand, the kind of Christianity he’s displaying is one that shelters abusers and silences survivors and those who are in solidarity with them.
Trigger warning for anti-trans and misogynistic gender policing. In a development that will come as a shock to exactly no one, Mark Driscoll has once again indulged in misogynist, bigoted douchebaggery. This time he invited his Facebook followers to mock “effeminate” worship leaders:
Text: “So, what story do you have about the most effeminate anatomically male worship leader you’ve ever personally witnessed?” [Screencap from Homebrewed Theology]
Well, I have many thoughts. The first being that this would be an excellent candidate for a post at Tea Party Jesus. Can’t you just see those words issuing from the lips of Jesus himself? I know I can.
Second thought: This dude is epic fail as a pastor even by his own supposed standards of faith. Honestly, what kind of a pastor invites people to MAKE FUN of worship leaders because of how they look or act? Isn’t leading worship supposedly an act of service to God and a ministry to the congregation? Isn’t worship a sacred time of expressing love and reverence for God? So how exactly is it acceptable to “lead” people to mock worship leaders based on external appearances or presumed anatomy? Isn’t that blasphemous? Doesn’t God judge the heart? Explain this to me, conservative Christians. I am baffled.
Also. There’s the whole part about how worship leaders are human being like anyone else, with real feelings and all that. Not to belabor the whole Jesus thing, but I’m missing how it’s repping Christ to talk about people like this under the guise of being a shepherd of souls. ETA: Joy makes a similar point here.
A further thought: When he calls “effeminate” male worship leaders anatomically male, he clearly means that they are only “anatomically male,” i.e., not really male. It’s quite amazing, really. Mark Driscoll is so obsessed with this gender role nonsense that he’s now taking it to the level of genital policing. He might as well have said that effeminate male worship leaders are male in penis only.
This raises all sorts of questions. What makes him think that anatomy determines gender identity or should limit gender expression? Again, again, a penis is not what makes someone male. The colors or clothes a man wears or how he talks or walks are not what makes him a man. A man is someone who identifies and understands himself as a man. Period.
Perhaps even more confusing… what makes him think he can tell what someone’s anatomy looks like beneath their clothes? More to the point, why on earth does he CARE so very much about what’s going on with other people’s genitals? And what’s up with his FB followers and defenders elsewhere who seem to think he’s making a harmless joke, or worse, a really profound point? I get the feeling if he had put his comments in plain words and actually used the word “penis,” those same people would be up in arms.
Text: Mark Driscoll providing the definition of effeminate: 1: having feminine qualities untypical of a man: not manly in appearance or manner 2″ marked by unbecoming delicacy or overrefinement. [Screen cap from Jesus Needs New PR].
People who defend Driscoll. Let me break this down for you. This isn’t clever or funny or insightful. It’s stupid and juvenile. Let me translate for you.
Driscoll: “I think that person has a penis! But he moves and talks funny! This makes me feel vaguely unsettled and insecure! I don’t want to think about what this means for me as a man so I will mock him mercilessly instead! Har har, look at that guy with a penis who looks funny!”
Ask yourself, Driscoll defenders, why you tolerate or even expect this kind of immaturity from a pastor. From a leader. Ask yourself why this man is so clearly unsettled about his own gender identity that he needs to take potshots at other people’s gender to make himself look and feel more manly.
And ask yourself the excellent questions that Dianna Anderson asks of Driscoll:
I want you to ask yourself this: You are a married man. You have (according to the info I could find) five children, a couple of whom I imagine, by sheer probability, are female [Driscoll has at least one daughter – G]. So think of your wife, think of your daughters, and ask this: Is being female a bad thing?
I know the response already: being female isn’t a bad thing for girls, but it’s a bad thing for a man to display female characteristics.
Ask yourself how this kind of incessant degrading of feminine behavior and appearance makes women and anyone whose identity is in any way “feminine” feel. How it hurts us.
Let’s say that we live in a world where women are in charge. Instead of male pronouns to describe God in the Bible, it’s all female. There’s a zealous writer named Pauline whose words about pastors don’t talk about the pastor having a wife but rather a husband. Her instructions about being quiet in the church are directed at men. Now say you go to a church – you’re faithfully trying to live your life following a savior named Jesus, a woman, who preached great love and sacrifice and spreading the word of her Gospel through the world. You’re doing the best you can to follow what she said in a broken world.
You go to church with your wife and family. She works while you stay at home with the kids, because it’s what men do in this world. And your pastor preaches time and time again about a “feminine” Christianity, about a womanly savior who exhibited all the good things about being female, and she complains about a church that is masculinized, of a church too taken over by men that it’s uncomfortable and wrong and even, possibly, sinful.
You, however, have a complex sense of your own gender identity. Sure, you like doing “manly” things, but you equally feel fine when you do feminine things. You never felt like you quite fit into that subservient role in this Matriarchal world. How does hearing that it’s a bad thing to be masculine, that it’s awful for your wife to share some of your burden as a man, that it’s sinful to the point of keeping [her] from heaven to be masculine?
Does that make you good and angry? Do you think you should be allowed to be masculine or feminine if you wanted because God created you that way? Do you think those archaic gender roles, which aren’t even clearly laid out in the Holy Scriptures of your religion, might just be wrong? Do you feel like who you are as a person is being ignored because of what you happen to have between your legs? [Dianna Anderson, Dear Mr. Driscoll, at Jesus Needs New PR]
When Mark Driscoll pulls stunts like this he’s sending a clear message that anyone who challenges gender hierarchies that place patriarchal masculinity above all else is to be isolated, shunned, and mocked. Men who are not stereotypically masculine. People of nonbinary gender. Trans women. Cis women. Women whose behavior , identities, or personalities at all challenge male assumptions of dominance and superiority. It’s inevitable that there are people in each of those categories who look up to Mark Driscoll as a leader and who read his comments.
Try to see, just try, how this kind of daily, ceaseless attack on femininity makes the many, many people who don’t fit into the patriarchal model of gender feel. Try to see how it makes us feel like we have to embrace an identity of inferiority to be part of the church, or leave.