Rosaria Butterfield

Rosaria Champagne Butterfield (born 1962) is an American writer, speaker, homemaker, and former tenured professor of English at Syracuse University.

Butterfield, who earned her Ph.D. from the Ohio State University in English Literature, served in the English Department and Women's Studies Program at Syracuse University from 1992 to 2002.

During her academic career, she published the book The Politics of Survivorship: Incest, Women's Literature, and Feminist Theory as well as many scholarly articles.

She was awarded tenure in 1999, the same year that she converted to Christianity.

She married in 2001.

Growing up, Butterfield attended predominantly liberal Catholic schools.

She is most widely known today for her autobiography The Secret Thoughts of an Unlikely Convert: An English Professor's Journey into the Christian Faith, in which she details her transformation from a postmodernist into a Bible-believing Christian.

For nearly a decade, she lived as an openly lesbian activist.

While researching the Religious Right and their "politics of hatred" against the queer community, she wrote an article criticizing the evangelical organization Promise Keepers.

Ken Smith, the then-pastor of the Syracuse Reformed Presbyterian Church, wrote to her regarding this article and invited her to dinner.

Her subsequent friendship with the Smiths led to her re-evaluation of her presuppositions.

Two years later, Butterfield converted to evangelical Christianity.

Following her conversion, she developed a ministry to college students.

She now frequently speaks at churches and universities about her experience.

She has taught and ministered at Geneva College.

She now lives in Durham, North Carolina with her husband, Kent Butterfield, a pastor, and their children.

In many of her books and interviews, Butterfield highlights what she calls "radically ordinary" Christian hospitality.

Having been a beneficiary of the practice herself, she writes, "To me, hospitality is the ground zero of the Christian faith."

She differentiates this from entertaining guests, saying that "In counterfeit hospitality, there is a very fixed relationship between host and guest. In Christian hospitality, it's a very fluid relationship."

In an interview, she has stated that "In the past, [Christians] have set [their boundaries] according to [their] checkbook and according to [their] calendar. In a post-Christian world, we are called to set them according to the blood of Christ."

Butterfield encourages Christians "to get close enough to put the hand of the stranger into the hand of the Savior,” and that "it hurts, and it's good.

And the Lord equips." In her book The Gospel Comes with a House Key, she indicates that her hospitality is "not showy or fancy" and that parting with the idols of consumerism and sexual autonomy is essential to making room for other people.

One of the hallmarks of Butterfield's writing is the emphasis on repentance.

She points to those of exemplary faith, especially Puritans like Thomas Watson and John Owen, observing that the Puritans "knew how to hate their sin without hating themselves because they understood that Christ's grace is an ever-present Person, a Person who understands our situation and our needs better than we do."

Her writing often delves into her personal journey with repentance, and the nature of sin as she has come to understand it.

She devotes much time elaborating on the theology of original sin, describing it as a distorting influence on people that blinds them from seeing their true identities, which she deems are "image bearers of the holy God."

Butterfield also speaks of the necessity of daily repentance in the Christian life: "Our call is not to despair, but to hope in Christ and to drive a fresh nail into our choice sin every day."

In her autobiography The Secret Thoughts of an Unlikely Convert, she writes,"'. . .repentance requires greater intimacy with God than with our sin. How much greater? About the size of a mustard seed. Repentance requires that we draw near to Jesus, no matter what. And sometimes we all have to crawl there on our hands and knees.'"Butterfield identifies repentance as "the threshold to God" and states that "good neighbors never put a stumbling block between a fellow image bearer and the God who made her."

"If you love your neighbors," she writes, "you would never deny them this threshold."

Sometimes Butterfield describes repentance as "bittersweet business," seeing the Christian walk as a dying to self.

She encourages Christians to embrace repentance, as it "proves only the obvious: that God was right all along.” In particular, she warns that "God calls any heart that is not submitted to Jesus sinful," and that sexual sin often transforms into a sin of identity.

Citing scripture such as Genesis 1:27, Butterfield argues that understanding that people are made in the image of God as male and female is key to understanding humanity correctly, especially during a time when there is a widespread acceptance of homosexual and transgender identities:"'In our post-Obergefell world, we now have two competing ideas of what it means to be human — and these ideas have collided. The Freudian/Obergefell idea is that sexual orientation is an accurate category of personhood; LGBTQ+ is who you are rather than how you feel. After Obergefell, laws quickly were put in place to honor, affirm, and celebrate being LGBTQ+. The biblical idea, however, is that bearing the image of God according to eternal and creational categories of man or woman determines who you are. It’s Obergefell or Christ: you either celebrate and affirm your sin nature, or you repent of the culpable and unchosen sin nature you inherit in Adam.'"

As a former scholar of Freud and Marx, Butterfield repudiates an intersectional anthropology, expressing that its implications clash with a biblical worldview:

"Originally, intersectionality dealt with material, structural oppressions — highlighting how race and class and the glass ceiling of sexism weigh heavy in a society made up of sinners. But when feminism shifted allegiance from Marx to Freud, when it turned from numbers to feelings, sexual orientation and gender identity took on new forms.

When ideas like “dignitary harm” (the harm accrued to your dignity by someone’s refusal to approve of your sin) found its place in civil law, intersectionality unleashed a monster.

And with that monster came a message: homosexuality is not a sin; it is an aesthetic, an erotic orientation or way of looking at the world and everything in it.

Her academic interest was focused on feminist theory, queer theory and 19th century British literature.

Today, the gospel is on a collision course with this message." Consequently, Butterfield rejects sexual orientation as a valid category of personhood, considering it a "19th-century invention" and a "category mistake" that goes against biblical anthropology:"'.

. .the 19th century ushered in a new measure of man, one for whom sexuality and sexual pleasure became a defining marker.

Thus, the category of sexual orientation is what we in theology call a ‘neologism,’ and it creates fictional identities that rob them of the true one — male and female image bearers [of God's].”" Due to such positions, Butterfield sees categories like "gay Christian" and "trans Christian" as false constructs, explaining that "gay may be how someone feels, but [can] never be who someone inherently is." She also does not identify herself as "ex-gay" and believes that Christians who struggle against same-sex attraction should not identify as gay Christians, as such labels are, in her view, a postmodern attempt to manipulate language and marry two fundamentally contradictory categories. Despite previously having approved of using preferred pronouns of trans-identifying individuals, she has since explicitly repented of and retracted this position, saying that"'By affirming a lie, [our action] encourages people [with gender dysphoria] to break the tenth commandment [i.e. you shall not covet (your neighbor's anatomy)].'"In 2023, Butterfield released the book Five Lies of Our Anti-Christian Age, in which she identifies the affirmation of feminism, homosexuality, immodesty, unbiblical spirituality, and transgender identities as a culturally normalized form of assault against biblical truths.