Christians of many stripes are scrambling to distance themselves, their religion, or their God from Republican comments about rape. The latest furor is about Washington State congressional candidate John Koster, who opposes abortion even in cases of rape and incest and added for good measure that “incest is so rare, I mean it’s so rare.” Before that, it was Indiana candidate Richard Mourdock, who said, “I think even when life begins in that horrible situation of rape, that it is something that God intended to happen” backed up by Texas senator John Cornyn insisting that “life is a gift from God.” These men share the January sentiment of Rick Santorum: “the right approach is to accept this horribly created — in the sense of rape — but nevertheless a gift in a very broken way, the gift of human life, and accept what God has given to you.”
Those Christians who see the Bible as a human, historical document have the right to distance themselves. Those who see the Bible as the unique and perfect revelation of the Divine, essentially dictated by God to the writers, do not. The fact is, the perspective that God intends rape babies and that such pregnancies should be allowed to run their course is perfectly biblical.
I am not going to argue here that the Bible teaches that life begins at conception. It doesn’t. The Bible writers had no concept of conception, and no Bible writer values the life of a fetus on par with the life of an infant or an older child. One does say that God knows us while we are developing in the womb, but another says he knows us even before. Levitical law prescribes a fine for a man who accidentally triggers a miscarriage. It is not the same as the penalty for manslaughter. Therapeutic abortion is never mentioned, nor is the status of the fetus that spontaneously aborts. Under Jewish law, a newborn isn’t circumcised and blessed until he is eight days old, having clearly survived the high mortality peri-natal period. For centuries the Catholic Church believed that “ensoulment” occurred and a fetus became a person at the time of quickening or first movement, sometime during the second trimester.
However, if we take the viewpoint of biblical literalists and treat the Good Book as if it were authored by a single perfect, unchanging Deity, then a man is on solid ground thinking that rape babies are part of God’s intentions. Consider the following Bible teachings:
The Bible never teaches that women should have a choice about sex. The Bible makes a clear distinction between forcible stranger rape and other forms of nonconsensual sex, condemning the former while sanctioning the latter in many, many circumstances. The fact that conservative Christians – or politicians who are pandering to a Conservative Christian base–keep fumbling with these distinctions is no accident. According to the commands of Yahweh, a man can give his daughters in marriage, keep concubines, have sex with his wife’s servants, or claim a desirable war captive as his own sexual property after a series of rituals to purify her. In no case, including in the New Testament, is the woman’s consent required for sexual contact.
Male female relationships in the Bible are determined by a property ethic. The punishments for rape have to do not with compassion or trauma to the woman herself but with honor, tribal purity, and a sense that a used woman is damaged goods. A woman herself may be killed for voluntarily giving up her purity. A rapist can be forced, essentially, to buy her. In the Ten Commandments, the prohibition against coveting a neighbor’s wife is part of a broader prohibition against coveting property that belongs to another man: “You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, or his manservant or maidservant, his ox or donkey, or anything that belongs to your neighbor” (Exodus 20:17NIV).
God’s purpose for women in the Bible is childbearing. Martin Luther, who brought us the concept of “sola scritura” meaning Christianity based solely on the authority of the Bible, had this to say: “Women should remain at home, sit still, keep house and bear and bring up children. If a woman grows weary and, at last, dies from childbearing, it matters not. Let her die from bearing; she is there to do it.” He drew his scripturally informed opinion from the biblical record broadly but most specifically from the words of Paul’s letter to Timothy: “Women will be saved through childbearing–if they continue in faith, love and holiness with propriety” (1 Tm. 2:15).
Virtually all Bible books, like almost all Hollywood movies fail to pass the Bechdel Test (Are there two named female characters who talk with each other about anything other than men?). In the Bible, as in Hollywood, women exist largely as props in plotlines about male protagonists. Biblical plotlines are even more homogenous than Hollywood, however, in that the vast preponderance of females exist simply for the purpose of producing male offspring. It all starts with Eve, who, after she defies Yahweh and eats from the Tree of Knowledge, is punished thus:“I will make your pains in childbearing very severe; with painful labor you will give birth to children. Your desire will be for your husband, and he will rule over you” (Gen. 3:16). After Eve’s curse, we encounter Abraham’s wife Sarah and the slave girl Hagar who Sarah sends to “lie with” her husband when she herself cannot conceive. Then come the pathetic deflowered daughters of Lot who get him drunk and have sex with him so they can fulfill their purpose. Then come the archetypal bitch sisters Rachel and Leah who compete over Jacob’s bed and pump out the twelve tribes of Israel with the help of a few mandrake roots. The New Testament leads with the story of Elizabeth, the mother of John the Baptist who is barren in her old age until an angel promises her the best thing that can happen to a woman. Her unborn son leaps in her womb when the pregnant Mary comes into her house, prompting one of the most repeated songs of joy in the whole Bible, the Magnificat (Luke 1:40-55). And then, of course, there is the Virgin Mary herself. They are made to do it. It is as God intended.
In the Bible, children are counted as assets belonging to men. Children, like women, in the Bible are treated primarily according to a property ethic. In the Old Testament stories of Jepthah’s daughter and the sacrifice of Isaac, scholars glimpse a residual of child sacrifice in the early Hebrew religion. This in turn leads to the New Testament notion of God giving his only begotten son as a sacrifice—all of which make sense only when we think of children as property which a father can dispose of as he pleases. When Yahweh is pleased with men he multiplies their flocks and their offspring. When he is displeased, he may kill their firstborn sons, as he does to the Egyptians in the Moses story. When Yahweh and Satan agree to play out their cosmic competition in the life of Job, Satan tests Job’s loyalty to Yahweh by taking away is riches including his livestock, children and wives, and Yahweh later replaces them with new ones.
There is no sense, ever, in the Bible, that a woman might prefer a choice about having a child; that wise parents might think about when is best to bring another child into their family or how many children they can nurture; or even less that bringing a child into the world should be an matter of thoughtful and mutual decision making. The only Bible story in which someone declines to produce a child is the one about Onan refusing to father a son for his deceased brother. He spills his seed on the ground instead, and God kills him for it. Whether the widow wanted the seed inside her plays no part in the account whatsoever.
The Bible is loaded with divinely sanctioned rape babies. The Bible both depicts and scriptsa world in which women have no choice about who they are given to. Daughters can be given in marriage or sold outright, slaves can be sent by their mistresses to bear proxy babies, virgin war captives can be claimed as wives, widows can be forced to submit to humping by their brothers-in-law until they produce sons. Presumably any of these women can be laid at any time, at a man’s discretion, much as is the case in parts of Afghanistan or analogous Iron Age tribal cultures today. In such a world, a significant portion of babies conceived will be the product of non-consensual sex. In other words, rape.
Christians who like to retroactively sanitize the Biblical record because they insist that it is the literally perfect word of God often sanitize it quite literally. They want to think of these women as willing participants in sexual unions with benevolent, high status patriarchs. What slave girl wouldn’t want one? In reality we are talking about forced sex with primitive desert tribesmen whose cleansing rituals mostly focused on their hands and feet rather than their genitals, armpits or teeth. Airbrushing the Bible to the point that it doesn’t condone rape requires that we deny much of what we know about human history and biology.
If we are ever going to move on from Iron Age conflicts, it is imperative that people understand the Bible in its own context, not as a literally perfect prescription for how we should live today but as a record of our very imperfect ancestors struggling to live in community with each other, instinctively seeking patterns that worked within a given ecological and technological context to create a stable, functional society in which men, women, and children could thrive.
As we now know, many traditional gender scripts and sexual rules once served to ensure that men could invest their energy in their own genetic offspring. The saying, “mama’s baby, papa’s maybe” reflects the reality that humans are only partially monogamous, that both men and women have reason to cheat, and that at the level of evolutionary biology males gain advantage if they can control the sexual behavior of females in whose offspring they will then invest their time and energy. The Abrahamic virginity code, which evolved before the time of contraception and paternity tests, ensured a greater degree of confidence that men were in fact raising their own children. A woman who bled on her wedding night was unlikely to be carrying another man’s sperm or fetus or to have formed an emotional bond that would result in an ongoing extramarital liaison. By increasing male confidence that the offspring of their wives were their own, the virginity code may have increased the investment of men in pregnant women and dependent children, helping both to survive in a harsh desert environment where producing food was hard work.
The harshness of this environment and human frailty within it probably contributed to another aspect of the Mourdock mentality that so plagues many Abrahamic adherents. From the time we humans have first been able to understand our plight as suffering, mortal creatures we have struggled to transcend it. But much of life’s hardship cannot be transcended; it must simply be endured. In the time before modern science this was even more true than it is today. Consequently all of the world’s great religions cultivate acceptance or resignation as a virtue. Islam literally means submission. Buddhism centers itself on the absence of desire, on “living into” what is. Christianity teaches that God’s actions are not for us to question. “Trust in the Lord with all your heart and lean not unto your own understanding.” “The Lord works in mysterious ways.” Submit, accept, don’t question. In all cases, submission has a hierarchy: men are to submit themselves to the will of God or to the divine flow; women are to submit both to the will of God and to the will of men.
In a world where what’s done is done, accepting a rape pregnancy and falling in love with the resulting child is an unmitigated good. Seeing all pregnancy as God-intended and all childbirth as a blessing from a loving heavenly father helps to make this possible. But we live in a world where we have far more knowledge and choices than did our Iron Age ancestors. And with knowledge and choices comes responsibility. We now have the ability to stop a rape from developing into a pregnancy or an early pregnancy from developing into a person. Consequently, we also have a responsibility in this situation to activate such moral virtues ascompassion, forethought, discernment, and, where appropriate, action—just as our ancestors had a moral responsibility to employ these same virtues in situations where they were equally empowered. As the popular Serenity Prayer reminds us, what we should do depends in part on what we can do: Grant me the serenity to accept the things I cannot change; courage to change the things I can; and wisdom to know the difference. As conditions change, our responsibilities change. The kind of resignation or submission that once enabled women and children to flourish may now be a barrier to flourishing; a virtue applied wrongly, out of time, can become a vice.