Christians under covers: evangelicals and sexual pleasure on the Internet

IF 0.4 0 RELIGION Theology & Sexuality Pub Date : 2018-01-02 DOI:10.1080/13558358.2018.1423908
Kathryn Lofton
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引用次数: 21

Abstract

This briskly written and carefully disciplined book explores the semipublic world of the Internet in order to understand Christian sexuality. Or is this a book that explores sexuality in order to understand the Internet? The exciting fact is that it does both: through a close study of 36 websites purporting to offer advice about Christian sexuality, Kelsey Burke tells us something about how the Internet works as a social space and about how self-identified Christians police their own sexuality. The latter is a subject that has become the focus of significant scholarly interest over the last 15 years, including insightful works by Amy DeRogatis, Tanya Erzen, Lynne Gerber, Marie Griffith, Mark Jordan, and Ludger Viefhues-Bailey. Because of their work, some of what Burke reports from her ethnographic scene is predictable. We know, for example, that self-identified Christians who believe in biblical inerrancy and salvation by Jesus Christ alone tend also to think that people should remain virgins until their wedding night and that differences between men and women are natural and innate. We know, too, that evangelicals are early subscribers to any and every new media form, grabbing hold of print and radio, phonograph and TV in order to deploy every possible conduit for the articulation of the Word. For this reason, it is unsurprising that evangelicals have a wide range of digital media – online message boards, blogs, podcasts, and virtual Bible studies – to engage about any number of subjects. What might still be surprising to some is how heartily those forms of media encourage manifold forms sexual expression to their presumptively conservative Christian readers. To be sure, DeRogatis and Viefhues-Bailey make clear in their work that evangelicals want to prescribe positive sexual relations between the appropriately complementary married partners. After reviewing about 12,000 online comments, Burke gets even more specific. One of her key findings is that Christian sexuality website users tend to be much more judgmental about who is having sex than what people do sexually. As one blogger explains,
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隐藏的基督徒:福音派和互联网上的性快感
这本文笔轻快、纪律严明的书探讨了互联网的半公开世界,以理解基督教的性行为。或者这是一本为了理解互联网而探索性的书?令人兴奋的事实是,它兼而有之:通过对36个声称提供基督教性建议的网站的仔细研究,凯尔西·伯克告诉我们,互联网是如何作为一个社会空间运作的,以及自我认同的基督徒是如何管理自己的性行为的。后者是一个在过去15年中已经成为重要学术兴趣焦点的主题,包括艾米·克罗提斯、Tanya Erzen、Lynne Gerber、玛丽·格里菲斯(Marie Griffith)、马克·乔丹(Mark Jordan)和Ludger Viefhues-Bailey的深刻作品。由于他们的工作,伯克从她的民族志现场报道的一些内容是可以预测的。例如,我们知道,那些相信圣经无误和耶稣基督救赎的自我认同的基督徒也倾向于认为人们在新婚之夜之前应该保持童贞,认为男女之间的差异是自然和天生的。我们也知道,福音派教徒是任何一种新媒体形式的早期订户,他们抓住印刷、广播、留声机和电视,以便部署每一个可能的渠道来表达上帝的话语。出于这个原因,福音派拥有广泛的数字媒体——在线留言板、博客、播客和虚拟圣经研究——来参与任何主题都不足为奇。让一些人感到惊讶的是,这些形式的媒体是如何热情地鼓励多种形式的性表达给他们假定的保守的基督教读者。可以肯定的是,克罗提斯和维夫休斯-贝利在他们的著作中明确指出,福音派希望在适当互补的已婚伴侣之间规定积极的性关系。在审查了大约1.2万条在线评论后,伯克给出了更具体的答案。她的一个重要发现是,基督教性网站的用户往往更倾向于评判谁在做爱,而不是人们在做爱。正如一位博主解释的那样,
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来源期刊
CiteScore
0.50
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0.00%
发文量
7
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