Independent Fundamentalist Baptist Colleges Archives

Good Baptist Boys Don’t Masturbate — Oh Yes, They Do!

Bruce Gerencser November 10, 2022 Evangelicalism 23 Comments

People raised in Independent Fundamentalist Baptist (IFB) churches have heard countless sermons on what the Bible says about sex. Teenagers are warned about the dangers of petting, and many IFB churches forbid unmarrieds from having any physical contact with each other. Young men are characterized as weak horn-dogs and young women are viewed as gatekeepers who are responsible for any untoward sexual advances made by sexually aware men. Young women are given strict orders concerning how to dress and behave to ward off young men from having sex with them. One thing is certain: if a young IFB woman has sex with a man, it is almost always her fault.

IFB churches often have lengthy and complex rules that are used to keep unmarrieds from having sex. These rules follow young adults to the IFB colleges they attend. Here we have institutions filled with eighteen- to twenty-five-year-old men and women who, with hormones raging, are expected to refrain from physical contact with the opposite sex. This includes: no holding hands, no kissing, no hugging, no putting one’s arm around another, or sitting too closely to someone of the opposite sex. My wife and I attended Midwestern Baptist College in the 1970s. We were expected to maintain a six-inch distance from each other at all times. Even after we married, we were expected to refrain from public displays of affection lest we cause unmarried dorm students to “sin.” (Please see Thou Shalt Not Touch: The Six-Inch Rule.)

One would think that IFB pastors and college leaders would approve of masturbation as a way of dealing with pent-up sexual frustration. Unfortunately, masturbation is also a sin. As an IFB teenager, I heard pastors who warned church teens about the dangers of masturbation, including, — oh yes they did! — warning that masturbation will make you blind. Now lest you think it’s just crazy IFB preachers who have a problem with masturbation, consider this quote by Evangelical pastor Mark Driscoll:

First, masturbation can be a form of homosexuality because it is a sexual act that does not involve a woman. If a man were to masturbate while engaged in other forms of sexual intimacy with his wife then he would not be doing so in a homosexual way. However, any man who does so without his wife in the room is bordering on homosexuality activity, particularly if he’s watching himself in a mirror and being turned on by his own male body.

And then there’s this excerpt from The Village Church’s website:

If one was [sic] to scan the horizon of current evangelical thought he or she would find a number of conclusions on the matter of masturbation. There are some who would claim that it is inherently neutral or even innately good and thus would teach that it is an appropriate way to express gratitude for sexual desire. Others would say that it is a veiled form of homosexuality, or that it is a clear violation of God’s law and thus always sinful. The spectrum is wide and the positions are quite varied.

Scripture never overtly addresses the issue of masturbation and thus any non-careful treatment of this topic must be avoided. If we define sin merely as transgression of God’s law then we might conclude that since Scripture does not explicitly prohibit the particular act of masturbation, it must therefore be non-sinful. However, sin is not merely transgression of the Scriptures, but also a transgression of the character and intent of God. As marriage is the only God-ordained means of expressing sexual intimacy, it would seem perfectly acceptable to declare masturbation a sinful act. This paper will seek to specify some common wisdom regarding masturbation and then commend a few questions which must be considered to faithfully examine the act.

Sexual immorality is specifically declared to be sinful.

Lust is specifically declared to be sinful.

Masturbation does not typically quench sexual desire, rather it intensifies it. As with most things, the more you feed it, the more it grows. In general, masturbation becomes habit forming and enslaves us to desires for greater sexual relief through greater self-indulgence rather than greater self-control. While the Spirit produces in us the fruit of self-control, the flesh desires indulgence and release. Self-control is not ascetic discipline, but is instead the response of a proper understanding of God’s creative design for our bodies.

Masturbation is outside of God’s intended design for sexual relations. Sex was created to be experienced between a man and woman who are joined together into the one flesh relationship of marriage; masturbation is taking the sexual desire reserved for this relationship and seeking to fulfill it through our own means. Masturbation sets a very destructive pattern for marriage. It places the emphasis on self pleasure rather than the desire for two to experience the fulfillment of sexual union together.

Masturbation is typically lustful – whether that be overt lust direct toward another or a lustful desire for relief.

Masturbation does not typically stir our affections for the Lord, rather it robs them.

….

It seems to the pastors and elders of The Village Church that masturbation is prohibited for a couple of reasons. First, we would prohibit the act based upon the provision of marriage as the only appropriate institution in which to express sexual intimacy. If you burn with lust or desire sexual intimacy, get married (1 Corinthians 7:9). Such is the gracious and holy prescription for sexual desire, the only prescription afforded by the Creator of all good desire. Second, we would counsel abstinence due to the overwhelming and innate relationship between masturbation and lust. Lust is extremely serious and not to be taken lightly, dismissed, or played with.

…

The Village Church is a Southern Baptist megachurch pastored by Matt Chandler. Chandler is also part of The Gospel Coalition — a Fundamentalist group with Calvinistic leanings. Men such as Danny Akin, Alistair Begg, Bryan Chapell, Mark Dever, Kevin DeYoung, Ligon Duncan, Kent Hughes, Erwin Lutzer, Albert Mohler, Russell D. Moore, David Platt, John Piper, Philip G. Ryken, and Sam Storms are/were members, as were the infamous Mark Driscoll and C.J. Mahaney. I can safely say that all of these men likely approve of Chandler’s anti-masturbation message. Ironically, Chandler is currently on “leave” from his church for having an inappropriate online relationship with a woman.

Jason DeRouchie, a professor at Midwestern Baptist Theological Seminary, also believes masturbation is sinful. DeRouchie, writing for the Desiring God website, says:

Many medical professionals treat masturbation as a natural part of human development, and some church leaders have attempted to supply practical and theological reasons to masturbate. From a biblical perspective, however, I do not believe this approach pleases God, and I have seen the devastation that such a practice brings to both singles and marrieds alike.

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When people reach orgasm outside the covenant-confirming act of lovemaking in marriage, the act becomes solely self-seeking, divorced from its purpose of creating intimacy. Sexual expression through orgasm should be an overflow of a desire for a spouse, not merely for a feeling or experience.

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As noted, orgasm outside the marriage bed removes the relational, intimate nature of sexual expression, which is at the core of its purpose (1 Corinthians 7:2–3, 5). Refraining from masturbation helps to purify one’s appetites (1 Corinthians 9:27). It helps to ensure that a person’s desire to make love with his or her spouse is for nurturing covenantal intimacy through service and honor, and through receiving love from him or her (Matthew 20:28; John 13:14–16). It reminds couples that their spouse is not given as an object to be exploited, but rather as a covenant partner to be provided for, protected, and respected (Ephesians 5:25, 28, 33; see also Genesis 2:24).

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Masturbation outside the marriage bed does not glorify God because evil desire always fuels it.

Whatever we do — including all forms of sexual expression — we are to “do all to the glory of God” (1 Corinthians 10:31). Whether tagged as covetousness, lust, or sensuality, misplaced and mistimed desires do not glorify God, and failure to glorify God is always sin (Romans 3:23; 14:23). Paul thus charges, “Glorify God in your body” (1 Corinthians 6:20).

In God’s good design, marital love is the only justified context for one to enjoy a sexual craving for orgasm, for only in this sphere does one glorify God by pointing to the beautiful union of Christ and his church (Ephesians 5:31–32). From this perspective, evil desire fuels all sexual expression outside the marriage bed, including masturbation, so we must treat all such acts as sinful and as deserving of hell (Matthew 5:29–30; Mark 7:20–23; 1 Corinthians 6:9–10; Galatians 5:17, 19–21; Ephesians 5:5; Colossians 3:5–6).

….

Jesus urged his followers to guard themselves from lustful masturbation, and Paul called Christians to control their sexual parts in holiness and honor.

Only “the pure in heart . . . shall see God” (Matthew 5:8). Jesus appears to link masturbation with lust when he declares that looking at a woman with lustful intent is sin, and then charges his disciples to take extreme measures with their eyes and hands, so that they will preserve themselves unto life (Matthew 5:27–30). Similarly, Paul stressed that holiness seen in sexual purity was God’s will for every person, and then he urged believers to control their sexual parts in holiness and honor rather than in lust.

Masturbation outside the marriage bed witnesses a lack of self-control and is therefore sin.

Self-control is a new-covenant fruit of the Spirit (Galatians 5:22–23), a discipline that pleases God, nurtures hope for eternal life, and frees one from fear of future punishment (Romans 8:6–9, 13; 2 Timothy 1:7). Lack of self-control is sin and enables greater influence by the evil one (Proverbs 25:28; 1 Corinthians 7:5). Intentional orgasm outside the marriage bed through masturbation witnesses a lack of self-control and is therefore sin.

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In light of these realities, I believe that anyone who masturbates outside the marriage bed sins and insults God’s glory in Christ. As men and women of God, therefore, may we not engage in it. Instead, may we look to our Lord for help and seek to honor him with our bodies by allowing our only outlet for sexual desire to be the covenant-nurturing intimacy of marital lovemaking (Job 31:1). May we also intentionally lead our children in such paths of righteousness for Christ’s name’s sake.

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Please look up all the Bible verses given by De Rouchie. I’m sure you’ll want to immediately refrain from masturbating lest God tosses you in Hell for doing so.

And finally, here’s what Focus on the Family has to say about masturbation:

The point, as we see it, is the larger meaning and purpose of human sexuality. The Bible has two important things to say about this: first, sex is central to the process by which husband and wife become one flesh (Genesis 2:24); and second, sex and marriage are intended to serve as a picture or symbol of the union between Christ and His Church (Ephesians 5:31, 32). Sex, then, isn’t intended to be “all about me.” Rather, it’s designed to function as part of the give-and-take of an interpersonal relationship.

These theological perspectives should inform and shape our approach to the practical problem of masturbation. It’s important that we avoid heaping guilt on teenagers who find the urge to masturbate almost uncontrollable, and who might be driven to spiritual despair as a result. At the same time, we should do everything we can to help adolescents, young adults and married couples see that self-gratification is inconsistent with the purpose, goal and basic nature of sex. We shouldn’t condemn anyone for masturbating, but neither should we encourage them to continue in the habit. Why not? Because God has created men and women to experience sexual fulfillment on a much higher level – within the context of a marital relationship – and we don’t want anything to jeopardize their chances of knowing that joy to the fullest extent.

In connection with this last thought, it’s important to add that masturbation, due to the powerful hormonal and psychological components of human sexual behavior, can often become extremely addictive. Individuals who fall prey to this addiction may end up carrying it with them into adult married life, where it can become a serious obstacle to healthy marital intimacy. Further, masturbation is frequently involves indulging in sexual fantasy; and fantasy, if we are to believe the words of Jesus (Matthew 5:28), does represent a very serious breach of a person’s mental and spiritual purity.

What can be done to break this pattern? In many cases, masturbation originates as a self-soothing behavior. In other words, it’s a way of coping with pressures and seeking to meet the basic human need for peace, security, comfort and reassurance. If you have a problem with masturbation, you may want to keep this in mind and ask yourself whether it might be possible to replace this negative behavior with a more legitimate method of addressing the underlying need. For example, by talking things over with a friend, reading an engaging book, listening to music, pouring yourself into a constructive project or serving other people. Ultimately, the pain a person is trying to anesthetize through the practice of masturbation is just another manifestation of the “God-shaped vacuum” that exists at the center of every human heart. Only a relationship with the Lord can fill that empty space in a deep, lasting and satisfying way.

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Yet, for all their preaching against the sin of Onanism, virtually all Evangelical teens, young men, and even married men, masturbate. I can’t speak to the level of masturbation among Evangelical women, but I suspect there is a lot more ringing of the devil’s doorbell going on than church leaders think there is.

Being raised in an anti-masturbation church environment caused quite a bit of problem for me as a teen and unmarried adult. Despite all the preaching against touching the opposite sex, when given the opportunity to make out with my girlfriend (or fiancée), I did so lustily. While I was a virgin when my wife and I married, I found myself rounding third and heading for home not only with Polly, but also with a girl named Anita. (The rest of my dating relationships were casual and of short duration.)

I was eighteen years old when I started dating Anita. She was twenty, a college student at a Conservative Baptist college in Phoenix, Arizona. Anita and I, for five short months, had a torrid relationship. She was much more experienced sexually than I was. On more nights than I can remember, we would park along a dark, rarely-travel back road and watch the night sky. Of course, we also did a lot of necking. Our intimacy stirred my sexual passions to such a degree that I would go home after dates and spend time praying to God for forgiveness, thanking him for not allowing us to give into our sexual desires. For me, not giving in included not masturbating. Anita and I later went our separate ways, but I’ll never forget the time we spent together.

Polly and I met as freshmen at Midwestern Baptist College in Pontiac, Michigan. I was nineteen, she was seventeen. I planned on playing the field at college, but meeting Polly changed everything. I was quickly smitten by her beauty and quiet demeanor, and thus began our two-year battle with Midwestern’s Puritanical dating and physical contact rules. We refrained from breaking the rules for a time, that is until I went to visit Polly at her parent’s home in Newark, Ohio over Christmas break (1976). It was there, in Polly’s parent’s apartment complex laundry room, that we had our first kiss. Dating students were expected to keep the rules even during Christmas and summer break. No one, and I mean no one, did so.

Once back at Midwestern, Polly and I were faced with a dilemma. We wanted to continue touching and kissing each other; you know, as dating teens and young adults are wont to do. This meant we would have to secretly break the rules. We sought out couples to double-date with who were not averse to physical contact on dates. The vast majority of dating students — with but a handful of exceptions — broke the rules. Some students even slid into home and had sexual intercourse.

The Midwestern dorm was a den of raging hormones. With masturbation forbidden and touching the opposite sex grounds for expulsion, what were dating students to do? Why, they broke the rules with impunity, causing a repeating cycle of “sin,” guilt, repentance, and promises to God. I don’t know of anyone who successfully stopped breaking the rules once they started. IFB young adults were very much like their counterparts in the world — 1960s-1970s world. We, like our peers, wanted sexual intimacy without fear and guilt.

Masturbation, then, was common among male students in the Midwestern dorm. Each dorm room had two or three students, so “secretly” masturbating was out of the question (and there were enough dysfunctional Pharisees around that doing so would have been reported to the dean of men). With masturbating in their rooms out of the question, many male dorm residents used the privacy of the men’s showers to get sexual relief. More than one IFB luminary suggested quick, cold showers to ward off masturbatory temptations. Each dorm room had a periodic responsibility to clean the dorm bathrooms, including the showers. We used to joke about the sticky, slimy “stuff” in the showers. Yuck, I know, but have you ever been in a male dormitory shower room? You don’t want to go there!

IFB preachers and their Evangelical counterparts continue to preach against the sin of masturbation. Despite all their preaching, masturbation remains widely practiced. Why? Masturbation is a harmless, effective way to find sexual release. Wanting to obey God (and their preachers), Evangelical unmarrieds do their best to refrain from sexual intercourse before marriage. It’s cruel to say no sex before marriage and, at the same time, say masturbating is a sin.

What really should happen, of course, is for Evangelical churches and colleges to begin endorsing safe, responsible sexual intimacy among unmarrieds. With the average age for young people marrying reaching twenty-seven, it is absurd to expect them to refrain from sex for ten to fifteen years before they tie the knot. Bruce, that’s FORN-I-CAT-ION, a horrible sin in the eyes of the thrice holy God. Whatever “it” is or isn’t, preaching abstinence doesn’t work. Much like non-believing young adults, Evangelical unmarrieds, more often than not, have had sex before marriage. Instead of heaping guilt upon their heads, preachers, how about teaching young adults to embrace their, as you say, “God-given” sexuality? Maybe then, young adults might be less likely to flee the confines of Evangelical Christianity. I know, I know, the Bible says. Perhaps, it is time to rewrite or update the Good Book, striking from its pages all the sexually repressive rules and regulations. Imagine how much more attentive young adults might be on Sundays if they were able to have guilt-free sex the night before. And you too, Preacher Man. Think of how much easier your job will be if you don’t have to spend time railing against normal human sexual behavior — you know the behavior you engaged in back when you were a virile young man.

Were you raised in the IFB or Evangelical church? How did your church/college handle the subject of masturbation? Please leave your thoughts in the comment section.

Bruce Gerencser, 65, lives in rural Northwest Ohio with his wife of 44 years. He and his wife have six grown children and thirteen grandchildren. Bruce pastored Evangelical churches for twenty-five years in Ohio, Texas, and Michigan. Bruce left the ministry in 2005, and in 2008 he left Christianity. Bruce is now a humanist and an atheist.

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Visiting Bob Jones University in the Late 1980s

Bruce Gerencser May 5, 2022 Evangelicalism 26 Comments

Guest post by ObstacleChick. Previously published in 2017.

During fifth through twelfth grades, I attended a fundamentalist Christian school. Our school had been fairly popular in the 1970s and early 1980s, but by the year I graduated (1988) it was clear that such a strict type of Christian school was on the decline, at least in our area. Other less-strict Christian schools had cropped up and were thriving. Our school was started in 1969 by a Bob Jones University graduate and his wife. Many of the teachers had graduated from Bob Jones, Pensacola Christian College, or some other fundamentalist Christian college. A handful of the other teachers had graduated from secular universities (our high school math teacher, Mrs. C, had graduated from Northwestern University in Chicago). While a large number of teachers had taught there for many years, we experienced an influx of younger teachers who would stay a few months or even just a few years. The pay was very low (most teachers had to work a summer job or occasionally a part-time job to make ends meet), yet each middle school or high school teacher had to teach a minimum of four different classes. Grades kindergarten through five were taught by a single teacher in a classroom (with music classes conducted by the music teacher) as usual. All students were required to take Bible class. Middle school and high school students took Bible class which met three days a week with chapel services on the other two days. Chapel services were like a regular church service, and only male teachers or guests were allowed to preach the sermons.

Students and teachers alike were held to strict rules surrounding gender-based dress codes and conduct codes. While there were no official restrictions on students attending movies, teachers were not allowed to attend movies in a movie theater as it may “damage their witness.” Most of the teachers rented movies at the video store and would freely discuss movies with the students. This hypocrisy was not lost on me. Students could be expelled for being caught smoking, doing drugs, drinking, or having sex, even if any of these activities took place off campus. During my sophomore year, two of my classmates and a senior were expelled because another student overheard them talking about a party they had attended on the weekend that had drinking. Two girls after I graduated were expelled for pregnancy. Students could be suspended for disrespect to teachers. My own brother was expelled in third grade for mouthing off to his teacher and not showing proper remorse during his punishment.

Our school was a member of the Tennessee Association of Christian Schools (TACS) and the American Association of Christian Schools (AACS). Here is the purpose of TACS as appears on its website, and I don’t believe the purpose has changed since the organization’s inception:

The Tennessee Association of Christian Schools (TACS) was formed to provide an organization whereby Christian schools in Tennessee could obtain Christian guidance and educational services which would enhance the academic and spiritual credibility of member schools. A further purpose was to provide an opportunity for Christian schools, who subscribe to TACS’s Statement of Faith, to maintain high standards of spiritual and academic excellence.
Since the primary purpose of a Christian school is academic excellence and conforming young lives to the image of the Lord Jesus Christ, TACS was organized accordingly and is committed to complementing the educational and spiritual goals ordained by each school through professional services.
* To establish educational integrity and excellence.
* To establish guidelines and services which are truly Biblical and creationist in philosophy and methodology.
* To maintain and improve the quality of Christian schools through professional services and programs.
* To provide counsel and onsite assistance in establishing and developing Christian schools.
* To promote the development of guidelines for all courses, curriculum, and other educational programs from a Biblical framework and perspective.
* To promote high standards of behavior consistent with the moral and spiritual standards of Biblical Christianity as set forth in the Scripture.
* To provide quality curriculum materials.
* To provide staff development and school improvement opportunities.
* To promote and assist schools in maintaining financial integrity.
* To preserve the freedom of Christian schools to exist as an alternative to public and private schools.
* To monitor state legislation.
* To establish and maintain a nonintrusive relationship with the State Department of Education.

Each year the TACS would put on competitions among member schools at the regional and state levels for academics, music, art, and specific Bible categories such as preaching, verse memorization, and quizzes. Competing age groups were Grades K-6, Grades 7-9, and Grades 10-12. Typically, students competing in academics were at the highest level of the age category, but for other categories ages varied based on interest and ability. Each school was allowed to send two submissions for each category if they wished (for example, a school could send 2 students for Grades 10-12 math, two students for Grades 7-9 classical piano, etc.). Our teachers typically selected the students who would compete. As my grade’s top student through middle school and high school, I would compete in almost every academic category when I was in grades 9 through 12. And as a musical student, I would typically compete in choir, sometimes small group vocals, and in piano. The first day of competition was for test-taking, so I would end up taking a test in each academic area — I was there all day long! The second day of competition was for music and preaching competitions, so I may have competed in choir, maybe a smaller singing group, and piano if I was one of the students selected. The best pianist at our high school was in my grade, my friend Tom* — we had the same piano teacher. So in junior year he competed in classical piano and I competed in sacred piano. But in grade 12, our mutual piano teacher suggested that I switch to classical as well to give Tom some much-needed competition as he was becoming insufferably arrogant about his piano skills. The competitor in me was happy to fulfill my teacher’s request.

In the TACS competition, the top two winners in each category in the regional competition would go to the state competition to compete. For Grades 10-12, the winner of the TACS state competition was eligible to compete at the AACS national competition held at Bob Jones University. When I was a junior in high school, I competed at AACS National competition in sacred keyboard, and as a senior in high school I competed in classical keyboard and in history at BJU. I have no idea how, but the judges gave me higher scores than Tom and I won the state classical piano title. Tom actually came in third place.

As a teenager, I didn’t know much about BJU except that it was a conservative Christian unaccredited university in South Carolina. Many of my teachers had attended, and they made a big deal about Harvard supposedly being unaccredited as well (so BJU must be great academically like Harvard, am I right?). Hearing their stories, it didn’t sound like any type of school I would ever want to attend, with all its rules concerning nearly every aspect of life. Besides, I was determined to attend Vanderbilt University one day. I lived with my grandparents, and my grandfather was obsessed with Vanderbilt (he never was able to attend), and I guess his influence rubbed off on me. As a teenager, I worked at the university during the summer and fell in love with the campus. Despite the fact that my grandfather was a deacon at a fundamentalist Baptist church, he drilled into my head that my education came first, that I needed to have a career, and that I should NEVER be dependent on a man for my support. He lived to see me graduate from his beloved Vanderbilt University, but he never knew that I grew up to become the primary salary earner in my family. I believe he would have been pleased. (And my daughter will be attending Vanderbilt next fall.)

I had the opportunity to visit BJU twice during high school for the AACS competitions (1987 and 1988). I believe that the competitions were legitimate competitions, but they were also recruitment tools for BJU. After we checked into our assigned dorms (all competitors were required to stay in the dorms with current students), we went to a chapel service and then were divided into groups for tours. My first year I stayed in a dorm with Sarah* (a student to whom I was assigned) and another girl whose name I do not remember. Sarah was a senior majoring in elementary education, and she was engaged to Ben* who was preparing to be a pastor. They would be getting married in June as soon as they both graduated. Sarah was looking forward to getting married, teaching in a Christian school, and becoming a pastor’s wife. My second year there I stayed in the dorm with Jane* who was the older sister of the aforementioned Tom. Jane was 2 years older and had spent her freshman year in college at Belmont University – she transferred to BJU because Belmont was “too liberal” and she didn’t like it. Also attending BJU were Josh* and Christy* who had graduated from my high school and were both freshmen. It was interesting to meet with Jane, Josh, and Christy to find out more about their college life at BJU.

There were a lot of rules at BJU, and I don’t think I even scratched the surface of the breadth and depth of rules that a student must know. First, of course, was the dress code. Girls had to wear dresses or skirts of appropriate length at all times. Their neckline must be no more than 4 finger-widths from the collarbone. Girls also had a dress code for gym classes, but I believe girls weren’t allowed to wear pants while traveling from dorm to gym (though I could be mistaken). Boys were supposed to wear pants with shirts tucked in and a belt, and I believe their hair had to be cut to a certain length. I don’t recall seeing any boys with facial hair. Jane said that girls had to wear dress hats to attend Sunday church services on BJU campus, but hats were not required for weekday chapel services.

Boys and girls, of course, were not allowed in each other’s residence halls. Every evening, there was “mail delivery” – boys could send hand-written notes to girls which were delivered in the evenings. (I wonder if they send emails these days – but then again, their emails are probably closely monitored). My second year there, Josh wrote a note to Jane and me inviting us to meet Josh and Christy at the grill for lunch, an on-campus casual restaurant. Underclass boys and girls were not allowed to date at BJU, but a mixed group of four of us meeting for burgers was somehow okay.

My first year there I made a faux pas at the dining hall. We were told to go to the dining hall at set times for our meals, so I went through the cafeteria line, got my tray of food, and sat down at a table to eat. I was promptly informed that protocol dictated that everyone was to remain standing behind their chair until the last person had gone through the line and found a spot at the table. At that point someone was to say a prayer of thanks for the food. After the prayer, everyone was allowed to sit down to eat. By the time I was able to commence with eating my food, it was cold.

Another thing that I found odd was that there was a curfew for the time students must be inside their dorms and also a literal lights-out time. A hall monitor would come by to check each room to make sure all lights were off and no one was up past bedtime reading. I thought, what is this, summer camp? It really felt like 1950s. My mom attended a secular college from in 1961-1963, and even then, things were more open than what was happening at BJU.

As far as I could tell, the entire campus was fenced. Students were only allowed to leave campus for certain reasons, such as to attend an approved off-campus church. Any time a student needed to leave campus, he or she must receive permission, and my friends told me that they were not allowed to leave campus alone.

Bear in mind that the vast majority of the students were age 18 or older. Age 18 is considered a legal adult in the USA. However, these students were NOT treated like legal adults. Practically every action was monitored, from the times they were allowed to eat in the dining hall to what they should wear to when they should go to bed to whether they could come and go from the campus. There was a cumulative demerit system tallied for infractions. I suppose if one received too many demerits, one would be disciplined, possibly expelled.

I couldn’t believe that students who were legal adults would willingly follow these rules. As a student who was counting the days until the end of my restrictive education, there is no way that I would have chosen to attend BJU. You could not have paid me to go there. Contrast that environment to Vanderbilt University where I worked each summer. Students were free to come and go as they pleased. Some lived in co-ed dormitories. Students dressed as they pleased. There was no curfew, either for dormitories themselves or for bedtime. Students were treated as adults – for they were adults, able to make their own decisions (even dumb decisions).

When my grandparents picked me up at the end of my first visit, I told them everything I had learned about the school. Honestly, I think they wouldn’t have minded if I had attended there as I would have been completely sheltered and “safe,” but since my grandfather was obsessed with Vanderbilt, they didn’t suggest that.

I wondered how it was possible for BJU students who were so completely sheltered to be able to function in the real world. Truthfully, many BJU graduates go on to become pastors and Christian school teachers. Many stay in the fundamentalist Christian world where everything is about maintaining one’s testimony and evangelizing for Jesus. Josh transferred to Clemson University and went on to become headmaster of the school we had attended until it closed (his parents had both been teachers there when I was a student); I am not sure what he is doing now. Apparently, our school’s rules were relaxed a lot under his tutelage, but for some reason – probably too much competition – the school did not survive. I haven’t kept in contact with Christy – on social media I see that she is a divorced mom but most of her posts are about Jesus. Jane graduated from BJU and is an art teacher at a Christian school. Jane’s younger brother Tom graduated from BJU, went to medical school, and now markets himself as a Christian pediatrician (not sure how that differs from a regular pediatrician). Many of my former teachers have retired, some still teach in public or private schools, and many moved on to other careers including nursing, human resources, and medical insurance. Many former students and teachers are still entrenched in the fundamentalist world. Many others switched over to a more progressive form of Christianity. A handful of us are “apostates.” A few male students came out as gay after graduation. I suppose if one is really dedicated to staying within the fundamentalist “bubble” without exposure to “the flesh” or “the world,” then BJU is the place to be.

*names have been changed

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An IFB Pastor’s Passive-Aggressive Response to a Doubting Church Member

Bruce Gerencser March 5, 2022 Evangelicalism 12 Comments

A regular reader of this blog — a former Independent Fundamentalist Baptist (IFB) church member and preacher, who trained for the ministry at Clarence Sexton’s The Crown College — sent me the following response from his pastor:

Dear Harry (not his real name),

Thanks for answering the first part of my letter. I realize that you were about 17 when you allowed the devil to have you question God’s Word and that you doubt God’s Word and even deny His Word. Proverbs 23:7 says as a man thinketh in his heart, so is he.

Harry, I know you know enough about God’s Word that nothing I say to you will convince you if the Holy Spirit Of God doesn’t make God real to you, I can’t. I do not know if you and Louise have ever been saved. I know that a person has to be convicted of the sin of unbelief before they can be saved. It is not an emotional feeling. It is conviction of the sin of unbelief.

Time will tell because you will experience God’s chastisement if you are saved. I fear what it might take for God to get your attention. If you don’t experience God’s chastisement then you will know that you were never saved to begin with according to God’s Word.

You really don’t see the seriousness of sin. It put My Savior on the cross of Calvary for my sin. There will be no one in hell for telling a lie or stealing. If anyone goes to hell it will be because of the sin of unbelief.

Your children have to hear the truth before they can believe the truth. So then faith cometh by hearing and hearing by the Word of God. Please give them a chance to hear God’s Word like you had. If you and your wife don’t want to come to church, will you give your children a chance by allowing them to come to master club and watch God work in their tender hearts.

Harry, I encourage you to do all the research on Jesus you can find and see if he is a liar, lunatic, or He is who He says He is. Your whole family’s destiny depends on who Jesus is and what you do with Him.

I am here for you if you need me. Remember God loves you.Thanks for taking time to read this.

Your Friend,

Pastor God’s Man

Those of you who have left the IFB church movement are quite familiar with the tactics and approach used by Harry’s pastor. This passive-aggressive approach is used any time an IFB church member thinks about leaving the church or has doubt about the teachings of the church and pastor.

The pastor appeals to their relationship, and even goes so far as to tell Harry he is still his friend. He reminds him that God loves him and that he, the pastor, is there for him if he needs him. All well and good, right? If this is all the pastor had said, few of us would have found fault with his words. But, like the true IFB pastor he is . . . with the carrot comes a big stick.

The pastor tells Harry:

He is influenced by the Devil
He doubts his salvation
That God will chastise him IF he is a really is a Christian
Everyone in Hell is there because of unbelief
He is ignorant, having failed to do all the research on Jesus (I thought the Bible was all we needed?)

And then he plays the children card. He appeals to Harry on the familial level. After all, their eternal destiny depends on them coming to this pastor’s church. What he fails to realize and understand is that as a person raised in the IFB church, Harry would most certainly want to keep his children away from the pernicious IFB church movement and its teachings and practices. If he is breaking free, why would he want to expose his children to these things?

I hope this post illustrates for readers the challenges people face when they decide to walk away from the IFB church. By leaving, they are cutting themselves off from everything they have ever known. This young family man is to be commended for being willing to walk away. It took great courage to do so. May there be many more just like him.

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The IFB War Against Long Hair on Men

Bruce Gerencser January 5, 2022 Evangelicalism 25 Comments

gerencser boys 1989 — My Three Oldest Sons Sporting Baptist Haircuts, Somerset Baptist Church, 1989

Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? (I Corinthians 11:14)

According to many Independent Fundamentalist Baptist (IFB) preachers, 1 Corinthians 11:14 is clear: it is shameful and against nature for a man to have long hair. The late Jack Hyles, pastor of First Baptist Church in Hammond, Indiana, made it his life’s mission to rid American men of what he considered effeminate long hair. In a sermon titled, Satan’s Bid for Your Child, Hyles stated:

God pity you people who call yourselves Christians and wear your long hair, beard and sideburns like a bunch of heathens. God, clean you up! Go to the barber shop tomorrow morning, and I am not kidding. It is time God’s people looked like God’s people. Good night, let folks know you are saved! There are about a dozen of you fellows here tonight who look like you belong to a Communist-front organization. You say, “I do not.” Then look like you do not. You say, “I do not like that kind of preaching.” You can always lump anything you do not like here.

In the booklet titled Jesus Had Short Hair, Hyles made the connection between male hair length and homosexuality. In Hyles’ eyes, men with longer hair were more likely to be sissified, weak homos. Hyles wrote:

It is very interesting that as the trend toward long hair increases, the acceptance of homosexuality increases. This is not to say that long hair and homosexuality always go together, but it is to note the fact that both are on the rise in our generation. Several of the major denominations have now accepted homosexuals. In some cities there are churches for homosexuals pastored by avowed homosexuals. At least one major denomination has ordained a homosexual preacher and others are considering following suit.

IFB preaching against long hair on men found its impetus as men began to grow their hair longer in the late 1960s and 1970s. Hippies had long hair and were anti-establishment. IFB preachers viewed long hair on men as a sign of rebellion against parental and religious authority. As anyone raised in the IFB church movement knows, rebellion is considered a grave sin, one that is never to be tolerated by parents or churches. This view of rebellion led to the establishment of IFB group homes, places where frustrated parents sent their children to be cured of rebellion. Sadly, children sent to these homes often returned to mom and dad emotionally and mentally broken. In some instances, these rebellious children had been physically and sexually assaulted.

In the IFB church movement of the 1970s, the four big sins were: long hair on men, short skirts on women, pants on women, and rock music. Youth directors waged holy wars against these sins and pastors frequently excoriated church teenagers over their unwillingness to obey the rules. While the days of hippies, Woodstock, and free love have faded into the pages of American history, many IFB preachers still preach against long hair, short skirts, pants, and rock music.

There are numerous unaccredited IFB colleges and Bible institutes in the United States. With few exceptions, these institutions strictly regulate how men must wear their hair. I attended Midwestern Baptist College from 1976-79. Midwestern had a strict standard concerning hair: short, off the ears, no long bangs, short sideburns, no facial hair, and a tapered neckline. This standard was strictly enforced, and men who let their hair grow too long were told to get a haircut. Ignoring this demand resulted in suspension or expulsion.

While some IFB preachers, churches, and colleges have adapted to the times, many have not. Midwestern Baptist College is one such institution that still thinks it is 1976. Here is Midwestern’s male hair standard, as published in their 2013-14 student handbook:

Men are to be neat in appearance and dressed properly at all times. The hair is to be cut over the ears and tapered at the back above the collar. Sideburns are to be no lower than the middle of the ear. Hair must be no longer than the middle of the forehead in front. Men may not have facial hair unless approved by the Dean of Students. Such facial hair must be neatly groomed at all times. Faddish, worldly hairstyles will not be tolerated. The final decision as to the appropriateness of a hairstyle will rest with the Administration.

As a loyal, faithful son of the IFB church movement, from the time I was a child until the late 1990s, I had short hair. As an IFB preacher, I thought it important to model the hairstyle God approved. While I didn’t preach very often on men having long hair, my short hairstyle made it clear to church members where I stood on the matter. Not only was my hair a testimony to the notion that the Bible condemned long hair, but so was the hair of my three oldest sons. My sons spent many years looking similar to children who were either being treated for lice or recently released from a Nazi prison camp. Not wanting to spend money on haircuts, we bought a pair of clippers and periodically gave them buzz cuts. No protestations allowed. Sit down, buzz, next. I am sure, at the time, they hated me, and I don’t blame them.

charles spurgeon — Charles Spurgeon, a 19th Century English Baptist Preacher

Over time, my views on hair began to change. In the early 1990s, I grew a beard, much to the surprise of my fellow IFB preachers. By then I had distanced myself from the more extreme elements of the IFB church movement, and I began fellowshipping with Calvinistic-oriented Reformed and Sovereign Grace Baptist preachers. These men, refugees from IFB churches, didn’t have as many social hangups. While they were still quite Fundamentalist, these preachers spent little time preaching on things such as male hair length and facial hair. Charles Spurgeon was one of this movement’s patron saints and he had long hair and a beard. I thought at the time, if Spurgeon had long hair and a beard, it must be okay for me to do the same.

Several years ago, Polly and I drove to Newark, Ohio to visit her parents. While there, my IFB mother-in-law asked me about my hair. I had let my hair grow, longer than it had ever been. (I know, I know, it’s hard for some of you to believe I actually had hair at one time.) Mom, who attends a church that is anti-long hair on men, asked, So you are growing your hair long? I replied, Yes. She responded, Why? And with nary a thought, I replied, Because I can. I am sure she was disappointed that I let myself turn into a hippie. She later asked if I planned to put my hair in a ponytail like my former brother-in-law does I told her I didn’t plan to let my hair grow that long.

These days, I am bald and Polly wears her hair short (unlike the days when her hair was long in compliance with her husband’s interpretation of the Bible). We have a hard, fast agreement: we don’t criticize each other’s hairstyles. While we do, at times, defer to one another, both of us are free to wear our hair as we wish. Now that we have cast off the shackles of Fundamentalism, we are free to do what we want. FREEDOM! As I have mentioned before, Polly and I missed out on the wildness of the 1960s and 1970s. Both of us were members of hardcore IFB churches that strictly regulated dress, hairstyles, and conduct. Now that we are no longer psychologically chained to IFB beliefs, we are, to some degree, living, for the first time, the 1960s and 1970s. On the plus side, we are much wiser than we were forty-five years ago. On the negative side, we also have bodies that are forty years older. Oh, to be wise and young!

How about you? Did you grow up in a church that strictly regulated dress, hairstyle, and behavior? Were you compliant or rebellious? If you were rebellious, how did your church and parents respond to your rebellion? Please share your hair-raising experiences in the comment section.

(Please read my previous post on this subject, Is it a Sin for a Man to Have Long Hair?)

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The Preacher Boy and the Pastor’s Daughter

Bruce Gerencser December 29, 2021 Evangelicalism 25 Comments

Updated, corrected, and expanded

It seems like yesterday . . .

The early days of Fall have arrived and the young preacher boy busily loads his possessions into a dilapidated, rusty Plymouth. It’s time for me to go, he says to his mom. He wonders what she thinks, her oldest son heading off to college, the first in their family to do so. They embrace, a rare expression of emotion, and the preacher boy quickly turns away, not wanting her to see the tears running down his face.

Soon the preacher boy is headed north and then east of Bryan, Ohio. Two hours later he arrives in Pontiac, Michigan, the community he will call home for the next three years. Midwestern Baptist College, A Character Building Institution, says the sign along Golf Drive. The preacher boy had planned to attend Prairie Bible Institute, but God had other plans for him.

The preacher boy parks his car in front of the dormitory, John R. Rice Hall, and quickly unloads his meager possessions. Tall and lean, the red-headed preacher boy, wearing a blue shirt with the number 75 and the name Rev. on the back, moves his possessions into room 207. The dormitory has two floors and a basement, with wings on either side of a common meeting room. The top floor houses the women. The first floor has two wings, one to each side of the meeting room. Students call one wing the Spiritual Wing, the other the Party Wing. The basement, for obvious reasons, is called The Pit.

The preacher boy lives on the Party Wing. There, he soon meets like-minded young men, filled with God, life, and recklessness. The preacher boy settles into the rhythm of dorm life at an Independent Fundamentalist Baptist (IFB) college. Rules, lots of rules, and just as many ways to bend the rules to fit the desires of a youthful heart. The preacher boy would live in the dorm for two years, and in that time he would repeatedly run afoul of the rules. Told by many that he is brash and rebellious — a fitting description — he is said, by those who know him, to do his best to outwardly conform to the letter of the law.

The blue shirt the preacher boy wore when he arrived at the college was given to him by a girl who hoped he would remember her while he was away. Not long after, the shirt disappeared, as did any thought of its giver. If there is one thing that the preacher boy loves almost as much as God, it is girls. And here he is, enrolled at a college that will provide him ample opportunity to ply his charm. Little does he know that fate has a different plan.

The week before the official start of classes, a young, beautiful seventeen-year-old girl from Newark, Ohio moves into the dorm. The preacher boy mentions the girl to his roommate. Stay away from her, the roommate replies. Her father is Pastor Lee Shope. Unfazed by the stern warning, the preacher boy decides to introduce himself to the dark-haired beauty. He quickly learns she is quite shy. Not one to be at a loss for words, the preacher boy takes the girl’s backwardness as a challenge, one that he successfully conquers over the course of a few weeks.

Soon, all thoughts of the field fade into the beauty of the pastor’s daughter. The preacher boy quickly finds himself smitten. Come spring, he proposes and she, despite her mother’s adamant disapproval, says yes. Having known each other for two months short of two years, the preacher boy, now 21, and the pastor’s daughter stand before friends, family, and strangers and promise to love one another until death severs their bond.

Forty-three years have passed since the preacher boy and the pastor’s daughter pledged their troth. Under the proverbial bridge has flowed a shared life, one that has blessed them with a quiverfull of children and grandchildren. The grand plans of an idyllic pastorate, two children (a boy named Jason, a girl named Bethany), and a country parsonage with a white picket fence, perish in the rubble of the hard work necessary to parent six children and pastor churches in Ohio, Texas, and Michigan. Twenty-five years of working in God’s vineyard have left the preacher boy and the pastor’s daughter with deep, lasting scars. They have learned what it means to do without and suffer loss. Yet, they have endured.

Stoicism now defines them. As life has poured out its cruelties and left them wondering why, the preacher boy and the pastor’s daughter continue to hold one another tight, refusing to let adversity win. When their love for God wavered and then died a death of a thousand contradictions, the preacher boy and pastor’s daughter, now aged friends and lovers, joined their hands once more and walked into the dark unknown.

The full moon sits high above his home on this cold winter’s night. The clock on the nightstand clicks as each second passes by, a reminder that life is fleeting. The preacher boy, now a sixty-four-year-old atheist, turns his thoughts to the beautiful, dark-haired girl he met so many years ago. Who would ever have thought we would be where we are today? he says to himself. Yet . . . here we are, survivors, taking each and every day as it comes, without a prayer or a God to smooth the way. He wonders what tomorrow will bring, safe in the knowledge that whatever might come their way cannot defeat the enduring love of the preacher boy and the pastor’s daughter.

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Why Do People Attend Independent Fundamentalist Baptist (IFB) Churches?

Bruce Gerencser August 11, 2021 Evangelicalism 41 Comments

ifb preacher phil kidd — IFB Preacher Phil Kidd

Independent Fundamentalist Baptist (IFB) churches are known for their commitment to literalism, Biblical inerrancy, and strict codes of personal conduct. Demographically, IFB churchgoers tend to be white, Republican, and middle to lower class. IFB churches also have anti-culture tendencies, as revealed in their support of the Christian school and home school movements. The IFB church movement has spawned numerous colleges, including Hyles-Anderson College, Tennessee Temple, Midwestern Baptist College, Baptist Bible College, Pensacola Christian College, Clarks Summit Baptist Bible Seminary, Maranatha Baptist University, Massillon Baptist College, Crown College of the Bible, Faith Baptist Bible College, Fairhaven Baptist College, Pensacola Bible Institute, and West Coast Baptist College. Though not explicitly IFB institutions, Bob Jones University, Liberty University, Cedarville University, and Cornerstone University are sympathetic to IFB beliefs and practices, and attract a number of IFB students.

Millions of Americans attend IFB churches. Add to this number Southern Baptist Convention (SBC) churches who hold similar Fundamentalist theological and social beliefs (please see Are Evangelicals Fundamentalists?), and you end up with a sizeable minority within the broad Evangelical tent. While some IFB apologists trace the movement’s genesis to the Modernist-Fundamentalist battle of the 1920s, most would say that the IFB church movement was birthed out of opposition to liberalism in the Southern Baptist Convention and American Baptist Convention in the 1950s and 1960s. Many of the fathers of the movement were Southern Baptist or American Baptist pastors who pulled their churches out of their respective conventions. I attended numerous Sword of the Lord conferences in the 1970s and 1980s where big-name IFB preachers trumpeted the astronomical numerical growth of their churches while delighting in spouting statistics that showed the SBC was in decline. I heard Jack Hyles, then the pastor of the largest church in the world — First Baptist Church of Hammond, Indiana — run down the list of the largest churches in America, pointing out how many of them were IFB churches. Hyles, along with countless other IFB preachers of that era, believed that their churches’ growth and the SBC’s decline were sure signs of God’s approval and blessing.

Today, the IFB church movement is in steep numerical decline. Churches that once had thousands of members are now closed or are shells of what they once were. IFB colleges have also seen drops in enrollment due to the fact that the feeders for these institutions — IFB churches — aren’t sending as many students to their schools. The Southern Baptist Convention, on the other hand, has been reclaimed from liberalism, and many of the largest churches in America are affiliated with the Convention. (The SBC is the first denomination that I am aware of that has reversed its course and returned to its Fundamentalist roots. The Convention is now home to a burgeoning Calvinistic movement. Many liberal/progressive SBC churches broke away in 1991 (1,800 churches) and formed the Cooperative Baptist Fellowship. Liberals who remain will either seek out friendlier associations or be excommunicated.)

For countless Christians, the IFB church movement is all they have ever known. Their entire lives, from baby dedications to graduations from IFB colleges, have been dominated and controlled by Baptist Fundamentalism. In many ways, the IFB church movement is a cult (please see Questions: Bruce, Is the IFB Church Movement a Cult? and One Man’s Christianity is Another Man’s Cult) that shelters families from the evil, Satanic outside world. All that congregants are required to do is believe and obey. Is it any wonder that the hymn Trust and Obey is a popular hymn in many IFB churches? Trust and obey, for there’s no other way, to be happy in Jesus, but to trust and obey. For those born and raised in the IFB bubble, all they know is what they have been taught by their parents, pastors, and teachers. Encouraged to make professions of faith at an early age, these cradle Baptists know little about the world outside of the IFB bubble. The bubble protects them from outside, worldly influences and helps to reinforce IFB beliefs and practices. (And when IFB youths run afoul of the strict rules found in IFB churches, they are sometimes sent off to IFB group homes and camps so they can be “rehabilitated.”)

The video below graphically (and beautifully) illustrates how deeply and thoroughly Fundamentalist beliefs dominate the thinking of those raised in Fundamentalist churches. Sung by Champion Baptist College’s (now Champion Christian University) tour group, the song I Have Been Blessed, is a compendium of IFB beliefs. The indoctrinated young adults singing this song really believe what they are singing. Outsiders might label these singers ignorant — and they are — but I choose to be more charitable, knowing that this song is simply a reflection of the tribal religion they have been a part of their entire lives.

Video Link

I have great sympathy for people who know only what they have been taught in IFB churches and institutions. From the early 1960s to the mid-1990s, I was one such person. My parents were saved at an IFB church in the 1960s, and from that day forward we religiously attended IFB churches. When my parents divorced in the early 1970s, I continued to attend IFB churches. In many ways, these congregations became my family, giving me love and structure. After high school, I attended an IFB college, and from 1979 to 1994 I pastored IFB churches. (One church I co-pastored, Community Baptist Church in Elmendorf, Texas, would not call itself an IFB church due to its Calvinistic beliefs, but its social practices and anti-culture beliefs put it squarely in the IFB camp.) I was, in every way, a true-blue believer, never questioning my beliefs until I was in my late 40s. I know firsthand how IFB indoctrination affects a person intellectually and psychologically.

Not everyone, of course, is born into the IFB church movement. Others become members due to the movement’s aggressive evangelistic efforts and methodology. Particular targets are people who have messy, unhappy lives or have drug/alcohol addictions. Wanting deliverance from their present lives, these people are often quite receptive when they come in contact with IFB preachers and church members who promise them that, if they will believe the IFB gospel, then Jesus will make their lives brand new and deliver them from their chaotic, broken lives. Once saved, these newly minted Christians are encouraged to join the churches that cared enough about them to share the Good News® with them. And many of these people do indeed join IFB churches, but unlike those raised in such churches, these outsiders often have a harder time accepting IFB social strictures. More than a few of them stop attending church or seek out congregations that aren’t as extreme.

And then there are the people who deliberately seek out IFB churches to attend. Drawn to such churches by their need for doctrinal purity, certainty, or a safe haven from the world, they are thrilled to find churches that believe the Bible from cover to cover (even though, as anyone who has studied the IFB church movement knows, IFB preachers and congregants pick and choose beliefs just as non-IFB Christians do). Perfectionists, in particular, find IFB churches quite appealing. If IFB churches and their pastors are anything, they are certain that their beliefs and practices come straight from the mouth of the Christian God (God wrote the Bible, so its words are his). Perfectionists — as I know firsthand — love structure, control, and order.

Perfectionists make the perfect members. They joyously buy into the go-go-go, do-do-do, work-for-the-night-is-coming-when-no-man-can-work, better-to-burn-out-than-rust-out thinking that permeates IFB churches. There’s no time for rest and comfort. The Bible is true, judgment is sure, hell is real, and there are billions of lost souls who need to hear the IFB gospel. How dare anyone who truly loves Jesus live a life of ease while sinners are dying in their sins and going to hell. On and on go the clichés. I suspect that most successful IFB preachers have perfectionist tendencies.

Video Link

Some IFB church members were once members of Evangelical or mainline churches. Concerns over perceived liberalism drive them to seek out churches that still believe in the Book, the Blood, and the Blessed Hope. Tired of pastors who refuse, they believe, to preach the whole counsel of God or to stand against worldliness, these disaffected Christians often find that IFB churches believe what they believe, so they leave their churches and join with the Baptists.

While I could give other reasons people attend IFB churches, those mentioned above cover the majority of people who attend Independent Fundamentalist Baptist churches.

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Questions: Bruce, Is the IFB Church Movement a Cult?

Bruce Gerencser August 2, 2021 Questions 2 Comments

I put out the call to readers, asking them for questions they would like me to answer. If you have a question, please leave it here or email me. All questions will be answered in the order in which they are received.

Anne asked:

Is the IFB considered to be a cult in America?

The Independent Fundamentalist Baptist (IFB) church movement is a group of autonomous local churches that trace their lineage back to the liberal/modernist vs. Evangelical/Fundamentalist controversy in the 20th century. Thousands of churches left denominations such as the Southern Baptist Convention and American Baptist Convention, to name a few, and establish independent churches. Many of these churches “fellowshipped” (grouped) around IFB and other Fundamentalist colleges (Bob Jones University, Maranatha Baptist College, Midwestern Baptist College, Tennessee Temple, Pensacola Christian College, The Crown College, Hyles-Anderson College, Baptist Bible College, Massillon Baptist College, Trinity Baptist College, West Coast Baptist College, Detroit Baptist Theological Seminary, and others) IFB missions groups, pastor’s fellowships, and IFB fellowship groups such as the Sword of the Lord and the Southwide Baptist Fellowship. Some IFB churches were/are fiercely independent, choosing not to fellowship with anyone. (Please see Let’s Go Camping: Understanding Independent Fundamentalist Baptist Camps.)

In the 1960s-1980s, many of the largest churches in the United States were IFB congregations. Today, many of those churches and colleges are in numeric decline or have closed their doors. From 1976-1979, I attended Midwestern Baptist College in Pontiac, Michigan. Established by Tom Malone, the pastor of a nearby IFB megachurch, Emmanuel Baptist Church, the college churned out scores of pastors, evangelists, missionaries, Christian school teachers, and pastor’s wives. Today, the church is dead, the college campus has been turned into efficiency apartments and a senior center, and the college continues to hold classes for a handful of students at Shalom Baptist Church in Orion, Michigan. Midwestern’s website hasn’t been updated in a year. I wouldn’t be surprised if the college closed its doors.

While at Midwestern, I married the daughter of Lee Shope, an IFB pastor and graduate of the college. After our marriage in 1978, Polly and I spent the twenty-five years pastoring IFB and other Evangelical churches in Ohio, Texas, and Michigan. Both of us were raised in IFB homes and attended IFB churches. Our lives were deeply shaped (and marred) by the IFB church movement. Both of us are unbelievers today, but the IFB beliefs and practices still lurk deep within the recesses of our minds. That’s what religious indoctrination will do to you.

Anne asks if the IFB church movement is a cult. The short answer is yes. (Please see One Man’s Christianity is Another Man’s Cult and The IFB Blood Cult: I’m Not Brainwashed, I’m Bloodwashed.

In January 2021, Dr. Steven Hassan, a mental health professional and former member of the Unification Church, published a dissertation titled The BITE Model of Authoritarian Control: Undue Influence, Thought Reform, Brainwashing, Mind Control, Trafficking and the Law. Using Hassan’s BITE model, it is apparent that the IFB church movement is a cult, as are many other Evangelical sects and churches.

The following describes the specific methods that cults use to recruit and maintain control over people. Note that it is not necessary for a group to engage in all the behaviors mentioned below to be considered a cult:

Behavior Control

1. Regulate individual’s physical reality
2. Dictate where, how, and with whom the member
lives and associates or isolates
3. When, how and with whom the member has sex
4. Control types of clothing and hairstyles
5. Regulate diet – food and drink, hunger and/or fasting
6. Manipulation and deprivation of sleep
7. Financial exploitation, manipulation or dependence
8. Restrict leisure, entertainment, vacation time
9. Major time spent with group indoctrination and
rituals and/or self indoctrination including the
Internet
10. Permission required for major decisions
11. Thoughts, feelings, and activities (of self and
others) reported to superiors
12. Rewards and punishments used to modify
behaviors, both positive and negative
13. Discourage individualism, encourage group-think
14. Impose rigid rules and regulations
15. Punish disobedience by beating, torture, burning,
cutting, rape, or tattooing/branding
16. Threaten harm to family and friends
17. Force individual to rape or be raped
18. Instill dependency and obedience
19. Encourage and engage in corporal punishment

II. Information Control

1. Deception:
a. Deliberately withhold information
b. Distort information to make it more acceptable
c. Systematically lie to the cult member
2. Minimize or discourage access to non-cult sources of information, including:
a. Internet, TV, radio, books, articles, newspapers, magazines, other media
b. Critical information
c. Former members
d. Keep members busy so they don’t have time to think and investigate
e. Control through cell phone with texting, calls, internet tracking
3. Compartmentalize information into Outsider vs. Insider doctrines
a. Ensure that information is not freely accessible
b. Control information at different levels and missions within group
c. Allow only leadership to decide who needs to know what and when
4. Encourage spying on other members
a. Impose a buddy system to monitor and control member
b. Report deviant thoughts, feelings and actions to leadership
c. Ensure that individual behavior is monitored by group
5. Extensive use of cult-generated information and propaganda, including:
a. Newsletters, magazines, journals, audiotapes, videotapes, YouTube, movies
and other media
b. Misquoting statements or using them out of context from non-cult sources
6. Unethical use of confession
a. Information about sins used to disrupt and/or dissolve identity boundaries
b. Withholding forgiveness or absolution
c. Manipulation of memory, possible false memories.

III. Thought Control

1. Require members to internalize the group’s
doctrine as truth
a. Adopting the group’s ‘map of reality’ as
reality
b. Instill black and white thinking
c. Decide between good vs. evil
d. Organize people into us vs. them (insiders vs.
outsiders)
2. Change person’s name and identity
3. Use of loaded language and clichés which
constrict knowledge, stop critical thoughts and
reduce complexities into platitudinous buzz words
4. Encourage only ‘good and proper’ thoughts
5. Hypnotic techniques are used to alter mental states,
undermine critical thinking and even to age regress
the member
6. Memories are manipulated and false memories are
created
7. Teaching thought-stopping techniques which shut
down reality testing by stopping negative thoughts
and allowing only positive thoughts, including:
a. Denial, rationalization, justification, wishful
thinking
b. Chanting
c. Meditating
d. Praying
e. Speaking in tongues
f. Singing or humming
8. Rejection of rational analysis, critical thinking,
constructive criticism
9. Forbid critical questions about leader, doctrine, or
policy allowed
10. Labeling alternative belief systems as illegitimate,
evil, or not useful
11. Instill new “map of reality”

IV. Emotional Control

1. Manipulate and narrow the range of feelings – some emotions and/or needs are
deemed as evil, wrong or selfish
2. Teach emotion-stopping techniques to block feelings of homesickness, anger,
doubt
3. Make the person feel that problems are always their own fault, never the leader’s
or the group’s fault
4. Promote feelings of guilt or unworthiness, such as
a. Identity guilt
b. You are not living up to your potential
c. Your family is deficient
d. Your past is suspect
e. Your affiliations are unwise
f. Your thoughts, feelings, actions are irrelevant or selfish
g. Social guilt
h. Historical guilt
5. Instill fear, such as fear of:
a. Thinking independently
b. The outside world
c. Enemies
d. Losing one’s salvation
e. Leaving or being shunned by the group
f. Other’s disapproval
6. Extremes of emotional highs and lows – love bombing and praise one moment
and then declaring you are horrible sinner
7. Ritualistic and sometimes public confession of sins
8. Phobia indoctrination: inculcating irrational fears about leaving the group or
questioning the leader’s authority
a. No happiness or fulfillment possible outside of the group
b. Terrible consequences if you leave: hell, demon possession, incurable
diseases, accidents, suicide, insanity, 10,000 reincarnations, etc.
c. Shunning of those who leave; fear of being rejected by friends and family
d. Never a legitimate reason to leave; those who leave are weak,
undisciplined, unspiritual, worldly, brainwashed by family or counselor, or
seduced by money, sex, or rock and roll
e. Threats of harm to ex-member and family

Freedom of Mind Resource Center

One of the difficult things I had to come to terms with is the fact that I was raised in a cult, and attended this cult’s churches and college. I would then marry a woman also raised in this cult, and we would spend most of our married life pastoring cultic churches. My life was dominated by cultic beliefs and practices until I was in my 40s. Simply put, I was a cult leader.

I am sure IFB pastors and church members who stumble upon this blog will object to being labeled a cult. The Mormons, Jehovah’s Witnesses, and Moonies are cults, not us! We are “Biblical” Christians. We pastor New Testament Churches. We can trace our lineage all the way back to Jesus. And on and on it goes. However, using the BITE model, it is clear the IFB church movement is a cult; that its pastors are cult leaders; that its colleges continue to train the next generation of cult leaders.

If it walks, talks, and acts like a cult, it is a cult.

I have written 451 posts about the IFB church movement and its colleges and pastors. Here’s a selection from these posts:

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The Students God “Led” to Attend Midwestern Baptist College

Bruce Gerencser June 21, 2021 Evangelicalism 11 Comments

bruce and polly gerencser 1976 — Freshman class, Midwestern Baptist College, Pontiac, Michigan 1976

Polly and I were reminiscing the other night about some of the people we attended college with from 1976-1979 at Midwestern Baptist College in Pontiac, Michigan. Midwestern was started in 1954 by Tom Malone, pastor of nearby Emmanuel Baptist Church. Both the college and the church were diehard Independent Fundamentalist Baptist (IFB) institutions. In its heyday in the 70s, Midwestern had 400 or so students. Today, the college has a handful of students, and rumor has it that Midwestern might be closing its doors. At one time, Emmanuel was one of the largest churches in the United States. Beginning in the 1980s, the church and the college faced precipitous attendance declines, so much so that the church went out of business and sold its campus. While the college remains on life support, its campus was sold to developers, and the dormitory Polly and I called home for two years was converted into efficiency apartments. Currently, Midwestern holds classes at Shalom Baptist Church in Orion, Michigan. Its website has not been updated since early 2020.

While Midwestern required students to have a high school diploma to enroll, what mattered most was two things:

A recommendation from the student’s pastor (often a graduate of Midwestern himself)
A testimony of personal salvation

I was a high school dropout. Some day, I will share why I dropped out of high school after the eleventh grade. Midwestern accepted me as a “provisional student.” I had to prove my freshman year that I could do college-level work. My provisional status was never mentioned again. I had a grudging recommendation (another story for another day) from Jack Bennett, pastor of First Baptist Church in Bryan, Ohio — the church I attended before enrolling at Midwestern. What mattered the most was my personal salvation testimony. Further, I testified to the fact that God had called me to preach at age fifteen as a member of Trinity Baptist Church in Findlay, Ohio (an IFB congregation affiliated with the Baptist Bible Fellowship).

Outside of the high school diploma requirement, there were no other academic prerequisites. None. No entrance exams, no English proficiency requirements. All a student needed was a good word from his or her pastor and a correctly constructed testimony of faith in Jesus Christ.

The paucity of academic requirements resulted in Midwestern enrolling students that were unable to do college work. What made matters worse was the fact that Midwestern was an unaccredited institution. This meant that students either had to have enough money to pay their tuition and room and board (such students were called “Momma Called, Daddy Sent”) or they had to secure employment to earn enough money to pay their college bills. I did the latter, working full-time jobs during my three years at Midwestern. Polly worked a combination of part-time jobs. We lived — literally — from hand to mouth. While Midwestern had a rudimentary cafeteria, it served one meal a day, lunch. The dorm had what was commonly called the “snack room.” It was here that students “cooked” their meals, not on a stove, but in a microwave. Students were not permitted to have cooking appliances of any kind in their rooms. Cafeteria aside, dorm students had three options: fine dining in the snack room, eating junk food/out of a can in their rooms, or going out to eat at a fast-food restaurant. Most students, if they had the money, chose the latter.

Midwestern enrolled students from IFB churches all across the country. Many of the students came from churches pastored by men who were graduates of Midwestern. Churches within the IFB church movement often congregate along tribal lines — namely what colleges pastors attended. Thus, Bob Jones-trained pastors sent their students to Bob Jones University, Hyles-trained pastors sent their students to Hyles-Anderson College, and Midwestern-trained pastors sent their students to Midwestern Baptist College. (Please see Let’s Go Camping: Understanding Independent Fundamentalist Baptist Camps.) Pastors who sent lots of students to their alma mater were often rewarded with honorary doctorates. (Please see IFB Doctorates: Doctor, Doctor, Doctor, Everyone’s a Doctor.) Pastor loyalties changed if they had some sort of falling out with the college that trained them. Polly’s uncle, James Dennis, pastor of the Newark Baptist Temple in Newark, Ohio, was sending students to Midwestern, Hyles-Anderson, Massillon Baptist College, and Tennessee Temple when Polly and I married in 1978. Jim had an honorary doctorate from Midwestern — a candy stick award for supporting the college. He later had a falling out with Tom Malone and stopped sending students to Midwestern. Today, prospective college students from the Baptist Temple typically go to Bob Jones University, Pensacola Christian College, or The Crown College.

As Polly and I reminisced about our fellow college students, we couldn’t help but notice how many students we knew that were not socially or academically qualified to take college classes. Often, such students came from churches where their pastors were pushing people to attend Midwestern. It was not uncommon to hear IFB preachers say that young adults should have a Bible college education. Secular colleges were denigrated, labeled as Satanic institutions of higher learning. IFB pastors believe that men must be “called” by God to be pastors, evangelists, youth directors, or missionaries. If a man said he was called to preach, as I did at age fifteen, his pastor would tell him he needed to attend Bible college. If the pastor was a Midwestern man, he would “suggest” that the young person attend Midwestern. In the IFB church movement, “suggestions” have the force of law.

Sometimes, older single men or married men would feel called to preach and head off to Midwestern to study for the ministry. They would often leave behind well-paying jobs, hoping to find employment after enrolling at Midwestern. Some married students left their families behind, living in the dorm with men who were 20-30 years younger than them. Remember, if God calls, he provides. If God orders, he pays. Or so the thinking went, anyway. As you shall see in a moment, God was a deadbeat dad who didn’t pay his bills.

Several married men lived in the dorm while I was a student at Midwestern. They left their families at home as they chased their dream of becoming a pastor. These men, later labeled failures by Malone and other chapel preachers, washed out after a few months. Loneliness, along with an inability to do college work doomed them from the start. The Holy Spirit was no match for a man’s longing for the embrace of his wife and children. Knowing the Bible was no substitute for actually being able to do college-level work (and Midwestern was NOT a scholastically rigorous institution).

One older student lived with a woman before coming to Midwestern. He had gotten saved and his pastor told him he needed to go to Bible college. Imagine eating ice cream every day at Dairy Queen and then going off to a place where there’s no Dairy Queen. Get my drift? This man had an active sex life, and that allegedly stopped when he started living in the Midwestern dorm. The college had a no-contact rule between couples. (Please see Thou Shalt Not Touch: The Six-Inch Rule.) I suspect it was difficult for sexually active students to play by the rules. Polly and I were virgins on our wedding day. I know how hard it was for us to stay “pure,” so I can only imagine how hard it was for students who had tasted the sinful fruit of fornication. Some of these “immoral” students quit or were expelled. Others learned how to hide their sin.

One student was developmentally disabled. He was a great kid, but I suspect his IQ was in the 70s. He had suffered a traumatic brain injury as a child. He could barely read or write. He left Midwestern after his first semester. He, too, was labeled a quitter.

Many single and married students worked full-time jobs to pay their way through college. Imagine working forty hours a week, attending church three times a week, going on visitation on Tuesdays and Saturdays, and working a bus route on Sundays. Pray tell, when were students supposed to do their school work? I knew dorm students who were working 60-70 hours a week at one of the local truck/auto plants. Often, overtime was mandatory. Many of these students either washed out or left college and rented an apartment. The money was too good, so they chose their jobs over God’s calling. I know more than a few students who followed this path, spending the next thirty years working for the man before retiring with a good union pension.

Quitters were savaged by Midwestern’s president, Tom Malone, his son Tommy, Jr, school administrators, and pastors who preached during daily chapel services. Quitters were weak, and God didn’t use quitters. Midwestern advertised itself as a “character-building factory.” Most students who enrolled as freshmen never graduated. Is it any wonder why? Sure, I learned “character,” but once Polly became pregnant and I was laid off from my job, all the character in the world wasn’t going to keep a roof over our head or our utilities on. No help was coming from our parents or churches.

I don’t fault these men (and a few women) who failed to navigate the “character” gauntlet. The system was set up to ensure their failure. Of course, those who made it to graduation think otherwise. Unasked is where was God for these students who sincerely wanted to preach and teach others? When they truly needed help, neither God, nor their churches and pastors, was anywhere to be found.

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Troubling Aspects of the Ex-IFB Movement

Bruce Gerencser June 18, 2021 Evangelicalism 28 Comments

deer — Photo by Charles Lamb on Unsplash

In the mid-2000s, my wife and I drove to Pontiac, Michigan to have lunch with a couple we attended college with at Midwestern Baptist College in Pontiac, Michigan from 1976-1979. We hadn’t talked to each other in almost twenty years. We had a delightful time, but it became clear to me that we were living in very different religious spheres. (Our renewed friendship ended after I became an atheist in 2008.)

By the mid-2000s, my theology had moved from Independent Fundamentalist Baptist (IFB) to generic Evangelical to Emerging/Emergent church. A few years later, I would deconvert and become an atheist. Our friends had moved leftward from the IFB theology and practice of their college years to garden variety Evangelicalism. In their eyes, they were free of the legalism and extremism of the IFB church movement.

Yesterday, I stumbled upon several websites and podcasts dedicated to helping people free themselves from IFB legalism. I call this the ex-IFB movement. I listened to several podcasts, coming away with troubling thoughts about their objective and goal: freeing people from IFB legalism and extremism while remaining Fundamentalists.

There’s no question about whether the IFB church movement is legalistic and extremist. It is. Any move away from IFB beliefs and practices is a good one. IFB churches and pastors have caused incalculable harm, both psychologically and physically. That said, many of the people fleeing the IFB church movement for kinder, gentler sects and churches are, in fact, still Fundamentalists. One ex-IFB preacher said that many people have been bloodied by IFB churches and pastors. He compared them to a wounded deer running in the woods. According to this Baptist preacher, wounded believers run away from the churches and pastors who have bloodied them, but often keep on running, away from Jesus. The solution, according to him, was for these bloodied Christians to run to Jesus, the man who shed his blood for their sins. I found his sermon (and the church service) to be quite Fundamentalist.

I have long argued that Evangelicals are inherently Fundamentalist; that Evangelicalism consists of two Fundamentalist components: social and theological Fundamentalism. I talk about this fact more thoroughly in a post titled Are Evangelicals Fundamentalists? If you are not familiar with my thinking on this subject, please read the aforementioned post.

Evangelicals (of which the IFB church movement is a subset) have core theological beliefs. To be an Evangelical, you MUST believe these things. While there is theological diversity within Evangelicalism, when it comes to foundational beliefs, Evangelicals pretty much believe the same things. Take inerrancy. All Evangelicals believe the Bible is inspired, inerrant, and infallible. What, exactly, these words mean varies among Evangelical sects, churches, colleges, and pastors. Ask a hundred Evangelicals if they believe the Bible they carry to church on Sunday is without error, the overwhelming majority of them will say, Bless God, Yes!

It is social Fundamentalism that often causes people to leave IFB churches for friendlier confines. These disaffected Fundamentalists don’t like all the rules (church standards) so they seek out churches and colleges where social standards are relaxed. What’s troubling is the fact that such people often just trade one form of Fundamentalism for another. Their former churches had lots of rules. Their new churches? Fewer rules, but every bit as legalistic. One can’t be a Bible literalist and an inerrantist without having Fundamentalist beliefs — both theologically and socially.

Those leaving the IFB church movement are seeking out churches where they would have more personal freedoms. I understand their motivations, however, when quizzed about their “freedoms,” they reveal that they still have Fundamentalist tendencies. They may want to drink alcohol, smoke cigars, go to movies, wear pants (women), cuss, and watch R-rated TV programs. However, when asked about abortion, LGBTQ rights, Transgender people, same-sex marriage, premarital and extramarital sex, and a host of other personal freedoms, you quickly find out that they still have narrow Fundamentalist beliefs. (And let’s not forget that more than 80% of white voting Evangelicals voted for Donald Trump in 2016 and 2020. I suspect this percentage is even higher among IFB adherents.)

Religion is inherently legalistic. If you want to be part of a Christian church, there will be rules of some sort. Any time humans congregate together or form tribes (even atheists), written and unwritten rules govern the behavior of participants. Even families have social rules family members are expected to adhere to when the family gathers together. To return to the preacher’s wounded deer analogy, wounded, bloodied IFB church members should exit their churches as fast as they possibly can. Run! And keep running until your former IFB church and its pastors are distant in the rearview mirror. However, instead of running to another Evangelical church, take a deep breath and survey the religious landscape. You have been conditioned to view liberal and progressive Christian churches as evil or apostate. They are not. You might find such churches are a breath of fresh air, places free of most (not all) of the legalism found in IFB and Evangelical churches. Better yet, you might ponder whether religion itself is the problem. Maybe atheism or agnosticism is the solution. Maybe attending a Unitarian-Universalist church might give you the sense of community you are seeking. Don’t settle for a less intrusive brand of Fundamentalism.

The wounded deer runs through the woods, hoping to avoid hunters, be they IFB preachers or ex-IFB men of God. The deer recognizes that guns are guns regardless of who is shooting them. To reach a place where he or she can heal, the deer must find a place deep in the woods inaccessible to hunters; a place where healing can take place without sermons, Bible verses, and religious dogma. Ex-IFB preachers still want to mount your head on the wall or put you in a reserve where their brand of Fundamentalism controls your life. Sure, living in a deer reserve is better than being meat in an IFB preacher’s freezer, but living out your days in a fenced-in reserve is a poor substitute for running free in the fields and woods.

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How Independent Fundamentalist Baptist Churches Deal with Unwed Mothers

Bruce Gerencser May 19, 2021 Religion 26 Comments

If you are unfamiliar with the Independent Fundamentalist Baptist (IFB) church movement, please read the following posts:

The Official Independent Baptist Rulebook

What is an IFB Church?

Independent Fundamentalist Baptist Lingo, A Guide to IFB Speak

The IFB River Called Denial

An Independent Baptist Hate List

Let’s Go Camping: Understanding Independent Fundamentalist Baptist Camps

How to Start an Independent Baptist Church

Tony Soprano Would Make a Good Independent Baptist Preacher

If I were to ask you what Independent Fundamentalist Baptists value most, many of you would say things such as: Jesus, the B-I-B-L-E, hard preaching, and potlucks. However, these four articles of the IFB faith pale in comparison to the one thing valued above all others: the virginity of teen girls and never-married women. Valued above Jesus? Yes, even above Jesus. Intact hymens are the holy grail of the IFB church movement. This fact is best illustrated by a dating couple who came to an IFB pastor and asked if they only had “butt sex” would that mean the woman was still a virgin? The pastor, of course, told them that anal sex was the same as vaginal sex. But why would this question even be asked? Why would anyone think that anal sex (or oral) was not “real” sex? Because in IFB churches, the only hole God made for sex is judiciously protected against the insertion of anything besides tampons. No penises, fingers, vegetables, or battery-operated devices are allowed. (And on the extreme end of the IFB church movement, some pastors believe that married couples should only engage in vaginal sex — missionary position — while thinking how wonderful it would be if Bro. Billy Bob’s sperm hooked up with Sister Mary Lou’s eggs.)

From their teen years forward, IFB girls hear repeated warnings about having premarital sex and losing their virginity. These girls are told that only whores have premarital sex and that those who let boys score with them are like dirty rags fit for the trash. I have heard countless sermons — and preached a few myself — that focused solely on causing teen girls and unmarried women fear, guilt, and shame. While the young horn dogs of IFB churches, along with their wandering-eyed fathers, hear purity sermons from time to time, most of such sermons are directed at what IFB churches believe is the weaker sex. Women are reminded that they are the gatekeepers. It is up to them to protect not only their own holy virginity, but that of the boys and men. This is why there are so many rules about how women dress. The goal is to destroy their visage and beauty, those things that cause teenage boys to have wandering thoughts about youth group girls instead of their pastor’s weekly Biblical tirade.

Despite the Baptist burkas, hot-and-heavy sermons, and puritanical rules governing dating and male/female interaction and physical contact (there are no gays in IFB churches), unmarrieds do have sex. And thanks to Just Say No sex education, some girls do become pregnant.

In IFB churches, there’s nothing worse than one of the church girls getting pregnant (especially the preacher’s daughter). Whether the girl is fourteen or twenty-three, it matters not. Becoming pregnant without the benefit of marriage is a deep black stain on the mother-to-be and the church, the girl’s parents, and her pastor. By spreading her legs before marriage and “allowing” Deacon Noah’s son to plant his seed, she has repudiated everything her church, parents, and pastor believe about the sanctity of sex.

With such extreme thinking, wouldn’t it be best for all sexually aware IFB girls to be put on the pill? That way, the threat of embarrassment and scandal for IFB churches, pastors, and parents is eliminated. Makes sense, right? Why not take preventive measures, especially since any honest IFB preacher knows that more unmarrieds than not will eventually do the “dirty” deed. When I was asked this very question years ago, I told the questioner that allowing girls to use birth control was akin to saying that it was okay to have sex. This same logic was used for drinking alcohol, using drugs, and other behaviors deemed sins. JUST SAY NO was the only proper response to temptation and sin. It didn’t matter that most married adult IFB church members failed to just say no when they were single. (Ask your pastor or his wife if they were virgins on their wedding day.) All that mattered was maintaining the virginal illusion that when young IFB couples walked down the aisle, their lives were living testimonies to the rightness of IFB doctrine and practice.

I want to conclude this post with several anecdotal stories from my days as a student at Midwestern Baptist College and as a young IFB pastor.

As many of you know, the college I attended in the 1970s had (and still has) a strict no-contact-with-the-opposite-sex policy. If you are not familiar with this policy, please read Thou Shalt Not Touch: The Six Inch Rule. While an infinitesimally small number (I knew of four) of unmarried students kept the six-inch rule, the rest of us broke the rule with gusto. While some students could keep their virginity intact, other students scampered around the bases and slid into home. Those caught breaking the six-inch rule were usually campused (not permitted to leave campus) on a first offense. Further offenses, pregnancy, or whispers of sexual romps in cars, motel rooms, or the dormitory laundry room were harshly met with immediate expulsion. Not only were offenders shamed in front of their fellow students, many of whom were guilty of the very same sexual “crimes,” they were shipped home to their IFB churches, parents, and pastors to face further humiliation.

My first ministerial position post-college was as the assistant pastor of a General Association of Regular Baptist Churches (GARBC) congregation in Montpelier, Ohio. During my seven-month stay at Montpelier Baptist Church, one of the girls in the church became pregnant. The pastor decreed that she and the father of the baby were to wed immediately. (My sister went through a similar circumstance, marrying at the age of fifteen.) Not only were they to promptly wed, but only immediate family could attend the wedding, and the girl would not be permitted to wear a white dress. The pastor told the pregnant girl that the color white was reserved for girls who were virgins on their wedding days. Her mistake was confessing her sin. Had she quickly and quietly run to the altar as other church women had done, she could have worn white and maintained the virginity illusion.

Years later, I attended a church service where a “loose” pregnant teen was brought before the church congregation and made to profess her wickedness publicly. Once she was sufficiently shamed, church members came to the weeping, shaking girl and embraced her, praising God for cleansing the girl from her sin. I do not doubt that many of these hugging super saints were guilty of the very same sin years ago. Sufficiently distanced from their own mortal sins, these holy saints of God likely felt no irony or guilt as they continued the shaming ritual.

Some IFB churches choose to make pregnant teens disappear. IFB parents who find out their daughters are pregnant will usually immediately (and frantically) contact their pastors to find out what they should do. Knowing that their daughters’ “sins” will sully their churches’ testimonies (and abortion is not an option), parents often choose to ship their pregnant teens to IFB group homes. These homes, which are frequently little more than prisons or reeducation camps, purportedly turned whores, sluts, and fornicators into blood-washed, white-as-the-driven-snow lovers of Jesus, the King James Bible, and the IFB way. Often, their babies are given up for adoption.

I hope readers raised in IFB churches will share their own experiences in the comment section. I have written here sounds out of this world to many people, but these stories and practices are repeated daily in countless IFB schools, colleges, churches, and homes. Since the IFB church movement prides itself on being the same today, yesterday, and forever (if it was good enough for Jesus and Paul, it’s good enough for me), the shaming rituals and abuse of years ago are often practiced today. As long as church teenagers keep having sex, there will be bastard children and women to ritually humiliate. Indeed, the IFB deity is an awesome God.

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Tag: Independent Fundamentalist Baptist Colleges

Good Baptist Boys Don’t Masturbate — Oh Yes, They Do!

Visiting Bob Jones University in the Late 1980s

An IFB Pastor’s Passive-Aggressive Response to a Doubting Church Member

The IFB War Against Long Hair on Men

The Preacher Boy and the Pastor’s Daughter

Why Do People Attend Independent Fundamentalist Baptist (IFB) Churches?

Questions: Bruce, Is the IFB Church Movement a Cult?

The Students God “Led” to Attend Midwestern Baptist College

Troubling Aspects of the Ex-IFB Movement

How Independent Fundamentalist Baptist Churches Deal with Unwed Mothers

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