Evolving in Monkey Town by Rachel Held Evans, Excerpt

Evolving in Monkey Town
How a Girl Who Knew All the Answers Learned to

Ask the Questions
By: Rachel Held Evans
In Evolving in Monkey Town, Rachel Held

Evans recounts her experiences growing up in
Dayton, Tennessee, a town that epitomized
Christian fundamentalism during the Scopes
Monkey Trial of 1925. With fearless honesty,
Evans describes how her faith survived her
doubts and challenges readers to re-imagine
Christianity in a postmodern context, where
knowing all the answers isn’t as important as
asking the questions.
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ZONDERVAN
Evolving in Monkey Town

Copyright © 2010 by Rachel Held Evans
This title is also available as a Zondervan ebook. Visit www.zondervan.com/ebooks.
This title is also available in a Zondervan audio edition. Visit www.zondervan.fm.
Requests for information should be addressed to:

Zondervan, Grand Rapids, Michigan 49530
Library of Congress Cataloging-in-Publication Data
Evans, Rachel Held, 1981 –

Evolving in Monkey Town : how a girl who knew all the answers learned to ask the
questions / Rachel Held Evans.
p. cm.
ISBN 978-0-310-29399-6 (softcover)
1. Evans, Rachel Held, 1981 – 2. Christian biography — United States. I. Title.
BR1725.E92A3 2010
277.3'083092 — dc22 [B] 2010002107
All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International
Version®, NIV®. Copyright © 1973, 1978, 1984 by Biblica, Inc.™ Used by permission of Zondervan. All
rights reserved worldwide. Scripture quotations marked NASB are taken from the New American
Standard Bible. Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman
Foundation. Used by permission. Scripture quotations marked NKJV are taken from the New King
James Version. Copyright © 1982, by Thomas Nelson, Inc. Used by permission. All rights reserved.
Scripture quotations marked KJV are taken from the King James Version of the Bible.
Any Internet addresses (websites, blogs, etc.) and telephone numbers printed in this book
are offered as a resource. They are not intended in any way to be or imply an endorsement by
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Published in association with the literary agency of WordServe Literary Group, Ltd., 10152
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Author’s note: This book is a work of nonfiction. Some names and a few identifying details have
been changed to protect individuals’ privacy.
Cover design: Laura Maitner-Mason

Cover photography: Billboard image Owaki-Kulla/Veer; Monkey image CSA Images/Veer
Interior design: Beth Shagene
Printed in the United States of America
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To Mom and Dad,
for believing in me enough
to make me promise at the age of eight
to dedicate my first book to you
h

Contents
Preface 13
Introduction: Why I Am an Evolutionist 15
Part 1 Habitat
1. The Best Christian Attitude Award 27

2. June the Ten Commandments Lady 45
3. Monkey Town 51
4. Greg the Apologist 65
5. When Skeptics Ask 69
Part 2 Challenge
6. Nathan the Soldier 83

7. When Believers Ask 89
8. Jesus, God in Sandals 101
9. Survivor’s Guilt 109
10. John the Revelator 121

11. Higher Ways 127
12. Laxmi the Widow 139
13. God Things 145
14. Mark the Evangelist 157
15. Judgment Day 161
16. Adele the Oxymoron 177
17. Sword Drills 181
Part 3 Change
18. Sam the Feminist 199

19. Adaptation 203
20. Dan the Fixer 213
21. Living the Questions 217
Acknowledgments 229
Notes 231

Preface
I f you picked up this book looking for an objective analysis of

Christianity or an unbiased interpretation of the Bible, there
are a few things you probably should know first.
People tell me I exaggerate.

I tend to change my mind.
The Stuff White People Like blog is painfully representative
of my lifestyle and habits.
I’ve never lived north of the Mason-Dixon Line.
Sometimes I assume that attractive women are dumb.
I’ve been hurt by Christians.
As a Christian, I’ve been hurtful.
Even though I voted for the winner of the last three
elections, I’ve managed to feel politically marginalized
each time.
I cried for an hour when I found out Tim Russert died.
I’m judgmental of people I think are judgmental.
13

Evolving In Monkey Town
At twenty-seven, I’m probably too young to write a memoir.

I almost always root for the underdog, and sometimes I get
the feeling that God does too.
I guess what I’m trying to say is that I’m not exactly an

impartial observer. My culture, my childhood, my gender, my
prejudices, my hopes, my imagination, my virtues, and my
vices — these things color my view of the world and infuse it
with meaning. I’ve got baggage just like everyone else, and it’s
as much a part of my faith journey as the high peaks, the low
valleys, and the long, lovely stretches of road that I wish could
go on forever.
I’m a lot of things, but fair and balanced I am not.
So now that you know what you’re getting into, read on.
14

Introduction
Why I Am an Evolutionist
M onkeys make me nervous. Whenever I hear about chim-

panzees solving math problems or Koko the Gorilla using
sign language to order her breakfast, I feel inexplicably threat-
ened by their humanlike qualities and intelligence. I do my best
to avoid the monkey exhibits at zoos and those creepy Dian Fos-
sey documentaries on Animal Planet.
When I traveled through the Himalayan foothills of India,
where wild macaques climb all over the bridges and power lines,
one monkey in particular looked incredulously at my camera
bag and then at me, as if to ask, Who do you think you are, lug-
ging that fancy equipment all over a country where half the
population hasn’t got enough food to eat? Perhaps I read into
it a bit, but I could have sworn he then turned and whispered
something to his friend, who rolled his eyes at me in disgust.
After that, I kept a closer eye on my camera.
I suppose my monkey-phobia has something to do with the
sneaking suspicion that maybe the biologists are right after
all. Maybe man and ape share a common ancestor, and that
15

explains our eerie similarities. It’s a bit disconcerting to think

of modern humans arriving so late to the evolutionary scene, of
God taking millions upon millions of years to get to the point.
Such a scenario certainly does a number on one’s pride and calls
into question the notion of being created in the image of God.
To make matters worse, somewhere along the way, I was
told that belief in evolutionary theory and belief in a personal,
loving Creator are mutually exclusive, that if the Bible cannot
be trusted to accurately explain the origins of life, it cannot
be trusted for anything at all, and the Christian faith is lost.
Commitment to a literal six-day creation, with the formation
of Adam and Eve at its climax, held such fundamental signifi-
cance to my young faith that I spent the first twenty years of my
life scribbling words like debatable and unlikely in the margins
of science books. I guess whenever some sly little monkey tries
to undo it all with a knowing smile, I get a bit anxious.
Charles Darwin claimed that the survival or extinction of
an organism is determined by its ability to adapt to its environ-
ment. Failure to adapt explains why wooly mammoths didn’t
survive the end of the Ice Age and why we get pigeon poop stuck
on our windshields instead of dodo poop. I’m still not sure what
to make of evolution. Scientists have perfectly good evidence to
support it, while theologians have good biblical and philosophi-
cal reasons to be wary of its implications.
However, I have a feeling that if Darwin turns out to be right,
the Christian faith won’t fall apart after all. Faith is more resil-
ient than that. Like a living organism, it has a remarkable ability
to adapt to change. At our best, Christians embrace this quality,
16

leaving enough space within orthodoxy for God to surprise us

every now and then. At our worst, we kick and scream our way
through each and every change, burning books and bridges and
even people along the way. But if we can adjust to Galileo’s uni-
verse, we can adjust to Darwin’s biology — even the part about
the monkeys. If there’s one thing I know for sure, it’s that faith
can survive just about anything, so long as it’s able to evolve.
h
I used to be a fundamentalist. Not the Teletubby-hating, apoc-
alypse-ready, Jerry Falwell type of fundamentalist, but the kind
who thinks that God is pretty much figured out already, that
he’s done telling us anything new. I was a fundamentalist in the
sense that I thought salvation means having the right opinions
about God and that fighting the good fight of faith requires
defending those opinions at all costs. I was a fundamentalist
because my security and self-worth and sense of purpose in
life were all wrapped up in getting God right — in believing the
right things about him, saying the right things about him, and
convincing others to embrace the right things about him too.
Good Christians, I believed, don’t succumb to the shifting sands
of culture. Good Christians, I used to think, don’t change their
minds.
My friend Adele describes fundamentalism as holding so
tightly to your beliefs that your fingernails leave imprints on
the palm of your hand. Adele is gay, so she knows better than
most people how sharp those fingernails can be. And I think
she’s right. I was a fundamentalist not because of the beliefs I
17

held but because of how I held them: with a death grip. It would
take God himself to finally pry some of them out of my hands.
The problem with fundamentalism is that it can’t adapt to
change. When you count each one of your beliefs as absolutely
essential, change is never an option. When change is never an
option, you have to hope that the world stays exactly as it is so as
not to mess with your view of it. I think this explains why some
of the preachers on TV look so frantic and angry. For fundamen-
talists, Christianity sits perpetually on the precipice of doom,
one scientific discovery or cultural shift or difficult theological
question away from extinction. So fearful of losing their grip on
faith, they squeeze the life out of it.
Fortunately, the ability to adapt to change is one of Chris
tianity’s best features, though we often overlook it. I used to
think that the true Christian faith, or at least the purest ver-
sion of it, started with Jesus and his disciples, took a hiatus for
about a thousand years during the reign of Roman Catholicism,
returned with Martin Luther and the Protestant Reformation,
and fell under siege again by the modern secular humanists. I
was under the impression that the most important elements of
the faith had not changed over the years but had simply got-
ten lost and rediscovered. They were right there in the Bible, as
simple and clear as could be, and it was our job as Christians to
defend them and protect them from change.
But the real story of Christianity is a lot less streamlined. The
real story involves centuries of upheaval, challenge, and change.
From the moment Jesus floated into the clouds at his ascen-
sion, leaving his disciples standing dumbfounded on the ground,
18

Christians have struggled to define and apply the fundamental

elements of his teachings. We haven’t spent the last two thou-
sand years simply defending the fundamentals; we’ve spent the
last two thousand years deciding on many of them.
Things get especially heated when false fundamentals sneak
into the faith and only a dramatic change in environment can
root them out. Take geocentricism, for example. In Galileo’s day,
the church so adamantly espoused the traditional paradigm of
an earth-centered universe that anyone presenting evidence
to the contrary could be excommunicated. At that time, most
Christians believed that the Bible speaks quite clearly about
cosmology. The earth has a foundation (Job 38:4), which does
not move (Ps. 93:1; Prov. 8:28). Even Protestant theologian John
Calvin considered geocentricism so fundamentally true that he
claimed people who believed in a moving earth were possessed
by the devil.1
But if a geocentric universe is indeed this vital to the survival
of Christianity, then Christianity would have died out with the
eventual acceptance of a heliocentric cosmology. Imagine cen-
turies of faith undone by a telescope! But instead, Christians
adapted. I’m sure it took some getting used to, but believers
found a way to rethink and reimagine their faith in the con-
text of a new environment, one in which they no longer sat in
the center of the universe. When the environment shifted, they
chose to change their minds rather than accept extinction. In
less noble terms, they decided to compromise.
While the ability to adapt to change is built into the church’s
DNA, letting go of false fundamentals rarely happens without a
19

fight. The first Christians argued over whether converts should

be required to follow Jewish law. Reformers Wycliffe and Hus
were branded as heretics for insisting that people should be able
to read the Bible in their own language. When Martin Luther
took issue with the church’s selling of indulgences, he launched
one of the greatest debates of all time about Christian funda-
mentals, risking excommunication and even death for chal-
lenging accepted doctrine. Just a few years later, Protestants
themselves systematically executed Anabaptists for holding to
the “heresy” that a confession of faith should precede baptism.
And in America, not so long ago, disagreements regarding the
biblical view of slavery split denominations. The original South-
ern Baptist Convention organized, in part, because Baptists in
the South did not want to be told by Baptists in the North that
owning slaves is wrong. After all, they argued, the Bible clearly
teaches that slaves should obey their masters.
Of course, in hindsight, it’s easy to see where the church went
wrong. In April of 1993, the pope formally acquitted Galileo of
heresy, 360 years after his indictment. Similarly, the Southern
Baptist Convention of 1995 voted to adopt a resolution renounc-
ing its racist roots.
We would all like to believe that had we lived in the days of
the early church or the Protestant Reformation, we would have
chosen the side of truth, but in nearly every case, this would
have required a deep questioning of the fundamental teach-
ings of the time. It would have required a willingness to change.
We must be wary of imitating the Pharisees, who bragged that
had they lived during the time of the prophets, they would have
20

protected the innocent (see Matt. 23:30), but who then plotted
against Jesus and persecuted his disciples.
With this in mind, I sometimes wonder what sort of convic-
tions I might have held had I lived in a different time and place.
Would I have used the Bible to defend my right to own slaves?
Would I have cheered on the Crusades? Would I have chosen to
follow Jesus in the first place?
This is why I try to keep an open mind about the monkeys,
and it’s why I consider myself an evolutionist — not necessar-
ily of the scientific variety but of the faith variety. Just as living
organisms are said to evolve over time, so faith evolves, on both
a personal and a collective level. Spiritual evolution explains
why Christianity has thrived while other ancient religions have
perished. It explains why our brothers and sisters in rural Zim-
babwe and those in the Greek Orthodox Church can worship
the same God but in much different ways. Christianity never
could have survived the ebb and flow of time, much less its own
worldwide expansion, had God not created it with the innate
ability to adapt to changing environments. The same versatil-
ity that allowed Paul to become all things to all people applies
to the church collectively. The ability of the body of Christ to
change — to grow fins when it needs to swim and wings when
it needs to fly — has preserved it for over two thousand years,
despite countless predictions of its imminent demise.
That’s why I’m an evolutionist. I’m an evolutionist because I
believe that the best way to reclaim the gospel in times of change
is not to cling more tightly to our convictions but to hold them
with an open hand. I’m an evolutionist because I believe that
21

sometimes God uses changes in the environment to pry idols

from our grip and teach us something new. But most of all, I’m
an evolutionist because my own story is one of unlikely survival.
If it hadn’t been for evolution, I might have lost my faith.
It started small — a nagging question here, a new idea there,
an ever-changing, freshly accessible world everywhere — but
before I knew it, just as I was preparing to graduate from a
Christian college ready to take the world for Jesus, twenty years
of unquestioned assumptions about my faith were suddenly
thrown into doubt.
No longer satisfied with easy answers, I started asking harder
questions. I questioned what I thought were fundamentals — the
eternal damnation of all non-Christians, the scientific and his-
torical accuracy of the Bible, the ability to know absolute truth,
and the politicization of evangelicalism. I questioned God: his
fairness, regarding salvation; his goodness, for allowing poverty
and injustice in the world; and his intelligence, for entrusting
Christians to fix things. I wrestled with passages of Scripture
that seemed to condone genocide and the oppression of women
and struggled to make sense of the pride and hypocrisy within
the church. I wondered if the God of my childhood was really
the kind of God I wanted to worship, and at times I wondered if
he even exists at all.
But rather than killing off my faith, these doubts led to a sur-
prising rebirth. To survive in a new, volatile environment, I had
to shed old convictions and grow new ones in their place. I had
to take a closer look at what I believed and figure out what was
truly essential. I went from the security of crawling around on
22

all fours in the muck and mire of my inherited beliefs to the

vulnerability of standing, my head and heart exposed, in the
truth of my own spiritual experience. I evolved, not into a better
creature than those around me but into a better, more adapted
me — a me who wasn’t afraid of her own ideas and doubts and
intuitions, a me whose faith could survive change.
While evolution on a broad, historical scale happens every
now and then, evolution within the souls of individuals happens
every day, whenever we adapt our faith to change. Evolution
means letting go of our false fundamentals so that God can get
into those shadowy places we’re not sure we want him to be. It
means being okay with being wrong, okay with not having all
the answers, okay with never being finished.
My story is about that kind of evolution. It’s about mov-
ing from certainty, through doubt, to faith. It’s not about the
answers I found but about the questions I asked, questions I
suspect you might be asking too. It’s not a pretty story, or even a
finished story. It’s a survival story. It’s the story of how I evolved
in an unlikely environment, a little place called Monkey Town.
23

Part 1
Habitat

Chapter 1
The Best Christian

Attitude Award
P eople sometimes ask me when I became a Christian, and

that’s a hard question to answer because I’m pretty sure
that by the time I asked Jesus into my heart, he’d already been
living there for a while. I was just five years old at the time, a
compact little person with pigtails sticking out of my head like
corn tassels, and I remember thinking it strange that someone
as important as Jesus would need an invitation. Strange now is
the fact that before I lost my first tooth or learned to ride a bike
or graduated from kindergarten, I committed my life to a man
who asked his followers to love their enemies, to give without
expecting anything in return, and to face public execution if
necessary. It is perhaps an unfair thing to ask of a child, but
few who decide to follow Jesus know from the beginning what
they’re getting themselves into.
I cannot remember a time when I didn’t know about Jesus.
Stories of his dividing the fishes and loaves, calming the stormy
sea, and riding the donkey into Jerusalem were as familiar to me
growing up as Jack and the Beanstalk and Cinderella. I learned
27

1. Habitat
them from my parents and from pretty Sunday school teachers

who smelled like peppermint and let me call them by their first
names. They were more than stories really. They were grand
narratives that flowed like streams into my own story, creating
the currents that would move me forward and give me direction
in life.
I had a simple but enviable childhood. We lived in Birming-
ham, Alabama, until I was twelve, in a small house with a big
back yard that sat atop a hill overlooking the airport. A giant
oak in the middle of the back yard shaded us in the summer and
dropped shining amber leaves every autumn. During the day,
my little sister, Amanda, and I gathered acorns and set shoebox
traps for rabbits. At night, we sat on the front porch and watched
the lights of airplanes rise and fall like wandering stars. For all
we knew, we were rich as queens. The only time I suspected
otherw ise was when I overheard a friend of my mother teasing
her about how she washed and reused plastic cups. Apparently
we were poor, but not that poor.
The daughter of a genuine, certified theologian, I’d memo-
rized the “Four Spiritual Laws” before I’d memorized my own
address. My father earned a graduate degree from Dallas Theo-
logical Seminary, a school famous for producing megachurch
pastors like Chuck Swindoll, Tony Evans, and Andy Stanley.
Instead of pursuing full-time ministry, however, my father com-
mitted his life to Christian education, which I suppose explains
the plastic cups. A college professor, he often invited his bright-
est students over for coffee and long talks about hermeneutics
and eschatology and epistemology. I loved falling asleep to the
28

The Best Christian Attitude Award
sound of their voices undulating from the living room. I felt

secure in knowing that while I slept, my father was awake hav-
ing important conversations about God.
I always looked up to my father with a sense of reverent awe.
It wasn’t that I thought he possessed supernatural powers or
anything; I just imagined that he and God had a lot of things in
common, that they subscribed to the same magazines and wore
similar shoes. Looking back, I realize how important it was that
my father loved me so openly and listened so carefully. My first
impressions of my heavenly Father were that he too was gentle,
playful, and kind.
Despite knowing about dispensationalism long before I
probably should have, I never felt trapped in a world of endless
churchgoing. My mother had been raised Independent Baptist
and as a girl was forbidden to dance and go to movies. Deter-
mined to avoid legalism, she let Amanda and me wait until we
were good and ready before we got baptized, took communion,
or asked Jesus into our hearts. Her private disdain for potlucks
and church business meetings kept us from being at church
every time the doors were opened, and I noticed that she got a
little fidgety whenever the pastor discussed wives submitting
to their husbands. I loved this about her, the same way I loved
the scent of her cherry-almond lotion when she tucked me into
bed at night.
A substitute teacher at my elementary school, my mother
earned a reputation for doting on the needy kids. Those with
absent parents, stained shirts, runny noses, and learning dis-
abilities always left her classroom beaming with self-confidence.
29

1. Habitat
I think I must have gotten my bleeding heart from her, which,

combined with my father’s cautious idealism, accidentally
made me into a liberal. If my father gave Christianity a head,
my mother gave it a heart and hands, and it was her tender tell-
ing of the story of the cross, mingled with cherry almond, that
first moved me to ask Jesus into my heart.
When you’re a kid, being a Christian is like being part of a
secret society. I remember getting all excited whenever I spotted
one of those silver ichthus emblems on someone’s car or heard
Amy Grant music playing in the background at the grocery
store. Nothing thrilled me more than identifying fellow believ-
ers, especially famous ones. “Did you hear that Donnie from
New Kids on the Block got saved?” my best friend, Julie, asked
as we gathered acorns from under the oak tree. “My dad says
Michael Jordan is a Christian,” I added. It meant that they were
one of us, that they too knew the secret password for getting
into heaven. I’ll admit I was a little disappointed when I learned
that something like 85 percent of Americans identify themselves
as Christians. Knowing you’re in the majority makes the whole
thing a lot less dramatic and sexy.
The culture wars of the 1980s and ’90s raged throughout my
most formative years, culminating with the election of George
W. Bush my freshman year of college. In this political environ-
ment, being a good Christian meant adopting a range of causes,
such as protecting the traditional family, keeping God in the
Pledge of Allegiance, and supporting the right to bear arms.
I knew what abortion was before I knew where babies come
from, and I learned how to effectively blame everything from
30

crime rates to suicide rates on the removal of prayer from public

schools. I cried for hours when I learned that my paternal grand-
father, a lifelong Democrat, supported Bill Clinton in 1996; I was
under the impression this meant Grandpa would go to hell.
An evangelical in the truest sense of the word, I once wrote
the plan of salvation on a piece of construction paper, folded it
into a paper airplane, and sent it soaring over the fence into the
back yard of our Mormon neighbors. Amanda tattled on me, so
I spent the rest of the afternoon on my belly in the dirt, trying to
drag it back under the fence with a stick. I saw my neighborhood
as my first mission field, often coaxing Amanda and Julie into
going along with some crazy evangelistic scheme like sticking
tracts in people’s mailboxes or singing hymns at the top of our
lungs as we rode our bikes down the street. According to Julie,
once when I spent the night at her house, the dryer buzzer star-
tled me so badly that I jumped out of my bed and announced
that Jesus had returned to rapture us all.
I guess when you grow up listening to Ravi Zacharias on
your way to kindergarten in the morning, you kind of turn into
a Jesus freak. I was the nutcase kid who removed wise men
figurines from manger scenes at Christmas to more accurately
depict the historical time line of Advent. I gently corrected my
Sunday school teacher when she referred to Jonah getting swal-
lowed up by the whale (everyone knows that the word is literally
translated “big fish”) or referenced the forbidden apple in the
garden of Eden (which was more likely some sort of Middle East-
ern fruit, like a fig). My mother reminded me almost daily that
my primary responsibility in life was to go to a good Christian
31

1. Habitat
college and marry a good Christian boy. I guess I just assumed

that I would stay a Christian forever. It was like being an Ameri-
can — not something you could just go and change.
By the time I reached fourth grade, I knew so much about
defending the existence of God that I used the same apologetic
strategies to defend the existence of Santa Claus to my increas-
ingly skeptical classmates. Our conversations on the playground
usually went something like this:
Skeptic: How do you know that Santa is real? Have you

ever seen him?
Me: No, I haven’t. But Santa leaves enough evidence of his
existence to prove it beyond a reasonable doubt. Every year
I find presents from him under the tree and little crumbs
all over the kitchen table where I left his plate of cookies. I
might not see Santa himself, but these things point to him,
as bending trees point to the existence of wind.
Skeptic: How come there’s a different Santa in every
department store?
Me: Those are Santa’s helpers, who, with his permission,
disguise themselves as Mr. Claus in order to more efficiently
compile a list of what the children across the world want for
Christmas.
Skeptic: Everyone knows that reindeer can’t fly. How
does Santa get around?
Me: Yes, it is true that most reindeer cannot fly. However,
reindeer empowered by the Holy Spirit can do anything God
tells them to do, and those are the kind of reindeer Santa
32

owns. For a prototype, read the story of Balaam’s donkey in

the book of Numbers.
Skeptic: How can one person make it to every rooftop in
the world in just one night?
Me: Who says Santa is a person? Although Saint Nick is
not mentioned by name, the Bible clearly points to the exis-
tence of supernatural angelic beings whose primary direc-
tive is to protect, inform, and bless humans. If Santa is an
angel on a mission from God to reward the good children
of the world, he’s likely to boast supernatural strength and
speed.
Skeptic: What about those kids who say they saw their
parents sneaking presents under the tree on Christmas Eve?
Me: Unfortunately, these kids may be telling the truth.
You see, the scope of Santa’s power in our lives is ultimately
dependent upon our willingness to accept it. Parents who
choose not to believe in Santa forfeit the blessing of his visits
forever, and so they must rely on their own methods for sup-
plying kids with presents at Christmas.
Skeptic: Why do bad kids still get presents?
Me: Why, grace, of course.
I could have written a book called When Skeptics Ask: A Hand-

book on Yuletide Evidences, but of course, after a long and grue-
some internal battle, I eventually gave the thing up. I suppose
the realization came gradually, as I grew old enough to recog-
nize the playful nuances in the voices of adults when they asked
what Santa had brought me for Christmas and the puzzling
33

1. Habitat
inconsistencies in how he distributed gifts. It also occurred to

me that if Santa were in fact real, my favorite apologist, Josh
McDowell, would be using him as evidence of the supernatural.
As a child, the only time I ever doubted God was when my
skin flared up. For most of my life, I suffered from such severe
eczema that the slightest trigger sent my body into full-out
rebellion against itself. All it took was a tiny piece of walnut hid-
den in a brownie, a stressful week at school, a polyester jacket,
or some mysterious unknown allergen, and I’d break out in
itchy rashes that had me tearing into my arms and legs for days.
I’d scratch until I bled, leaving long red gashes in my skin that
could get infected and turn into open sores or boils. Ashamed
of what I had done to myself, I hid under long sleeves and pants,
and cowered in the corners of the locker room before gym class.
I kept a crinkled tube of hydrocortisone with me at all times. I
cut my fingernails down to the quick and wore socks over my
hands at night.
My eczema added an element of frenzy to everything I
did. Home videos show me opening my birthday presents and
scratching, reading to Amanda and scratching, sitting on San-
ta’s lap and scratching, looking at Mount Rushmore and scratch-
ing. I was all elbows and movement, like Animal in a Muppets
special. My parents took me to every dermatologist in Birming-
ham, each with his own ridiculous home remedy. One routine
involved lathering me with petroleum jelly and then rolling me
up in bath towels like a mummy for thirty minutes. Another had
me bathing in a pungent mixture of lukewarm water and vin-
egar three times a week. When things got really bad, my mother
34

would relent and let the doctor give me a steroid shot. For a few
days after, I enjoyed skin as soft as a baby’s.
“You might grow out of it, you know,” one doctor told me. “My
daughter had severe eczema until she was twelve. She just woke
up one morning and it was gone.” The doctor’s anecdote gave me
a goal on which to focus. Every night I scratched and I prayed for
God to make me grow out of my skin.
All kids have their paranoias. Amanda went a month without
eating solid foods because she was convinced that her throat
was closing up, and Julie spent weeks searching for her real par-
ents after reading The Face on the Milk Carton. Growing up, my
greatest fear was that I would find God out, that I would acci-
dentally stumble upon some terrible, unspeakable thing that
proved he wasn’t as great and good as grown-ups made him out
to be. Sometimes when I woke up to find my sheets stained with
blood, I wondered if God was even listening or if he was busy
doing something else. Sometimes I wondered if he even exists
at all. All the amorphous misgivings and perplexities that crept
around my little subconscious began to take the shape of one
nagging question: What if I’m wrong?
It wasn’t enough to undo my young faith, but the question
stayed with me, like a rock in my shoe.
h
I’m not sure why — perhaps because I wanted to impress my
father, perhaps because I thought it might catch God’s attention
— but as a kid, I obsessed over winning awards. From AWANA
badges, to gymnastics ribbons, to marching-band trophies, my
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1. Habitat
room glittered with the spoils of overachievement. Of particular

pride to me were awards that honored my religious aptitude, the
crown jewel of which was the coveted Best Christian Attitude
Award.
I attended a private elementary school in Birmingham,
where just about all of my classmates were Christians, a fact
that had little effect on our behavior, of course, except that being
Christians meant that if we were in trouble with the teacher, we
were also in trouble with God. Each year just two students from
each class, one girl and one boy, received the Best Christian Atti-
tude Award. It was the only award for which the students actu-
ally voted, making it a sort of spiritualized popularity contest
that even awkward noncheerleaders like myself had a chance
at winning.
My strategy for winning the Best Christian Attitude Award
each year included keeping extra pens and pencils in my desk
to loan to needy students, graciously allowing my classmates
to cut in front of me in line at the water fountain, trying not to
tattle in an effort to secure the troublemaker vote, and writing
sweet notes of encouragement to Isabella and Juanita, to pro-
cure the swing minority vote.
During the daily prayer-request time, I made a point of
addressing the plight of the poor, homeless, and heathen, while
all the other kids droned on and on about their sick hamsters. I
toted my Bible around, even to gym class, and took every oppor-
tunity to casually mention that my father was a theologian. If
I sensed a threat (like in fifth grade, when everyone knew that
Christina Simpson wanted to be a missionary when she grew
36

up), I shrewdly reserved all of my tattling for her so that at the

end of the year she had a few more demerits than I did. I was
remarkably calculating and conniving for my age — starting
rumors about the competition, sweeping in to befriend new stu-
dents, acting especially innocent and saccharine in the weeks
leading up to the vote. I suspect I was the only kid in the entire
school who thought year-round about the Best Christian Atti-
tude Award.
I won the Best Christian Attitude Award four years in a row
and probably would have won it again if I hadn’t transferred to a
public school in eighth grade, where its existence would violate
the establishment clause of the First Amendment. I’ve always
felt that awards have a way of calling an internal truce between
my secret hope of being “discovered” and my persistent fear
of being “found out.” Getting an award means people still sus-
pect that I’m an exceptionally wonderful and talented person.
It means they have no idea that beneath it all, I’m a complete
fraud. Awards delay the inevitable.
I remember thinking about this in sixth grade, just minutes
after the ballots were collected for the Best Christian Attitude
Award. I was worrying about whether the teacher could deduce
from my handwriting that I had voted for myself, when Evan,
the chubby sandy-haired boy who sat to my right, accidently
dropped his pencil. It rolled across the aisle and stopped under
my desk. Evan silently signaled for me to please pick it up for
him, and I hesitated because he was a troublemaker, and I didn’t
want the teacher to catch me passing things back and forth with
a troublemaker. It crossed my mind that helping him out would
37

1. Habitat
earn me some Best Christian Attitude Award points, but then I

remembered that we had already taken the vote, so I just smiled
back at him, shrugged my shoulders, and hoped he wouldn’t end
up in my class next year. Poor Evan lumbered away from his
desk to pick up his pencil, which resulted in a severe scolding
from the teacher (who for some reason really hated it when kids
left their desks), earning him double demerits. I’ll never forget
the look of dismay and betrayal on his face and the way my heart
sank like a stone when I saw it.
It reminded me of this time when Amanda and I were play-
ing in the woods behind our house, and we noticed a little con-
fluence of blue butterflies around what appeared to be a shiny
black rock. We marveled at their brilliant sapphire wings, but
when I moved in to get a closer look, I discovered that the shiny
black rock wasn’t a rock at all but rather a dead rat snake, upon
whose carcass the butterflies were feeding. My skin tingled, and
a thick wave of dread and fear rushed through my body. Not
wanting to freak Amanda out, I challenged her to a race back to
the house. As we ran through the trees and down the hill, I felt
as though I carried some sort of heavy, unspeakable secret. For
some reason, I decided that I couldn’t tell anybody about what
I’d seen, not even my parents. The scene was just too rotten, too
disturbing. To this day, I never see one of those blue butterflies
without getting this strange, unexplainable sense of foreboding.
I think every person remembers the first time they were con-
fronted with their own depravity. Mine was when I refused to
pick up Evan’s pencil. That was when I realized I was a sinner,
no better than the soldiers who crucified Jesus on the cross. The
38

terrible, unspeakable thing I was afraid of finding in God I had

found in myself. I felt like an imposter, like a dirty secret. I was
a brilliant sapphire butterfly feeding off the remains of a dead
snake.
h
When I was thirteen, my family moved from Birmingham to the
town of Dayton, Tennessee, home of the famous Scopes Monkey
Trial of 1925. My father took an administrative position at Bryan
College, a small Christian university in town, named in honor
of William Jennings Bryan, famed defender of creationism. The
school was enjoying an uptick in enrollment, thanks in part to
warnings from evangelical leaders about the dangers of a secu-
lar education, and among the perks was free tuition for Amanda
and me. Bryan’s sprawling campus sat atop one of Dayton’s
highest points, so faculty and students referred to it as “the city
on a hill.” From the chapel, you could look down into the valley
and see the entire town — its famous courthouse, the city hall,
the bright lights of the Dayton City School football stadium, a
smokestack sending puffs of steam curling toward the sky.
In one of my first letters to Julie, I wrote that “everyone in
this town is a Christian,” trying not to betray my dismay at hav-
ing no one to evangelize anymore. Indeed, the Bible Belt culture
permeated every part of life in Dayton, from lengthy prayers
held at the openings of beauty pageants and city council meet-
ings, to laws that forbade the sale of liquor by the drink, to the
little brick churches positioned on nearly every street corner.
39

1. Habitat
Most of my science teachers skipped the chapters on evolution

in our biology textbooks, fearing a backlash from parents.
With this in mind, my parents felt comfortable enough
enrolling me in the public high school in the fall of 1995, where
devotions were held over the intercom every morning and where
each Rhea County High School football game began with prayer.
(Apparently, nobody in Dayton got the memo from Madalyn
Murray O’Hair.) I went to school with the same kids who went
to my church, so I found my place in a clique of religious band
nerds who introduced me to the entertainment staples of rural
life: bonfires in the spring, skinny-dipping in the summer, toilet-
papering yards in the fall, and bowling in the winter.
For the most part, my life in high school revolved around
youth-group activities and the practice schedule of the Rhea
County High School Golden Eagle Marching Band. I played the
flute during concert season and the piccolo during football sea-
son. Sometimes when I found the music particularly challeng-
ing or the marching strenuous, I faked it. My best friend, Sarah,
chauffeured me around town in her little red hatchback, making
sure we got everywhere on time — Bible Club, youth group, band
camp, Friday-night football games. Funny and sensible, Sarah
not only tolerated my religious zeal but seemed to admire it.
She helped me plan Bible Club meetings and See You at the Pole,
meticulously taking care of all the details while I did the flashier
stuff, like leading prayers and giving speeches. I thanked her by
making dozens of mixtapes. Choppy composites of my musical
obsessions at the time, they represented the cacophony of voices
40

that helped define our shared high school experience: Pearl Jam,
Rich Mullins, John Philip Sousa.
I felt closer to God as a teenager than at any other time in
my life. I prayed incessantly, casting all the insecurities of ado-
lescence at the feet of my heavenly Father, who loved me better
than any boy ever could and who looked past my braces and
bangs to see his beautiful, unblemished child. The Bible read
like poetry to me, each word and verse ripe with spiritual sus-
tenance. It fed me, and I swallowed without asking questions
or entertaining doubts or choking on the bones. Sometimes I
took the wooded path from my back yard to the Bryan College
campus, where I sat under a sprawling white oak — much like
the one from my childhood — and meditated on Scripture. I
half expected to lift up my eyes and see Jesus perched on one of
the highest boughs, smiling down at me as I prayed. He never
seemed farther away than the corner of my eye.
So with Jesus watching over my shoulder and with the best
of intentions, I devoted myself to witnessing to my Rhea County
High School classmates. This proved to be a bit of a challenge
since most of them were already Christians. My strategy was to
be effusively friendly to everyone I met, always looking for open-
ings in the conversation that would naturally lead to a discus-
sion about substitutionary atonement. At lunch and between
classes, I chatted it up with just about anyone who would lis-
ten, from the sulky cheerleaders who didn’t know my name, to
the Goths hiding behind layers of makeup, to the good ol’ boys
whose camouflage jackets smelled of dry leaves and cigarettes.
The way I saw it, the problem in Dayton wasn’t that people
41

1. Habitat
hadn’t heard about Christianity; it was that Christianity was so

infused in the culture of Dayton, it served as a kind of folk reli-
gion. Nearly everyone I met had responded to an altar call at one
point or another. So I became more convinced than ever that the
best, most secure Christians were those who knew what they
believed and why they believed it. Salvation wasn’t just about
being a Christian; it was about being the right kind of Christian,
the kind who did things by the Book.
I directed my efforts toward evangelizing the evangelized,
launching morning Bible studies and prayer walks, inviting
people to church, and handing out free copies of The Case for
Christ. I wrote an inspirational column in the student newspa-
per and worked my Christian worldview into essays and creative
writing projects whenever possible. Just in case anyone doubted
where I stood, I took a magic marker and wrote “God Is Awe-
some” on a piece of red duct tape and stuck it to my backpack.
Really, it’s a testament to the power of teenage hormones
that anyone wanted to date me at all. A poster child for the True
Love Waits movement, at sixteen I was quoted in a Christian
ity Today article highlighting the federally funded abstinence-
education program at my school. “By the end of the class,” I told
the reporter, “people who were sexually active felt so dumb, they
didn’t tell anybody. Now I can hold my head up high. Yeah, I’m
a virgin.”
I may have been the only teenager on the planet who enjoyed
guilt-based purity lessons more than the adults giving them,
and yet I managed to attract a few boys who thought that an
excessively friendly, large-breasted girl with a purity ring and
42

a savior complex sounded intriguing, especially the year Cruel

Intentions was released. The smartest ones feigned interest in
talking about spirituality so that they could get my phone num-
ber. Few made it past the first two-hour diatribe about being
equally yoked.
Sarah and I spent hours talking about how much easier
it would be once we got to Bryan College, where every guy
wanted to get married and go to seminary. We imagined that
there we would find likeminded friends, answers to all of our
questions about God, and husbands who would whisk us away
from Dayton to some exotic location, like the mission field or a
megachurch.
Sometimes I long for the days when I was so certain, when
faith was as sure a thing as thunder after a lightning flash or the
scent of almond cherry at night. Things have changed a lot since
then, but not necessarily for the worst.
43

Evolving in Monkey Town by Rachel Held Evans, Excerpt

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Evolving in Monkey Town

How a Girl Who Knew All the Answers Learned to

In Evolving in Monkey Town, Rachel Held

Learn More | Zondervan on Scribd | Zondervan.com

Evolving in Monkey Town

This title is also available as a Zondervan ebook. Visit www.zondervan.com/ebooks.

This title is also available in a Zondervan audio edition. Visit www.zondervan.fm.

Requests for information should be addressed to:

Library of Congress Cataloging-in-Publication Data

Evans, Rachel Held, 1981 –

Cover design: Laura Maitner-Mason

Printed in the United States of America

0310293995_EvolvMonkeyTown_sc.indd 8 4/7/10 8:22 AM

0310293995_EvolvMonkeyTown_sc.indd 9 4/7/10 8:22 AM

1. The Best Chris­tian Attitude Award 27

6. Nathan the Soldier 83

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18. Sam the Feminist 199

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I f you picked up this book looking for an objective analysis of

­People tell me I exaggerate.

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At twenty-seven, I’m probably too young to write a memoir.

I guess what I’m trying to say is that I’m not exactly an

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M onkeys make me nervous. Whenever I hear about chim-

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explains our eerie similarities. It’s a bit disconcerting to think

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leaving enough space within orthodoxy for God to surprise us

0310293995_EvolvMonkeyTown_sc.indd 17 4/7/10 8:22 AM

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Chris­tians have struggled to define and apply the fundamental

0310293995_EvolvMonkeyTown_sc.indd 19 4/7/10 8:22 AM

fight. The first Christians argued over whether converts should

0310293995_EvolvMonkeyTown_sc.indd 20 4/7/10 8:22 AM

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sometimes God uses changes in the environment to pry idols

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all fours in the muck and mire of my inherited beliefs to the

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The Best Chris­tian

­P eople sometimes ask me when I became a Chris­tian, and

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them from my parents and from pretty Sunday school teachers

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sound of their voices undulating from the living room. I felt

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I think I must have gotten my bleeding heart from her, which,

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crime rates to suicide rates on the removal of prayer from public

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college and marry a good Chris­tian boy. I guess I just assumed

Skeptic: How do you know that Santa is real? Have you

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owns. For a prototype, read the story of Balaam’s donkey in

I could have written a book called When Skeptics Ask: A Hand-

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inconsistencies in how he distributed gifts. It also occurred to

1. The Best Christian Attitude Award 27

People tell me I exaggerate.

Christians have struggled to define and apply the fundamental

The Best Christian

P eople sometimes ask me when I became a Christian, and

college and marry a good Christian boy. I guess I just assumed

earn me some Best Christian Attitude Award points, but then I

hadn’t heard about Christianity; it was that Christianity was so