PDF Summary:Shepherds for Sale, by Megan Basham

Is progressive ideology infiltrating conservative evangelical churches? In Shepherds for Sale, Megan Basham investigates how left-leaning ideas have crept into traditional religious communities. She explores how activists use Christianese language to disguise secular agendas and strategically recruit influential church leaders to sway their followers on issues like creation care, immigration, LGBTQ rights, and abortion.

Basham warns that church authorities often suppress dissent with accusations of racism or intolerance. She argues that scriptural principles are being diluted in the name of love and progressiveness, urging Christians to resist trends like normalizing homosexuality and promoting woke racial ideologies. As engaging as it is thought-provoking, this read will prompt you to reexamine how modern culture shapes Christianity.

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In her book, Basham cites studies by academic Karen Swallow Prior that link higher abortion rates in the United States to a prevailing culture of individualism and a lack of robust family support networks compared to other advanced nations. Prior fails to consider biblical teachings and does not recognize that many states known for their progressive policies, despite having extensive social support systems like subsidized housing, childcare, and free healthcare, still report higher abortion rates compared to most other states. In a different video discussion, Prior pointed out that although overturning Roe might have its advantages, the political cost of electing Donald Trump was excessively high.

The book delves into the often-discussed rationale for terminating pregnancies, emphasizing the insufficiency of robust social support networks.

Many influential individuals within the evangelical circle emphasized that the foremost priority for Christians should be the protection of unborn lives. They advocated for the expansion of social programs as the main strategy to address abortion, depicting it as an issue stemming from a lack of resources instead of the unjust termination of innocent lives. Basham underscores that the possible benefits of these goals cannot justify the inherent immorality of ending human existence, and the absence of such initiatives does not legitimize the termination of over 63 million unborn children since 1973.

Basham references Mika Edmondson, a prominent religious figure, as someone who believes that the ethical argument against abortion is contingent upon simultaneously providing healthcare, childcare, adequate income, and access to education and job opportunities for individuals facing challenging situations. She then underscores the contradiction inherent in a government that attempts to mitigate poverty with food assistance programs under the USDA's purview, while simultaneously being tasked with the yearly elimination of millions of animals.

Efforts to diminish the significance of fatherhood alongside the foundational role of matrimony.

Basham underscores the significance of both faith-based organizations and government entities providing support to pregnant women and their offspring in response to laws that restrict or ban the termination of pregnancies. Many proposed solutions overlook the significance of marital bonds, paternal duties, and individual accountability. She views their suggested solutions as originating from a perspective that prioritizes government involvement over the moral choices and personal integrity of individuals.

Megan Basham underscores her argument by citing the piece penned for the Washington Post by Christianity Today editor Russell Moore, following the announcement of the Dobbs decision. Moore contends that in the wake of Roe's reversal, it is crucial for the state to offer substantial support to families with children, which should encompass complimentary childcare and a stable source of income. In his guidance on contemporary ecclesiastical practices, he proposes ideas for "childcare provisions" and "financial incentives," yet he omits any reference to support for men facing unplanned pregnancies.

Critics of Trump and their disregard for voters who prioritize anti-abortion issues

Basham is perplexed by the relentless disapproval directed at pro-life advocates who backed Donald Trump, particularly given that they were faced with the option of Hillary Clinton, known for her emphatic support of abortion rights, a position that was notably prominent among the last candidates in the electoral contest. She specifically reproaches those in evangelical leadership and commentators who dismissed Trump due to his character issues but seldom, if ever, chastised believers supporting Biden, despite his commitment to oppose any efforts to limit abortion. During Trump's presidency, when he committed to nominating judges who might overturn the landmark abortion decision, his ardent critics often downplayed the importance of his victory, indicating that even if the precedent were overturned, women's access to abortion services in states that still permitted them would not be substantially affected.

Basham views the insights provided by David French on these topics as notably contradictory and potentially disingenuous. Before his tenure at the New York Times, French wrote a widely-read column in which he argued that Trump's presidency would not significantly affect issues concerning the right to reproductive autonomy. When Dobbs acknowledged the inaccuracies in his claims, he also suggested that the rise in legal abortions under Trump's administration, which he ascribed to widespread despondency among women, made the association of Trump with the pro-life position seem misleading. Changes in state abortion laws, rather than a hopeful outlook, were the primary factors that affected abortion rates under past administrations. French also contended that the predominance of Republican-appointed judges in the decision to overturn Roe should have provided anti-abortion advocates with confidence when casting their ballots for Clinton.

Other Perspectives

• The Bible's teachings on immigration are open to interpretation, and some may argue that the emphasis on love and compassion should extend to all individuals, regardless of their legal status.
• The concept of "Welcoming the Stranger" could be seen as a moral imperative that transcends legal frameworks, suggesting that upholding the spirit of the law is as important as its letter.
• Some may argue that public health measures, including Covid-19 protocols, are a practical application of the biblical command to love and protect our neighbors, especially the most vulnerable.
• There is a perspective that climate change disproportionately affects the poor and that addressing it is a matter of justice and stewardship, which are also biblical values.
• The pro-life movement could be strengthened by addressing broader social issues that contribute to the demand for abortion, such as poverty and lack of access to healthcare.
• It could be argued that providing robust social support networks is a way to reduce the number of abortions by addressing some of the root causes that lead women to consider it.
• Some may believe that government support for families and children is a necessary part of a society that values life at all stages, and that it can coexist with promoting personal responsibility.
• Critics of Trump might argue that character and leadership style are important aspects of a president's ability to effectively lead and that these concerns are valid considerations for voters.
• There is a viewpoint that the impact of a president on abortion rates is indirect and that other factors, such as state laws and access to healthcare, play a more significant role.

The erosion of standards and impartial procedures due to societal changes.

Faith-based institutions are adopting measures in accordance with Title IX to address allegations of sexual misconduct.

The Diminution of Women's Autonomy and Accountability in the Era of MeToo

Basham highlights the risks associated with the #ChurchToo movement, especially when it implements procedures similar to those used in Title IX to address allegations of misconduct among adults in circumstances that are devoid of any coercive elements. It is a core duty of churches to provide support to those in need, especially women and children, while also stressing that every person has the freedom to determine their own life course and must accept accountability for their choices.

To support this, she cites the case of John Crist, a Christian comedian ostracized from churches after allegations of pursuing “young women” via Snapchat became public. Using terminology that seems to come from Karl Marx and “conflict theory” rather than Scripture, mainstream evangelical commentators like Ed Stetzer and Trillia Newbell rushed to condemn Crist for his abuse of “power.” Many of the accusers lacked a mentor-mentee, educational, or supervisory relationship with Crist. His profession was that of a comedian, where he entertained audiences with stand-up performances. What motivated their engagement in the exchange of explicit images and participation in suggestive conversations, while being cautious of his influence? She specifically highlights that upon the discovery that certain accusers were of the same age or even older than Crist's, none of those who had quickly labeled all the women as victims paused to reconsider their declarations. Basham suggests that the complex inquiries concerning the women connected to him are frequently overlooked when a man is designated as an offender.

Assertions without basis and the shifting of the burden to demonstrate innocence.

Megan Basham interprets the Title IX policies from the Obama era as a prominent example of a broader pattern in which a "therapeutic narrative" replaces traditional biblical standards in both religious and secular spheres: this perspective implies that women are seen as inherently vulnerable and prone to harm, leading to a situation where they are not held responsible for their actions, thereby casting them as blameless victims who require additional protection. A crucial aspect of this safeguarding is the confidence bestowed upon a person, especially when it comes to accusations leveled against men.

Basham underscores that the Obama administration, by spreading misleading and wholly inaccurate statistics regarding the frequency of sexual assault on college campuses and the rarity of false allegations, provoked a "moral panic" which was used to justify an undue expansion of Title IX's scope. Schools confronted the risk of losing federal funding, which led to the creation of independent panels that would evaluate claims of wrongdoing beyond the court's purview, and these panels were responsible for deciding guilt when it was more likely than not. The OCR's approach, shaped by a comprehension of psychological distress, resulted in overlooking evidence that might have cleared the accused, thus increasing the likelihood of securing a conviction.

The process of acknowledging wrongdoing, expressing remorse, and seeking pardon has been disregarded.

Basham posits that straying from established American legal principles and ignoring explicit biblical instructions regarding sin could result in avoidable chaos and potential spiritual damage to individuals who make unfounded, incorrect, or excessively severe accusations. She is of the opinion that the #ChurchToo movement, especially when it operates independently of legal proceedings, is more inclined to punish men labeled as wrongdoers rather than correct wrongs and promote equity, and it overlooks the significance of women pursuing absolution for their own transgressions.

In her depiction, Basham addresses the manner in which the Southern Baptist Convention managed the cases concerning David Sills and Johnny Hunt, events that became emblematic of the alleged pervasive sexual impropriety within the church organization. In both instances, no police report was filed, no charges were brought forward, and no court determined guilt. In contrast, the Church's decisions were influenced by an external consulting firm's conclusions, which appeared to show a bias that is often observed in Title IX settings. The summary of Sills's case in the Guidepost Report took into account the validation of Jennifer Lyell's claims by SBTS administrators, who consulted with abuse advocate Rachael Denhollander for advice on the appropriate response to the events Lyell revealed. Guidepost investigators did not engage in conversations with Sills and did not scrutinize the details of the allegations of misconduct, nor did they consider testimonies from those familiar with both Sills and Lyell that might have exonerated them.

The reassessment of racial issues views them as intricately intertwined with systemic frameworks from the perspective of Critical Race Theory.

The SBC Resolutions Committee embarked on the task of altering Feinstein's resolution.

The 2019 resolution on critical race theory by the Southern Baptist Convention exemplifies how progressive ideologies have crept into the Church, with leaders using their deep knowledge and sway to persuade the faithful to adopt their "more nuanced" viewpoints. The author points out that SBC pastor Stephen Feinstein presented the church members with a chance to reject Critical Race Theory because it strays from scriptural teachings. He suggested terminating the practice, arguing that its basis lies in concepts unrooted in scripture and influenced by Marxist ideology. The committee tasked with reviewing proposed measures conducted a comprehensive overhaul of Feinstein's initial suggestion. The text advocated for the delegates to regard CRT as a valuable tool for analysis, emphasizing that it should be considered subordinate to Scripture. The rewrite did not adequately explain the aspects of Critical Race Theory that conflict with scriptural teachings, but it did offer some comfort by noting that a variety of "evangelical scholars" have incorporated Critical Race Theory into their analysis of social and political issues. The resolution's considerable backing offered a rationale for numerous instructors at Southern Baptist seminaries, many of whom helped draft the resolutions, to advocate for the ideology within their scholarly environments.

Basham voices apprehension about the tendency among church leaders to blend Critical Race Theory into their religious practices without disclosing its Marxist roots or its discordance with core Christian principles. She is particularly taken aback by the reality that numerous well-known evangelical figures have tried to minimize the significance of CRT, describing it merely as a "tool."

Individuals being branded as racist without any supporting evidence

Megan Basham observes that ordinary church members are more and more frequently the targets of allegations by their religious leaders and church authorities, who claim they hold views and prejudices linked to the notion of racial superiority. They seldom, if at all, are shown proof to support such accusations. Basham expresses concern that such claims stem from an incorrect interpretation of biblical teachings and the inherent characteristics of sin. The phrasing suggests that racism originates not from personal convictions but from societal frameworks, indicating that those identified as "oppressors" might not have intentionally adopted biased viewpoints. Their involvement is not considerably influenced by their corrupt hearts. Their mere existence renders them culpable.

Basham argues that voicing doubts regarding the tenets of Critical Race Theory within the Church can be risky, as accusations of racism are often made hastily and without thorough examination. The congregation, heeding Barber's advice, selected a pastor of African American descent, even though he diverged from the initial qualifications set by the church's selection committee. When the vote on Hayes failed, pastor Andy Stanley and other SBC leaders - who had never so much as set foot in the church - accused the members who declined to vote for Hayes of racism, even though the members provided documentation showing they had other reasons for their opposition. Stanley, Greear, and others issued public statements demanding contrition and the removal of those they labeled as "racists," doing so without engaging with the individuals in question or taking into account their viewpoint regarding the specific incident.

Prioritizing the encouragement of matrimony as a strategy to bridge racial divides rather than enforcing racial quotas.

Basham contends that the church's push for racial equity stems from a foundation that is secular and collectivist, rather than one that is in harmony with biblical teachings. In her book, she underscores that he would prefer a candidate who is Black with a score of seven rather than a white candidate with a score of eight for positions in his ministry. He stressed the importance for white Christians to willingly cede their grip on authority. She observes that Chandler's reasoning relies on a concept that evaluates a person's worth by their racial identity instead of the attributes they contribute to a particular position, a principle that lacks roots in either scriptural doctrines or Marxist ideology. Megan Basham also emphasizes that leaders like Chandler, from the evangelical community, rarely concentrate on strengthening the institution of marriage while addressing racial inequality concerns.

The author conveys specific discomfort with the attempts by a prominent faith-based group to advance concepts of diversity, equity, and inclusion, which, in her view, clash with scriptural teachings because they rely on employment and advancement policies that prioritize individual identity and equal representation. Megan Basham references a declaration from SEBTS leader Danny Akin, who proposes that leaders of predominantly white congregations might consider resigning to promote diversity, in addition to the President's emphasis on appointing women and individuals of color to two-thirds of his committee roles, underscoring the value of their insights. Basham emphasizes Greear's argument, which exemplifies a flawed belief termed by Voddie Baucham, a black theologian, as "ethnic Gnosticism," referring to the incorrect idea that a person's racial heritage provides them with a distinct insight or wisdom.

Religious groups were urged to welcome LGBTQ individuals into their fold.

Andy Stanley's initiatives subtly aim to shift the viewpoints of the church members.

Basham highlights a concerning case in which Embracing the Journey, an organization that began in 2015 after being inspired by North Point Community Church and provides support to families with LGBTQ-identifying children, illustrates the manner in which openly affirming groups are quietly infiltrating prominent congregations within the evangelical community by downplaying the extent of their actual positions. Their objectives are centered on assisting parents in fostering a more robust spiritual connection. They frequently engage in that exact behavior! The issue emerges when they subtly but clearly challenge the perceptive observer's understanding of the scriptural prohibition of same-sex unions and the notion of gender identity transformation. In this process, they undermine the commitment to a life of sanctity, characterized by resisting sinful urges to pursue a life centered on Christ.

In her book, Basham once again highlights the monetary backing that Jon Stryker's Arcus Foundation extends to groups including the Reformation Project and the Gay Christian Network, both of which are dedicated to questioning established church teachings on sexual morality. Churches, especially those aligned with evangelical teachings, represent the primary barrier to the foundation's goal of eradicating opposition to its LGBTQ policies. If they embraced homosexuality, bisexuality, transgenderism, and related orientations as just another expression of the divine's infinite magnificence, there would likely be little organized resistance.

The movement toward absolute acceptance is driven by the conflict between two contrasting viewpoints.

Basham emphasizes the importance for those addressing LGBTQ issues in contemporary American evangelical communities to understand the distinction between Side A and Side B. In particular, Side A proponents reject conventional biblical views on marriage and sexuality, and they are outspoken in their support for same-sex relationships and the recognition of gender dysphoria. Side B, despite claiming to follow scriptural teachings, frequently uses language and characteristics common in the LGBTQ community, akin to Side A, which includes identifying themselves not just as believers dealing with a specific struggle, but with terms like Christians who are gay, queer, or transgender. Basham notes that this method consistently obscures moral transparency, leading individuals grappling with these matters to realize that their ongoing sinful condition is equally grave as persistent denial of guilt for crimes like theft or adultery - a perilous and unscriptural stance that fails to acknowledge the cleansing influence the divine presence can impart to a truly devout follower.

Basham emphasizes the contradiction in which Christians who are in agreement with Side B, yet set themselves apart from those who completely accept, also seek complete acknowledgment and acceptance of their unique understanding of the meaning of "gay Christian." In this, they are much more activist and even aggressive than conservative evangelicals who, conversely, would like to see those on Side A or B embrace a traditional understanding of Christian doctrine. For example, Basham cites Matthew Vines, leader of the Reformation Project, and his ambition to see homosexual relationships embraced by every Christian community, regardless of their traditionally conservative beliefs.

Christianity's acceptance of homosexuality is characterized by a significant lack of scriptural teachings and a reduced emphasis on repentance.

Basham argues that a significant problem with Side B is the belief that devout Christians can maintain a stance of reciprocal respect for differing opinions on scriptural instructions regarding marriage, gender, and sexuality, while proposing that it's possible to remain faithful to conventional scriptural teachings and at the same time embrace the external manifestations typically linked with LGBTQ identities. Basham underscores the biblical warnings about the dangers and possible unethical behavior of leaders who place a higher value on pragmatism, personal convictions, or their own experiences rather than adhering strictly to the instructions provided by the Divine. Her worry is that urging leaders to "show grace" while neglecting to confront errors can have a persistently harmful effect on the faith-based community. In her discussion, she cites scripture to underscore the responsibility of the Church to welcome every sinner, irrespective of their wrongdoings, while also pointing out that individuals claiming adherence to Christianity yet persist in actions and self-definitions that conflict with scriptural teachings on sexual conduct, orientation, and matrimony ought to be motivated to change, and if they do not, they should be maintained at a distance (1 Corinthians 5:9-13).

In her book, Basham emphasizes that the actions of a prominent author and speaker blur the lines between established religious teachings and the support of same-sex unions, potentially jeopardizing the spiritual health of those who are easily influenced. She references the viewpoint of Gregory Coles, who believes that although "committed celibate friendships" should exclude sexual relations, the participants can still engage in certain types of physical intimacy. Coles contends that affection should only be considered sinful if it heightens the risk of the couple succumbing to temptation, and he also maintains that the idea of a consistent sexual temptation and reaction to physical closeness is incorrect, a viewpoint that could lessen the significance of pursuing the redemption and purification offered by God to free us from our ongoing sins.

Religious leaders frequently avoid discussing biblical viewpoints concerning human sexuality.

Basham believes that genuine believers demonstrate their faithfulness by standing firm against conformity, especially when it comes to what she identifies as the primary struggle faced by the Church, which revolves around the discussions on LGBTQ rights. The vigilant guardians will remain alert, aware of the harm caused by proponents of misleading doctrines. Basham observes that a diverse group of secular progressives, including atheist Bill Maher, figures like Ibram X. Kendi, the New York Times editorial board, and other influential individuals, have come together in this cause, seeing the Bible as a particularly significant obstacle to their goals.

Megan Basham describes the tactics used to undermine the religious institution's defenses as a two-pronged approach: one overtly aggressive, calling for transformation, and the other more insidious, quietly slipping in deceptions without openly disclosing the true intent. An example of Side A is Revoice, a yearly conference initiated to discuss perspectives on diverse sexualities and expressions of gender within theologically traditional denominations. The initiative known as Embracing the Journey primarily influences those in pastoral roles by organizing events like the Drive Conference, rather than directing its efforts towards the broader church membership. Megan Basham issues a warning to devout Christians regarding the growing presence of deceivers.

Context

• John Crist, a Christian comedian, faced allegations of pursuing young women via Snapchat, leading to his ostracization from churches. The #ChurchToo movement raised concerns about the handling of misconduct allegations in faith-based institutions, especially when applying Title IX-like procedures. Critics highlighted discrepancies in the responses to the allegations, questioning the labeling of individuals as victims without considering all relevant factors. The case underscored complexities in addressing misconduct within religious contexts and the challenges of balancing support for victims with ensuring fair treatment for the accused.
• Title IX is a federal civil rights law in the United States that prohibits sex-based discrimination in educational institutions that receive federal funding. Under Title IX, schools must address allegations of sexual misconduct, including harassment and assault, to ensure a safe learning environment. The implementation of Title IX policies, especially during the Obama administration, led to changes in how educational institutions handle cases of sexual misconduct, sometimes raising concerns about due process and fairness for all parties involved. These policies aimed to protect individuals from gender-based discrimination but also sparked debates about balancing the rights of the accuser and the accused in cases of alleged misconduct.
• Critical Race Theory (CRT) is a framework that examines how systemic racism is ingrained in society, focusing on power structures and societal norms. In religious contexts, CRT is applied to analyze how racial dynamics influence beliefs, practices, and policies within faith-based institutions. It challenges traditional interpretations by highlighting racial disparities and advocating for social justice through a critical lens. CRT prompts discussions on racial equity, representation, and inclusivity within religious communities, often sparking debates on how to address historical injustices and promote diversity.
• Side A and Side B are terms used within Christian discussions on LGBTQ issues. Side A typically supports same-sex relationships and the full inclusion of LGBTQ individuals in the church. Side B, on the other hand, believes in traditional Christian teachings on marriage and sexuality but advocates for celibacy or non-practicing status for LGBTQ individuals. These distinctions are important in understanding the varying perspectives within Christian communities regarding LGBTQ acceptance and interpretation of biblical teachings.