Teens, Sex, and the Church

Posted by in Uncategorized

It was 1976 and my little brothers had just made an attempt at telling an inappropriate joke. I think my mother would have been more upset with them if it weren’t so obvious they had no idea what they were talking about. Mom’s response was to insist my dad have “the sex talk” with them. I was sixteen and on my way to work when I passed Dad walking down the hall – huge medical encyclopedia under his arm and little brothers in tow. “I’m going to talk to your brothers about sex”, Dad said. “I’d invite you to join us but I assume you already know all about it.”

That was it: the sum of all the advice or education I ever received from any adult or authority figure other than the obligatory 5th grade health lecture in elementary school.

Somehow I muddled through. It was important to me as a Christian teen that I maintain sexual purity- though I couldn’t have defined what that phrase meant at the time. My will power waxed and waned throughout my teens but through a combination of conviction and social ineptitude I persevered.

My approach has been different with my own children. Rather than “the talk” I have tried to have a series of age-appropriate small talks with each of the girls throughout their lives. Throughout my career I have encouraged youth ministers to talk openly and honestly with parents about how the church can help educate their children. My favorite approach is for me to talk with the parents while youth leaders are talking with the teens; parents receive the same information their children are hearing plus tips on how to start a series of small talks with their teens. Some congregations are open to this, others aren’t. To this day I find myself talking with teens whose sex education has mirrored my own sorely lacking experience.

In his book Forbidden Fruit: Sex & Religion in the Lives of American Teenagers Mark Regnerus, an Assistant Professor of Sociology at the University of Texas, suggests the church as a whole is not educating teens any better now than we were in the 70′s:

80 percent (of evangelical teens) think sex should be saved for marriage. But thinking is not the same as doing. Evangelical teens are actually more likely to have lost their virginity than either mainline Protestants or Catholics. They tend to lose their virginity at a slightly younger age – 16.3, compared with 16.7 for the other two faiths. And they are much more likely to have had three or more sexual partners by age 17: 13.7 percent of evangelicals have, compared with 8.9 percent for mainline Protestants.

Hannah Rosin, writing for Slate.com (Even Evangelical Teens Do It: How religious beliefs do, and don’t, influence sexual behavior) believes Regnerus’ work means parents in the evangelical community do talk to their teens about sex; but they focus on the morality of sex rather than the biology. The outcome of this approach is…

Evangelical teens don’t accept themselves as people who will have sex until they’ve already had it. As a result, abstinence pledgers are considerably less likely than nonpledgers to use birth control the first time they have sex. “It just sort of happened,” one girl told the researchers, in what could be a motto for this generation of evangelical teens.

I’m not afraid of older teens understanding the biology of sex, including understanding family planning and birth control. I think we create problems when we treat sexual morality and sexual mechanics as two separate entities. Teens need both.

Rosin closes her analysis with these words:

Regnerus’ ultimate conclusion is not all that surprising. What really matters is not which religion teenagers identify with but how strongly they identify. After controlling for all factors (family satisfaction, popularity, income), religion matters much less than religiosity. (Note: Rosin appears to use the term ‘religiosity’ to identify those teens whose behavior reflects their stated religious affiliation as opposed to those who claim an affiliation but do not act upon it.) Among the mass of typically promiscuous teenagers in the book, one group stands out: the 16 percent of American teens who describe religion as “extremely important” in their lives. When these guys pledge, they mean it. One study found that the pledge works better if not everyone in school takes it. The ideal conditions are a group of pledgers who form a self-conscious minority that perceives itself as special, even embattled.

Parents can educate their own children. Experience tells me few follow through with their good intentions. What parents can’t do – what the church can do – is use the dynamics of the peer group to help create a sense of “a self-conscious minority that perceives itself as special, even embattled.”