by J. D. Vance
In his religious habits, Dad lived the stereotype of a culturally conservative Protestant with Southern roots, even though the stereotype is mostly inaccurate. Despite their reputation for clinging to their religion, the folks back home resembled Mamaw more than Dad: deeply religious but without any attachment to a real church community. Indeed, the only conservative Protestants I knew who attended church regularly were my dad and his family.17 In the middle of the Bible Belt, active church attendance is actually quite low.18
Despite its reputation, Appalachia—especially northern Alabama and Georgia to southern Ohio—has far lower church attendance than the Midwest, parts of the Mountain West, and much of the space between Michigan and Montana. Oddly enough, we think we attend church more than we actually do. In a recent Gallup poll, Southerners and Midwesterners reported the highest rates of church attendance in the country. Yet actual church attendance is much lower in the South.
This pattern of deception has to do with cultural pressure. In southwestern Ohio, where I was born, both the Cincinnati and Dayton metropolitan regions have very low rates of church attendance, about the same as ultra-liberal San Francisco. No one I know in San Francisco would feel ashamed to admit that they don’t go to church. (In fact, some of them might feel ashamed to admit that they do.) Ohio is the polar opposite. Even as a kid, I’d lie when people asked if I attended church regularly. According to Gallup, I wasn’t alone in feeling that pressure.
The juxtaposition is jarring: Religious institutions remain a positive force in people’s lives, but in a part of the country slammed by the decline of manufacturing, joblessness, addiction, and broken homes, church attendance has fallen off. Dad’s church offered something desperately needed by people like me. For alcoholics, it gave them a community of support and a sense that they weren’t fighting addiction alone. For expectant mothers, it offered a free home with job training and parenting classes. When someone needed a job, church friends could either provide one or make introductions. When Dad faced financial troubles, his church banded together and purchased a used car for the family. In the broken world I saw around me—and for the people struggling in that world—religion offered tangible assistance to keep the faithful on track.
Dad’s faith attracted me even though I learned early on that it had played a significant role in the adoption that led to our long separation. While I really enjoyed the time we spent together, the pain of that adoption remained, and we spoke often of how and why it happened in the first place. For the first time, I heard his side of the story: that the adoption had nothing to do with a desire to avoid child support and that, far from simply “giving me away,” as Mom and Mamaw had said, Dad had hired multiple lawyers and done everything within reason to keep me.
He worried that the custody war was destroying me. When I saw him during visitations before the adoption, I would hide under the bed for the first few hours, fearful that he would kidnap me and never let me see Mamaw again. Seeing his son in such a frightened state led him to reconsider his approach. Mamaw hated him, a fact I knew firsthand; but Dad said her hatred stemmed from the early days of his marriage to Mom, when he was far from a perfect husband. Sometimes when he came to pick me up, Mamaw would stand on the porch and stare at him, unblinking, clutching a hidden weapon. When he spoke to the court’s child psychiatrist, he learned that I had begun acting out at school and was showing signs of emotional problems. (This I know to be true. After a few weeks in kindergarten, I was held back for a year. Two decades later, I ran into the teacher who had endured my first foray into kindergarten. She told me that I’d behaved so badly that she had nearly quit the profession—three weeks into her first year of teaching. That she remembered me twenty years later says a lot about my misbehavior.)
Eventually, Dad told me, he asked God for three signs that an adoption was in my best interest. Those signs apparently appeared, and I became the legal son of Bob, a man I’d known for barely a year. I don’t doubt the truth of this account, and though I empathize with the obvious difficulty of the decision, I have never felt comfortable with the idea of leaving your child’s fate to signs from God.
Yet this was a minor blip, all things considered. Just knowing that he had cared about me erased a lot of childhood pain. On balance, I loved my dad and his church. I’m not sure if I liked the structure or if I just wanted to share in something that was important to him—both, I suppose—but I became a devoted convert. I devoured books about young-earth creationism, and joined online chat rooms to challenge scientists on the theory of evolution. I learned about millennialist prophecy and convinced myself that the world would end in 2007. I even threw away my Black Sabbath CDs. Dad’s church encouraged all of this because it doubted the wisdom of secular science and the morality of secular music.
Despite the lack of a legal relationship, I began spending a lot of time with Dad. I visited him on most holidays and spent every other weekend at his house. Though I loved seeing aunts, uncles, and cousins who hadn’t been part of my life in years, the basic segregation of my two lives remained. Dad avoided Mom’s side of the family, and vice versa. Lindsay and Mamaw appreciated Dad’s new role in my life, but they continued to distrust him. To Mamaw, Dad was the “sperm donor” who had abandoned me at a critical juncture. Although I, too, resented Dad for the past, Mamaw’s stubbornness didn’t make things any easier.
Still, my relationship with Dad continued to develop, and so did my relationship with his church. The downside of his theology was that it promoted a certain segregation from the outside world. I couldn’t listen to Eric Clapton at Dad’s house—not because the lyrics were inappropriate but because Eric Clapton was influenced by demonic forces. I’d heard people joke that if you played Led Zeppelin’s “Stairway to Heaven” backward, you’d hear some evil incantation, but a member of Dad’s church spoke about the Zeppelin myth as if it were actually true.
These were quirks, and at first I understood them as little more than strict rules that I could either comply with or get around. Yet I was a curious kid, and the deeper I immersed myself in evangelical theology, the more I felt compelled to mistrust many sectors of society. Evolution and the Big Bang became ideologies to confront, not theories to understand. Many of the sermons I heard spent as much time criticizing other Christians as anything else. Theological battle lines were drawn, and those on the other side weren’t just wrong about biblical interpretation, they were somehow unchristian. I admired my uncle Dan above all other men, but when he spoke of his Catholic acceptance of evolutionary theory, my admiration became tinged with suspicion. My new faith had put me on the lookout for heretics. Good friends who interpreted parts of the Bible differently were bad influences. Even Mamaw fell from favor because her religious views didn’t conflict with her affinity for Bill Clinton.
As a young teenager thinking seriously for the first time about what I believed and why I believed it, I had an acute sense that the walls were closing in on “real” Christians. There was talk about the “war on Christmas”—which, as far as I could tell, consisted mainly of ACLU activists suing small towns for nativity displays. I read a book called Persecution by David Limbaugh about the various ways that Christians were discriminated against. The Internet was abuzz with talk of New York art displays that featured images of Christ or the Virgin Mary covered in feces. For the first time in my life, I felt like a persecuted minority.
All of this talk about Christians who weren’t Christian enough, secularists indoctrinating our youth, art exhibits insulting our faith, and persecution by the elites made the world a scary and foreign place. Take gay rights, a particularly hot topic among conservative Protestants. I’ll never forget the time I convinced myself that I was gay. I was eight or nine, maybe younger, and I stumbled upon a broadcast by some fire-and-brimstone preacher. The man spoke about the evils of homosexuals, how they had infiltrated our society, and how they were all destined for hell absent some serious repenting. At the time, the only thing I knew about gay men was that th
ey preferred men to women. This described me perfectly: I disliked girls, and my best friend in the world was my buddy Bill. Oh no, I’m going to hell.
I broached this issue with Mamaw, confessing that I was gay and I was worried that I would burn in hell. She said, “Don’t be a fucking idiot, how would you know that you’re gay?” I explained my thought process. Mamaw chuckled and seemed to consider how she might explain to a boy my age. Finally she asked, “J.D., do you want to suck dicks?” I was flabbergasted. Why would someone want to do that? She repeated herself, and I said, “Of course not!” “Then,” she said, “you’re not gay. And even if you did want to suck dicks, that would be okay. God would still love you.” That settled the matter. Apparently I didn’t have to worry about being gay anymore. Now that I’m older, I recognize the profundity of her sentiment: Gay people, though unfamiliar, threatened nothing about Mamaw’s being. There were more important things for a Christian to worry about.
In my new church, on the other hand, I heard more about the gay lobby and the war on Christmas than about any particular character trait that a Christian should aspire to have. I recalled that moment with Mamaw as an instance of secularist thinking rather than an act of Christian love. Morality was defined by not participating in this or that particular social malady: the gay agenda, evolutionary theory, Clintonian liberalism, or extramarital sex. Dad’s church required so little of me. It was easy to be a Christian. The only affirmative teachings I remember drawing from church were that I shouldn’t cheat on my wife and that I shouldn’t be afraid to preach the gospel to others. So I planned a life of monogamy and tried to convert other people, even my seventh-grade science teacher, who was Muslim.
The world lurched toward moral corruption—slouching toward Gomorrah. The Rapture was coming, we thought. Apocalyptic imagery filled the weekly sermons and the Left Behind books (one of the best-selling fiction series of all time, which I devoured). Folks would discuss whether the Antichrist was already alive and, if so, which world leader it might be. Someone told me that he expected I’d marry a very pretty girl if the Lord hadn’t come by the time I reached marrying age. The End Times were the natural finish for a culture sliding so quickly toward the abyss.
Other authors have noted the terrible retention rates of evangelical churches and blamed precisely that sort of theology for their decline.19 I didn’t appreciate it as a kid. Nor did I realize that the religious views I developed during my early years with Dad were sowing the seeds for an outright rejection of the Christian faith. What I did know is that, despite its downsides, I loved both my new church and the man who introduced me to it. The timing, it turned out, was impeccable: The next months would bring a desperate need for both a heavenly father and an earthly one.
Chapter 7
In the fall after I turned thirteen, Mom began dating Matt, a younger guy who worked as a firefighter. I adored Matt from the start—he was my favorite of all of Mom’s men, and we still keep in touch. One night I was at home watching TV, waiting for Mom to get home from work with a bucket of KFC for dinner. I had two responsibilities that evening: first, track down Lindsay in case she was hungry; and second, run food over to Mamaw as soon as Mom arrived. Shortly before I expected Mom, Mamaw called. “Where is your mother?”
“I don’t know. What’s wrong, Mamaw?”
Her response, more than anything I’ve ever heard, is seared in my memory. She was worried—scared, even. The hillbilly accent that she usually hid dripped from her lips. “No one has seen or heard from Papaw.” I told her I’d call as soon as Mom got home, which I expected would happen soon.
I figured Mamaw was overreacting. But then I considered the utter predictability of Papaw’s schedule. He woke at six in the morning every day, without an alarm clock, then drove to McDonald’s at seven to grab a coffee with his old Armco buddies. After a couple of hours of conversation, he would amble over to Mamaw’s house and spend the morning watching TV or playing cards. If he left at all before dinnertime, he might briefly visit his friend Paul’s hardware store. Without exception, he stayed at Mamaw’s house to greet me when I came home from school. And if I didn’t go to Mamaw’s—if I went to Mom’s, as I did when times were good—he’d usually come over and say goodbye before he went home for the evening. That he had missed all of these events meant that something was very wrong.
Mom walked in the door a few minutes after Mamaw called, and I was already sobbing. “Papaw . . . Papaw, I think he’s dead.” The rest is a blur: I think I relayed Mamaw’s message; we picked her up down the street and sped over to Papaw’s house, no more than a few minutes’ drive away. I knocked on his door violently. Mom ran to the back door, screamed, and came around front, both to tell Mamaw that he was hunched over in his chair and to grab a rock. She then broke and went in through a window, unlocked and opened the door, and tended to her father. By then he had been dead for nearly a day.
Mom and Mamaw sobbed uncontrollably as we waited for an ambulance. I tried to hug Mamaw, but she was beside herself and unresponsive even to me. When she stopped crying, she clutched me to her chest and told me to go say goodbye before they took his body away. I tried, but the medical technician kneeling beside him gazed at me as if she thought I was creepy for wanting to look at a dead body. I didn’t tell her the real reason I had walked back to my slouching Papaw.
After the ambulance took Papaw’s body away, we drove immediately to Aunt Wee’s house. I guessed Mom had called her, because she descended from her porch with tears in her eyes. We all hugged her before squeezing into the car and heading back to Mamaw’s. The adults gave me the unenviable task of tracking down Lindsay and giving her the news. This was before cell phones, and Lindsay, being a seventeen-year-old, was difficult to reach. She wasn’t answering the house phone, and none of her friends answered my calls. Mamaw’s house sat literally five houses away from Mom’s—313 McKinley to 303—so I listened to the adults make plans and watched out the window for signs of my sister’s return. The adults spoke about funeral arrangements, where Papaw would want to be buried—“In Jackson, goddammit,” Mamaw insisted—and who would call Uncle Jimmy and tell him to come home.
Lindsay returned home shortly before midnight. I trudged down the street and opened our door. She was walking down the stairs but stopped cold when she saw my face, red and blotchy from crying all day. “Papaw,” I blurted out. “He’s dead.” Lindsay collapsed on the stairs, and I ran up and embraced her. We sat there for a few minutes, crying as two children do when they find out that the most important man in their lives has died. Lindsay said something then, and though I don’t remember the exact phrase, I do remember that Papaw had just done some work on her car, and she was muttering something through the tears about taking advantage of him.
Lindsay was a teenager when Papaw died, at the height of that weird mixture of thinking you know everything and caring too much about how others perceive you. Papaw was many things, but he was never cool. He wore the same old T-shirt every day with a front pocket just big enough to fit a pack of cigarettes. He always smelled of mildew, because he washed his clothes but let them dry “naturally,” meaning packed together in a washing machine. A lifetime of smoking had blessed him with an unlimited supply of phlegm, and he had no problem sharing that phlegm with everyone, no matter the time or occasion. He listened to Johnny Cash on perpetual repeat and drove an old El Camino—a car truck—everywhere he went. In other words, Papaw wasn’t ideal company for a beautiful seventeen-year-old girl with an active social life. Thus, she took advantage of him in the same way that every young girl takes advantage of a father: She loved and admired him, she asked him for things that he sometimes gave her, and she didn’t pay him a lot of attention when she was around her friends.
To this day, being able to “take advantage” of someone is the measure in my mind of having a parent. For me and Lindsay, the fear of imposing stalked our minds, infecting even the food we ate. We recognized instinctively that many of the people we depended on weren’t
supposed to play that role in our lives, so much so that it was one of the first things Lindsay thought of when she learned of Papaw’s death. We were conditioned to feel that we couldn’t really depend on people—that, even as children, asking someone for a meal or for help with a broken-down automobile was a luxury that we shouldn’t indulge in too much lest we fully tap the reservoir of goodwill serving as a safety valve in our lives. Mamaw and Papaw did everything they could to fight that instinct. On our rare trips to a nice restaurant, they would interrogate me about what I truly wanted until I’d confess that yes, I did want the steak. And then they’d order it for me over my protests. No matter how imposing, no figure could erase that feeling entirely. Papaw had come the closest, but he clearly hadn’t succeeded all the way, and now he was gone.
Papaw died on a Tuesday, and I know this because when Mom’s boyfriend, Matt, drove me to a local diner the next morning to pick up food for the whole family, the Lynyrd Skynyrd song “Tuesday’s Gone” was playing on the radio. “But somehow I’ve got to carry on / Tuesday’s gone with the wind.” That was the moment it really hit me that Papaw was never coming back. The adults did what people do when a loved one dies: They planned a funeral, figured out how to pay for it, and hoped that they did the deceased some justice. We hosted a visitation in Middletown that Thursday so all the locals could pay their respects, then had a second visitation in Jackson on Friday before a Saturday funeral. Even in death, Papaw had one foot in Ohio and another in the holler.