Sex, Mom, and God: How the Bible's Strange Take on Sex Led to Crazy Politics--And How I Learned to Love Women (4 page)

At first my family lived in Lausanne and then moved to the small alpine village of Champéry, where I was born in 1952. Then we got kicked out of Champéry when I was three. My parents were expelled from the Roman Catholic canton (state) of Valais because they led a local man to Christ. In other words, Mom and Dad talked him into becoming a born-again Calvinist fundamentalist Protestant like us.

The local priest was not amused. And the bishop of Sion (the capital of Valais, just a few miles from the border of “very Roman Catholic Italy”) was not amused. Swiss democracy notwithstanding, he arranged to have my parents’ residency permits canceled to get the “religious influence”—the official reason given for our family’s expulsion—away from his flock. That was when we moved to Huémoz, where I grew up.

Huémoz is in the Protestant canton of Vaud and is a lot more open to the sky than Champéry. The mountains look friendlier, easy to see whole, not looming close as they do over Champéry. Our old village was “a lot darker,” Mom would say, “and I don’t mean just because there was so little sunlight compared to Huémoz. It was darker in
every way!”

I heard the word “dark” a lot while growing up, and most of the time it was other people’s spiritual darkness that was being spoken of. There was a lot of that around. People, places, history, villages, cantons, whole continents were filled with spiritual dark or spiritual light, depending on what they believed about what we believed. If they agreed completely with us, then they got the rarest of accolades: truly kindred spirits.

Everything we did was to be a witness. (To “witness” was to “share Christ”; in other words, talk about your faith in hopes that you would convince the person listening to convert. To witness also meant to live in such a way that people would “see Christ” in you and want to convert because your life was so admirable.)

People’s eternal destinies hinged on a word or tiny event, maybe on no more than an unfriendly look. Even an improperly served high tea on Sunday afternoon could send someone to hell. What if the sandwiches were prepared wrong and they went away with the impression that we were like all those so-called ministries where they didn’t even know how to butter thinly sliced bread out to the edges? What if the
person visiting was given a plastic spoon and we were mistaken for uncouth Pentecostals? We had to be people that others wanted to join, attractive ambassadors for Christ in word and deed.

“My dear mother,” Mom said, “used to say that every meal should be served as if the Queen of England might drop by.”

“Really, Mom?”

“Why, yes, darling. In Mother’s day, of course, that was Queen Victoria. But Queen Elizabeth is just a person, too, and she needs Christ as much as any of those terribly confused Anglicans do. And her family skis in Klosters and there are some English people we met on the last English trip who know one of her ladies-in-waiting, so you never know. I’ve been praying for her.”

We often reviewed our family’s history to discern God’s hand on our lives, something like the people of Israel looking back in thanksgiving to discern God’s hand on them as they were brought out of Egypt. Just before our exodus from Champéry, I got polio. Mom always said “That year was the greatest testing we ever went through. Looking back, it’s not surprising Satan attacked us.”

“Why?” I asked. “Because of what happened next,” Mom would say.

“What was that?” I’d ask, knowing what the answer was, but compelled to ask by an unspoken rule that this sort of spiritual heart-to-heart was edifying.

“L’Abri was about to start, and Satan knew that and was doing everything he could to stop us from founding The Work.”

“Does Satan know the future?”

“Yes, dear, he does.”

“But I thought only God knows everything.”

“That’s right, but foreknowledge isn’t the same thing as foreordaining.”

“Oh?”

“God chose you to be born, to accept The Finished Work Of His Son On The Cross, to be one of his Elect. Satan can’t do anything like that.”

“I guess not.”

“Satan knew that if we started L’Abri, the Lord was about to use us very powerfully.”

“And he knew about all the people who’d get saved?” I asked.

“That’s right, dear.”

“But if it’s predestined, why did Satan bother to try and stop us?”

“Because, dear, he’s always trying to fight God.”

“But God always wins?”

“Yes, and that is why Satan fell, he thought he could win.”

“So he was stupid?”

“No, dear, Satan is a wily adversary. Don’t ever underestimate him.”

“And that’s why I got polio?”

“Yes, dear. Your leg is part of the battle-in-the-heavenlies. You are like a soldier who got wounded. It was during The Year Of Testing, but, by God’s Grace, we all came through, and your father did not lose his faith, though he certainly fell into the temptation of doubt. Poor Fran,” Mom said with the deep sigh that always accompanied her many versions of “poor Fran.”

If Dad didn’t get a joke, it was “poor Fran.” When he couldn’t figure out what fork to use in a restaurant, it was “poor Fran.” Mom rarely said those words to Dad’s face. But we children could read her thoughts. A certain eye roll, a certain sigh, and I could hear “poor Fran” even if her mouth wasn’t moving.

F
undamentalists never can just disagree. The person they fall out with is not only on the wrong side of an issue; they are on the wrong side of God. In the 1940s, my parents had a big fight with a fundamentalist leader I never met, Carl McIntyre. Years later, the mention of his name was enough to put Dad in a Mood. They fell out in a way that got personal, and McIntyre lied about my father, or so Mom said. What the lies were, I never knew. My sister Susan says that McIntyre accused Dad of being a communist and that this was “All part of the McCarthy-era witch hunts.” Anyway, the upshot was that Dad left the mission that sent him to Europe in 1947. Then my parents founded the ministry of L’Abri in 1955.

A church split builds self-righteousness into the fabric of every new splinter group, whose only reason for existence is that they decide they are more moral and pure than their brethren. This explains my childhood, and perhaps a lot about America, too.

The United States is a country with the national character of a newly formed church splinter group. This is not surprising. Our country
started
as a church splinter group. The Puritans left England because they believed they were more enlightened than members of the Church of England, and they were eager to form
a perfect earthly community following a pure theology. They also had every intention of some day returning to England, once they had proved that something close to heaven on earth could work, and reforming their “heretical” fellow citizens.

America still sees itself as essential and as destiny’s instrument. And each splinter group within our culture—left, right, conservative, liberal, religious, secular—sees itself as morally, even “theologically,” superior to its rivals. It is not just about politics. It is about being
better
than one’s evil opponent. We don’t just disagree, we demonize the “other.” And we don’t compromise.

We Schaeffers never compromised. At times it seemed that only God knew how important we were, how right, how pure. But isolation and rejection by “The World” only confirmed our self-importance. The sense of being like the tribes of Israel wandering the desert, with enemies on all sides, was the underlying reality of my childhood. I think it was shared by my three sisters—Priscilla, Susan, and Debby—too, though because I was so much younger I really didn’t get to know them until we all grew up. Before that, it was like having three extra mothers.

My oldest sister Priscilla was kind, but my early memories of her are vague. She married when I was five and moved to St. Louis with her husband John Sandri. Later she and John came back and joined L’Abri. Susan, my next oldest sister, was dramatic, loud, and desperately trying to get me educated, something my parents had somehow absentmindedly forgotten to do. Susan went to study in Oxford and married Ranald Macaulay when I was nine. They moved in next door and also joined L’Abri. Debby, my youngest sister, was intensely sweet. She married when I was twelve, moved away for a few years,
then moved back with her husband Udo Middelmann and joined L’Abri.

We children fell somewhere between my pietistic, gorgeous mother and my dour, ordinary-looking father. We veered from extreme dramatic piety (Susan) to doubt (me), from energetic proselytism (Debby) to spiritual wrestling (Priscilla), from solid and self-assured (Susan) to gorgeous and nervous (Priscilla), from short and passionate (me) to even shorter and virtually quivering with a sincere desire to save humankind (Debby). However, we all shared a sense of being separated from the world.

We were busy judging everyone’s spiritual state. We had a lot to do. Only God might be able to see their hearts and innermost thoughts, but we had a pretty good idea of how it was going to go for plenty of folks on the Judgment Day. Not so well.

Susan took grim satisfaction at the looming damnation of just about everyone but us. Debby wept and redoubled her efforts. Priscilla got nervous and threw up. I hid.

If my sisters ever had doubts about their faith, I never knew, at least when I was very young. And of course Mom had no doubts. Only Dad had doubts. We knew about those because Mom told us.

Mom never said what they were about, just that “Fran questioned everything that year,” and “Your father’s faith is not as strong as mine,” long pause, a slight shake of the head, “Poor Fran.” Sigh.

All Dad ever said about his doubts was “I wrestled before the Lord while walking back and forth in the hayloft of Chalet Bijou in Champéry, for many days and nights on end. I was ready to give it all up. I questioned everything!”

Maybe my bad leg was God’s punishment of Dad. Mom
never said this, but somehow I got that idea. This made sense to me when I was a young child. It is an idea that still makes sense to some evangelical readers who stumble on my novels like
Zermatt
or my “anti-Christian” op-eds. From time-to-time they write to me that they expect me to drop dead, literally, as soon as God catches up on his work.

One thing they hate about
Zermatt
is that the missionary father loses his faith. They don’t like the sex either, but it is the threat of losing one’s faith that seems to infuriate them. If life can’t be tied up in a neat package, if you let those doubts begin to gnaw at your guts, where will it end?

It is no coincidence that about 99 percent of evangelical books are written to help people order their lives according to an invisible world when everything in the visible world is challenging faith. The title of almost every evangelical book could be “How to Keep Your Faith in Spite of . . .” fill in the blank, college, art, science, philosophy, sex, temptation, literature, media, TV, movies, your homosexual tendencies, your heterosexual tendencies . . . in other words, every breath you take.

 

Each night, Mom read me Bible stories. Lots of the ones I liked best—the juicy killing, adultery, death, and revenge ones—were filled with people suddenly getting leprosy, being plagued by worms that ate them from the inside out, and other usually fatal problems under the general heading of being “struck down by God” and/or “chastised.” This happened for reasons related to not believing
right,
especially not having enough faith, or the right kind of faith, or maybe they had lots of faith but it was in bad theology, or led to worshipping various false gods, or they married people who worshipped false gods, or sinned by worshipping our God, the One True
Reformed Calvinist God, but did it wrong the way Cain did when he came to God with unclean hands bearing vegetables and fruit when a lamb was required. Or maybe they forgot to do what God said to do and didn’t kill every man, woman, and child of some wicked peoples he had expressly told them to exterminate, including the cattle and household pets.

God would sometimes punish the sinner by striking down an innocent bystander—though since all people are fallen under Adam’s curse, no one is really innocent—for instance, King David, whose lust-child was killed by God as a way to send David a stern warning. David mourned for a while, and then he took a bath and wrote a psalm about it. So maybe I was lucky because Dad questioned God and I only lost the use of one leg. Anyway, the paralysis felled me when I was two, either as a warning to Dad, a preemptive punishment, or a test of my parent’s faith.

I was incredibly fortunate that the Swiss doctor Mom took me to in Monthey—the town at the base of the mountain below Champéry—didn’t kill me. This “polio specialist” talked Mom into allowing him to replace some of my spinal fluid with a “special serum” he made from tapping the spinal fluid of chimpanzees. The doctor had the chimps locked in a lab in the local hospital and was working on an idea that injecting their spinal fluid into a human spine could arrest, or reverse, paralysis.

Dad’s respect for my mother’s expertise on all things to do with “raising the children” was complete. Dad left all medical decisions “up to Edith” as well as letting her decide anything to do with our education, prayer life, and introduction to the facts of life. When it came to treatment for my polio, the rule of “Edith will decide” was followed.

Mom knew this doctor was crazy, and she prayed for guidance.
Apparently she got told by God to proceed, and I was wheeled off by the nuns who were nurses in this “very Roman Catholic hospital.” Mom said she waited on her knees, crying, in the ward.

They administered one treatment and brought me back to Mom. The next day, I was to have a second treatment, but at the last moment the doctor told my mother that he didn’t think it was necessary. Later, Mom told me that it was “such a wonderful answer to prayer that God moved his heart and that doctor spared you.”