Although these movements have not achieved the political influence nor the rank and file embrace of many evangelicals, they offer a counter-narrative that may point the way forward. Nor do we hear of egalitarian churches and ministries, except a passing reference to Beth Moore. We hear of scholars like Wayne Grudem and John Piper but not of Craig Keener and Aida Besancon Spencer and many others supportive of equal partnership between men and women in marriage and ministry. We hear of the Council of Biblical Manhood and Womanhood but there is no mention of the Council of Biblical Equality. If I would have any objection, it is that the narrative does not offer counter-examples, including the Christian institution at which the author holds tenure. I also found troubling the complicity of much of the Christian bookselling industry in promoting these views. What this book connected for me is the connection between these allegiances and flawed masculine and gender role ideals. Many of us have been troubled by the political allegiance of large swaths of evangelicalism with one political party. This is an important but uncomfortable book for men in church leadership to read and wrestle with. This is a deeply troubling account, especially since I’ve witnessed the damage of women abused and not protected by the church, and the thwarting of the gifts of women eager to use them to follow Christ. She argues that Trump’s rough masculinity appealed to a subculture schooled for seventy years on “John Wayne” models of masculinity and helped explain their willingness to overlook his moral flaws and failings. She shows studies that demonstrate high numbers of the most faithful have been equally supportive. The author challenges the argument advanced by some that only “unchurched” embrace these values. The book also traces the exploitation of this vision of masculinity by the conservative political movement from the presidencies of Ronald Reagan to Donald Trump.
More troubling yet are the connections between this culture, purity teaching, and sexual abuse. Kobes Du Mez traces the influence of the Promise Keepers movement, John Eldredge’s books, Pastor Douglas Wilson, Mark Driscoll, and John Piper in upholding militant masculinity and male control of families. This is a movement not only about masculinity but patriarchal gender roles, supported oddly enough by women like Elizabeth Eliot, Phyllis Schlafly, and Marabel Morgan (remember The Total Woman?). She traces the fascination with the square-jawed, passionate Billy Graham and the youth leader become family guru Bill Gothard as early figures in this trend, teachers like James Dobson and Tim LaHaye, media figures as diverse as Mel Gibson and Duck Dynasty, and military figures like Oliver North. She traces how Wayne’s muscular and sometimes violent form of masculinity supplanted the Jesus of the gospels as the evangelical model of masculinity. Her title is drawn from “Jesus and John Wayne,” a 1980’s Christian hit of the Gaither Vocal Band.
Kristen Kobes Du Mez, a Calvin University historian, offers a carefully documented account of the development of authoritarian, patriarchal and “muscular” models of masculinity which have invaded evangelical religious subculture and played a vital role in evangelical political engagement. This is one of the most intensely discussed books in religious publishing over the past year.
Summary: A historical study of how the ideal of rugged masculinity typified by John Wayne influenced the evangelical embrace of authority, gender roles, and conservative, nationalist politics. New York: Liveright Publishing Corporation, 2020. Jesus and John Wayne, Kristen Kobes Du Mez.
0 kommentar(er)
