Tish Harrison Warren, whose writing I admire a great deal, has an excellent piece over at Christianity Today on Vanderbilt University’s lamentable decision to prohibit campus groups from setting their own standards for student leadership. Harrison Warren was part of Intervarsity’s leadership during that season, and so had a seat on the front row. Thankfully, though, she writes with a reflective calm:
I began to realize that inside the church, the territory between Augustine of Hippo and Jerry Falwell seems vast, and miles lie between Ron Sider and Pat Robertson. But in the eyes of the university (and much of the press), subscribers to broad Christian orthodoxy occupy the same square foot of cultural space.
The line between good and evil was drawn by two issues: creedal belief and sexual expression. If religious groups required set truths or limited sexual autonomy, they were bad—not just wrong but evil, narrow-minded, and too dangerous to be tolerated on campus.
It didn’t matter to them if we were politically or racially diverse, if we cared about the environment or built Habitat homes. It didn’t matter if our students were top in their fields and some of the kindest, most thoughtful, most compassionate leaders on campus. There was a line in the sand, and we fell on the wrong side of it.
Harrison Warren’s reflections are, I think, indicative of the kind of realization that many of the younger-set of evangelicals are going to have to face in the years to come. Many of the most hopeful and best parts of evangelicalism the past fifteen years have been encompassed by an incipient desire for respectability. The resurgent apologetics-evangelicals have sought to demonstrate the faith’s intellectual credibility, while the artistic evangelicals have made it quite clear you can still love Jesus and watch House of Cards, thank you very much. The politically-reformist evangelicals have put a hole in the “not like those Republicans” drum, while the social justice evangelicals have made everyone forget about the Four Spiritual Laws. And some of us—ahem—have pounded on about how we can read the old stuff, too, which can be its own form of “not like them folks there” attitude.
Those movements for reform and expansion of the evangelical footprint are worthy enough in their own right, maybe. But Reform has often been laced with the promise of Respectability, and many of us—me included—have swallowed the poison. I have a vague, half-articulated notion that those King James only communities who have been the butt of so many evangelical jokes will be, when it’s all said and done, some of the only Protestant communities still standing: they gave up their respectability a long time ago and don’t seem to have missed it since.
<p”>Harrison Warren, indeed, mentions the Amish as one plausible path forward for “cultural engagement.” Few young evangelicals will seriously take that path, though perhaps many more should. But the vast majority of us will, I suspect, continue to fight and plead for a kind of respectability out of the earnest, good-hearted desire to see our neighbors convinced of our ideas—or if not of our ideas, at the very least of our sanity. Arguments for ‘civility’ and ‘tolerance’ and ‘pluralism’ and ‘respect’ are coming fast and furious these days, after all, even though they are fifteen years (at least) too late.
I have had another general impression—and the reader will rightly accuse me at this point of having far too many of those in this post—that what evangelicals, young and old, most desperately need is a political manifestation of joy. Harrison Warren sounds the martyrs note, without overstriking it: “Throughout history and even now, Christians in many parts of the world face not only rejection but violent brutality. What they face is incomparably worse than anything we experience on U.S. college campuses, yet they tutor us in compassion, courage, and subversive faithfulness.” Yet if we do not grasp the joy of the martyrs, we do not understand them at all.
I was accused recently, in talking about these sorts of things with students, of being something of a pessimist. “We ought to keep fighting,” the argument went, “because the world we’re handing down to our children matters.” Fair enough, and Lord knows that I am not yet perfected in my joy. But Christians need a flagrant disregard for the coming wave of disrepute, a disregard which quickly turns the pathetic instruments of stigmatization into jewelry and art. Without that, and without Jove’s presence among us, whatever “argument” we have will come to no effect. Pessimism and the joy of the martyr may look almost the same, but as Chesterton noted, the one dies for the sake of dying while the other for the sake of living.
Addendum: While thinking further about this, it occurred to me that “respectability” as a temptation is most likely limited to those pursuing white, upper-middle class lifestyles, for whom ‘respectability’ is a kind of currency that gets things done. How this plays in to the above I leave to readers to determine.