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The bottom line is that Schlafly “helped unify white Christians around a rigid and deeply conservative vision of family and nation” (73). Therefore, opposition to this was both sexist and racist, for not only did it play into the Evangelical stereotype of “the perceived sexual vulnerability of white women” (71).
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Incidentally, one of the reasons Schlafly opposed the ERA was because it “threatened to turn public restrooms into unisex spaces” (71). As for the ERA, Schlafly “almost singlehandedly…sabotaged the ratification of the ERA” (72). According to KDM, Schlafly was for private schooling, and that meant she wanted white parents to have the right to keep their kids away from black kids. And even though she wasn’t overtly racist, she really was. Wade and abortion on demand.Īccording to KDM, Schlafly was anti-feminist, anti-Communist, pro-Christian nationalism, and pro-militarism. She also (as well as conservatives and Evangelicals a like) was fervently opposed to Roe v. She said that women did not need the help of the federal government to flourish. She said that it was a ludicrous that women were oppressed in America. Among other things, she opposed Communism and the ERA as well. In addition, there was Phyllis Schlafly, a Catholic who became the face of conservative women. Primarily as a reaction to feminism and the push for the Equal Rights Amendment (ERA), Evangelical women like Marabel Morgan and Elizabeth Elliot began teaching that the way to marital bliss was for women to devote themselves to their husbands, treat them with respect and honor (to use the biblical phrase, “submit” to them), and to have an enjoyable sex life within the marriage.
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In chapter 3, KDM focuses on the response of Evangelical and Catholic women to the feminist movement in the 1970s. Again, with each chapter I will give a short summary and then provide my thoughts and comments on that chapter. I’ve realized that to try to cover four chapters per post would mean extremely long posts, so I am going to cover two chapters per post. Here in Part 3 of my analysis of Kristin Kobes Du Mez’s (KDM) book, Jesus and John Wayne, I am going to cover chapters 3-4 in her book.