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Wade, but also Time magazine’s Year of the Evangelical and Jimmy Carter. Francis Schaeffer is a key figure of evangelicalism in the decade that gave us not only Roe v. This “topic” gives du Mez ample opportunity for obfuscation. If only du Mez had informed a half-century of combatants, the sad disputes between PCA and PCUSA, LCMS and ELCA, Episcopalians and Continuing Anglicans regarding what the Bible says about the beginning of human life could have been avoided. Yet another breezy line informs readers, “The Bible didn’t offer specific advice on the topic.” The topic she refers to is abortion. Wilson’s position on marriage is downright ecumenical. These differ from Augustine and Thomas Aquinas only on the predictable sticking point of what everyone means by sacrament. The same technique is deployed against independent Reformed pastor Doug Wilson: “According to Wilson, marriage had three purposes: companionship, producing godly children, and the avoidance of sexual immorality.” Wilsonian nuttiness is thus established for readers unfamiliar with standard Reformation formulations of the theology of marriage. James Dobson “saw children as naturally sinful creatures, inclined toward defiance and rebellion.” The reader must supply the knowledge that a Christian who did not believe this would be schismatic at best, departing from the catholic doctrine of original sin. These examples show the author’s familiarity with Christian theology insofar as she has a capacity for leveraging it. The literalist interpretation applied here to Galatians 3:28 would, presumably, be quite unacceptable for 1 Timothy 2:15. The parenthetical remark is emblematic of the author’s hermeneutic: nothing in Scripture is to be taken at face value unless the phrase would be acceptable in a Diversity, Equity, and Inclusion oath. (In Christ there was neither slave nor free, male nor female, according to the Apostle Paul.) Outhern culture of master and honor seemed to conflict with the egalitarian impulses of evangelical Christianity.