White Evangelical Women in Texas May Be Leaning Toward Beto O’Rourke

Beto
Here is Elizabeth Dias’s reporting at The New York Times:

After church on a recent Sunday, Emily Mooney smiled as she told her girlfriends about her public act of rebellion. She had slapped a “Beto for Senate’’ sticker on her S.U.V. and driven it to her family’s evangelical church.

But then, across the parking lot, deep in conservative, Bible-belt Texas, she spotted a sign of support: the same exact sticker endorsing Beto O’Rourke, the Democrat who is challenging Senator Ted Cruz.

“I was like, who is it?” she exclaimed. “Who in this church is doing this?”

Listening to Ms. Mooney’s story, the four other evangelical moms standing around a kitchen island began to buzz with excitement. All of them go to similarly conservative churches in Dallas. All are longtime Republican voters, solely because they oppose abortion rights. Only one broke ranks to vote for Hillary Clinton in 2016. But this November, they have all decided to vote for Mr. O’Rourke, the Democratic upstart who is on the front line of trying to upend politics in deep-red Texas.

Read the rest here.  The article also notes that many white evangelicals in Texas are not happy with the rhetoric coming from Dallas court evangelical pastor Robert Jeffress.

*The Atlantic* on Evangelical Superstar Beth Moore

Beth Moore

Beth Moore is a rock star in the evangelical world.  And she is an outspoken critic of Donald Trump.

Emma Green of The Atlantic has a great piece on Moore and her criticism of sexism in the evangelical community.  Here is a taste:

Above all, what women seem to want from Moore is to be seen. Her work is mostly about drying tears and praying through daily suffering and struggle. In the public imagination, evangelicalism has become synonymous with political activism. But inside the evangelical world, many people are looking for something simpler: A community. A prayer. Hope.

Many of these same women have been put off by Moore’s political turn, which was not in evidence onstage that night. Even those who might disdain Trump see her outspokenness as divisive and inappropriate for a Bible teacher. “I don’t think this is the avenue for political discussions,” said Shelly, 56. “I think it should stay focused on God.”

Moore believes she is focused on God. The target of her scorn is an evangelical culture that downplays the voices and experiences of women. Her objective is not to evict Trump from the White House, but to clear the cultural rot in the house of God.

Moore has not become a liberal, or even a feminist. She’s trying to help protect the movement she has always loved but that hasn’t always loved her back—at least, not in the fullness of who she is. This mission has cost her, personally and professionally, but she told me her only regret is that she’d let others dictate what her place in the community should be: “What I feel a little sorry for, looking back over my shoulder, is how often I apologized for being there.” She told me to note that she had a smile on her face. It was what she said during the most painful moments in our conversations.

Read the entire piece here.

Al Mohler Pontificates on the Origins of the Culture War

KavanaughWho “started” the culture wars?

Recently some members of the Evangelical left called for a “pause” to the culture wars.  Evangelical women want Congress to reject the Brett Kavanaugh Supreme Court nomination and appoint a more moderate justice.  Read about their efforts here.

Meanwhile, Al Mohler, the conservative evangelical president of Southern Baptist Theological Seminary, has told PJ Media that such efforts are “doomed to failure.”  Here is a taste of Tyler O’Neil’s piece:

“The ‘Call to Pause’ is just the latest effort by the Evangelical left to blame the culture war on conservatives,” Al Mohler, president of the Southern Baptist Theological Seminary (SBTS), told PJ Media Sunday. He insisted that the “Call to Pause” is doomed to failure, and more likely to damage the reputations of its supporters than to achieve any cultural or political change.

Here is more:

Mohler fought back against the idea that conservative evangelicals are to blame for the culture war. “It was liberals who pushed the new ethic of personal autonomy and sexual liberation, and it was liberals who championed legalized abortion and celebrated the infamous Roe v. Wade decision in 1973,” the SBTS president told PJ Media.

He noted that “you can date organized evangelical involvement in American politics to Roe v. Wade,” noting that the conservative evangelical movement was largely a reaction to the Left’s culture war coups achieved by the Supreme Court. This became even more clear in light of Obergefell v. Hodges (2015), which supercharged conservatives’ emphasis on the Supreme Court.

“Now, just after the nomination of a clearly conservative judge, Brett Kavanaugh, as the next justice of the Supreme Court, the evangelical left is predictably opposing the nominee, and calling for a ‘pause’ in the culture war,” Mohler noted. “Amazingly enough, those behind the ‘Call to Pause’ are transparent about their fear that Roe v. Wade might be reversed, or even that abortion rights might be curtailed.”

A few thoughts:

  1. Mohler is often at his dogmatic worst whenever commenting on sexual politics.  I do not expect Mohler to agree with the evangelical women who oppose Kavanaugh’s nomination, but why does he have to come across as such an authoritarian ecclesiastical strongman whenever the issue he is addressing involves evangelical women?  One thinks he might have learned something about the voices of women in his denomination.
  2. Mohler pins the entire culture war on Roe v. Wade.  While this Supreme Court case played an important role in mobilizing the Christian Right, it is much more complicated than this.  But nuance, of course, will not help Mohler and his friends win the culture wars.
  3. Mohler continues to operate on the old Christian Right playbook for winning the culture wars.  If we nominate the right Supreme Court justice, the playbook teaches, the problem of abortion will go away.  For some context on this playbook see Believe Me: The Evangelical Road to Donald Trump.

There is a Copy of a John R. Rice Book at the Bottom of the Ohio River

bobbedOver at Baptist News Global, Molly T. Marshall, president of Central Baptist Theological Seminary, writes about the time she took a copy of Baptist fundamentalist John R. Rice‘s book Bobbed Hair, Bossy Wives, and Women Preachers and tossed it into the Ohio River.

This piece caught my eye because I spent a lot of time reading Rice’s newspaper, The Sword of the Lord, for my M.A. thesis on separatist fundamentalism.  Those were some long days at the microfilm reader in Trinity Evangelical Divinity School’s Rolfing Library.  If I remember correctly, I was working right next to a large bust of evangelical theologian Carl F.H. Henry.  (Hey current TEDS students–is that bust still around?) And thanks to my sometimes online nemesis Darryl G. Hart (some of you on Twitter now him as Old Life) for serving as a reader on that thesis! 🙂

Here is Marshall:

I was a Master of Divinity student at Southern Baptist Theological Seminary from 1973 to 1975. As regularly occurred with women students, I had been admitted to the School of Religious Education. Yet, I enrolled in all M.Div. courses because I had some burning theological questions.

I then had to talk my way into the School of Theology with the dean of the RE school. He was not easy to persuade; however, he approved the transfer. I was one of only a handful of women, even though in the early ’70s mainline seminaries were beginning to welcome many women.

One day I was in the library looking for resources to assist in my quest to learn about what the Bible really teaches about the role of women in ministry. I stumbled across the nefarious concoction of an over-achieving fundamentalist, John R. Rice. I was incensed at the title: Bobbed Hair, Bossy Wives, and Women Preachers. Of course, I had experienced gender discrimination all my life as a Southern Baptist – at my home church, in college, in churches I had served as youth minister – but the sheer contempt of this book startled me.

I did what any self-respecting woman called to ministry would do: I flung it into the Ohio River as I crossed the big bridge heading into Indiana. (You recall that throwing things into the river has a venerable history in Louisville; that is where Muhammad Ali tossed his Olympic medals in protest of the racism of America.) I considered it an act of prophetic resistance (of course, I would not sanction destruction of seminary property now).

Read the rest here.

Southern Baptist Women Have Had Enough of Paige Patterson

PaigePatterson(2)

A group of Southern Baptist women (937 and counting) have signed a letter to the Southwestern Baptist Theological Seminary Board of Trustees urging the board to remove seminary president Paige Patterson from his post.  As I said last week, Patterson’s world is collapsing all around him.  Read our coverage here and here and here.

Here is the letter:

Dear Pastor Ueckert and Board of Trustees,

We are concerned Southern Baptist women who affirm the Baptist Faith and Message 2000, including its statements on the roles of men and women in the family and in the church. We urge you to exercise the authority you have been given by the churches of the Southern Baptist Convention and to take a strong stand against unbiblical teaching regarding womanhood, sexuality, and domestic violence. 

We are shocked by the video that has surfaced showing Dr. Paige Patterson objectify a teenage girl and then suggest this as behavior that is biblical. We are further grieved by the dangerous and unwise counsel given by Dr. Patterson to women in abusive situations. His recent remarks of clarification do not repudiate his unwise counsel in the past; nor has he offered explanation or repentance for inappropriate comments regarding a teenage girl, the unbiblical teaching he offered on the biblical meaning of womanhood in that objectification, and the inappropriate nature of his own observations of her body.

This pattern of discourse is unbefitting the sober, wise, and sound character required of an elder, pastor, and leader. It fails in the call to protect the helpless, the call of Christ to love our neighbor as ourselves, and the biblical standard of sexual purity. These comments are damaging, sinful, and necessitate a decisive response. It seems inevitable, for instance, that a youth pastor in any of our churches would be removed from his position if he made the comments that Dr. Patterson made at the Awaken Conference in 2014.

The world is watching us all, brothers. They wonder how we could possibly be part of a denomination that counts Dr. Patterson as a leader. They wonder if all Southern Baptist men believe that the biblical view of a sixteen-year-old girl is that she is “built” and “fine” —an object to be viewed sexually. They wonder if all Southern Baptist pastors believe it is acceptable to counsel an abused woman in the way that Dr. Patterson has done in the past. They wonder if the Jesus of the Bible is like such men. We declare that Jesus is nothing like this and that our first duty as Southern Baptists is to present a true picture of Jesus to the world.

We cannot defend or support Dr. Patterson’s past remarks. No one should. The fact that he has not fully repudiated his earlier counsel or apologized for his inappropriate words indicates that he continues to maintain positions that are at odds with Southern Baptists and, more importantly, the Bible’s elevated view of womanhood. The Southern Baptist Convention cannot allow the biblical view of leadership to be misused in such a way that a leader with an unbiblical view of authority, womanhood, and sexuality be allowed to continue in leadership.

This is a somber time. This is an important time. We are praying for you to have wisdom, discernment, and courage.

Here is the video referenced:

I first learned about this letter from the excellent reporting of Kate Shellnut of Christianity Today.   Here is a taste of her piece:

The letter comes from scores of Southern Baptist women, including leaders such as: Karen Swallow Prior, a Liberty University professor and research fellow with the Ethics and Religious Liberty Convention; Lauren Chandler, an author, worship singer, and wife of The Village Church pastor Matt Chandler; Jennifer Lyell, a vice president at SBC-affiliated B&H Publishing Group; and Amanda Jones, a Houston church planter and daughter of Bible teacher Beth Moore. (Victims’ advocates such as Rachael Denhollander and Mary DeMuth also signed on, as did some men, though the petition is intended for women at SBC churches.)

Signatories hail from a wide array of noteworthy congregations including Bellevue Baptist Church, Capitol Hill Baptist, Cross Church, First Baptist Church of Dallas, Houston’s First Baptist Church, Long Hollow Baptist Church, Prestonwood Baptist Church, Saddleback Church, Thomas Road Baptist Church, and The Village Church.

Shellnut reports that a special meeting of the Southwestern board of trustees will take place, at Patterson’s request, on May 22, 2018.

Doug Sweeney Reviews “Sarah Osborn’s Collected Writings”

OsbornYale University Press recently published Catherine A. Brekus’s edited volume, Sarah Osborn’s Collected Writings. Check out Sweeney‘s review at the website of the Jonathan Edwards Center at Trinity Evangelical Divinity School.

A taste:

This lightly annotated edition of selected Osborn manuscripts arrives as a companion to the highly-acclaimed monograph on Osborn Brekus published back in 2013, which we reviewed here.

Brekus, who teaches at Harvard, is a specialist in the religious lives of women in early America. And Osborn (1714-1796) is one of the few colonial American women–religious or otherwise–whose writings were preserved. More than 2,000 pages of her manuscripts survive (out of nearly 15,000 Osborn penned altogether), in addition to a book published anonymously by Osborn (with the help of a local clergyman) and material by Osborn published shortly after she died (by two of her admirers). Several other scholars have treated Osborn before, but only now is she receiving the attention she deserves, thanks in large part to Brekus.

Read the rest here.

 

Katelyn Beaty: Trumpcare is Not Pro-Life

SONY DSC

Pro-Life Rally in Dubin in 2011

Katelyn Beaty is the former managing editor at Christianity Today and currently serves the magazine as an editor at large.  She is pro-life, anti-Trump, and anti-Trumpcare.

Over at VOX she explains her position.

Here is a taste:

As an evangelical who opposed Donald Trump’s presidency, I should be used to a certain political homelessness by now. Most days I’m fine with it. I believe Christian faith is strongest when it transcends the talking points of Republicans and Democrats alike.

But on the topic of abortion, the homelessness comes as an existential crisis — and tempts me to check out of politics entirely.

I oppose abortion because it contradicts the Christian teaching that every life is sacred. Whatever life exists in the womb in its earliest forms, abortion certainly ends it. I believe that a life before birth is self-evidently a life and does not become one only after a woman chooses to call it her child.

But I also believe that abortion is a symptom of — not a solution to — a culture that profoundly disregards women. So I am keenly interested in cultural and political solutions that honor women’s choices while also honoring the dignity of unborn persons. With enough goodwill on either side of the political aisle, I believe we can ensure that every child who comes into the world is welcomed and flourishes long after birth.

But given the deep polarization of US politics, I have lost hope that either party’s leaders want common ground on this topic. Not that long ago, pro-life voices were found on both sides of the political aisle. (Pre–Roe v. Wade, most pro-life activists were political liberals, and Republicans were slightly more likely than Democrats to favor abortion rights.) Despite wildly different views on the free market or the role of federal government, House and Senate leaders could come together to find compromises, such as restricting taxpayer funding for abortions (1976) or banning late-term abortions (2003).

And she concludes:

This is the opportunity before Republican leaders in their moment of power. It is also the growth edge of the pro-life movement in America. Protecting unborn life must mean more than defunding Planned Parenthood and overturning Roe v. Wade. Protecting unborn life must at root mean putting our money where our mouth is: enacting programs and policies that make it easier for millions of women to choose life, from pre- and postnatal care to delivery to high-quality child care and education and beyond.

At the very least, for the AHCA drafters this would mean keeping pregnancy, maternity, and newborn care coverage mandatory; retaining Medicaid expansion; and diverting the money that would have gone to Planned Parenthood to federally qualified community health centers. (I have ethicist Charles Camosy to thank for these suggestions.) Beyond the scope of health care, it could also mean federally backed parental leave, a child allowance, and more robust financial assistance through SNAP, TANF, and the WIC nutrition program.

These solutions are ones many Democrats could get behind in theory — but only if the party welcomes pro-life leaders and resists overalignment with far-left abortion rights groups. Likewise, Republicans must also be willing to expand federal funding when unborn life is on the line, acknowledging that the countries with the lowest abortion rates also, not incidentally, have the lowest rates of child poverty owing to strong federal support programs.

It’s not enough to be against abortion. I am for life that includes but also extends beyond the moment of birth. I believe the pro-child versus pro-woman dichotomy is a false one unduly perpetuated by both extremes of the abortion debate. And I am waiting for politicians on both sides of the aisle to find political solutions that appeal to a wide swath of Americans.

Until then, I am tempted to check out of politics over disillusionment that Democrats or Republicans care about protecting vulnerable members of society. When partisanship reigns, real political solutions die. And when politics is reduced to winning, then many Americans lose — and are left to find the common ground previously abandoned by our country’s leaders.

Read the entire piece here.  Thanks, Katelyn. Keep writing!

Christian Feminism

Thousands Attend Women's March On Washington

Kristin Kobes Du Mez of Calvin College writes about what it is and what it is not.  It’s a very helpful piece.

Over at The Anxious Bench, Du Mez lists “ten things Christians get wrong about feminism.”  They are:

  1. “Christian feminism” is an oxymoron
  2.  Feminism is only about abortion
  3.  Feminism provokes violence against women
  4.  Feminists hate men
  5.  Feminists want to make women just like men
  6.  Feminists are anti-motherhood
  7.  Feminists have no sense of humor
  8.  Feminists are ugly
  9.  Feminists are crass
  10.  Feminism is a “diverse and varied” movement.

Read how Du Mez unpacks these points here.

“This Embodies Everything Weird About The Role of Women in Evangelicalism”

The title of this post comes from the Facebook page of Adina Johnson, a Ph.D student in American history at Baylor University. (Used with permission).  It is her written reaction to a story on Ruth Graham (the wife of evangelist Billy Graham)  that she discovered during her research in the December 1954 issue of the national evangelical magazine Moody Monthly:

Graham Ruth

Adina did note that pictures of Ruth Graham do appear on subsequent pages of this article.

Tweeting Kate Bowler on Female Evangelical Celebrity Speakers

walsh

Kate Bowler mentioned Christian speaker Sheila Walsh (above) in her plenary address at the biennial meeting of the Conference on Faith and History

This weekend at the biennial meeting of the Conference on Faith and History in Virginia Beach, Duke Divinity School historian Kate Bowler gave a plenary lecture titled “The Imperfect Saint: Disclosure and Power in American Megaministry.”  The talk focused on evangelical women celebrity preachers (think Paula White, Joyce Meyer, Sheila Walsh, etc…).

I tweeted (@johnfea1) the session at the hashtag #cfh2016. Over at Christian Century Carol Howard Merritt has posted some of those tweets and others and offered some commentary.

Here is a taste:

I have complicated feelings about this, and maybe Bowler does too. Her amazing NYT article connected with me on a different level than her book on prosperity gospel (although I loved them both), because I saw her scholarly work on health and wealth gospel within a personal context—a 35-year-old woman, (I hesitate to write it… but I will to make my case…) a spouse, and a mother, with stage four cancer.

We know that one of the most enduring works of spiritual memoir was written by a man—St. Augustine. But I have read books where I felt like I was leering into the bedroom window of a neighbor. I felt guilty, dirty, and fascinated. I wondered how the words would affect her children (as the child of a Christian author mom, my mind always wanders there).

I am on the final stages of a book that’s not a memoir, but it does delve into my past. As Meredith Gould described it, “You’re writing from a different place.” I’m not trying to explain large religious movements or even the inner workings of a congregation. I’m trying to describe what happens internally, and the only way I could recount it in detail was to talk about myself.

I made the shift for a couple of other reasons. I know what it’s like to read a scholarly work. I’m interested in the topic, but I’m also skimming a bit, because I’m not concerned about it on a dissertation level. Then, all of a sudden, I notice how my attention gets fully engaged in the words. I become fascinated, and I realize that the author has drifted into a personal narrative, and he or she is suddenly explaining the why. Why the topic matters—not because they want to present a paper at AAR, not because they want to gain tenure, not because they want to make a contribution to their field—but the real-life reason why the person cares. Then I’m fully participating.

Is that because I’m responding to some societal gender construct? And if I write on a personal level, then will my words only be read by women? Will they be disregarded? Maybe. But women read more books than men anyways.

Read the entire post here.