Rosaria Butterfield was a professor of women’s studies who specialized in Queer Theory at Syracuse University. A practicing lesbian, she was an activist in the gay and lesbian community until she converted to Christianity in 1999. She is now a Reformed Presbyterian.
Given such a story, you might expect Butterfield to have an interesting perspective on the relationship between Christians and the academy. And you will not be disappointed. Only seven pages into her book, The Secret Thoughts of an Unlikely Convert, Butterfield declares that she maintains her appreciation for the university and her respect for feminism:
Although I live my life now for Christ and Christ alone, I do not find myself in like-minded company when my fellow Christians bemoan the state of the university today. Feminism has a better reputation than Christianity at all major U.S. universities and this fact really bothers (and confuses) many Christians…
But how has the church responded to this truth? Too often the church sets itself up as a victim of this paradigm shift in America, but I think this is dishonest. Here’s what I think happened: Since all major U.S. universities had Christian roots, too many Christians thought that they could rest in Christian tradition, not Christian relevance.
These words accurately capture many Christians’ bewilderment about what has taken place during the past few decades. The academy, leading the culture, has abandoned Christian teaching about gender and sexual ethics wholesale. Not only are sexual promiscuity and divorce widely accepted, not only have traditional gender roles been widely jettisoned, but the very normativity of sexual complementarity has lots its persuasive power. And it has lost persuasive power not only to a few fringe radicals in the academy, mind you, but to the very people who determine the highest law of the land. Christians are not shocked because they do not expect to witness evil in this life. They are shocked because these developments defy what Christians think are the most basic common sense assumptions possible about the differences between male and female.
Butterfield’s words confirm what many Christians are only beginning to realize. Our worldview – our moral paradigm – is not nearly as intuitive or persuasive as we have imagined it to be. The authority of our churches and our sacred texts is nowhere nearly as widely respected as we thought it was. We are quite out of touch. We have not been engaged. We have been resting on the laurels of more than a thousand years of Christendom. As Butterfield puts it,
Too often the church does not know how to interface with university culture because it comes to the table only ready to moralize and not dialogue. There is a core difference between sharing the gospel with the lost and imposing a specific moral standard on the unconverted. Like it or not, in the court of public opinion, feminists and not Bible-believing Christians have won the war of intellectual integrity.
A few points jump out at me from Butterfield’s reflections.
1) Attempting to impose our moral framework on American law is not the same as being engaged in the nation’s moral conversation. We have too often confused political activism with thoughtful engagement. If we can’t even persuade the country to uphold marriage at a civil level, what does that say for our ability to witness to the need for the gospel at a moral and spiritual level?
2) Preaching at people – proclaiming the truth – is not the same thing as communicating. We need to proclaim the gospel, of course, but we have too often confused the bare declaration of various messages found in Scripture with the thoughtful engagement that comes from wrestling with what the word of God has to say in light of what we learn from observing, listening, loving and conversing with our neighbors and fellow citizens. We prefer to imitate the way the apostles confronted the covenant people of God (i.e., Acts 4) rather than the way they witnessed to the Gentiles (i.e., Acts 17). We mimic the way Jesus confronted the Pharisees (Matthew 23) rather than the way he ministered to “tax collectors and sinners” (Luke 14-15). But America is not the covenant people of God and Americans are not – by and large – Pharisees.
3) Our inability to wrestle with the way the word of God speaks to contemporary culture in a thoughtful, humble way communicates a lack of integrity on our part. Why? Because a tendency simply to preach at people as if they share our basic assumptions about life – while ignoring the fact that they don’t – shows that we do not respect them. We do not take them seriously. We are not willing to learn from them, let alone grant them equality in a conversation. What we think is faithfulness looks to the world an awful lot like arrogance. And Christians, of all people, should know that this is a problem. The Christian tradition has a lot to say about the evil of pride.
We have a lot of work to do, and not primarily at the political level. As James Davison Hunter argued several years ago in his book, To Change the World, we need to be less focused on politics and more focused on culture, less focused on power and more focused on people, less focused on winning and more focused on witnessing.
I think our situation is a little bit like that of a husband and wife whose conversation has gradually escalated to the point where they are talking past one another and each is equally frustrated that the other person is not listening – no doubt willfully. It is time to step back, do some real soul-searching, and think about what and how we are communicating. Communication does not simply consist in declaring what you think and feel is true. Communication is a two-way street. Messages must be received and understood, not simply delivered. And that can only happen in contexts of respect, friendship, and trust.
As in a marriage, if we think the fault is all on the other side we are sadly deluded. In that case, the road ahead will be quite rocky indeed.