Stephanie Coontz writes that the so-called “traditional family” is “an ahistorical amalgam of structures, values, and behaviors that never coexisted in the same place.” This doesn’t mean, however, that our traditions can’t help us understand kinship and obligation in a constructive way. Religious ethics can play a role in helping us imagine and recover forms of intergenerational care that address social ills. In keeping with this year’s presidential theme and Colorado’s legacies—as both the home of Focus on the Family and pioneering LGBTQ+ activism—this panel reconsiders the family, moral responsibilities to future generations, and belonging. Which “family values” are worth embracing? Should the nuclear family be detonated? Do we believe the children are our future?
Biological reproduction is central to white evangelical futurity. This paper analyzes the enfleshed labor of childbirth as core to the ends of the evangelical far-right, particularly in the Pacific Northwest. I argue that the birthing body functions as the site that upholds white evangelical visions of salvation in a way that frames the act of childbearing as a form of redemptive suffering toward the end of furthering Christian theopolitical power. I contend that this soteriology of reproduction is furthered by the figure of the child being constructed as the subject that ultimately enacts redemption by securing the future of white evangelicalism. I conclude by turning toward an abortive ethic as a potential resource for disrupting the interlocking of reproductive labor with the expansion of Christian hegemony.
Debates about the future of the family often focus on whether the traditional biological family should be defended, reformed, or abolished. Yet the vital role of “chosen family” in queer communities suggests that a more pressing question is how intergenerational relationships are sustained without biological kinship at all. This paper revisits the virtue of filial piety as a framework for addressing that question. Drawing on Confucian virtue ethics, queer studies, and Christian reflection on adoption, I argue that filial piety can be configured as an ethical orientation toward predecessors and elders within communities of shared life. On this account, filial piety names not obedience to biological parents but a cluster of dispositions: gratitude for formative care, fidelity to communities of survival, attention to communal memory, and responsibility for elders. Read in this way, queer kinship practices illuminate how filial piety might guide new forms of family beyond biological descent.
The purity movement, a phenomenon of the late twentieth century which heightened Christian norms restricting most forms of sexual desire, has influenced family structures within and beyond the Evangelical culture from which it sprang. Narrative accounts from people raised in the purity movement have publicly critiqued its claims, pointing to negative psychological, social, and biological health outcomes. These accounts make the case against purity on utilitarian grounds; separation of unwed mothers from their children, unsatisfactory sexual relationships within marriage, and physical pain are evidence against the validity of the purity framework. While these impacts are important and worthy of moral consideration, this paper argues that a utilitarian approach is insufficient to counter a theo-ethical framework that prioritizes conformity with God’s design over this-worldly flourishing. Persuasive critique of the purity movement will need to employ theological language, such as idolatry.