About Christians Losing the Culture War

I have recently encountered several articles in which Christian writers talk about losing the culture war. This post focuses on a prominent example: an article in Time by Mary Eberstadt titled “Regular Christians Are No Longer Welcome in American Culture.” Eberstadt is promoting her book and, as this post demonstrates, she peddles falsehoods to excite the persecution narrative and stimulate sales.

I felt that Eberstadt’s title started off a bit strangely. What, exactly, is a “regular Christian”? Her article said she was referring to “American Christians who lean in toward traditionalism,” and she immediately restated that as “Traditional American Christians.”

But what is “traditional”? The answer is, it depends. For example, according to History.com, Rhode Island was founded by Roger Williams in 1636 as a religious sanctuary against “the orthodoxy of New England Puritanism.” It seems the Puritans were the original “traditional American Christians.” But a funny thing has happened since then: they have pretty much vanished, being remembered nowadays as just one source upon which other Christian denominations draw.

Today, Baptists and Catholics would surely be considered “traditional American Christians” — and yet these were actually among the nontraditional types rejected by the Puritans. In this regard, Eberstadt made the mistake, common in Christian writing, of ignoring the history of her own religion. What was traditional in the 1600s is gone now; what is traditional now will probably be gone some day. That’s how it works. We don’t speak Middle English anymore; we don’t live in log cabins. Times change. The Baptists and the Catholics found a place in New England precisely because someone spoke up for those who were not the traditional American Christians of that time and place — just as Jesus did for the outcasts of his day.

As just noted, Eberstadt implies that the “Traditional American Christian” is a person who “leans in toward traditionalism.” But that’s not necessarily true. The Lutherans, Presbyterians, Episcopalians — these are among today’s mainstream, traditional Christian denominations in the United States. But being a traditional American Christian in that sense does not necessarily make a person a traditionalist in daily life. Among the members of those denominations, you don’t see much interest in, say, a Mormon-style emphasis on modest, traditional clothing. Nor do the teachings of the mainstream denominations necessarily result in mainstream beliefs among their members. Churchgoers often say they listen to the sermon, but don’t necessarily agree with everything in it. Silver (2013) offers research on atheists who attend churches for reasons of family, social connections, and church-related activities. From the Lutherans to the Jehovah’s Witnesses, Christianity’s thousands (some say tens of thousands) of denominations and sects exist because of the fact dramatized in the “West Wing” TV show: people feel entitled to pick and choose Bible passages, emphasizing those they like, and ignoring (or inventing alternate interpretations for) those they dislike.

Eberstadt is herself an example of this nontraditionalism among people who might claim to be traditional Christians. According to Family Life (Rainey, 2002), Eberstadt’s role as a married woman is supposed to be as follows:

  1. Be a helper to your husband.
  2. Respect your husband.
  3. Love your husband.
  4. Submit to the leadership of your husband.

Supporting such conclusions, Family Life quotes numerous Bible passages, starting with Genesis 2:18, in which God’s stated purpose in creating woman was “to make a ‘helper suitable for'” the man. But that is a gentle way of putting it. Valerie Tarico cites the Bible as the foundation upon which traditional theologians described woman as “the devil’s gateway” (Tertullian) and “an instrument of death leading to all perdition” and that this is “why today she is placed below and that she bears within her ignominy and shame” (Calvin). Tarico further cites Bible passages stating that a wife is a man’s property; a daughter can be sold, and a raped daughter can be sold to her rapist; menstruating women are spiritually unclean; and so forth.

Eberstadt is no doubt a good person in many ways. But her concept of tradition depends on the selective, self-serving style of interpretation commonly taught in Bible study. One hopes that, somewhere in her writings, she has honestly admitted that, historically speaking, she is a liberal, not traditional at all — that, traditionally, she would not be voting, would not be telling men what to think, and would not have had an opportunity for higher education. She apparently wants to wrap herself in the mantle of tradition, without doing the hard work of actually returning to where tradition has historically kept women, in this country and elsewhere.

So I think what Eberstadt really means is not “traditional” but rather “conservative.” She doesn’t seem dedicated to a return to traditional ways. She just prefers a go-slow approach. And that is not necessarily bad. There will always be a tension between those who leap at opportunities and those who urge us to look before we leap. The leapers and the lookers can produce a beneficial balance. But this doesn’t make either superior. There are risks and advantages in both directions. Some people are rich or successful because they were careful; some are poor or unsuccessful for the same reason.

Conservatism is particularly interesting in Eberstadt’s “culture war” context. Let us be clear: Christians of her type are not suddenly losing a culture war. The more accurate statement is that they are always losing the culture war, because they are always fearfully clinging onto past ways, afraid of losing the advantages that they have enjoyed as established members of a dominant community, looking down on minorities and outsiders. Conservative churches are often depicted (and in many cases deserve to be depicted) as narrowminded, hypocritical, judgmental places where “our type” of people pat each other on the back for helping to preserve their own advantages and fantasies.

Slavery is an example. As conservatives — that is, usually following rather than leading social, political, and economic trends — Christians have a history of widely accepting and supporting slavery. As another example, for some reason, “Thou shalt not kill” has not resonated against the wars, murders, and other horrific crimes recorded in the Bible and practiced by Christians down through the centuries.

But, whoa, same-sex marriage! Now that is evil. More to the point, it is a new thing and, to a dyed-in-the-wool conservative, that tends to mean it’s probably bad. Again, it’s not that the knee-jerk conservative reaction is intrinsically wrong; it’s that many conservatives don’t seem to want to stop and think about their own habit of stopping and thinking. Let’s just pull the brakes on everything, and then be dragged into it anyway, kicking and screaming and feeling wronged. Consider the criteria by which Wheaton College decided who would be eligible to join its faculty in the 1920s (Cole, 2008, pp. 252-253):

To prospective instructors a questionnaire is submitted bearing such interrogations as . . . “Do you dance, play cards, attend theatres, attend movies, or associate with worldly people in other amusements such as are indicated above?”

We, today, might find this absolutely bizarre — that God forgot to put in the Bible that he did not want people to play solitaire or even watch movies about Jesus. And yet that was the conservative Christian mindset a hundred years ago — culminating in (among other things) the disastrous social experiment known as Prohibition. Not that anything was learned from that fiasco: conservatives needed to inflict it upon us again, once again at enormous cost to lives and nation, in the mindless War on Drugs. This is where conservatism becomes most dangerous: when it radically departs from tradition, in pursuit of a harsh and unrealistic dream.

Gay marriage is relatively new; we did not have it when the Constitution was written, 200+ years ago. But then, we did not have bicycles 200 years ago either. When the newfangled bicycle contraption did come into existence, it remained in the legal shadows: for seventy years, according to Wikipedia, cyclists were given “no legal right to use the roads or walkways.” In other words, the gay movement itself only started in the 1960s. We had gay people; we had marriage; we had gay people who wanted to marry. We just didn’t have a political environment in which that desire could be taken seriously. The question did not previously have political force. Now is the first time when it has become a real possibility on a national level. There is no golden past to go back to, other than the centuries when supposedly respectable Christians were comfortable with an arrangement in which gay people had to lie about who they were and what they wanted.

There is no legal right to force gays to endure a substandard existence. That’s what the courts have decided, now that the question has been squarely presented for consideration. But the more shocking fact is that there is no religious right to do that either. A growing number of mainline Christian denominations have concluded that the matter is not so simple. For one thing, if homosexuality were so terribly important, why would Jesus overlook it? In his famous Sermon on the Mount, Jesus said nary a word about homosexuality, but had strong words against adultery and divorce. Much the same is true throughout the Bible. So why aren’t Christians distinguishing themselves with a principled demand for laws forbidding adulterers or divorcees to remarry? Because that would be unpopular. Frankly speaking, it would cut too close to the collection plate.

Christianity purports to be following in Christ’s footsteps. But in fact it often does the opposite. Just like the Jews of Jesus’s time, so-called Christians like Eberstadt reject his concept of Messiah. In both cases, it was because he came as a savior, not as a conqueror. Specifically, Eberstadt wants victory in the cultural war. She cites abortion as an area in which Christians are losing. And yet what kind of “Christian” would be involved in such a struggle? Abortion was a reality in ancient Rome. Jesus himself was a survivor of Herod’s notorious Massacre of the Innocents. Jesus was eminently qualified and able to make abortion a big issue, if he considered it one. He didn’t. The abortion fight gets people upset and excited, but it doesn’t make them the least bit Christlike. Others have been trying to tell them this for the past forty years. But they just haven’t wanted to hear it. Being Christlike is not their priority; they would rather fight and attack people than seek the truth. And so we follow this twisted path to Eberstadt’s complaint about losing the culture war — to which the schoolyard retort is quite apt: if you can’t finish it, don’t start it. Stop inventing reasons to pick on people. Mind your own business. Or as Jesus put it, “Judge not, lest ye be judged.”

Eberstadt cites “school prayer” as another front on which today’s alleged Christians are losing the cultural war. Some want to force kids of all denominations to pray together in public schools. The underlying fantasy appears to be that most Americans are Christians and, as such, are apt to construe prayer in approximately the same way. If that fantasy had any truth to it, we would see those schoolkids’ Catholic and Protestant parents praying together in their churches. These people want to bully teachers and school administrators into achieving an ideal unity that they, themselves, do not even hope to achieve. And so Eberstadt would return us to the mindset of the Dark Ages: if you can’t persuade the Jews, Muslims, pagans, and agnostics through the strength of your ideas, then hammer them with the force of your laws. Forward to the Crusades!

Alternately, there is the quest for voluntary school prayer opportunities — “voluntary” in the sense that the kids will supposedly not be browbeaten into participating in it when, in point of fact, their parents are being forced to accept it. Once again, we have a muscular, coercive, conquering concept of Christian faith that involves shoving one’s beliefs down another person’s throat. It is more the mentality of the Spanish Inquisition than of the New Testament. People who are mindful of the religion’s history can plainly see that such efforts besmirch the name of the God who gets dragged into it. But people who are willing to see the religion’s history in that light are not likely to remain within it. The ones who are left seem, too often, to be those who don’t want to know the truth.

Eberstadt’s article contains a remarkable number of borderline and just plain false statements. An example of the latter: “Religious expression is under attack,” she says, because of recent events, “including the Supreme Court decision overruling Texas’ restrictions on abortion clinics.” That Supreme Court decision had nothing to do with religious expression. According to Fox News, conservatives criticized that decision on grounds that it “erodes States’ lawmaking authority to safeguard the health and safety of women and subjects more innocent life to being lost” (quoting Texas Governor Greg Abbott). There is not a single reference to “expression” in that Fox News writeup of the Supreme Court decision, nor in the writeup offered by the conservative Wall Street Journal.

Eberstadt complains that people like her can no longer count on receiving “civil criticism of people’s most-cherished beliefs.” That complaint is disingenuous. What are a Christian’s most-cherished beliefs? A search leads to such topics as the deity of Christ, his resurrection, and salvation by grace. Eberstadt’s article is not about anything of the sort. Instead, she offers the example of a teacher in New Jersey who was suspended for giving a student a Bible. She doesn’t mention that the act violated a school policy against distributing religious literature on school grounds. (If necessary, think “Koran” or “porn” or “hand grenade,” instead of “Bible,” to be reminded of why a school district might try to discourage teachers from creating unnecessary controversies involving middle-school students and their parents.) In other words, there are multiple problems with Eberstadt’s example: it’s not about uncivil remarks, nor about anyone’s “most-cherished beliefs”; it is not a deliberate suppression of Christianity (suspension would have been equally appropriate for an atheist teacher giving a student a leaflet attacking the Bible); and all of these facts are left unmentioned, in hopes of tricking Eberstadt’s reader into believing something that is not true.

Eberstadt wants to bemoan the disappearance of “civil criticism” among those who question her beliefs. Let me offer a clue: lying for the Lord is not going to promote the desired civility. She is jumping into combat on some of the nation’s most contentious issues; she is firing at the enemy — sometimes making statements that, as shown here, are downright nonsense — and then she is complaining that the enemy shoots back. If Eberstadt were to completely rewrite her piece in a spirit of Christian humility, with a visible commitment to be honest and fair in her remarks about her own beliefs and those of others, then (a) Time probably wouldn’t publish it, because it wouldn’t contain all this posturing on behalf of the self-styled righteous, and (b) on the other hand, readers not similarly minded might find it more difficult to dismiss her as one more phony self-congratulator.

Eberstadt admits the great difference between “the horrors of ISIS-led genocide against Christians in the Middle East and what Pope Francis calls the ‘polite persecution’ of believers in the West.” Regrettably, she goes on to muddle that with a complaint that “some American citizens are fearful of expressing their religious views.” Well, yes, and some people are fearful of leaving their bedrooms. The fact of fear does not demonstrate the existence of a genuine threat. When 63% of us are absolutely certain God exists and an overwhelming 77% describe themselves as religiously affiliated (to cite the numbers quoted in her article), it is doubtful that most American Christians experience anywhere near the persecution experienced by American atheists (~3% of Americans). Moreover, among Christians who do fear ridicule, some deserve it: to varying degrees Christians themselves ridicule others.

Simply put, Christian belief per se is not being widely persecuted, politely or otherwise. What Eberstadt characterizes as persecution seems, for the most part, to be just the logical elimination of theories that do not stand up to scrutiny. There certainly are reasons why an intelligent person would doubt Christianity. It has had its share of high-profile fakes and frauds. It makes excessive and false claims about itself. When your religion conflates its most solemn holy events with the Easter Bunny and with one of ancient Rome’s biggest party times, you can expect people to wonder whether it is for real.

Eberstadt offers a separate set of examples in support of her claim that “Some Christian institutions face pressure to conform to secularist ideology.” But that’s America. It is a secularist nation. We have never had a state religion. At times, the secular state and the religious preference are going to conflict. At those times, the secular state will tend to prevail, because the country does not exist to serve the religion. As a different example, some Jewish people treat the U.S. as if its purpose were to serve Israel. As with Eberstadt, their wish is not reality, nor should it be.

She offers the example of Gordon College, which came under fire for policies that seemed to discriminate on the basis of sexual orientation or gender identity. So, OK, let us review: you aren’t supposed to discriminate in America. We are all supposed to be equals here. Christians may not like it — they may want to shove the gays back into the dark — but fortunately their attitudes do not control the law of this land. Even so, on the particular issues in the Gordon case, a Christian lawyer’s analysis concludes that Gordon’s position has enjoyed the support of law, right up to the Supreme Court. That hardly points toward what Eberstadt decries as “an insidious intolerance for religion.” Another article suggests that, in fact, it is the school’s LGBT students “who feel they can’t say anything out of fear about what that will do to their college experience.”

In America, Christians have enjoyed virtually limitless opportunities to organize their practices, research their claims, market their views, and attack their opponents. After all that, if they still cannot achieve anything like the growing popularity of the first-century Christian movement that began with Jesus, it is fair to suggest that perhaps they are not really very much in touch with Jesus after all. In that case, Jesus made clear what he would say to such people: “I never knew you. Depart from me!” As the Matthew Henry commentary says about that,

Christ here shows that it will not be enough to own him for our Master, only in word and tongue. It is necessary to our happiness that we believe in Christ, that we repent of sin, that we live a holy life, that we love one another.

This article demonstrates the falsehood of arguments by which Mary Eberstadt tries to engage would-be Christians in fights that detract from the message of Christ. Replace people like Eberstadt with genuinely Christ-seeking writers who are committed to finding the truth, humble about what they know, and loving of others, and then let us revisit the questions of whether there is really a problem of religious intolerance in today’s America, and of whether followers of Christ should be jumping into a war to control the nation’s culture.

Advertisements
Trackbacks are closed, but you can post a comment.

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out / Change )

Twitter picture

You are commenting using your Twitter account. Log Out / Change )

Facebook photo

You are commenting using your Facebook account. Log Out / Change )

Google+ photo

You are commenting using your Google+ account. Log Out / Change )

Connecting to %s

%d bloggers like this: