Over the last four weeks I have listened to dozens of sermons coming from the Victory Baptist Temple of Piedmont, Mo. (VBTP). What started as an interest in the social environment fostered by Pastor Wilson has blossomed into far more. This four-part series stands as an examination of the way that small-town church doctrine and patterns of rhetoric can resemble and echo the longstanding patterns of hate speech, white supremacy, and othering of the marginalized. Many may be shocked to consider that the rhetoric spread by this, or any particular rural temple can relate to the xenophobic and accelerationist views that were the staples of my own upbringing. It is this past experience that both challenges me and inspires me to care about the concepts of community that now drive my own career. Having come from the same region of the Ozarks that VBTP has been a long-time institution of, I cannot deny that I still have some care about the goings on that take place there.
Many factors have joined together to disrupt and destroy America’s rural areas, the region I come from has certainly not escaped this nightmare. The opioid crisis driven by the Sackler family along with a host of socio-economic factors existing in both urban and rural communities has caused large hits in population of rural areas that may not be easily recoverable (Monnat, 2020). Many current opioid addicts face heavy stigma, this heavily limits their ability to climb in professional or social arenas and will often linger even if recovery is made (Wood & Elliot, 2020). Even worse for recovery strategies is that the reality of facing the climate crisis has implied that rural America is not so willing to change its perspective even when existence is at stake, a sentiment echoed within the response to the Covid-19 pandemic (Henly & Dillon, 2008).
Furthermore, this inability to face reality seems to be reflected in the direct actions of the Southern Baptist Convention, a denomination in decline after the numerous scandals of its leaders have been brought to light. Currently this denomination, which often claims Christianity is under attack, seeks to double down on culture war issues as it debates the merit of ousting one of its largest churches. This debate’s existence is simply due to the church in question committing the infraction of having a female pastor (Siders, 2023). The convention’s basic statement on the issue reads, “While both men and women are gifted for service in the church, the office of pastor/elder/overseer is limited to men as qualified by Scripture” (Sides, 2023). This need for strict hierarchy within the Baptist faith has in turn influenced a degree of structural sexism within the culture that affects community, institution, and even individual health (Homan & Burdette, 2023). The lines of division that this creates within the Baptist faith, but also in all social matters, defines one’s own ability to be faithful and free of sin according to hardline Baptists Fundamentalists like the leaders of VBPT.
It is often a source of pride for small-town religious institutions like this one to preach sermons that put an “us and them” (Board, 2020) mentality up front while viewing members of their own community as unsavable (Tully, 2020). With this in mind, I ask what the end goal for the religious denomination is, especially as it puts xenophobic fundamentalism above existential adaptation in a time of religious upheaval and decline (Gabbatt, 2023)? The disturbing answer to this question seems to be a new political focus of Christian Dominionism. This movement stands in opposition to America’s belief in religious freedom, separation of church and state, and in its hardest forms seeks to replace the U.S. Constitution (Brockman, 2016). Their core belief that their form of Christianity has “a biblical mandate to control all earthly institutions — including government — until the second coming of Jesus” is one that stands against many foundational American ideals (Brockman, 2016).
It should be clear that dominionist theology will only truly benefit one class of individual, that of the white-skinned, Christian, male. This has already been seen in practice as the highest levels of Southern Baptist leadership have insulated themselves from moral codes seen as limiting forces against, they, God’s chosen leaders (Orozco, 2022). This has culminated in larger religious exodus in the U.S. as generations of sexual abuse and scandal come to bear (Murphy, 2020). The previous entries in this series have all considered how the rhetoric espoused by Baptist pastors can influence their congregations into fearing, hating, and ostracizing those viewed as outsiders. However, even a glimpse at the premise of Christian dominionist theology/politics can give one a clear inkling of what happens to those that do not comply. To take a true account of what such an agenda offers, it seems prudent to view everything through the lens of those that will suffer longest under such a government, its believers. But what does it call for to claim a nation as Christian, especially when your pastors tell you that you are fighting an all-powerful enemy that only a Christian God can defeat (McFadden, 2020)?
Men First?
The recent report released by the Southern Baptist Convention has given the world a further glimpse into what sort of harmful environment strict male hierarchies tied to religious fundamentalism can be for women (Orozco, 2022). It is vital to start by realizing that such a reality within the SBC does not imply that independent Fundamentalist churches such as VBTP have the same patterns. As always, the sermons given by speakers at VBTP provide the best indicator of their true message. There is no mistake in the fact that the constantly repeated messages of selflessness to the church, enthusiasm to obey, and purity of bodily vessel are meant to influence both men and women within the congregation. However, there is little doubt that those messages are meant to influence in the two genders that Baptist recognize in different ways.
When it comes to the nature of male congregates and their role in the church, we might look to the oft used metaphor of biblical war. In fact, the symbol of war is so fixed within Baptist and other dominionist rhetoric that it even works into how they approach politics and economics within their communities. By their own logic they view themselves as held within a spiritual war against the “principalities” that hold the “seven mountains”, with the seven mountains being a metaphor for facets that comprise society such as education, entertainment, etc. (Aho, 2021). These sentiments are not simply held as metaphors, as some dominionist politicians, such as Washington state’s Matt Shea and his connection with groups like “Team Rugged” (Carroll, 2019). The alleged founder of Team Rugged, one Patrick Caughran, describes the group’s true purpose as existing to “provide patriotic and biblical training on war for young men” (Carroll, 2019). In a modern America where the largest threat to national stability is the growing reality of violent far-right conspiracy and lone-wolf attacks we must consider how such rhetoric and teaching affect the public as a whole (Barrón-López & Khan, 2023).
This sentiment of war mongering is echoed in the sermons that I have listened to over the past four weeks. A sermon that instills the idea within a congregation that “we are of the day” and “they are of the night” and then punctuated with an excitement to die becomes troubling (Board, 2020). A speech that refers to traditional academic methods of learning as “bad practice” feels purposefully misleading (Tully, 2020). A sermon that insists the congregation lives in a “sin cursed world” and only those following the King James version (KJV) of the Bible serve the correct Christian God seems purposefully misleading (Wilson, 2023). Each of these messages considered in proper context seems less like an attempt to spread humility, charity, fidelity, or faith and more like an attempt to prepare a population for a conflict that Baptist leaders seem to feel is inevitable.
Is this coming war that the Baptist leaders seem to believe in the reason that those ministers put such a value on obedient faith? How does one be obedient to a God that cannot command but to be unquestioningly obedient to those that speak for God? But these are questions that the men of the Baptist faith do not seem to be asking. This may be in part to the denomination’s ability to offer most men something that they spend their lives expecting, which is power. The rise of an emphasis on purity culture within Evangelical congregations began in the 1970s as a product of sociopolitical movements toward the right (Banasihan, 2020). This has led to a future of Christian men that has a choice of submissive and inexperienced wives that must consider their husband’s wishes at all times. Beyond this, such an environment for women in which there is indoctrination to be horrified of themselves and their bodies can provide an environment ripe for bodily shame, sexual trauma, and PTSD (Banasihan, 2020). This has resulted in the construct of feminine submission as a foundational aspect of Evangelical denominations. This leaves even the lowliest of men with some measure of power over women and children, making husbands into the total owner of an asset rather than an individual partner in a relationship.
Though men are afforded this power in society and in their homes, it does come with a cost, and perhaps one that few Evangelical men have truly considered in full. If the elders and speakers of the Baptist faith see themselves and their congregations at war, then it is the men of their congregations that will act as foot soldier. Many Americans consider the violent behavior instilled within Evangelical men to be a product of the denomination’s rhetorical practices. Some of the more radicalizing elements being the belittling women, demonizing of LGBTQ+ individuals, and/or positing that foreigners seeking asylum want to overtake Christian culture as VBTP’s David Board claimed in his “us and them” sermon (Board, 2020). This constant barrage of sensationalized stories has led to multiple random instances of violence across the U.S. with concerns this pattern will increase (Allam, 2020).
I certainly ask what this means for my childhood community, especially if this small-scale pattern of obedience to elder male and to pastor above all has contributed to this increase as more Evangelicals become radicalized (Alberta, 2022). This can be combined with the tendency for misinformation to spread through right-wing circles which further fuels this downward spiral within an echo chamber of radicalization (Allam, 2020). If this is the case now or should it become the case in the near future, then Evangelical family men may find themselves forced to choose which is truly more important to their existence. Will it be their unyielding, obedient faith or those who love, support, and need them most?
Won’t Someone Think of the Children?
The reality for organized religion in the modern age is existential. This is especially the case in America where Evangelical Christian denominations are hemorrhaging members while gaining few new congregates, setting them up to lose their long-held majority within the country’s political sphere (Pew Research, 2022). This has in turn led to many Christians that live within strict hierarchies to isolate themselves, flock to conspiratorial thinking, and possibly incite or initiate violence (Kamenowski et al., 2021). This self-imposed isolation from social spheres and public education for Christian Fundamentalists has increased since the 1960s and 1970s as natural and social sciences as well as trends within the humanities have shifted away from the support of such fundamentalist ideals (Dowland, 2019). This has caused a rather noticeable rift between Fundamentalist Evangelical churches like VBTP and American youth (Ansberry, 2021). Overall, this sentiment may be best reflected in a quote from 22-year-old Jesse Brodka, “The fact that Christian faith has become a symbol of judgment speaks to the gap between religious organizations and the non-judgment that we value as young people (Ansberry, 2021).
The ties between racial White and Christian identities, feelings of victimhood, and “othering” form a cultural environment around such hyper-conservative religions that researchers are calling an empirical reality (Armaly et al., 2022). This focus on centering as many aspects of political debate around family values and the protection of childhood innocence has been the rallying cry of all variety of American conservative (Dowland, 2009). Such conservative social ecosystems with a focus on male dominance, like that prescribed by Pastor Wilson of VBTP, typically rely upon this masculine hegemony to enforce social behavior and gender norms (Rosen & Nofziger, 2018). As Baptist ministers and spiritual leaders like Pastor Wilson of VBTP demand unyielding obedience from their congregations, the environment that they create and maintain can be one that pushes systematic abuse within the group. While this can go as far as the sexual abuse of the Southern Baptist Convention it can also manifest into more dispersed forms of ostracization, bullying, and abuse (Helmore, 2022). But even in the most benign of Evangelical cultures these demands for obedience and purity can be contributing factors to young individuals rushing into family life and child rearing, which can actually be aided by a delayed start (Glass et al., 2015). This may be related in the trend of religious switching that Protestant youth, including Baptists, as children grow into adulthood (Glass et al., 2015). In turn, such a rise in religious switching may account for the high value that Baptist temples like VBTP currently place on obedience without question. A sentiment which they emphasize by telling young and old alike that God has no use for the proud or educated (Allen, 2020).
As the youth of congregations subscribing to such male dominated hierarchies come of age, they have few realities afforded to them. With men always coming first, the boys of such congregations can expect to be nurtured by exhibiting their most masculine of traits. However, as they grow into men, they may find themselves limited by their ability to become a religious speaker. This is a given considering that the highest form of agency and reverence one can attain in Baptist culture is that of pastor. A role that, if Pastor Wilson is an indication of, demands utter obedience in all matters from his followers. His prescription for disobedience being traditional unyielding authority or as he exclaims in a recent sermon, “If you’re a good parent you’ll demand obedience from your children” (Wilson, 2023). This sentiment is one he reinforces by reassuring parents to “…give them the what for…” because children “need the Devil licked out of them” (Wilson, 2023).
Some measure of authority can always be assured for boys and successful masculine figures will enjoy some agency within the church even if they are only seen as foot soldiers. Agency, license, or legalism as the leaders of VBTP sometimes refer to it is something that they do not intend for their young women to see. Pastor Wilson often insists that the men of his congregation will need to “resist the pressures of their wives” as he and others heap guilt upon figures like Eve (Wilson, 2023). This extension of the pervasive purity culture that Baptists and other Evangelicals push upon youth. This is an especially pressing factor for young women, as the church fits them into one of two roles that tend to mimic either the Virgin Mary or that of sinful Eve (Tumanov, 2011). Often speakers go so far as to place the blame of those sexually assaulted or violated within the Bible as guilty perpetrator rather than victim (Tully, 2020).
What is Left for Women?
If the playing field for womanhood within Evangelical hierarchies already seems bleak despite it’s well dressed and devoutly protected traditional femininity, that may be because it is. It’s already been established that to Fundamentalist Evangelicals that the role of women is always submissive to that of a man. In such hierarchies there is no hope of any ability for women to climb the social hierarchy beyond the place set aside for them as nurturers, reproducers, and caretakers (Heinemann & Stern, 2022). Even their one privilege of protection comes as a double-edged sword.
The first way this back edge cuts into the autonomy and agency that women may have for themselves is the way in which such hyper-masculine cultures attract and shield predators (Nash, 2006). However, it should be noted that individual congregation stance and interpretation of the submissive role of women in such masculine faiths does play a role (Lieftink, 2007). If this is the case though, it makes messages from VBTP speakers all the more disturbing. One such sermon in which alleged Dr. Andy Tully places blame for the arguable rape of biblical women upon their own actions is his example of David’s sexual assault of Bathsheba and conspiracy to murder her husband. By saying that “if he hadn’t seen it he wouldn’t have wanted it” is able to transmit some measure of David’s blame to a woman acting in a way that was typical for her era (Tully, 2020). It is no secret that many biblical scholars have concluded that David’s trespass against Bathsheba is in fact an act of rape no matter what factors are considered (Meek, 2019).
To be clear, this statement sets the stage for women to always share some blame in acts of sexual assault against them for the mere sin of existing as a woman. This messaging strategy seems aimed mostly at enforcing a role of submission of women but acts to damage agency and quiet conversations on trauma in both genders recognized by Fundamentalist Evangelicals (Moon, 2014). This is due to how such narratives influence ideas that men are slaves to their urges. This notion of powerlessness without God fits the narratives of purity culture and even strict feminists agree adds to the view of men more as constructs than humans (Utt, 2013). The emphasis on purity, victim condemnation, and the brushing off of ill experiences as a sin of discouragement seems to do little but inform the congregation, especially women, to stay in line no matter what injustices may be done to them (Tully, 2020).
This leads us to what such hyper-masculine hierarchies like those found in far right and/or Fundamentalist Christian ideologies do expect from the women within their communities. Simply put for many of these systems the idea of a woman is that of mother, nurturer, and caregiver with no variance beyond these archetypes allowing for a woman’s respectable contribution to the society (Heinemann et al., 2022). This is echoed even further with VBTP’s institutional stance in heaping blame upon the character of Eve. Despite acting as the original source of all aspects that Fundamentalist Christians find desirable in women, Eve has been established as a biblical figure for the men of Baptist ministry to use over and over again in their authority. It seems ironic that the original mother of humanity should hold the same fate of whore bestowed upon the victim Bathsheba, an angle that inaccurately emphasizes Tully’s misused reference to David’s rape of his subjects (Tully, 2020). The realization that the figure I have long been instructed to consider my spiritual matriarch exists only in bondage is hard to stomach. To realize Eve’s memory is used repeatedly and often only as a symbol to keep congregations obedient to men in authority is one that even I, as someone that finds faith difficult, cannot help but find offensive.
Those that speak out against the male-oriented and dominated hierarchies that exist within far right, Christian purity culture, and other hyper-masculine religious institutions do not see this authority that men are granted as being a mandate of God. Even those that remain faithful to Christian ideals see the idea of feminine submission within these systems to be one manipulated to keep control on the bodies and lives of women, non-binary, or openly LGBTQ individuals (Pittman, 2022). This is because this stance of feminine submission and purity is not one that originated in the Evangelical movement. For example, at the time of Roe v. Wade, the Southern Baptist Convention was a moderately pro-choice organization (Pittman, 2022). The transition from this stance began in the mid-70s at a time when the Evangelical movement sought ways to rally its base via political agenda (Pittman, 2022).
The evolution of this home, social, and political mindset about a woman’s place in Christian society may call for nuance when it comes to sorting out its current influence on Fundamentalist culture. However, the blunt guidance and repetition of this agenda over several generations of young individuals cannot be seen as above question. It may be the fact that so many contemporary biblical scholars and examiners today do question the roles and virtues of those cast as biblical villain that leads the speakers of VBTP to make the demands they do of their congregation. Calling for enthusiasm as they insist upon both ignorance and obedience within their church, all while denouncing their original matriarch for her curiosity.
Here we Stand on the Edge of Oblivion
In the process of reviewing the sermons and messages of the leaders of VBTP I have found messages that could be written off as the caricature and posturing of old-timey “fire and brimstone” preachers. However, the responsibility of faith leaders, public figures, and social pillars in the modern age of misinformation is far greater than it once may have been. Our duty to consider the patterns and behaviors that our words as individuals can create or influence cannot be denied. In turn, the importance of these patterns and behaviors as an individual with the power or authority to influence on a higher social, economic, spiritual, or political level cannot be understated. Living in a global world that is witnessing a rise in violence coming from far-right ideologies, including Christian ideologies along with those of other philosophies, we must challenge the leaders of such groups when they speak with an irresponsible or unreal message. This is as much a reality for digital spaces as it is the real-world as online areas are especially likely to be infiltrated by violent far-right ideologies such as White supremacy (Liang & Cross, 2020).
It has become far more necessary for us as citizens and individuals to consider abstract concepts like the realities of non-state sponsored informational warfare as commonplace matters (Qureshi, 2019). As we live within a system of culture war-styled messages touted by U.S. conservatives infiltrating nearly all aspects of a rural churches like VBTP, Americans must sadly raise their guard in houses of faith. These perceptions influence large swaths of American hearts and minds directly and indirectly. Considering all of this in unison makes it worth reconsidering criticisms that American fear culture being used as a tool to exploit markets in the name of capitalism. If these criticisms are sound, then these patterns of fear culture would be be manipulating Americans into complacency first and foremost. With Christianity still being the majority religion of America, this would place the average Christian as the focal point of this lens in which fear exploits first the hearts and minds of Americans. There is value for businesses in having Americans poised and willing to believe that there are classes siphoning valuable resources, or outright enemies lurking in the shadows. With such fear in place the exploitation of marginalized of within the U.S. and the Global South becomes a matter of holy work and not control, greed, or abuse on the part of those within positions of wealth or authority.
Even when such tactics are not being utilized toward this end, it is irresponsible to think that they are benign, the detailing of which has been the point of this series. It has been my hope that readers may feel more comfortable questioning and challenging such patterns. As all of us move forward into a world that is more uncertain than ever it is key that we consider the patterns that have gotten us to this point and our place within them as individuals. I for one will always speak of the value of community, despite how far removed I often am from the concept, for it is communities that will truly keep us safe from the fear that has been carefully cultivated around all of our lives. It is unfortunate that social pillars of their region like Pastor Wilson both contribute to this ecosystem of fear and fail to respond when questioned on the matter. Despite several attempts for discussion and an open line of communication, the speakers of VBTP chose not to respond for comment at any point. For those that are taking part in these conversations and wishing to keep communities thriving, especially America’s traumatized rural communities, the dismissal of old and hindering patterns may be necessary. To that end, the weeding out of these patterns and rhetoric of fear, negative self-perception, and xenophobia established and spread by Fundamentalist churches of rural America may be inevitable.
References
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