Doo
Wop (That Thing)...A Hip Hop Referendum on the Christian Ascetics of Virginity
By Terrance Dean
November 2, 2012
The
practice of virginity has been an essential element of early Christianity
asceticism. In particular for women, virginity has been “That Thing,” that way
of life which proved their purity in an effort to reach an enlightenment and
oneness with God. In the book, History of
the World Christian Movement, authors Dale T. Irvin and Scott W. Sunquist
posit how essential virginity was for the Christian movement and the rewards of
it. “For the early Christian movement it was understood as a practice of
self-discipline that freed the body from excessive attachment to the social and
material world, and thus the pathway of holiness that enabled one to approach
God.”[1]
Biblical
stories have illustrated many biblical women, including Mary the mother of
Jesus, who were willing to ‘hold it down’ for Christianity by maintaining their
virginity. Two of today’s biggest female Hip Hop artists, Lauryn Hill, and
Ciara have done the same rhyming about the sanctity of virginity in their songs,
“Doo Wop (That Thing),” by Hill, and “Goodies,” by Ciara. Both songs are
cautionary tales about the downsides of pre-marital sex, while exemplifying how
practicing the asceticism of virginity empowers women. Their lyrics are
positive messages of the power of self-discipline, as well as inspirational
words for women to keep themselves holy and pure.
In
thematic comparative analysis, I explore how Hill’s and Ciara’s songs are
modern day cautionary tales of the practice in virginity similarly to biblical
scholars who often illustrated in their writings the teachings of virginity in
early Christian asceticism.
Biblical
scholars expressed how it was better for women to maintain their virginity,
rather than live a life in sin and fall prey to the sexual pleasures of the
body. Irvin and Sunquist posits, “Practices of self-denial that focused on
moral control of bodily desires are generally called asceticism, and were the
most prominent expression of such discipline in Christine life.”[2]
Exploring
Hill’s song, she begins with a jarring introduction of a woman trying to find a
man after she engaged in sexual intercourse with him. Hill sings, “It’s been
three weeks since you’ve been looking for your friend, the one you let ‘hit it’[3]
and never called you again.” Clearly, this relationship was illusive from the
beginning as the woman hasn’t been able to locate the man she gave herself to.
After sex he disappeared, and unfortunately it wasn’t enough to keep him. He
obviously was after one thing from her. Had she waited and gotten to know her
pursuer better, she would have realized his true interests. Her actions
demonstrated a lack of self-discipline, and an inability of moral control over
her bodily desires.
Hill
proceeds, “'Member when he told you he was ‘bout the ‘Benjamins’[4],
you act like you ain’t hear him then gave him a little ‘trim.’”[5]
Here, we see the woman is enamored by his wealthy status, which entices her to
give herself to him. Irvin and Sunquist posit, “Virginity is the practice of
self-discipline that freed the body from excessive attachment to the social and
material world.”[6] Hill references this precisely but the
character in her analogy doesn’t adhere to it. Attachments to physical and
material possessions were gateways to self-indulgence and self-pleasure. And,
if one indulged in such adulations they would fall to temptation and lose sight
of pleasing God. In Hill’s song she pointed this out to show how the woman’s
attraction to the man’s material possessions and social standing lured her to
equate value to her sexual worth, which was at the cost of her virginity.
Hill
continues to rhyme effortlessly, “Plus when you give it up so easy you ain’t
even fooling him, if you did it then, then you probably do it again, ‘talking
out your neck’[7]
sayin’ you’re a Christian, a Muslim sleeping with the Jinn, now that was the
sin that did Jezebel in.”
Hill
directly approaches Christianity with the line, “Talking out your neck sayin’
you’re a Christian.” She confronts the woman’s religious indignation accusing
her of not upholding the values and virtues of Christian asceticism,
particularly virginity. Irvin and Sunquist posit, “Chief among the pursuits
that ascetics gave up were the physical pleasures associated with sexual
relations and marriage. Celibacy was a means for women and men to free
themselves from the social demands of marriage and family life, thereby freeing
them for greater love and service of God.”[8]
Hill used this maneuver to show how many will call themselves Christians, yet, they
are not living Christian lives. Don’t proclaim to be a Christian, yet, when
temptation arises the professing of religious identity is in direct
contradiction to the practices, thus, calling into question its validity.
Continuing
with lyrical precision, Hill uses historical biblical reference likening the
woman to Jezebel -- “Muslim sleeping with the Jinn, now that was the sin that did
Jezebel in.” One of the most deceptive biblical female characters, Jezebel, who
worshipped Baal, was known as the woman who had Jewish prophets murdered, and misled
the people of God into idolatry and sexual immorality. Her deceit and sexual
promiscuity ultimately led to her death. Hill’s reference categorically relates
the woman’s actions to a character whose sexual pervasion was the demise in her
death. Ultimately, the same can happen to the woman in Hill’s illustration.
Approaching
Ciara’s song, “Goodies,” she takes a no bars hold approach in addressing
possible suitors about not giving up her ‘goodies.’[9]
Ciara sings methodically, “I bet you want the goodies. Bet you thought about
it. Got you all hot and bothered. Mad cause I talk around it. Looking for the
goodies. Keep on lookin’ cuz they stay in the jar.” Ciara likens her virginity
as ‘goodies’ being protected and sealed in a jar to that of a chastity belt and
being locked up and protected. She’s wise that her suitor has thought about
bedding her. She’s aware of his lustful desires searching for a way to get her
into the bed. However, she prides herself in being able to discern his desires,
thus, maintaining the asceticism of virginity and remaining pure.
Similarly,
in the article St. Methodius: The Symposium
A Treatise On Chastity, writer, Herbert Musuriollo, illustrates through
fiction an imitation of Plato’s dialogue of the Symposium addressing the asceticism of virginity. The Symposium is a play, and the scene takes
place with characters gathered for a dinner party. Through the characters,
Musuriollo provides a manual on the Christine doctrine of the concept of
chastity. He posits, “Virginity is something extraordinarily great, wonderful
and glorious. To speak frankly in the manner of the Scriptures, this most
beautiful, noble way of life alone is the Church’s sustaining bosom, her
flower, her first fruits. This is the reason too, why our Lord, in that passage
in the Gospels in which He instructs us in the various ways in which men have
become eunuchs, promises that all who make themselves virgins will enter the
Kingdom of Heaven.”[10]
Like Ciara’s character, she knows her virginity is something special, great,
and wonderful. She’s aware that her ‘goodies’ is a flower, her first fruit, and
she is not willing to give it away.
And,
like Ciara’s character, Musuriollo shares what is expected of a virgin and how
to protect herself. He posits, “The virgin should therefore always love what is
right and good, and distinguish herself among those who are superior in wisdom.
She must not be given to laziness and softness; but her life should be one of
extreme excellence. She should ever keep her mind occupied with thoughts that
befit her state of virginity and with her thinking wipe away the foul humors of
sensuality, lest some small spot of corruption, overlooked, breed the worm of
incontinence.”[11]
Ciara
continues to sing with indignation, “Just because you drive a Benz I’m not
going home with you. You won’t get no ‘nookie’[12]
or the ‘cookies.’[13]
I’m no rookie.” Similar to Hill’s character, the man tries to impress the woman
with his material wealth and status. He feels that because he drives a Mercedes
Benz the woman will be impressed, and thus she will give herself to him.
However, she shoots him down informing him that she’s not impressed with his material
possessions. His car is not worth losing her virginity. Her focus and priority
is to remain pure, and not give in to the material and flesh.
Musurillo
illustrates similarly the importance of women remaining vigilant and protective
of their bodies, becoming pleasing to God. Musurillo posits, “Thus, as blessed
Paul says, the unmarried woman thinketh on the things of the Lord, how she may
please God, that she may be holy both in body and in spirit.”[14]
Musurillo’s warning for women to be mindful of their thoughts relates to Ciara’s
character. She doesn’t fall prey to the man, as she is firmly rooted in
maintaining the holiness of her body and spirit, and in pleasing God. She is
not thinking about the man or his material possessions.
Finally,
Ciara chimes in creative prose, “You’re insinuating that I’m hot. But these
goodies boy are not. No you can’t call me later. And I don’t want your number.
I’m not changin’ stories. Just respect the play I’m callin.’” Regardless of her
suitor’s pursuit, and his suggestion that she may be lusting for him, she firmly
redirects him and his attempts in trying to persuade her to have sex with him. Furthermore,
she is not willing to maintain contact with him because she is aware that if
she accepts his number, it could lead to temptation.
Comparably,
Musurillo’s shares how difficult it is to practice chastity, but if they are
faithful and strong they can resist temptation. Musurillo posits, “Chastity is
rare indeed among humankind, and a goal difficult of attainment; it involves
greater risks precisely because of its excellence and magnificence. Hence it
demands strong and generous natures, that can completely divert the stream of
sensuality and guide aloft the chariot of their soul, straight and up and up,
never losing sight of their goal – until, leaping easily over the world with
the lightening speed of thought, they stand upon the very vault of heaven and
gaze directly upon Immortality itself as it wells up from the pure bosom of the
Almighty.”[15]
Both
Hill’s and Ciara’s vibrant storytelling are cautionary tales for women on preserving
their virginity. They show the potential downfall for women who are not virtuous
and pure, as well as the rewards for those who remain pure and holy, protecting
themselves and being vigilant over their bodies. Hill’s illustration shows how
easy it is to become a victim of outside influences when women are not in
alignment with practicing Christian asceticism, while Ciara shows empowerment
and pride for women maintaining their virginity. Ultimately, both artists teach
women to be mindful in not losing control over their bodily desires, and succumbing
to material and societal pressures. In upholding the Christian asceticism of
virginity women can be honorable and live righteously, thus, becoming pleasing
to God.
[1] Irvin, Dale T. &
Sunquist, Scott W., History of the World
Christian Movement (New York: Orbis Books, 2001) p. 142.
[2] Irvin, History of the World Christian Movement
p. 142
[4] ‘Benjamins’ – urban
slang/vernacular meaning money, particularly with reference to the one hundred
dollar bill with Benjamin Franklin’s face on the bill, thus, the term
“Benjamins.”
[5] ‘Trim’ – urban
slang/vernacular pertaining to a woman’s genitalia.
[6] Irvin, History of the World Christian Movement
p. 142
[7] “Talking out your
neck” – urban slang/vernacular meaning trifling and frivolous.
[8] Irvin, History of the World Christian Movement
p. 142.
[9] ‘Goodies’ – urban
slang/vernacular referring to a woman’s genitalia.
[10] Musurillo,
Herbert, S.J., D. Phil. (Oxon.), St.
Methodius: The Symposium A Treatise On Chastity; Ancient Christian Writers: The Works of the Fathers in Translation
(London: The Newman Press, 1958) p. 43.
[11]Musurillo, St. Methodius: The Symposium A Treatise On
Chastity p. 41.
[12] ‘Nookie’ – urban
slang/vernacular for sex or sexual relations.
