Archive for April, 2004

Pepperdine, Homosexuality, Freedom of Association

Visitors still looking for Lara Roxx, the article is here. Slow down already — it’s my biggest day ever in the blogosphere!

XRLQ links to BoifromTroy’s piece on Pepperdine University’s decision to deny the petition to form a “Students Against Homophobia” group on campus. Boi asks us to do the following:

Contact Pepperdine President Andrew Benton at 310-506-4000…let him know that although his god may not approve of homosexuality, he does not condone homophobia either…and neither should Pepperdine.

Spread the word through email, your own blog or word-of-mouth to get Pepperdine University to end its pro-homophobia policies.

If you know this blog, you know that I am deeply committed to the full integration of GLBTQQ folks into society. I favor same-sex blessings within the church, and I believe that that position is not inconsistent with my evangelical Anabaptist theology. But like many of Boi’s critics (including XRLQ and the late Angry Clam), I do believe — passionately — that Christian universities like Pepperdine have a right to insist that their particular interpretation of faith be allowed to hold sway.

(BTW, Pepperdine is hardly a fundamentalist institution; it does not require a signed statement of faith. My good friends who go to far more conservative but excellent local schools like The Master’s College and Biola University barely consider Pepperdine to be Christian at all!)

The problem with a group like “Students Against Homophobia” is that many gay and lesbian folk (wrongly but understandably) fail to distinguish between hatred for and fear of gays on the one hand (real homophobia) and reasoned biblical arguments for viewing homosexual behavior as sinful. It is not hatred to remain faithful to millenia of tradition and to an exegetical standard that is accepted by the overwhelming majority of the world’s Christians. I have — after much prayer and study — come to the belief that homosexual behavior is, in some instances, blessed by God. But I have the highest respect for those who, as much as they might like to, cannot come to that same conclusion. They have the right not to be attacked as “homophobes” merely because they stand on basic intellectual and theological principles.

I long for the day when the larger body of Christ moves to a new position on same-sex sexuality; but until that day, I honor the right — and indeed the obligation — of Christian institutions to uphold biblical standards as best they can. Of course, as a heterosexual man, it doesn’t cost me anything to wait.

Misguided searches, a March for Women’s Lives, and Heaven

I note that I am the #8 search result on Yahoo for Lara Roxx. 1100+ of them have come here in the last 12 hours. If that’s why you are visiting, here is the entry on the subject.

This Sunday, the 25th, is the March for Women’s Lives in Washington, D.C. Its supporters describe it:

The time is right for a public demonstration of historic size in support of reproductive freedom and justice for all women.

Since so many of those who will be marching will be marching for an end to global violence against women, it’s hard for me not to want to support these good folks wholeheartedly. But a visit to the website makes it clear that this isn’t really about a broad panoply of gender-related issues; it’s about abortion rights, and abortion rights alone.

I’d rather let Serrin Foster, president of Feminists for Life, speak for me on this one; here’s part of her press release:

Feminists for Life will not join the upcoming “March for Women’s Lives” sponsored by a coalition of abortion advocates on April 25, announced FFL President Serrin Foster. “What organizers don’t seem to recognize is that too many women know the gut-wrenching truth about abortion,” Foster said. As many as 25 million to 30 million American women have had one or more abortions.

March co-sponsor and outgoing President of NARAL Pro-Choice America Kate Michelman asks, “Who decides?” She had an abortion after her husband left her pregnant with three children, no house, no car, no job, and no money. “Didn’t Kate deserve better than abortion?” asked Foster. “Women need to know there are perfect strangers who will help when those she counts on most let her down. The decision should not be left to those who would abandon pregnant women.”

Another March organizer, Planned Parenthood’s President Gloria Feldt, has said, “Roe v. Wade enabled women to participate in the social, financial and political life of this country.” Foster responded, “Abortion does not ‘enable’ women. Women need housing, childcare, health care that includes maternity benefits, maternity leave, the ability to telecommute, a living wage and a supportive family for themselves and their children. A woman needs and deserves support from the father of the child-both emotionally and financially. The lack of support and resources are what concern women the most. Addressing these unmet needs must become our priority-not abortion.”

“Abortion just masks the problem-and creates new ones,” says Foster. “This march is misdirected energy.” (Bold emphasis is Hugo’s).

Amen. One feminist event in which I will be participating is tomorrow’s: International Denim Day.

Oh, and in a fit of candor, I wrote this in a comment on Jenell Paris’ excellent blog:

In heaven, all the women in my life get along, and I am allowed as many Cadbury Creme eggs and Cinnabons as I want without getting sick. How’s that for narcissism?

For the record, before I get in loads of deserved trouble, it was a joke. But there is a tiny bit of masculine wishfulness in there that I suspect is not unique to me.

I have a twin…

… and her name is Christy at Dry Bones Dance. Writing about Iraq. she describes herself thus today:

I’m a political independent who skews heavily Green. I’m a pacifist, “seamless garment” type pro-lifer, with a strong respect for grassroots action and a community’s right to self-determination. I believe power corrupts, or at least gives corruption the space to move around, so I believe that it is our responsibility as citizens of a democratic society to hold the politically, economically, and religiously powerful accountable for their actions and policies. I’m an ecumenically-minded evangelical who believes that all of us are created in the image of God, and our policies and methods of governance should respect the dignity innate in all of us. Just to clarify, I was not being sarcastic when I said that I genuinely hope I am wrong about my opinion of Bush’s actions in Iraq. If I were to hope for more death and bloodshed just so I could gloat over the downfalls of a President whom I don’t like very much, then I should hand in my pacifist credentials immediately.

Hear, hear, hear, hear, hear.

Too many anti-war lefties whom I know are positively gloating over the rising body count in Iraq, applauding anything (even loss of life) when it brings discredit to this administration. I confess I’ve had to struggle within myself to avoid the terrible sin of rejoicing in death; no greater evil could possibly lurk inside me! I would rather be proved wrong and have the president be re-elected (heavens forfend) than to lose any more lives on any side. I’d rather be thought a fool than to be proven right by rivers of blood.

Go give Christy some link love.

If the personal is political, than I need to be accountable

Judging by the hits on Saturday night’s piece, folks like to read and write about porn. No big surprise there. What is more uncomfortable — especially in Christian circles — is to admit to using it. Even the phrase "using it" is euphemistic; what we generally mean is "viewing it and masturbating to it." Just typing those words in a blog that so many of my friends, parents, and students read is difficult! And yet as with so many things, our silence feeds our shame and our sin.

In order to research, teach, and lead on gender issues, I don’t need to be perfect or flawless. However, given that one of the basic tenets of feminism is that the "personal is political", I do have a moral obligation to seek to match my language and my life. I owe that to myself, my partner, my family, my students, my church, and (above all) to God. That means that on an issue such as pornography, I need to be clear that I have struggled with it — particularly since the advent of the Internet!

For those who might be interested, I use (and hereby endorse) two different bits of software that help me to honor my commitments while I work online. On my home computer, I have Hedgebuilders software installed; it’s a very effective server-based filter, reasonably priced. It allows me unlimited access to virtually everything legitimate I could want, while blocking porn completely. (It can also be configured to block gambling and white supremacist sites; I rarely have the urge to visit either). On my work computer (on which running Hedgebuilders is technically problematic) I have put up X3 software (a free program from the excellent guys at XXXChurch). X3 doesn’t block anything, but it reports my user history to a guy friend of mine who has agreed to be an accountability partner.

I recommend both with enthusiasm. They work. Like all humans, I am deeply flawed. Like Paul, I do not understand what I do. For what I want to do I do not do, but what I hate I do. But I do have a vision for the kind of work I feel I am called to do (vocationally and avocationally) around faith, sexuality, and masculinity. And in order to do that work, sometimes I need some help and some accountability. And (all thanks to God), I am not ashamed to publicly proclaim that I — like most men — need that help; I am also grateful that I have been given the strength to ask for it.

The Silence of the Clam and other Monday morning thoughts

I think there’s a lot more to say about porn, choice, sin and responsibility than was said in my post immediately below. I’ve got a post about male accountability floating in my head at the moment, but it is not ready to go up.

The Angry Clam is no more. He and XRLQ were the two members of the conservative Bear Flag League of rightist California bloggers to whom I linked, now the unpronounceable one stands alone. In a comment on Patterico’s blog, the irate mollusk explained his reason for taking down his site, reasons that haunt me a bit: I was spending too much time blogging and not enough working.

Jeepers. I suppose the same could be said of many of us, including this blogger. Of course, there tends to be a heavy cross-over between what I blog about and what I teach, and I have found that is a useful excuse to employ to explain why one spends so much time writing, posting, and surfing.

Today, the midterms (that I graded over Spring Break) begin to be handed back. Even though I was uncharacteristically generous in my marking, I know there will be some upset students. I expect — very shortly — to be told that it is unfair and unreasonable for me to expect essays to be grammatically sound as well as historically accurate. One student told me last fall: “Only an English teacher should be able to grade my English”. This was after she had turned in a four-page essay in a blue book that consisted of two stream-of-consciousness paragraphs and such observations as the unforgettable “The Trojans were just about the same as the Greeks, except they weren’t really as Greek as the Miceandians (sic).”

Hoo boy.

Porn, HIV, Freedom, Responsibility

Okay, folks, time for Hugo’s long Saturday night rant:

The adult entertainment industry in Los Angeles (the porn capital of the world, thank you) has been hard hit by news that two of its stars have recently tested positive for HIV. Some companies have shut down production entirely, others are continuing business as usual, some are shifting to a “safer-sex” format.

Some folks might respond to this story with schadenfreude, or at the least, with a certain lack of compassion for the people involved. “What else should they have expected?”, a reasonable person might ask of those who perform in porn; “they are reaping the consequences of their actions”,others might — with some justification — say.

The one woman known to be infected with HIV is an 18 year-old porn actress (who has only worked in the business three months) named Lara Roxx. She contracted HIV through unprotected anal sex with two men during the shooting of one particular film in March. What she was doing was perfectly legal, as it was in the workplace and she was over 18. No one — least of all the producers of the film — showed the slightest regard for this young woman who is still, for all psychological and spiritual purposes, very much in adolescence. (For obvious reasons, I’m not going to link to any porn sites — all my information about her has been gleaned from mainstream, non-x-rated media.) Brian Flemming, who apparently works close to the industry, put it best in his blog:

Lara Roxx had zero protection by government agencies. There was no cop on that set. No fire marshal. No doctor. Nobody had a license. And nobody broke the law by paying a teenager to accept the uncovered penises of two men into her anus.

Roxx showed poor judgment, yes. She isn’t blameless. But there are plenty of neophyte stunt performers in L.A. who would also be delighted to show some poor judgment and get themselves hurt or killed on a Hollywood movie set–but the government regulates those sets. I’ve auditioned plenty of eager young actors who would no doubt be willing to do their own dangerous stunts if it meant getting a good role and getting paid–but the LAPD, the LAFD and the Screen Actors Guild would all have something to say about that.

The 18-year-olds flooding into the porn industry have just about nobody. The porn companies label them “independent contractors,” so the performers don’t even have the workplace safety protections that fry cooks at Burger King do.

Lara Roxx, who is too young to legally drink in a bar, has HIV not just because she participated in a dangerous sex act. She also has HIV because there was nobody to stop the producers from dangling money and other inducements in front of this young woman to get her to take that risk.

It’s important for porn to be legal. The government has no business outlawing sex or sexual fantasy. But this principle is not so sacred that we need to allow an industry to exploit and endanger its workers. There’s no fundamental right to express HIV. There’s no right to pay someone to play Russian roulette for your entertainment.

But we Californians have decided that the sex industry is the one industry that is allowed to lure young women and men and use them as it pleases. No politician speaks for these workers. No union imposes conditions on their employers.

The mainstream film industry, while making billions from distributing porn on the QT, doesn’t have any use for the dirty people who actually make it.

The porn industry has become increasingly mainstream, so much so that on the same day that the HIV story broke in LA, the New York Times did an “at home” feature in its House and Garden section on porn star Jenna Jameson’s 6700 square foot palace in Arizona. But this increasingly accepting attitude towards pornography is still another example of how our society is abandoning its responsibility to care for and protect all of its citizens.

I know firsthand how destructive porn can be. I cannot say I have not enjoyed looking at it; I can also say with confidence that exposure to it has invariably left me feeling ashamed, alienated, and sad. That may not be a universal experience, but it is certainly a very common response! Like in so many other areas (abortion, plastic surgery) we frame the debate about pornography in terms of choices. Women should have the choice to work in porn. Men should have the choice to work in porn. Women and men should have the choice to consume porn as well. As long as everyone (performer, producer, marketer, consumer) is over 18, where is the harm?

The harm is in my soul when I view it. The harm is in Lara Roxx’s body right now. Lara Roxx no doubt has another name, which we in the public don’t know. Porn stars, almost without exception, change their names when they work in the industry. “Lara Roxx” is not a person in the male porn consumer’s mind, she’s an object for fantasy and objectification. But beneath Lara’s violated and brutalized flesh is a young girl who has what I imagine is a far humbler name (a Nicole, a Jennifer, a Maria, an Elizabeth perhaps). I don’t know her, but I’m pretty damned confident that in 1996, when she was TEN, the little girl who would become Lara Roxx (HIV-infected porn actress) did not dream of becoming famous and wealthy for having anal sex with two men on camera. Her hopes for herself were, I suspect, simpler, warmer, and filled with infinitely more longing and promise.

The fact that Lara is 18 and consented to the making of this film means no crime was committed under California law. I’m not interested in ranting about the law. I’m grieving because Lara’s story reminds me of how much damage porn does to so very many lives. Lara’s very life is now in jeopardy. You can say she has some culpability, and I agree, she does. But the only reason the money is so good for young women in porn is because men are willing to pay quite a bit to see girls like Lara naked and exposed and penetrated. I confess that in the past I have been guilty of that very sin. My dollars have fed an industry of death, and I grieve that. And I know that I too — and countless other men — have been damaged. When men like me lust after girls like she who is called Lara Roxx (she’s 18, I’ll be damned if I’ll call her a grown woman), we scar our spirits and tarnish our relationships with all the other women in our lives as a consequence. I have worked hard to make certain that when I see teenage girls and young women (and I work with them daily), I see them as people worthy of my respect, friendship, and — yes — my protection.

I know there are women who work in the porn industry (the aforementioned Jameson chief among them) who are proud of what they do, who refuse to see themselves as exploited, who have reaped large financial rewards. While I accept their experience as valid, I am convinced that they are rare and over-hyped exceptions. I am convinced that the reality of the porn industry — for performers of both genders — is pyschically, physically, emotionally and morally far bleaker than its few superstars will ever admit.

As a man, I am called to do the hard but essential work of looking beneath the hyper-sexualized surface image that young women so often adopt in our society today. I owe it to myself, to the woman with whom I share my bed and my life, and to these young women themselves. The fact that many young girls and women choose to make themselves objects of desire does not lessen for one second my obligation to look past that veneer and see them as my younger sisters whom I need to honor, love, and care for. The girl who is called Lara is sick today. I imagine that tonight she’s scared beyond words, filled with regret and fear. I’m praying for her, and I ask God for forgiveness because I know that in some small way, my money has in the past helped to fuel the industry that has done this to her.

Porn kills many things: innocence, hope, trust, health, bodies, spirits. I know it is hip today to proclaim it harmless, but the unfashionable fact is that this is an industry built on distorted fantasy, loneliness, and despair. And we on the left need to stop hiding behind the First Amendment issues and articulate this untrendy but vital truth.

On names and paternal responsibility

I’ve been musing this afternoon about my local political hero, Los Angeles City Councilman and former state Assembly speaker Antonio Villaraigosa. The musing began in Trader Joe’s where I was behind a man in the checkout line who looked exactly like him. I’ve been a huge fan of Antonio’s for a decade, and I contributed to his unsuccessful mayoral campaign in 2001. But I am not thinking of Villaraigosa’s politics today. I’m thinking about his name. He was born Antonio Villar; his name is a mix of his birth name and that of his wife, Connie Raigosa. He is the highest ranking American male politician to have created a “new name” in this fashion. It is one of many things which Villaraigosa has done that have established his first-rate feminist credentials.

It is axiomatic in women’s studies courses that women and children taking the last name of their husbands and fathers is one of the ugliest legacies of patriarchy. (Of course, last names haven’t been around that long, but that’s another story). Most feminist history courses (including my own) make much of the marriage of Lucy Stone to Henry Blackwell in 1855, and their decision to have each keep his or her own surname. But while we feminists make much of the importance of women keeping their own names, we often fail to note a far more positive historical rational for women and children taking the surname of husband and father.

Two of my heroes (and just naming them as such disqualifies me from being a liberal, I think) are Amy and Leon Kass, noted professors at the University of Chicago and husband and wife. In this famous First Things article from 1995, they wrote:

Although we know from modern biology the equal contributions both parents make to the genetic identity of a child, it is still true to say that the mother is the “more natural” parent, that is, the parent by birth. A woman can give up a child for adoption or, thanks to modern reproductive technologies, can even bear a child not genetically her own. But there is no way to deny out of whose body the new life sprung, whose substance it fed on, who labored to produce it, who wondrously bore it forth. The father’s role in all this is minuscule and invisible; in contrast to the mother, there is no naturally manifest way to demonstrate his responsibility.

The father is thus a parent more by choice and agreement than by nature (and not only because he cannot know with absolute certainty that the woman’s child is indeed his own). One can thus explain the giving of the paternal surname in the following way: the father symbolically announces “his choice” that the child is his, fully and freely accepting responsibility for its conception and, more importantly, for its protection and support…
The husband who gives his name to his bride in marriage is thus not just keeping his own; he is owning up to what it means to have been given a family and a family name by his own father-he is living out his destiny to be a father by saying yes to it in advance. And the wife does not so much surrender her name as she accepts the gift of his, given and received as a pledge of (among other things) loyal and responsible fatherhood for her children.

Patrilineal surnames are, in truth, less a sign of paternal prerogative than of paternal duty and professed commitment, reinforced psychologically by gratifying the father’s vanity in the perpetuation of his name and by offering this nominal incentive to do his duty both to mother and child. Such human speech and naming enables the father explicitly to choose to become the parent-by-choice that he, more than the mother, must necessarily be. (bold emphasis is Hugo’s).

I don’t have kids. I note, however, that none of my former wives took my surname. Perhaps they knew something going in, agreeing with the Kass’:

A woman who refuses this gift (the husband’s name) is, whether she knows it or not, tacitly refusing the promised devotion or, worse, expressing her suspicions about her groom’s trustworthiness as a husband and prospective father.

What my gal and I will do when and if we get married is yet to be decided. But Amy and Leon make good sense to me.

Can a Christian be a liberal?

So I’ve joined the discussion, begun at Notes on the Atrocities, on what a contemporary liberal manifesto should look like. I posted this the other night, and got many good responses. The longest and most challenging reply came from Lawrence Krubner, who asked me to explain how I can reconcile political liberalism with communitarian (and evangelical) values. He gave me lots of things to think about.

I’m not comfortable with the word “liberal” myself, because I do disagree with the worldview of what Krubner describes as the “foundation texts” of Western liberalism:

The foundational texts of liberalism are those of John Locke, Jeremy Bentham, Adam Smith and John Stuart Mill - all of which emphasize the rights of the individual against the state and society. Locke suggested a social contract existed, and people held certain rights in their natural state which they did not abandon when they joined human society. These texts also suggest that individualism, even extremely selfish and self-centered individualism, is good for society. Consider Smith’s insistence that an individual, pursuing their own self-interest often does more for society than the person who sets out to do good.

If Schwyzer has a way of reconciling liberalism to communitarianism, I’d like to hear it. That would, indeed, be very original…

Perhaps Krubner is pushing the individualism of these classical liberals too hard. But if he is accurate, then of course, there is an ideological and theological divide between evangelical Christianity and liberalism. One problem in this country is that the left is split between its “libertarian” (classical liberal) and “social justice progressive” (communitarian) wings, in much the same way that the right is split between its “libertarian” and “social conservative” branches. A number of evangelicals whom I know are comfortable in the “social justice progressive” camp, but not the “libertarian” group. In other words, we believe that Christians have a spiritual and moral obligation to strive for justice and peace. These are biblical mandates for us. But the extension of justice and peace is not coterminous with maximizing individual freedom! Indeed, it is often quite the opposite, as it seems certain that much injustice results from the abuse of personal freedom.

Krubner worries about the Christian (and secular communitarian) concern with community, and how it undermines classical liberalism. He writes:

What do people really mean when they say they want more community? I’m wary. America seems to me an easy country to meet new people. There is a great variety of organizations to join. It takes very little effort - a free hour or two each week and you can join up with a new group of people who share at least one interest in common with you. In fact, forming community, in this sense, is so easy, that I’m fairly sure that when people talk about wanting more community, they are talking about something else entirely. I’m wary, as I said before. I’m wary - I worry that people are actually talking about non-voluntary forms of community. (Emphasis is mine).

With all due respect to Mr. Krubner, the idealization of solely “voluntary” communities is, I think wishful thinking. The most basic form of community is the family, which in most instances one enters in a decidedly involuntary fashion. We don’t pick our parents, our culture, our homeland. Our earliest human experiences are formed not in a democratic community, nor (ideally) in a totalitarian dictatorship. Good families do impose involuntary obligations on their members (ranging from changing one’s children’s diapers to changing one’s mother’s diapers), but good families also allow their adult members to choose to opt out of family life.

Christian political thought, back to Paul, used the image of the body as the best way to represent the interconnectedness of the human family and the church. Paul says “the eye cannot say to the hand, I don’t need you”. As a social justice progressive, I worry that classical liberalism is taking the side of the eye! Radical individualism (which has historically been an ideology which only wealthy men could practice) is the denial of the very kinds of basic responsibilities which Christians see as central to our vision of the body and community. Feeding the homeless, caring for the immigrant, providing health care to the sick — these are not choices. They are obligations. A progressive vision that I can and will embrace will insist that those among us who see ourselves as least bound by obligations to the larger community begin to take notice of the hands, the feet, and the other parts of the body.

So, no, by the classical definition, I am no liberal. Perhaps on issues where our beliefs coincide (like opposition to the war in Iraq, concern for the poor in this country, opposition to capital punishment) Christian progressives and secular liberals can work together. But on other issues (most obviously the “life” issues like abortion and euthanasia), we may be forced to take opposing sides from our dear friends.

Note: I am also posting a nearly identical version of this at Cliopatria.

Women, running, headphones, fear

I just got back from a run in the Arroyo Seco, just below the Rose Bowl. It’s a lovely Southern California afternoon, sunny and cool…

While approaching the finish of the run an hour ago, I was coming up through a fairly narrow, wooded, canyon area. The trail in this section is single-track. As I ran, I saw a young woman ahead of me, power-walking along. She was going in my direction, and she had headphones on. Normally, when a runner approaches a walker from behind, the polite thing to do is say loudly “on your right” or “on your left”, both to alert the person of one’s presence and to signify which side you intend to use to pass them. But this gal could not hear a thing. We were all alone in the canyon, and I worried that if I just whipped past her (with only an inch or two to spare on the tight trail) she would be startled and frightened. I tried making as much noise as I could as I came up behind her, but it was to no avail. When I finally did spurt past her, she jumped off the trail, raising her hands defensively and giving a small cry. I continued running, looking back over my shoulder, yelling “sorry” as loudly as I could. I didn’t stop.

First off, just let me say that real runners don’t wear headphones when they run. To do so implies that running itself is not a sufficiently entertaining experience. That’s not to say we don’t get bored on the long runs sometimes — we do — but to listen to music while trotting through nature is considered gauche in my circle. But more importantly, wearing headphones on a trail is a very, very stupid thing to do. I could easily have grabbed and assaulted this woman, and she would never have seen me coming. I feel guilty for having frightened her, but I’m also a bit annoyed with her for having put both of us in this uncomfortable situation!

One of the things I really emphasize to the young men with whom I work is the power of male privilege and the issue of fear. Most young men don’t think twice about walking into parking garages at night, alone. They don’t think twice about walking on trails wearing Walkmen. My goal is not, obviously, to make them afraid. My goal is to make them aware that their maleness gives them a degree of invulnerability and confidence that their sisters, for very good reasons, lack. And more importantly, I want my young men to examine their own past behavior for instances where they (inadvertantly, surely) their actions or words made a woman feel vulnerable and afraid. I don’t want to try and turn all of my guys into “knights in shining armor”. But I do stress to them just how important it is to be aware that their body language and their very words can sometimes cause women to feel unsafe — and that making women feel safe is at least partially their responsibility.

This does not resolve women of responsibility either. The woman on the trail needed to think more carefully about her surroundings and the terrain. Perhaps I should have stopped to apologize, but I feared making her feel still more frightened if I turned around and headed towards her. In the great scheme of things, it was a minor incident indeed. But it got me thinking, as small things sometimes do, about much bigger things.

IE problems

My Internet Explorer has contracted some sort of awful bug, and so I am browsing the web with Netscape. It is taking me quite some time to get used to this, and I ain’t happy about it.

An Anabaptist Vision

Modern Mennonites were deeply and profoundly influenced by a 1943 speech by Harold Bender, entitled “The Anabaptist Vision”. It’s a superb historical summary of Anabaptism (you can read it in fifteen minutes, I promise), and it also offers a fine primer on Mennonite distinctives. Here’s his pithy summary of one key difference:

Is Christianity primarily a matter of the reception of divine grace through a sacramental-sacerdotal institution (Roman Catholicism), is it chiefly enjoyment of the inner experience of the grace of God through faith in Christ (Lutheranism), or is it most of all the transformation of life through discipleship (Anabaptism)? The Anabaptists were neither institutionalists, mystics, nor pietists, for they laid the weight of their emphasis upon following Christ in life. To them it was unthinkable for one truly to be a Christian without creating a new life on divine principles both for himself and for all men who commit themselves to the Christian way.

This emphasis on discipleship (what the early Anabaptists called the nachfolge Christi, or the following of Christ) both attracts and repels me. As an adult convert with what might gently be termed a “colorful” past, the ideal of “the transformation of life” is a frightening prospect indeed! Mennonites don’t talk about being “saved” as an event; we talk about salvation working itself out within the community, never solely within the individual. Mennonite small groups challenge and disciple their members, often in ways that I personally find jarring and uncomfortable. And yet, I love the challenge! How we live our private lives, what kind of cars we drive, whom we sleep with, how we spend our money and how we vote — none of these can be truly private issues for an Anabaptist. Of course, we often “agree to disagree” about certain political or moral issues. But we not only have the right to challenge each other, we have the obligation to challenge each other. I’ve been confronted on some of these issues, and I have done some confronting; it’s been a bracing and often frightening experience.

As a secular liberal through my teens and twenties, my primary interest as an activist was in the expansion of personal “rights”. I was a card-carrying member of the ACLU, Planned Parenthood was my charity of choice, and the expansion of individual autonomy throughout the world was the ideal to which I pledged both time and money. What I have come to find is that a focus on individual rights (economic, sexual, or otherwise) is a fairly thin diet indeed. This is not to say that at least some of those rights don’t matter (though I have obviously abandoned my old pro-choice stance on abortion), but it is to say that they are not of paramount importance. What is of paramount importance for Anabaptists is building the kingdom of God here on earth, and the values of that kingdom have far more to do with justice, love, and peace, than they do with individual autonomy. Bender concludes:

The Anabaptist vision was not a detailed blueprint for the reconstruction of human society, but the Brethren did believe that Jesus intended that the kingdom of God should be set up in the midst of earth, here and now, and this they proposed to do forthwith. We shall not believe, they said, that the Sermon on the Mount or any other vision that He had is only a heavenly vision meant but to keep His followers in tension until the last great day, but we shall practice what He taught, believing that where He walked we can by His grace follow in His steps.

I jumped in…

…and posted my first post at Cliopatra. It’s part of a larger debate about a liberal manifesto that is going on at a new blog I’ve just discovered, Notes on the Atrocities..

More odds and ends

A few notes:

I’ve been officially invited to join the folks at Cliopatria blog; I am quite honored but utterly unsure whether my posts are worthy. I may muster up the courage soon to put something up.

My “I want a Famous Face” post has led me to getting an extra hundred hits a day, as folks search for info on that show via Google and Yahoo.

As I am on spring break, I’ve been getting lots of quality time with Matilde the Chinchilla. This is a joy to all of us, and I can report that Matilde is growing more loving and more playful. We debate getting her another chin as a companion, but all the literature says that chinchillas prefer to be solitary animals, unless they are mating. She is so hungry for our affection though, and she loves her 30 minutes of playtime with us in the morning. (Either I or my gal take her out in the bathroom, where she can run around without hiding in an impossibly small space). I usually let her romp while I eat my breakfast, drink my coffee, read my devotion and make it through the LA Times. Most wonderful of all, she now likes to climb up our arms, onto our shoulders, and then on to our heads, where she preens. As Jenell Paris says, “oh, for cute!”

I’ve been reading other blogs today. Check out what Jen has to say about evolution (it’s a great post, and I covet her writing style). Amy has a funny piece about folks in coffee shops (it brought back memories). Jenell (my co-chair of the spurious but serious North American Evangelical Gender Studies Association — or NAEGSA) has more terrific writing on homosexuality today. Russell Fox weighs in on Europe and Islam here. And please go and read the three poems that Christy at Dry Bones Dance posted over the Easter weekend. They made me cry. You need to scroll down to get to them.

I’ve done my morning run, noting that the recovery from the 50K continues to go well (except for the nagging poison oak). I’m off to grade papers.

“Never allow our youngsters to die in vain”

I watched the tail end of the presidential press conference yesterday, and was struck by these words (the full transcript is here):

One of the things that’s very important, Judy, at least as far as I’m concerned, is to never allow our youngsters to die in vain. And I made that pledge to their parents. Withdrawing from the battlefield of Iraq would be just that, and it’s not going to happen under my watch.

That phrase “die in vain” is an old one, and one with an interesting history. A little playtime on the Internet revealed the following:

In particular, I would like to say a word to some of the bravest people I have ever met-the wives, the children, the families of our prisoners of war and the missing in action. When others called on us to settle on any terms, you had the courage to stand for the right kind of peace so that those who died and those who suffered would not have died and suffered in vain, and so that, where this generation knew war, the next generation would know peace.

Richard Nixon, January 1973

Ten years earlier, in a very different context:

“And so my friends, they did not die in vain.”

– Martin Luther King Jr., speaking at the funeral of the young victims of a church bombing, 1963

And exactly one century earlier, the most famous use of the phrase to most Americans (one hopes):

It is rather for us the living, we here be dedicated to the great task remaining before us–that from these honored dead we take increased devotion to that cause for which they here gave the last full measure of devotion–that we here highly resolve that these dead shall not have died in vain…

– Abraham Lincoln, Gettysburg Address, 1863

Lincoln probably got the phrase from the King James Version of Galatians 2:21:

“I do not set aside the grace of God; for if righteousness comes through the law, then Christ died in vain.”

Someone will no doubt correct me if I am wrong, but I am assuming that that is the earliest use of the phrase in English. The phrase is never used elsewhere in Scripture to refer to anyone else’s death, only Christ’s. It seems to me that it’s a heck of a jump that Lincoln made — to go from Christ’s death on the cross as not being “in vain” (a phrase the literate and faithful Lincoln knew likely by heart) to the deaths of soldiers. It’s clear what Paul means — Christ’s death is liberating for the world. It is clear to my emotions what Lincoln meant, what King meant, what Nixon meant, and what Bush meant. It sounds good — largely because it sounds so comfortingly familiar.

I’m not here to judge the merits of our War between the States, the Vietnam War, the deaths of the Civil Rights Movement, or Iraq. I am here to question the real meaning of the phrase. If not “dying in vain” refers to Christ’s efficacious death on the Cross, then to use the same words to describe the deaths of other folks is borders on the sacriligious.

Trying to honor the dead by giving meaning to their deaths precedes Paul, of course. One thinks instantly of Pericles’ funeral oration. But it’s the use of the phrase “in vain” — the one thing that jumped out at me from Bush’s words last night — that sticks with me today.

“Heather’s Compromise”, male responsibility, and “romantics”

This is not going to be a short entry. Feel free to scroll on through.

Megan, who runs the fine Quiet Here blog, drew my attention to this article that appeared in the Claremont Institute’s online journal: Heather’s Compromise: How Young Women Make Their Way in a World of Wimps and Barbarians. It’s by Terrance Moore, a former Marine lieutenant who is now principal of Ridgeview Classical Schools in Fort Collins, Colorado. I read the article last week, but have been reflecting on it ever since, unpacking it in my head. There’s a lot here that I applaud, but there is plenty that troubles me as well.

The beginning is fierce:

Today, many young women are suffering from the aftermath of the sexual revolution and the extreme demands of the radical feminist agenda. These movements have made it far more difficult for them to find honorable men to love them. As the authors of the immensely popular The Rules contend, “many women we know find it easier to relocate to another state, switch careers, or run a marathon than to get the right man to marry them!” The truth is there are fewer “right men” around these days—in part because of the ways women themselves have compromised their natural modesty and the inmost promptings of their hearts. Though women can command higher salaries, they have ceased to be able to command men.

Ouch. The traditional feminist within me got annoyed. The notion that bad male behavior is to be attributed to the feminist movement (rather than to men themselves) is offensive, and inaccurate. The whole bit about an idealized past where women could actually “command” men is also ahistorical (unless Jane Austen constitutes one’s familiarity with history). But I gritted my teeth, read on, and to my chagrin, Lt. Moore started to make a bit more sense:

Most young women are incapable of brazen sexual abandonment. They long for stability and permanence and love in their lives. But they begin receiving the attentions of young males at an early age, long before they intend to marry. So they enter into a half-way covenant between marriage, the longed-for ultimate source of stability and love, and the worrisome condition of the unattached female. To be unattached and female in our society is a difficult undertaking, psychologically, socially, and, at times, physically. Psychologically, the unattached woman often wonders whether she can get a man. Her self-confidence is not helped by her friends reassuring her that she will get a man “some day” or that she will “have lots of men.” Unattached males, on the other hand, are always assumed to be playing the field. Women by their very nature have more difficulty being alone or unnoticed. They want to be loved, or at least complimented. The best male compliment to a female that we currently have in this society is the invitation to a date or to a kind of ongoing date.

Of course, some young women are in fact capable of exactly what Lt. Moore insists that they aren’t! (Though it is more than a bit risible to have me, a man, debating the libidos of adolescent women with another man!) But I think there is at least a grain of truth in his assessment of just how difficult it is to be an unattached woman in our society; we all know otherwise exceptionally bright and confident young women who are deeply anxious about the absence of a “relationship” from their lives.

We move on to the title of the essay:

In relationships we come to understand Heather’s Compromise in its purest form. The pattern begins somewhat like this. Heather is a 16-year-old girl, a sophomore in high school. All her friends began dating even in middle school, but Heather was a late developer and was not asked out very often. Now she is developing, and boys are beginning to notice her. She is pleased by the attention. Finally, the cute guys in the school are noticing her rather than her best friend. One of the boys is in her chemistry class. He’s “a pretty nice and cool guy,” so she goes out with him. Her parents are pleased that Heather is now dating just like all the other girls. Pretty soon Heather and her boyfriend are a serious item. No one else would dare ask Heather out. He introduces her to all his friends, and she quickly becomes “popular.” Admittedly, she does not always like the way he acts around his friends, but it’s different when they’re alone. He makes Heather laugh on their dates. He can also be romantic. On her birthday her boyfriend puts a card and a flower in her locker. After about three months, right around Christmas, he uses the word. One night while saying good night on her front porch and kissing her (her parents are already asleep), he says, “You know I love you.” Heather is thrilled. His words give her butterflies in the hollow of her stomach. She can hardly get to sleep that night. A week later his parents go out of town on a skiing trip. Though he normally takes these trips, he stays behind this time to work on his chemistry project. Heather goes over to his house without telling her parents that the two will be entirely alone. They get pretty serious that night. They do not go all the way, though. Throughout the spring, they try increasingly to be alone together. He takes Heather to Junior Prom, of course, and that night they do go all the way. Heather does not feel completely right about it at first. But he loves her. He assures her that he will still respect her even after they’ve had sex. All her friends had sex “a long time ago.” Why should Heather be any different?

Sounds familiar so far, though individual circumstances vary enormously. Heather goes on to sleep with the boy, they break up, and according to Moore, a pattern is set:

These break-ups take an enormous toll on the happiness of young women. Especially when sex is involved, young women can feel these failed attempts at love as “losing pieces of yourself.” They no longer feel whole. Erotic encounters, like any repeated activity, are habit-forming. If you have broken up several times before, what will stop you from doing the same thing once you are married? Relationship gurus assert that dating helps you find the right mate and that living with someone teaches you how to live with someone. It is more statistically accurate to say that the cycle of dating and breaking-up is good practice for divorce. In our society, with all the emphasis placed upon youth and individuality and fun, marriages more often imitate relationships than relationships prefigure marriage. The obvious outcome of Heather’s Compromise is that Heather loses more often than she wins, if ever she wins. Occasionally, a young woman will, after several tumultuous relationships, find a decent man, marry him, and live happily ever after. That happiness appears to be the result of Fortune, as fickle a deity as Eros, rather than any planning or attributes of character on her part. More often she ends up emotionally drained, jaded, confused.

Okay, now good Principal Moore and I are (almost) on the same page. Though again, I think he over-generalizes and even demeans women’s erotic potential, the basic analysis rings true, especially the bit which I placed in bold.

But all of these changes impacted men as well, and here he still makes some sense:

The sexual revolution, nonetheless, has had deleterious effects on men as well. In previous ages, the system of courtship and marriage required on the part of young people both sexual restraint and a strong sense of the future. Young men had to “clean up their act” before they could become truly eligible bachelors. In order to gain a young lady’s approval and ultimately her hand, a man had to do several things. He had to master his sex drive. He had to prove his devotion to her, usually over a long period of time. He had to pass inspection before her discerning parents. He had to become financially stable so that he could support his wife and the children they would have. In short, he had to become a man of means, a man of parts, and a man of character. The exacting demands of courtship discouraged males from becoming wimps or barbarians.

I like the bits about mastering sex drive and exercising self-control. But Moore once again idealizes the past. Historically, the number of men who could support a wife and child through their own efforts alone (without the financial help of their wives and families) has been remarkably small. To tie male self-esteem too closely into being a “man of means” (are you humming the theme from Diffrent Strokes right now?) has been disastrous. Much bad male behavior (alcoholism in particular) has historically been tied to despair at NOT being able to provide for their families (thanks to the economy, not personal failing). Still, courtship has its definite pluses.

And here comes Moore’s most disappointing conclusion:

We will never re-establish the happier relations between the sexes until (a new) group of young women, the “romantics”, make their preferences known and become models for others. The romantics are those few young women who are disappointed in the young men they meet these days and unwilling to compromise their hopes just to have boyfriends for the moment. They believe that the ultimate source of romantic happiness is marriage to a good man.

In other words, men will not change their behavior as long as women continue to offer them no incentive to do so. As a man, I am deeply and profoundly troubled by such a low impression of men! One of the more disturbing trends in conservative anti-feminist thought in recent years has been the resurgence of the “all men are dogs” thesis (these days, it is usually backed up by bad socio-biology). The chief affect of this thesis is to “liberate” men from personal responsibility. In Moore’s world, men are somehow simultaneously strong enough to head the household, but weak enough to be easily manipulated by women. And if men refuse to accept commitments, it is because women have not forced them to do so.

What’s missing from all of this is the most basic of all points about young men: Young men learn their sexual and romantic behavior from other men, not from women. It is fathers and other older males who send the clearest and most enduring message about what it means to be a man, not other women. If we do live in a culture of “wimps” and “barbarians”, it is due less to the achievements of the feminist movement but to a culture in which most men grow up with no one other than their peers and their television heroes to serve as masculine role models. Blaming women for male failings is an old game. Lt. Moore makes some fine — and not inaccurate — observations about the psyches of the young in our society. But his remedy, while part of a long and often seductive tradition, tragically misses the mark.