Superman & Sex Ed in Mississippi

Superman004Why is it so difficult for people like me to understand entrenched opposition to sex ed?

Part of the problem must come from cartoonish journalism like that of Andy Kopsa in a recent Atlantic article.

Kopsa investigated the meanings of a sex-ed law in Mississippi, House Bill 999.  This law mandates abstinence-only or “abstinence-plus” sex ed in Mississippi schools.  According to Kopsa, Mississippi schools now need to choose from two approved programs, Choosing the Best and WAIT.  Districts may also add information about contraception.  This makes up the “plus” in abstinence-plus.

Always eager to find out more about conservative attitudes and beliefs about sex education, I read the article right away.  To my disappointment, I didn’t find out much.

What does any of this have to do with Superman?  Kopsa’s sort of writing about conservative ideas reminds me of the early years of comics.  The villains in early Superman comics did not need any explanation; Lex Luthor tried to control or destroy the world because he was the bad guy.  That was the sort of thing bad guys did.

In real life—and in more interesting comic books—things are not that simple.  One of the most important things sex-ed supporters like me can do is try to understand the conservative opposition.  Not only mock or attack them, but try to get inside their heads to see their motivations and desires.

Unfortunately, that was not Kopsa’s goal.  Her article paints the opposition to effective sex ed in black-and-white tones.  Mississippi Governor Phil Bryant doesn’t educate teenagers, he only prays with them.  According to Kopsa, Bryant used public money and strong-armed the Department of Health to fund an abstinence-only “Teen Pregnancy Prevention Summit.”  Why does Bryant do these things?  Apparently because these are the things Lex-Luthor-style conservatives do.

Kopsa describes supporters of more effective sex ed, on the other hand, in glowing terms.  Kopsa met with six “experts” who pushed for more sex ed in Mississippi.  One of them, Betti Watters, was a “tiny powerhouse of a lady in her 60s with perfect white platinum hair and pearls. . . .”

Such heroes had battled for decades to improve sex ed in Mississippi.  While Kopsa makes a convincing argument that the sorts of abstinence-only programs now on offer in Mississippi schools are devastatingly inadequate, she gives us no sense of why they are the best Watters can produce.

Doubtless Watters could have provided us with some insights into the ideas of her conservative opponents.  We could have learned about the religious and traditionalist notions that make real sex ed such anathema to conservative Mississippians.

Such questions do not seem to interest Kopsa.  It is a shame.

I think Mississippians deserve effective sex education.  I think young people deserve to learn about condoms and contraception.  I agree with Kopsa that this is a life-or-death issue, with high HIV infection rates and pregnancy rates among Mississippi’s young population.

But hagiography doesn’t help.  In order to understand conservative policies, we need to understand conservative thinking from the inside out.

 

Do Conservatives Want the Government to Tell Americans What to Do?

Preschool or Parents?

That’s the question education pundits from the Heritage Foundation have been asking lately.  To a non-conservative outsider like me, this question raises key questions about the goals of conservative education policy.  It seems as if Heritage Foundation writers want both a less intrusive government and a more intrusive government.

Don’t get me wrong.  I understand that there are different sorts of conservatives, all of whom may have very different visions of the good society, good education, and the proper role of government.  I’ve read the work of historians such as George Nash who have chronicled the post-World War II tensions between libertarians and social conservatives.  But in this case, it seems as if one conservative organization—a small-government conservative organization—is calling for a big-government solution to education dilemmas.

Here is the recent confounding case: In light of President Obama’s recent call for universal, government-funded preschool, Heritage writers have renewed their push for a different vision.

Lindsey Burke and Rachel Sheffield of the Heritage Foundation insist that government-funded schooling is not the effective or ethical way to improve school achievement.  The obvious answer, Burke and Sheffield write, is to improve families.

They cite research to prove that programs such as Head Start have not been effective.[1]

They also note studies that tie school achievement to stable family structures.  As Burke and Sheffield argue,

 “A stable family, with married parents, provides the best foundation for a child’s academic success. Children raised in intact families are more likely to graduate from high school and more likely to attend and complete college than their peers raised in single-parent or blended families[30] They also score higher on reading and math, and exhibit fewer behavioral problems in school[31] A stable family also prevents a variety of other risk factors that would derail a child’s future success[32]

“However, over 40 percent of children are born outside marriage in America today. These figures are much higher among minorities: 72 percent among African Americans and 53 percent among Hispanics, while 29 percent among whites. Unwed childbearing is the greatest driver of child poverty today. Children in single-parent families are nearly six times as likely to be poor compared to their peers born in married-parent homes[33] Additionally, children in non-intact families have poorer academic performance and are at greater risk for dropping out of school, becoming antisocial and delinquent, and parenting a child outside marriage. These outcomes persist even after controlling for income.34” [N.b., there was no link in original for note 34. It referred readers to the same source as note 33.]

In this excerpt, Burke and Sheffield refer to three earlier Heritage-Foundation research articles: see here, here, and here.  I followed up on those sources, and found that the research came largely from peer-reviewed academic journals such as Journal of Marriage & Family and Social Forces.  (Without a library membership, it can be difficult to access these sources.  However, most public libraries have an EBSCO-or-similar database subscription that will allow readers access to these small-circulation academic journals.)

One conclusion that could be drawn from this is that the government needs to encourage families to stay together.  The public-policy goal would be obvious: if intact families improve school performance, then the government has a compelling interest in promoting stable families.

Burke and Sheffield avoid that conclusion.  Instead, they suggest that government should eliminate or reform Head Start, stop mandating government preschool, and reform existing preschool programs before expanding into new ones.

But other Heritage voices have taken a different approach.  Robert Rector, in 2012 a Senior Research Fellow in the Domestic Policy Studies Department at The Heritage Foundation, argued—in a study cited by Burke and Sheffield—that government should indeed engage in what Rector called a

broad campaign of public education in low-income areas. This campaign should be similar in scope to current efforts to convince youth of the importance of staying in school or to inform the public about the health risks of smoking. While the costs of such an effort would be small, its impact could be considerable.”

Rector also suggests concrete policy suggestions to strengthen families, such as increasing the tax benefits to married couples with children.

I honestly don’t mean to be snarky when I ask this next question; I am truly confused.  Do small-government conservatives such as Heritage’s Robert Rector really want the government to tell people how to regulate their intimate lives?

Heritage’s Derrick Morgan offered what seems to me an awkward patch of these conflicting sentiments a few months ago.  Small government was the answer, Morgan wrote.  But smaller government must also promote “traditional values” as part of its goal to shrink its own purview.

When it comes to education policy, this just doesn’t add up.  Small-government goals of privatized education, smaller government-funded programs, and fewer government education standards seem consistent.  Even if I don’t agree with them, I can see their logic.  But I don’t understand how Heritage’s conservative thinkers connect these goals with a simultaneous government intrusion into the most private, intimate decisions Americans make.

Hostile critics, I think, would assume that Heritage wants to impose government mandates on poor and powerless Americans, while allowing richer and more powerful citizens to enjoy freedom from government interference.  That seems a little simplistic, especially for the sophisticated thinkers preferred by the Heritage Foundation.

But is it true?  Does the Heritage Foundation suffer from—at best—confused ideology about education?  Or, at worst, is Heritage cynically promoting intrusive government for the poor, and small government for the rich?

 

 


[1] Here I think Burke and Sheffield need to be more careful.  The reference they cite was actually to a 2010 study, one that reports significant positive effects of 3- and 4-year-old Head Start problems.  But from the text of their article, I gather the authors meant to reference a more recent 2012 follow-up, in which few long-term differences were found between children who attended Head Start and those who did not.

Sarah Palin’s Long March through the Schools

Remember Sarah Palin?

She seems to be working hard to stay in the culture-wars limelight.  According to a story in the Christian Post, in a recent speech at Southeastern University, an Assemblies of God school in Lakeland, Florida, Palin encouraged Christian students to “infiltrate” America.  Christian students, Palin told the assembled multitude, could help remind America about God by becoming active in culture, law, and politics.

The current problems in America, Palin told SEU students, resulted from the fact that “as a nation, we have forgotten God altogether.”  The solution was for religious schools like SEU to send out their students to take jobs in every field, to reinvigorate traditional values by living them every day in every field.

Jesus Increases Graduation Rates

In Christianity Today we find a story about Detroit’s Cornerstone Schools.

Founded in 1991, today these schools serve 1,500 students, 97% of whom graduate from high school and 90% of whom go on to college or the military.

These statistics have attracted national attention.  In one profile for CNN, the schools’ success was credited to “three Cs:” a Culture of education, Commitment to learning, and Community.  (See video clip, 2:28, right at the end.)

The profile in Christianity Today, not surprisingly, focused on another C: Christ.  In an interview with the schools’ leaders Ernestine Sanders and Clark Durant, CT‘s Dwight Gibson concluded that the schools’ success comes from one simple fact: Cornerstone represents “a school whose culture is centered on the person of Jesus.”

Chairman Durant framed the schools’ success this way:

“We have fabulous statistics. Most of our kids graduate from high school in a city where maybe 30 or 35 percent do. More than 90 percent go onto college, the military, or some other kind of learning. But those are not the measurements that really determine a fulfilling life. Sure, it’s important, but is it the measurement we use for our own children? Is it the measurement that God uses for us?”

President Sanders did not credit the schools’ academic successes with innovations such as an 11-month school year, mandatory Mandarin classes, or mandatory parental commitment.  Instead, Sanders explained Cornerstone’s success this way:

“It’s our people, whether it’s our maintenance man, Mr. Cole, or a teacher. In Mr. Cole finding his place in this community, the kids see him as valuable. He has wisdom.  That’s why Cornerstone is excellent—we try so hard even as imperfect as we are to lift up a Christ-centered culture.

“And in lifting up that culture, the education is coming along. So you keep aspiring to that excellence. What we try to do here is not to be daunted by the circumstances. Rather than being daunted by it, we try to be as strategic as we possibly can. I see us trying to build that broad and beloved community that Clark referenced.”

The story raises some key questions about the proper relationship between religion and education.

  • Can public-funded schools use religion to boost graduation rates?
  • Is it enough justification to have religion in public-funded schools if those schools produce academic success?
  • And why didn’t the CNN story mention the religious nature of these schools?

Are Conservatives Facing Oppression in Texas’ Private Schools?

The Texas Freedom Network Insider gives us a look this morning at an intriguing and influential line of conservative educational thinking.  For several decades now, conservative educational activists have claimed to be fighting for their civil rights.

The TFN, a liberal watchdog group, denounced Texas State Senator Dan Patrick’s attempt to make this argument recently.

Patrick, as chair of the Senate Education Committee, made his statement in favor of Senate Bill 573.  The bill would allow homeschool and private-school students to compete in the state’s University Interscholastic League.

Patrick claimed in a recent hearing,

“When you say the UIL has functioned for a hundred years, and everybody’s been happy, if you were black in this state before the civil rights movement, it didn’t function for you. And now I feel there’s discrimination against Catholics and Christians in these parochial schools.”

The TFN columnist and several commentators did not buy Patrick’s argument.  After sharing pictures of a lavish private school and a cramped, inadequate African-American school (c. 1941), the TFN columnist asked, “Seriously, guys?”

Commenter Linda Hunter asked, “Is it possible he [Patrick] actually believes what he’s saying? If so, perhaps he received the standard whitewashed version of history in school. Oh, I don’t think even that explains his argument.”

Whether Patrick is sincere or not, this line of argument has long been a favorite of conservative educational thinkers and activists.

Gish fossils say noTo cite just one example, in the early 1980s the late creationist leader Duane Gish was invited to join a conference of mainstream scientists to discuss evolution and creationism.  At the time, Gish was a leading voice at the Institute for Creation Research and best known for his book Evolution: The Fossils Say No! (1973, 1978, 1979)

At the conference with the American Association for the Advancement of Science, Gish grumbled right away that he had been led into a trap.  He complained that only two creationists had been invited to face a bevy of evolutionists.  As he put it, he would “proceed to take one of the two seats on the back of the bus reserved for the creationists in this meeting.”[1]

Around the same time, the creationist academic Jerry Bergman protested that he had been denied tenure at Bowling Green State University due to rampant discrimination against his religious beliefs.  As Bergman claimed in his 1984 book The Criterion,

“Several universities state it was their ‘right’ to protect students from creationists and, in one case, from ‘fundamentalist Christians.’. . . This is all plainly illegal, but it is extremely difficult to bring redress against these common, gross injustices.  This is due to the verbal ‘smoke-screen’ thrown up around the issue.  But, a similar case might be if a black were fired on the suspicion that he had ‘talked to students about being black,’ or a woman being fired for having ‘talked to students about women’s issues.’[2]

Bergman the criterionFor Gish and Bergman in the 1980s, as for Senator Patrick today, as for the generation of conservative activists in between, the notion is a powerful one.  Many intellectuals and pundits have claimed that conservatives today face the same kind of repression that bedeviled African Americans in the run-up to the Civil Rights movement in the 1950s.

For those of us who want to understand conservative educational philosophy, the Texas Freedom Network’s question is not the point.  Whether or not conservatives really believe they are oppressed, pundits and politicians have found the claim of minority persecution effective.

Check out Senator Patrick’s speech on the TFN Insider.  They include a video so we can see this ideology in action.


[1] Duane T. Gish, “The Scientific Case for Creation,” in Frank Awbrey and William Thwaites, eds., Evolutionists Confront Creationists: Proceedings of the 63rd Annual Meeting of the Pacific Division, American Association for the Advancement of Science, Vol. I, Part 3 (San Francisco: Pacific Division, American Association for the Advancement of Science, 1984), 26.

[2] Jerry Bergman, The Criterion: Religious Discrimination in America (Richfield, MN: Onesimus Press, 1984), 44.

Conservatives and the Common Core

What do conservatives think about the emerging Common Core State Standards?

As with any question, ask a hundred conservatives and you’ll likely get a hundred different answers.
However, some distinct themes have emerged in recent months.

First, many conservative politicians and activists object to the Common Core’s implications for the creeping expansion of government.  Some insist that the standards add another layer of inaccessible, distant, controlling, expensive central control.

Second, conservatives object that the new national standards chip away at parental control of children’s education.  With greater central control, parents and responsive local governments will lose that much more ability to control directly what goes in their local public schools.

Both of these are storied conservative protests against the trends in public education.

Before we examine these themes and their histories, let’s look at the CCSS themselves.  So far, forty-five states, plus the District of Columbia and Department of Defense schools have adopted these standards.  Supporters of the CCSS insist these are not imposed by the federal government, but rather created jointly by state education officials.  The reasons for such standards are many, according to supporters.  In the words of the CCSS Initiative,

“High standards that are consistent across states provide teachers, parents, and students with a set of clear expectations that are aligned to the expectations in college and careers. The standards promote equity by ensuring all students, no matter where they live, are well prepared with the skills and knowledge necessary to collaborate and compete with their peers in the United States and abroad. Unlike previous state standards, which were unique to every state in the country, the Common Core State Standards enable collaboration between states on a range of tools and policies.”    

Conservatives are not the only ones to dispute these claims.  Progressive critics (see one example here) often lament the new standards’ failure to consider adequately individual student situations.  Some progressives call the standards a greedy corporate power grab.  Others lament the goal of squeezing all young minds into a procrustean bed of regurgitative multiple-choice testing instead of pursuing the more difficult goal of authentic learning for real students.  Alfie Kohn, for instance, insisted that national standards would “squeeze the life out of classrooms” by mandating one-size-fits-all education, dictated by self-seeking corporate interests.

When conservative activists and pundits critique the CCSS, it is usually on different grounds.  Writing for the Heritage Foundation, for example, Lindsey Burke warned, “The push for centralized control over what every child should learn has never had more momentum.”  CCSS, which Burke called “national standards,” represented a “challenge to educational freedom in America.”  Implementation of the standards would be expensive, Burke pointed out.  Even worse, these standards reversed the proper structure of education.  Instead of more and more central control, Burke argued, “Education reform should give control over education to those closest to students.”

The Heritage Foundation’s Rachel Sheffield praised state lawmakers who pushed to exit the CCSS.  In Indiana, for instance, conservative state lawmakers have proposed a bill to put the CCSS on hold.  One of the requirements of Indiana’s Senate Bill 193, for instance, will be to include parent members on the standards committee.  Another will be to allow any parent to challenge their children’s standard-based high-stakes test results.

These themes—federal overreach and parental control—have long been central to conservative educational activism.

As we’ve noted, agitation against federal intrusion into the local politics of education has been an important element of conservative educational activism since at least the 1940s.  Though it might come as a surprise to some, before the 1940s many conservatives endorsed increased centralization of education policy, as Douglas Slawson has noted in his excellent book The Department of Education Battle, 1918-1932.

The second conservative worry about CCSS also has a long history.  Conservative pundits have argued for decades that parents need more control over their children’s education.  Back in the 1960s, conservative educational leader Max Rafferty insisted, “Children do not belong to the state. They do not belong to us educators, either. They belong to their parents and to nobody else.  And don’t you forget it.”  (Source: Rafferty, On Education, pg. 9)

Note one protester's button: "Parent Power"

Note one protester’s button: “Parent Power”

These conservative concerns spanned the country and the decades.  As historian Ron Formisano noted in his landmark 1991 history of Boston disputes over forced busing, parents insisted on their fundamental rights to determine their own children’s educational careers.  As anti-busing leader Louise Hicks fumed, “If under a court order a child can be forcibly taken from his parents into unfamiliar, often hostile neighborhoods, then we shall have opened a pandora’s box of new, unlimited government powers” (pg. 192).

Similarly, President Reagan insisted in 1983, “I believe that parents, not Government, have the primary responsibility for the education of their children.  Parental authority is not a right conveyed by the state; rather, parents delegate to their elected school board representatives and State legislators the responsibility for their children’s schooling.”  (Source: Catherine Lugg, For God and Country, pg. 136).

Across the spectrum of conservative belief and activism, we hear similar echoes.  In 1989, for instance, creationist leader Ken Ham warned that “Most parents have left the training of their children to the church, school or college.”  No wonder, Ham argued, that children embraced anti-God theologies.

So when conservatives in 2013 warn that CCSS will undermine parental control, they draw on a rich tradition of conservative thought and activism.  Schools must remain on a tight leash, many conservatives have insisted over the years.  If allowed too much power, centralizing educational authorities will take over.

 

 

Creationists Love The Bible

The young-earth creationists of Ken Ham’s Answers in Genesis endorse The Bible.  Not just the Good Book, but now also the Good Movie.

Dr. Elizabeth Mitchell (MD) reviewed the new ten-hour History Channel film on the AiG website today.

I believe the folks at AiG will agree with me when I say this: they have a tendency to be extremely particular about the company they keep.  They only endorse those who agree on the importance of a young earth and a six-day creation.  Even other conservative Christians will come into AiG disfavor if they dispute those ideas.  Recently, for instance, founder Ken Ham took the 700 Club’s Pat Robertson to task for making nice with evolutionary science.

So when an AiG reviewer praises the new Bible film as something that “allows the plain truths of biblical history from the time of our origins to speak and connects those truths to the relevant issues of life,” it says a great deal about the content of the film.

Mitchell notes that the film depicts a literal world wide flood.  “Even in its opening scene,” Mitchell writes,

“a believable Noah recounts the six days of creation for his seasick family in a massive, storm-tossed Ark in a Flood that is clearly global. The worldwide scope of the Flood is portrayed by the graphic of a flooded planet and the narrator’s confirmation that the floodwaters had ‘engulfed the world.'”

Mitchell notes the necessary shortcuts that a ten-hour film must make in condensing such a massive set of books.  In the end, however, Mitchell believes that the film is true to the original.  The best proof of the film’s merit will be, in Mitchell’s words, that

“The Bible will likely lead many to Christ. Why? Because it presents the Bible’s history as real history—instead of eroding trust in God’s Word from the very first verse. Because it demonstrates the relevance of the Fall of mankind soon after creation to all the evil that has ever cursed our world. Because it depicts the Old Testament sacrifices that God intended to prefigure the ultimate sacrifice of Christ, the Lamb of God who takes away the sin of the world (John 1:29). And because it presents the Bible’s history as a continuous narrative of God’s plans for us from creation through the covenant people of Abraham and Moses to Christ and the early church, thus showing how Jesus Christ is indeed God’s answer for the sin-guilt of the entire world.”

As long as important doctrine is respected, it seems, including the truths of a young earth and a six-day creation, Answers in Genesis is happy to endorse any work that will lead to more conversions.

As we’ve been discussing lately, the Hollywood Christian power couple behind this film have advocated for more Bibles (books, that is, not films) in public schools.  If ardent young-earth creationists can endorse the film, what does that tell us about the sectarian intentions of the filmmakers?

Celebrity Bibles in Public Schools

If you haven’t bothered reading the book, since you knew the movie would be coming out soon, your plan paid off.

Hollywood Christian power couple Roma Downey (“Touched by an Angel”) and Mark Burnett (“The Voice,” “Survivor”) have produced a ten-hour Bible series for the History Channel.  Their massive movie project is not the sum total of their Bible ambition.  As they wrote recently in the Wall Street Journal, they also want to see more Bible in public schools.

Evangelical Protestants have largely endorsed the new Bible series.  Emily Belz wrote in World Magazine that the parts she saw seemed “theologically orthodox.”  Writing in the Christian Post, George Tunnicliffe declared, “This Time, Hollywood Got It Right.”

In Burnett’s and Downey’s WSJ op-ed, they argue that cultural literacy demands a thorough knowledge of the Bible.  This is not a religious mandate, they insist, only an educational one.  Young people won’t understand basic cultural references without reading the Bible.

Their argument raises some perennial questions about the teaching of the Bible in public schools.

As they correctly note, the Supreme Court in 1963 explicitly stated that the Bible could and should be used in public schools.  It must not be read devotionally, Justice Tom Clark wrote, but it should be used to teach students about culture.

However, as we have seen recently, such Bible courses in Texas have often lapsed into evangelical exercises.  Professor Mark Chancey of Southern Methodist University found plenty of devotional training packed into public-school Bible classes.

Nor should this surprise us.  As I found in my study of the first decade of Protestant fundamentalism, Bible classes in public schools often attracted irresistible public support during the 1920s.  At that time, support usually came from Protestant activists, with opposition from Catholic and Jewish groups.  Such religious dissenters often insisted that “non-devotional” study was just a ruse, meant to sneak Protestant religiosity into public education through a back door.

Do Burnett and Downey want to sneak religious proselytization into public schools?  They say they do not.  Merely to understand Shakespeare, for instance, students should be familiar with Bible language and stories.  The Bible, the celebrities argue, is a foundational text of our culture.  Not including it in public schools means depriving students of basic cultural literacy.

“Can you imagine,” they ask,

“students not reading the Constitution in a U.S. government class? School administrators not sharing the periodic table of the elements with their science classes? A driver’s ed course that expected young men and women to pass written and road tests without having access to a booklet enumerating the rules of the road?”    

Of course, this is the second half of the Bible dilemma.

Not only do religious dissenters fear that purportedly non-devotional Bible classes will serve as a cover for proselytization, but dissenters, pluralists, and secularists fear precisely the celebrities’ attitude toward the Bible.

Burnett and Downey join the conservative evangelical Protestant tradition on the question of Bibles in public schools.

By insisting that the Bible is the cultural equivalent of the US Constitution in government, the periodic table in chemistry, or the road rules in driver’s ed, these Bible-loving celebrities suggest that the Bible is more than just a good book.  After all, the Constitution and the periodic table are more than just good things people should know about.  They are foundational documents that contain essential truths of government or chemistry.  The implication, though the celebrities would likely deny it, is that the Bible is more than just a storehouse of cultural referents.  The implication is that the Bible contains the eternal truths young people need.

By describing the Bible this way, Burnett and Downey suggest that the Bible is not only important for its cultural information, but also for its religious message.

What Do You Want Your 7-Year Old to Learn about Lynching?

A story yesterday from Jacksonville, Florida raises some difficult questions about what we want to teach our children.

According to News4Jax.com, a parent of a second grader complained at the coloring book his child brought home.  The coloring book, “Who Was Jim Crow?” by edhelper.com, included some disturbing racial imagery.  Not least shocking was a picture of a crowd lynching a victim.

Image source: News4Jax.com

Image source: News4Jax.com

As a historian, I think we need to teach young people the sometimes-disturbing story of America’s past.  But this sort of classroom material raises all sorts of questions:

  • How old do Americans need to be to learn about racial stereotyping?
  • How should students be taught about America’s history of racial violence?
  • Should teachers be using cheap on-line teaching materials like this?  Even if the school board approved them?
  • Is this an example of racial political correctness gone wild?  Or is this an example of classroom racism?
  • Can offensive racial stereotyping ever make good teaching materials?

‘Pentecostal Hairdos’ and Teaching the Bible

Kudos to Mark Oppenheimer.

Oppenheimer tells New York Times readers about Mark Chancey’s study of Bible-reading in Texas public schools.  For ILYBYGTH readers, there’s not much news there.

As we noted here weeks ago, Professor Chancey found lots of Bible evangelism going on in public-school Bible classes in Texas.  At the time, we opined that we shouldn’t be too surprised at those findings.

But Oppenheimer explored a little deeper, and spoke with Gay Hart, a 77-year-old Bible teacher from Eastland, Texas.  Hart offered the best Bible-teacher stereotype-busting quotation I’ve seen:

‘“I go to First Baptist,” she said. “I wear a Pentecostal hairdo. I play the organ at the Episcopal church. When I could sing, I was the alto at Church of Christ. I have taught in a Catholic school. I am 77, and I am not a little old lady with a 15-year-old car that has 3,000 miles on it. I sky-dived last summer. I have a life, and I love this class.”’

I don’t know about you, but I had to look up “pentecostal hairdo” to see if that was a real thing.  As usual, turns out I’m the last to know.  Thanks to Erika, I now know how to do it myself!