True Women and Fruitful Femininity: Evangelical ideology and women’s bodies
The rhetoric of war has become somewhat commonplace in the contemporary American political sphere, used by pundits and journalists to describe everything from the ongoing physical conflict abroad in Afghanistan to contestations over domestic ideology manifested via the War on Christmas. War, it seems, has become the de facto term used to label conflict on a national scale and the casual use of the phrase is rather indicative of the heightened political rhetoric of our time. Noting the prevalence of this existing sentiment, it makes a certain amount of sense that a phrase introduced via Tanya Melich’s The Republican War against Women in 1998 would be resurrected during the 2010 campaign season and popularized during the elections of 2012. Primarily used to describe the deluge of legislation related to women’s healthcare on both national and state levels—for example, restricting or eliminating funding for Planned Parenthood, the institution of “right-to-know” laws and waiting periods for abortions, accessible birth control, and transvaginal ultrasounds—“the war on women” was coined in order to signal a new round in the ongoing efforts of socially conservative politicians to institute control over women’s bodies.
It is against this backdrop that Ann Romney took to the stage during the 2012 Republican National Convention to announce, “I love you women!” Regardless of Romney’s personal feelings on the subject, her declarative statement served as a recuperative effort to address the Democratic Party’s accusations that Republicans were engaged in an assault on women. Described as a “myth” by conservative sources (Merkel, 2012), or alternatively addressed by a tu quoque argument about conditions facing women elsewhere (Van Susteren, 2012), the Republican assertion that the party was women friendly stood in contrast to the very real ways in which Republicans, as a generalized political bloc, had systematically attempted to curb the rights of women in the 20th and 21st centuries. Although novel in their wording, the movements encapsulated by “the war on women” are not radical in their position; best understood in a context of Republican legislation reaching back to the 1970s, the war on women can be seen as an on-going battle. Without diminishing the important potential implications of current bills like House Bill 290 in Ohio, which would deprioritize Planned Parenthood clinics for funding in a manner that effectively eliminates federal support, these acts must be located within a broader socio-historical context in order to gain a fuller understanding of the situation at hand.
In order to help situate the aforementioned war on women, this article will attempt to look at the intersection of conservative politics and religion as they pertain to the discipline and surveillance of the female body. Although an initial correlation can be readily made between these two categories, the relationship is not one of simple causation; rather, it will be argued that a deeper ideology about the body that springs from Protestantism has coevolved with American concerns about the body in order to inform the current legislation that comprises the war on women. Through explorations of issues surrounding recent mentions of rape and abortion, this article hopes to illustrate how ambivalence over the body that arises from a Protestant tradition results in conflicting views over the regulation and management women’s bodies and how the resurgence of the Evangelical movement in America has helped to transmit these ideas to a new generation of Christian youth through the creation of a lifestyle that successfully integrates politics and religion into everyday practices. One important limitation to note in this endeavor, however, is the way in which discussion of groups like women, evangelicals, and politics demonstrates a sensibility that is decidedly white and middle class. Although there are undoubtedly ways in which segments of the populations mentioned in this article reflect an experience that deviates from what is described, these minority positions derive their identities from their oppositional stance to the white male ideology that dominates evangelical Christian culture and, thus, the exploration of this phenomenon through such a lens remains valid if admittedly incomplete in its scope. Additionally, a longer paper would benefit from analysis of different forms of feminism, paying particular attention to the way in which modern American bodies are defined in part through practices of consumption on literal and metaphoric levels. Ultimately, the article aims to argue for feminists to situate events like “the war on women” in a broader socio-historical context that recognizes the importance of deeply-rooted and seemingly unrelated beliefs.
The Rape Thing
The months leading up to the 2012 election seemed to be rife with socially conservative politicians on all levels of government voicing a series of positions on rape that became highly publicized: Linda McMahon’s mention of “emergency rape” (Vigdor, 2012), Ron Paul’s use of “honest rape” (Benen, 2012) and John Koster’s employment of the phrase “the rape thing” (Kaminsky, 2012) all helped to illustrate the various ways in which the issue of rape is understood and deployed in American culture at the present moment. Perhaps the most memorable story from this series of events, however, was Representative Todd Akin’s invocation of the now infamous term “legitimate rape” during a televised interview (Moore, 2012). Although Akin would later claim that he used the word “legitimate” in order to distinguish between true and false reports of rape, the context of the phrase made such a reading rather unlikely. To quote Akin from his appearance on The Jaco Report, “It seems to be, first of all, from what I understand from doctors, it’s really rare. If it’s a legitimate rape, the female body has ways to try to shut the whole thing down” (2012).
In response to the outrage that followed his comments, Akin claimed that he “misspoke” in a move that essentially deflected attention away from the ideology underlying the original statement. Suggesting that Akin’s position was not merely a poor choice of words, Orange County Superior Court Judge Derek G. Johnson reportedly made the following statement during the sentencing of a convicted rapist in 2008: “If someone doesn’t want to have sexual intercourse, the body shuts down. The body will not permit that to happen unless a lot of damage in inflicted.” (Goffard & Marble, 2012; Moxley, 2008). Although Johnson did not use the term “legitimate rape,” the choice of language here is eerily similar to that of Akin, replete with the notion that the (female) body somehow “shuts down” in order to prevent unwanted and/or unsanctioned sexual intercourse.
Although the comments of Representative Todd Akin and Judge Derek G. Johnson suggest a way in which science has been commandeered to support inaccurate medical positions, they also raise an important point regarding the way in which rape is popularly conceptualized: rape is something that only happens to women and is perpetuated by men. Before castigating Akin and his conservative colleagues, however, we should consider the way in which this view of rape is enshrined within the American legal system as a whole: according to the FBI’s Uniform Crime Reporting program, “forcible rape” has been defined as “carnal knowledge of a female [emphasis added] forcibly and against her will” since 1927 and was only revised in 2012 to read as “the penetration, no matter how slight, of the vagina or anus with any body part or object, or oral penetration by a sex organ of another person, without the consent of the victim” (Federal Bureau of Investigation, 2011; Federal Bureau of Investigation, 2012). Here, the modifier “forcible” is employed in order to differentiate this particular type of rape from statutory rape, which is, by definition, excluded from this particular category.
Consistent with this differentiation and demonstrating that a firm definition of rape is not just a problem ascribed to socially conservative individuals, Whoopi Goldberg’s asserted on the television talk show The View that director Roman Polanski was guilty of statutory rape, but not “rape rape” (Kennedy, 2009). On some level, viewers of may have understood that Goldberg was trying to differentiate between degrees or types of acts based on use of force or violence but the statement revealed an underlying assumption that a form of “true” rape exists; to put it another way, Goldberg’s phrasing suggests that although “legitimate rape” may not exist, particular categories of rape are indeed legitimized.
Indeed, the issue of rape has only become more confused in recent years with terms like “gray rape” appearing in Cosmoplitan to describe, as the author puts it, “A New Form of Date Rape” (Stepp, 2007). In her article, Stepp points to the apparent gray zone that exists when consent is unclear and effectively introduces a measure of doubt designed to attack the popular understanding of what constitutes rape. Here, it should be noted, Stepp’s words reflect an established position regarding consent given by women that is rendered ambiguous by intoxication and enacted as part of a hookup culture. Encapsulated by individuals like Katie Roiphe (1994)—who suggested in The Morning After: Fear, Sex, and Feminism, “If a woman’s ‘judgment is impaired’ and she has sex, it isn’t necessarily the man’s fault; it isn’t necessarily always rape”—is a stance that remains entrenched in a moralizing and apologist discourse. Yet, aside from reaffirming the notion that rape is something happens solely to women by men, perhaps the most damaging aspect of this article is the way in which Stepp comingles the language of empowerment for women with restrictive gender roles in a manner that garners approval as it avoids blaming the victim even while proffers a solution reminiscent of the arguments that stemmed from the backlash to Second Wave Feminism.
In her article, Stepp tells the story of Alicia who is hesitant to describe her post-hookup experience as rape because Alicia considers herself to be a strong woman and sexually independent (2007). Here, the insistence on understanding the categories of “strong woman” and “rape victim” as mutually exclusive is particularly problematic for individuals as it not only prevents the reporting of a crime but also reinforces a good-bad binary: under this false construction, to declare oneself as a victim of rape is to necessarily disempower oneself. The solution that Stepp provides to this dilemma is decidedly anti-feminist as she states that “A generation ago, it was easier for men and women to understand what constituted rape because the social rules were clearer. Men were supposed to be the ones coming on to women, and women were said to be looking for relationships, not casual sex” (2007). The emphasis on the good-bad girl dichotomy is clear, with a desire for casual sex (as stand-in for poor judgment in general) being associated with negative consequences. Undoubtedly influenced by social conservatism and postfeminism, we see here that Stepp’s clever choice of words asks readers, who are ostensibly women, to align with the perspective of Alicia as independent and sexually powerful person while attributing the root cause of gray rape to the ambiguity that stems from modern gender roles; the paradoxical problem, then, is women as a whole but not women as individuals.
On one level, this debate over rape would appear to be about the issue of consent: what is it, whether it is revocable, and who can give it. While further exploration of this concept is certainly warranted, we can draw upon work by feminists like Catharine MacKinnon and Andrea Dworkin to consider the larger framework in which sexuality and choice are framed. What this discussion ultimately points to is the way in which rape has yet to be singularly defined in American legal and social spheres and this, in turn, stems from varying views on who should be in control of a woman’s body. In contrast, consider that domestic violence, an issue that has historically predominantly affected women, has become utterly abhorrent due in part to the 1994 campaign, “There’s no excuse for domestic violence.” Although the campaign is subject to criticism for its overrepresentation of white middle-class women, the series of public service announcements ardently worked to establish a common definition for what constituted domestic violence (The Ad Council, 2003). Stepp’s elaboration on her article in a panel discussion at the John Jay College of Criminal Justice on the topic of gray rape reinforced apparent themes of vagueness and confusion while opponents responded with the finality of “rape is rape” (Chan, 2007). The note of uncertainty in Stepp’s position and the corresponding desire to find reassurance in retreat is important to note, however, as it speaks to the way that, in a world of ambiguity, the female body is the thing that we return to as that which we can control.
The Cult(ure) of Life
In order to more fully understand the themes of retreat and uncertainty, it is helpful to remember the context in which the discussion of rape was placed during the 2012 election season: in most cases, discussion of rape was nested within a larger ongoing discussion about the Republicans’ positions on abortion, a political issue that becomes almost inseparable from religious beliefs in contemporary debates. Abortion, very much a Catholic concern in 1973 when the Supreme Court decided Roe v. Wade, became an Evangelical issue partially through the work of Francis Schaeffer, who produced a book and film both entitled Whatever Happened to the Human Race? On some level, the idea that religion influences abortion policy seems rather obvious with suppositions made about the pro-life leanings of conservative Christians and indeed, as a rule of thumb, such assumptions may not be incorrect. However, a deeper examination helps to illuminate how elements of Christianity, in addressing questions of ambiguity and uncertainty, support the particular policies that are currently manifesting. In this, it is particularly instructive to situate the current political and religious climate within a larger history of American religious activities.
Awakenings, movements born during times of upheaval and uncertainty, characteristically began with an appeal to traditional values as large numbers of people converted to, or reaffirmed their faith in, Christianity. Although a detailed discussion of America’s Great Awakenings is beyond the scope of this paper, consider that the First Great Awakening occurred roughly between 1730 and 1760 while the Second appeared between approximately 1800 and 1830; both of these movements foreshadowed the most pivotal domestic wars in the history of the United States and were indicative of periods of civil unrest that precipitated conflict on a massive scale. A Third Great Awakening then came at the start of the 20th century as concerns over modernity and industrialization once again introduced ambivalence about the future and man’s place in the world. Understanding that the notion of uncertainty is vital to the appearance of Great Awakenings and we might consider how current developments in science and technology have once again worked to decenter mankind’s position as the center of the universe, causing us to engage in an ongoing renegotiation of our senses of self. In this context, the intellectual retreatism that manifests around issues like climate change and the body makes a certain amount of sense; whether or not we are ready to label the current project as the Fourth Great Awakening, it is difficult to deny that the framework of the Awakening provides a possible lens through which we can attempt to understand the phenomena that we have witnessed in recent history with the late 20th and early 21st centuries playing host to a number of interrelated issues that range from abortion to stem cell research and artificial life support that are united through their exaltation of life.
Popularized by Pope John Paul II in the late 20th century, the “culture of life” was rapidly adopted by American evangelicals in order to connect a set of theological beliefs about life to public policy (1995). The culture of life assumes, in a manner reminiscent of the Great Chain of Being, that life is fundamentally different from inert matter and furthermore that human life is substantially different from all other forms of life. For those who ascribe to this particular philosophy, there is a particular way in which life evidences a measure of agency and self-direction with human life (as opposed to animal life) being distinguished by a unique animating principle. Although this specific view on life descends from a vitalist tradition that may or may not have considered the unique spark to be the soul, the “culture of life” as a product of Catholic theology unapologetically described this essential life essence in terminology that references the soul. Consequentially, the culture of life positions this human exceptionalism as a direct result of divine will, meaning that God has implanted a soul within each individual body. Given that this differentiation between forms of being is what structures the universe, challenges that threaten to upend this order take on increased significance; the fight for any one individual life, then, is a fight to preserve the sanctity of all life.
Exemplifying the attitude of the culture of life in this matter was the case of Terri Schiavo, who was at the center of a protracted legal battle over the ability of Schiavo’s husband, Michael, to remove Schiavo’s feeding tube and thus end her life. Schaivo’s case was notable in that garnered national attention and resulted in the passing of health legislation—the Palm Sunday Compromise—designed solely to benefit a single person. The president at the time, George W. Bush, rushed back to Washington D.C. from a vacation in Texas in order to sign a bill designed to move Schiavo’s case from state to federal court and issued this statement of support: “It should be our goal as a nation to build a culture of life, where all Americans are valued, welcomed, and protected—and that culture of life must extend to individuals with disabilities” (2005). A few months later, President Bush would go on to declare his opposition to embryonic stem cell research while simultaneously supporting an ongoing war in Iraq that is estimated to have killed between tens of thousands and hundreds of thousands of Iraquis (Iraq Body Count, 2012). The culture of life, then, would appear to have an inherent ambivalence about the concept of life, or, at the very least, lives that are of value.
Returning to the larger framework from which the culture of life derives, however, we see that any notion of ambiguity is addressed through the hierarchal structure of life that orders the universe. The underlying structure of a hierarchy—along with the presumption that white American males sit at the top of the heap—legitimates policy that works to support systemic social inequality and would otherwise appear unjust. This drive to fight for life at the expense of lesser forms slides readily into a justification for the domination of everything else under the guise of protection; a worldview informed by the hierarchal nature inherent in the culture of life is reflected in policy that covers everything from universal health care to advanced interrogation techniques and the environment.
The Issue of Women and Their Bodies
One group, in particular, that the culture of life’s hierarchical structure often works to subjugate is women and, in this, the issue of abortion presents a fruitful subject of inquiry as it resides at the nexus of issues regarding theology, politics, gender, and the body. Bodies in general, and women’s bodies in particular, have traditionally represented an additional source of ambivalence and anxiety for socially conservative Christians. In fact, the concept of the body was used throughout early Christianity to reinforce the hierarchy established by constructs like the Great Chain of Being. Church doctrine formalized a gendered hierarchy that designated the man of the house as the “head” as the center of reason and logic while woman was associated with the body. From Ephesians chapter 5, verses 22-24:
Wives, submit to your own husbands, as to the Lord. For the husband is the head of the wife even as Christ is the head of the church, his body, and is himself its Savior. Now as the church submits to Christ, so also wives should submit in everything to their husbands.
For evangelicals, who believe in the inerrancy of the Bible, this particular passage is key as it establishes the basis of female submission and lays groundwork for the belief that men not only have the right but the divine duty to control women and their bodies. This is not to suggest, of course, that this particular passage is cited as justification for legislation designed to restrict women’s health but rather to argue that evangelicalism forms part of an underlying ethic that then serves to inform such policy.
Addressing this very issue, radical feminism argued to point out the way in which women’s identity has been historically defined in relationship to that of men. Here, in contrast to previous iterations of feminism that understood inequality in terms of legal and class systems (i.e., liberal and Marxist feminism), we witness a movement that calls the legitimacy of patriarchy into question and, with it, the primacy of heterosexuality’s influence in society. Radical feminism’s opposition to the ethic of evangelicalism is important to note because strains of thought established by radical feminism are precisely what socially conservative Christian culture continues to battle today. To quote conservative evangelist Pat Robertson, “[feminism] is about a socialist, anti-family political movement that encourages women to leave their husbands, kill their children, practice witchcraft, destroy capitalism and become lesbians” (1992). Admittedly extreme in its view, Robertson’s quote nevertheless speaks to the way in which contemporary forms of feminism are associated with radical feminism and, as such, are subject to an incredible backlash. The danger here is that, the disparaging of radical feminism and its core ideals means that patriarchy further solidifies its hold and works to further entrench the legitimacy of men over women.
But it is not just women as a category that is addressed by Ephesians for the passage also speaks to the subjugation of the body and it is the linking of the two that has historically been a feminist concern. By creating an association with the body and the material—as opposed to the idealism and rationality represented by men—women’s bodies, and women by extension, have historically come to be regarded as objects. Successes from liberal feminism have helped to ensure that women’s bodies are no longer considered property but contemporary forms of feminism continue to struggle with ways in which control and surveillance of women’s bodies has become integrated into culture.
As a site of investigation the body holds particular importance for it was through the body that anxieties about the world and one’s place in it were addressed: early Christianity seized upon the desire for order and used the body to physically manifest notions of morality. The body, following a tradition established throughout medieval practice and ushered into the early modern era via Calvinism, became a barometer for the condition of the soul and fitter bodies indicated fitter souls. For many, efforts to secure salvation were enacted through the disciplining of one’s body as asceticism expanded to guard against excesses of food, sex, and the body. One consequence of this is the rise in Christian fitness culture, a theme that is explored in R. Marie Griffith’s Born Again Bodies. For Griffith (2004), there is a key distinction to be made regarding the way in which the body is configured in American evangelism in that the American disciplining of the body is removed from earlier practices of penitence or identification with Christ’s suffering. The body has become a site of ambivalence as the entity that is responsible for the promulgation of sin while simultaneously acting as the conduit through which one demonstrates devotion to God. For American evangelicals, controlling the body is an end in and of itself.
The Bodies of the Future
Evangelical youth in particular have renewed this effort to avoid excess, with movements ranging from modesty clubs to straight edge culture and participating in programs like The Silver Ring Thing. And, for evangelicalism, popular culture has, in a broad sense, been seized as a medium to transmit the messages and values of the movement and nowhere is this more apparent than among youth. This is not to imply, of course, that evangelicals believe that all instances of pop culture are performing the work of God but rather to suggest that popular culture—as the culture of the people—has been appropriated by evangelical movements and successfully integrated into a lifestyle for its followers. There is a powerful community forming in this next generation of evangelical youth, united by their love for God and increasingly supported through an ever-widening network of rock concerts, skate parks, megachurches, prosperity gospels, and youth ministries that understand the importance of tapping into ethos that is driven by a profound need to belong. It is here that we see how the current movement of Evangelical youth has adopted lessons from the countercultural movements of the 1960s; employing the language of difference feminism for very different ends, young women understand sisterhood as a bond forged through the celebration of traditional social roles as devotion to God.
If radical feminism coined the phrase “the personal is political” in order to argue that the everyday experiences of women were inextricably tied to political processes, the evangelical youth movement, in denying that it is about politics, performs a rather ingenious countermove: it has cast the political as the everyday and thus makes itself more accessible to the next generation of activists. Although they may be hesitant to articulate it as such, politics, in the view of evangelical youth, has become a powerful combination of what you do, what you believe, and who you are. The political, in other words, has become personal.
Even the very process of coalition building, championed by prominent feminist scholars like Bernice Johnson Reagon, has been assimilated into the toolkit of evangelism but unlike the feminist movement, this generation of evangelical activists has not been challenged to critically consider the implications of difference, instead focusing on messages of acceptance and cohesion through God’s love. The formation of cultural identity has become dependent on definition through disidentification with the Other and the incorporation of substantial difference is ignored. In a way movements like Mars Hill Church in Seattle represent the inversion of coalition politics for they champion the very sense of nationalism that Reagon warns is insufficient to survive in a modern world full of diversity (1983).
Looking back to look forward, it is precisely this sense of retreatism that makes evangelical youth a population worth of study for we can study our nation’s history to understand what happens when deep cleavages are allowed to persist. The goal here is not to castigate evangelical youth movements but rather to issue a call to the corresponding members of the next generation of progressive activists: if you are truly interested in forwarding the cause of feminism, remember the words of Bernice Johnson Reagon and push yourselves to see the linkages between seemingly disparate issues. By turning politics into a lifestyle, evangelical youth movements have developed a structure that makes it almost impossible for a believer to be a single-issue voter and although there are assuredly differences between individuals, the sense of collective action that arises from this group remains one of their biggest successes.
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 Here Koster was attempting to elucidate his position on abortion, indicating that he would support an allowance if a mother’s life was in danger but not in cases of incest or rape. According to Koster, incest occurred with such minor frequency that it was not worth including in legislation. Rape, however was referenced repeatedly as “the rape thing,” which at best could be translated as “on the point discussion that is rape” but at worst could be taken as a phrase that indicates a dismissive and casual attitude toward rape.
 Stepp notes that this is a pseudonym, which is understandable given the nature of the incident being reported. There is, however, an interesting discussion to be had regarding the way in which the use of a pseudonym can be used to consider the differences between empowerment as an abstract concept and embodied action.
 As example, it was only in 2008 that the state of Maryland overturned an existing law that prevented an individual from revoking consent once he or she had given it (see Maouloud Baby v. State of Maryland, 2008), meaning that, until that time, individuals could not be convicted for post-penetration rape in Maryland. Here we see rape’s definition tied solely to the initial act of penetration, meaning that once consent was given to enter the body, rape could not happen even if the penetrated party changed his or her mind at a later point in time.
 As a side note, the Third Great Awakening happens to occur before and during World War I but this Awakening does not maintain the same connection to war as its predecessors. Looking at the Revolutionary War (First Great Awakening) and the Civil War (Second Great Awakening), we can see that conflict was the result of an ongoing negotiation over national identity that was not present as a motivation for World War I.
 In a somewhat complicated extended metaphor St. Augustine would go on to suggest that, mirroring the relationship between men and women, all of mankind constituted a type of body to the “head” of God.
 Progressive evangelical feminists have argued for a rereading of Ephesians in light of 5:21 (“Submit yourselves one to another in the fear of God”), suggesting that the passage actually speaks to the humbling of all humans in the face of God and calls for a renewed understanding of submission. Despite the popularity of biblical feminism in the 1970s and 1980s, groups like the Evangelical and Ecumenical Women’s Caucus and the Evangelical Women’s Caucus have declined in stature within the evangelical community, suggesting that progressive evangelical feminist discourse is not currently widely circulated.
 An analog for the Left might be President Obama’s understanding and deployment of social media during his election campaigns as indicative of the way in which politics comingles with the everyday practices of individuals.