Evangelicals need a Biblical theology of foolishness for our generation that will at once “shame the wise” and declare the truth and promise of the gospel. How should that look for Protestant believers in the twenty-first century? Whatever it looks like, it must embrace the foolishness of the cross to affirm that our faith does not “rest not on human wisdom,” as Paul put it to the Corinthians, “but on the power of God.”

The Power of the Cross to Shame the Wise
The Los Angeles Dodgers recently hosted at their ballpark the Sisters of Perpetual Indulgence, an organization that claims to “raise drag awareness” and increase “understanding of gay spirituality.” This has caused controversy since the men in the organization are flamboyantly anti-Catholic, dress as nuns, and incorporate blasphemy into their “performances.” The Dodgers invited the group to participate in “Pride Night,” but before it took place they disinvited the Sisters in response to online anger on the part of Christian groups and others. The disinvitation prompted what was evidently an even bigger backlash on social media from defenders of the Sisters, which prompted the Dodgers to re-invite the group, and then publicly bestow upon them a “Community Hero Award.”
The Dodgers have reconfirmed it is possible to be craven and sanctimonious at the same time.
Drag Queens are not the only means of challenging moral and social norms in society, or, of problematizing heteronormative bourgeois values, as I would have said had I paid better attention during drag queen story hour. What the left has known and said for quite some time–at least since the 1960s—is that just about any kind of clownishness will do. The clown is a caricature, an exaggeration. His method is to distort some facet of reality to the point of absurdity. Big noses, red lips, oversized feet, effeminate men—does not really matter what is exaggerated. What matters is that you, the viewer, are entertained or captivated or distracted. Playing the fool means not fitting in, usually in a spectacular way.
But clowning is about more than mocking the clown. Foolishness can be a means of persuasion, too. In this case, the real joke is not on the fools, but on the people laughing at them. An effective clown prompts you to ponder the world in a different light, imagine another way, maybe even another world, and to come to see your own position as more strange or arbitrary or absurd than you previously thought. Court jesters, parodists, and drag queens have known this as long as they have been around. Embracing one’s own foolishness in the eyes of the majority is a powerful, and potentially revolutionary tool.
This is where Evangelical Christians have something to learn from the Sisters of Perpetual Indulgence. Foolishness delivers a message to the ones who laugh; it is a tool of persuasion wielded by outliers in society. After generations of occupying one kind of moral majority or another, Evangelicals have forgotten how to embrace and defend the “foolishness” of our own faith. We have spent the past few decades trying to appease the scoffers. The result is that our resolve to stand for truth is weakened in a world hostile to us. We need to recover the art of godly foolishness, an ancient and venerable means of speaking truth, and one that will inoculate us against the inevitable disdain of the world.
Revolutionary Potential of the Fool
In the 1960s, the radical left incorporated clownishness into its repertoire as a matter of course. Reading about it is quite refreshing, honestly, given how humorless and dour so much of the left can often be. Marx was never known for his knock-knock jokes. In recent years, the left’s resentment toward humor has been on full display. The banning of The Babylon Bee from Twitter for mocking left-wing pieties should have been a Babylon Bee gag, not an actual news story.
There was a period, however, during which this was not the case. In 1968, for instance, the left-wing radicals who called themselves Yippies nominated a 150-pound pig named “Pigasus the Immortal” to run for President against Richard Nixon. They were arrested at the campaign launch in Chicago, and charged with bringing livestock into the city. When asked why they nominated a pig for the presidency, one of them explained it was “because if we can’t have him in the White House, we can at least have him for breakfast.” This is fine political satire, suggesting that the potential bacon value of your candidate outweighs the policy value of your opponent. Surely there were a few Republicans that gave a chuckle at the time, even if they deplored the Yippies.
The 1960s and 70s superstar Marxist intellectual and father of the New Left, Herbert Marcuse was completely onboard with this kind of clownishness. Marcuse explained in his jargony though wildly popular writing (every academic’s dream) how all the goofiness amounted to oppositional political action. For instance, he wrote in 1969 that “in some sectors of the opposition the radical protest tends to become antinomian, anarchistic, and even non-political. Here is another reason why the rebellion often takes on the weird and clownish forms which get on the nerves of the Establishment.” This comes from his Essay on Liberation, a title more ironic than “Pigasus the Immortal.”
Marcuse understood the revolutionary potential of the fool, who, by the way, does not have to be as offensive as the drag queen nuns of L.A. to be effective; I suspect that not all drag story hour readers are twerking in the library. They do not have to in order to achieve their goal, which is, according to the nonprofit “Drag Story Hour,” that kids “see people who defy rigid gender restrictions and imagine a world where everyone can be their authentic selves.” This group started in 2015 in San Francisco to shepherd this “global phenomenon” into the next generation; it understands that the defiance of gender restrictions opens the door for imagining a new world. Deconstruct to reconstruct.
It is important here not to get tempted by the pablum of “authentic selves” into thinking this is innocuous. It sounds innocuous, but there is a difference between innocuous and vacuous. The first is unthreatening, by definition, whereas the second is empty and therefore fillable with whatever one wants to fill it with. Vacuous social justice cliches are the Trojan Horses of the movement. Inside the call to “imagine a world” is the moral sanction to deconstruct the world as it is. Inside the phrase “authentic selves” dwells the doctrine of human sovereignty over human nature. This is the logic of utopia: you deconstruct the “structures of power” as they exist, and in the vacuum install a new king. Or drag queen.
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