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Addicted to Lust: Pornography in the Lives of Conservative Protestants
Few cultural issues alarm conservative Protestant families and communities like the seemingly ubiquitous threat of pornography. Thanks to widespread access to the internet, conservative Protestants now face a reality in which every Christian man, woman, and child with a smartphone can access limitless pornography in their bathroom, at work, or at a friend's sleepover. Once confident of their victory over pornography in society at large, conservative Protestants now fear that "porn addiction" is consuming even the most faithful. How are they adjusting to this new reality? And what are its consequences in their lives?
Drawing on over 130 interviews as well as numerous national surveys, Addicted to Lust shows that, compared to other Americans, pornography shapes the lives of conservative Protestants in ways that are uniquely damaging to their mental health, spiritual lives, and intimate relationships. Samuel L. Perry demonstrates how certain pervasive beliefs within the conservative Protestant subculture unwittingly create a context in which those who use pornography are often overwhelmed with shame and discouragement, sometimes to the point of depression or withdrawal from faith altogether. Conservative Protestant women who use pornography feel a "double shame" both for sinning sexually and for sinning "like a man," while conflicts over pornography in marriages are escalated by patterns of lying, hiding, blowing up, or threats of divorce. Addicted to Lust shines new light on one of the most talked-about problems facing conservative Christians.
Drawing on over 130 interviews as well as numerous national surveys, Addicted to Lust shows that, compared to other Americans, pornography shapes the lives of conservative Protestants in ways that are uniquely damaging to their mental health, spiritual lives, and intimate relationships. Samuel L. Perry demonstrates how certain pervasive beliefs within the conservative Protestant subculture unwittingly create a context in which those who use pornography are often overwhelmed with shame and discouragement, sometimes to the point of depression or withdrawal from faith altogether. Conservative Protestant women who use pornography feel a "double shame" both for sinning sexually and for sinning "like a man," while conflicts over pornography in marriages are escalated by patterns of lying, hiding, blowing up, or threats of divorce. Addicted to Lust shines new light on one of the most talked-about problems facing conservative Christians.
286 pages, Hardcover
Published May 2, 2019
18 people are currently reading
222 people want to read
About the author
Samuel L. Perry
21 books24 followersSamuel L. Perry is assistant professor of sociology and religious studies at the University of Oklahoma. His research explores the changing dynamics of religious and family life in the United States. He has published over 50 peer-reviewed journal articles and he is also the author of Growing God's Family: The Global Orphan Care Movement and the Limits of Evangelical Activism (2017). He holds a Ph.D. from the University of Chicago.
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June 17, 2019
Every so often a sociological study comes along that makes a splash in the evangelical world. Samuel L. Perry's 'Addicted to Lust: Pornography' in the Lives of Conservative Protestants' is just such a book. Perry uses both qualitative and quantitative methods, drawing on 130 interviews and national surveys. Perry's primary demographic of study are conservative evangelicals and fundamentalists who have Reformed leanings and who read pastors and writers such as John Piper, Mark Driscoll, and Tim Challies.
Perry asserts that conservative Protestants' sense of self-regard is driven by "pietistic idealism;" in their understanding, God is most concerned with the correctness of their doctrinal beliefs and the motivations of their heart. This results in conservative Protestants having a weak "theology of the body" as one's physicality is not as closely intertwined with one's holiness (compare this especially with Eastern Orthodoxy and Roman Catholicism where one worships with one's whole body; as well, Catholicism has strict stipulations about contraception); the focus on doctrine and motivations thus creates space for a conservative Protestant to masturbate without this being considered a sin because the motivation for the act may not be a lustful fantasy or the result of viewing pornography (Perry notes that there is a vigorous debate among conservative Protestants as to the acceptability of masturbation and explores more fully both opposing and ambivalent attitudes in the second chapter, p. 12-14). Tellingly, only one of Perry's interviewees referenced "Onanism" as grounds for the sinfulness of masturbation.
Pornography presents a paradoxical problem for conservative Protestants as they acknowledge that guilt and shame about sin is to be expected but also that a true believer should feel liberated from such feelings through the atoning work of Jesus Christ who died to deliver Christians from all sin (p. 15). Perry states "all conservative Protestant traditions are in agreement that a TRUE believer's behavior will be noticeably different from that of an unbeliever. After you accept Jesus, you will not go on sinning as before. Pornography use and porn-fueled masturbation are extremely problematic...because they are not only recurrent but also almost always conscious and premeditated, unlike other 'reflex' sins such as pride, selfish, or impatience" (p. 15). This leads to what Perry terms "moral incongruence" where conservative Protestants addicted to lust consistently engage in acts that they deem immoral and contrary to their faith; this creates feelings of depression and despair as they fail at being faithful to Christianity's teachings on sexual purity. Perry calls this "sexual exceptionalism," the belief that one's sexual behaviour is the most determinative for one's degree of sanctification or sinfulness; most fundamentalists and evangelicals are not sent spiraling into despair when they are greedy or lash out in anger but they do when they fall into lust. There are "accountability groups" dedicated to sexual behaviour but not to spending habits or gossip. Many conservative Protestants insist they are sexually addicted even if they watch pornography relatively infrequently but their commitment to sexual purity creates heightened standards to which they submit. Unlike other religious groups or those professing no religious convictions at all, conservative Protestants strongly assert that pornography has been harmful to their faith in God and to their most intimate relationships (here Perry is good in including stories from non-evangelicals which helps contrast different groups' perspectives about pornography). The fifth chapter examines how pornography causes stress and serious conflict in families; conservative Protestant women have much higher rates of viewing habitual porn-use by their husbands as reasons for divorce, equating it with adultery.
One of the themes Perry fleshes out is the inconsistency and double standard between conservative Protestants' attitudes towards men and women viewing pornography and this is the subject of chapter four. Perry acknowledges that viewing porn is universally condemned but notes that "complementarianism" inculcates a belief that men should be the initiators and that men and women must fulfill set gender roles. A man's drive for sexual intimacy is thus regarded as normal since he is to be the initiator; it also must be expected then that lust would be a common, expected temptation whereas what women struggle with is a lust for "relationships," a craving for emotional intimacy, rather than the physical aspects of sexuality (p. 93-99). This makes it incredibly difficult for conservative Protestant women to be open, honest, and vulnerable about their struggles with pornography because it is deemed a "male" temptation. This is coupled with the fact that they often receive inadequate support since complementarian churches refuse to ordain women as pastors; a seventeen-year old girl might feel very awkward confessing her struggles with pornography if the only pastors at her church are all men (p. 112-15). Perry and his colleagues conducted interviews with female conservative Protestants who have struggled with lust in order to get their perspectives on pornography.
In chapter six, Perry addresses how conservative Protestants attempt to treat those addicted to lust. As mentioned above, many conservative Protestants insist that orthodoxy is prioritized over orthopraxy. There is thus an effort to reform habitual porn users by targeting their beliefs and values but Perry relates that "most conservative Protestants in my interviews tended to find success with methods suggesting that it would be more 'effective' to target more basic psychological drives (seeking approval, avoiding embarrassment) and physiological drives (avoiding visual cues, short-circuiting cycles of reward behavior)" (p. 150). Indeed, Perry demonstrates that though many pastors appreciate the work of Tim Chalies and Tim Chester, they ultimately depart from these writers' insistence on reform through correct belief and instead take a more pragmatic approach to helping their congregants who struggle with lust (p. 169). Christians tend to have greater success in avoiding pornography by actively attending church and engaging in Bible reading and prayer (p. 174-75). This chapter also examines how biblical counselling has surged among conservative Protestants, dogmatically dead-set against any "extrabiblical" techniques that secular psychology could provide (in the endnotes Perry chronicles the tragic tale of how Heath Lambert, the face of biblical counselling at the Southern Baptist Theological Seminary maliciously pressured the seminary to terminate Eric L. Johnson, the school's last proponent of "Christian psychology," p. 242).
Perry's conclusion helpfully summarizes the book's contents and he also provides suggestions for how conservative Protestants can best move forward in addressing pornography and helping those who struggle with lust who are in their congregations, friendship circles, and families. This is a rigorous, academic study, not a "how-to" counselling book, but 'Addicted to Lust' should join the corpus of essential texts for pastors (and I would say ALL evangelicals) to read.
Perry asserts that conservative Protestants' sense of self-regard is driven by "pietistic idealism;" in their understanding, God is most concerned with the correctness of their doctrinal beliefs and the motivations of their heart. This results in conservative Protestants having a weak "theology of the body" as one's physicality is not as closely intertwined with one's holiness (compare this especially with Eastern Orthodoxy and Roman Catholicism where one worships with one's whole body; as well, Catholicism has strict stipulations about contraception); the focus on doctrine and motivations thus creates space for a conservative Protestant to masturbate without this being considered a sin because the motivation for the act may not be a lustful fantasy or the result of viewing pornography (Perry notes that there is a vigorous debate among conservative Protestants as to the acceptability of masturbation and explores more fully both opposing and ambivalent attitudes in the second chapter, p. 12-14). Tellingly, only one of Perry's interviewees referenced "Onanism" as grounds for the sinfulness of masturbation.
Pornography presents a paradoxical problem for conservative Protestants as they acknowledge that guilt and shame about sin is to be expected but also that a true believer should feel liberated from such feelings through the atoning work of Jesus Christ who died to deliver Christians from all sin (p. 15). Perry states "all conservative Protestant traditions are in agreement that a TRUE believer's behavior will be noticeably different from that of an unbeliever. After you accept Jesus, you will not go on sinning as before. Pornography use and porn-fueled masturbation are extremely problematic...because they are not only recurrent but also almost always conscious and premeditated, unlike other 'reflex' sins such as pride, selfish, or impatience" (p. 15). This leads to what Perry terms "moral incongruence" where conservative Protestants addicted to lust consistently engage in acts that they deem immoral and contrary to their faith; this creates feelings of depression and despair as they fail at being faithful to Christianity's teachings on sexual purity. Perry calls this "sexual exceptionalism," the belief that one's sexual behaviour is the most determinative for one's degree of sanctification or sinfulness; most fundamentalists and evangelicals are not sent spiraling into despair when they are greedy or lash out in anger but they do when they fall into lust. There are "accountability groups" dedicated to sexual behaviour but not to spending habits or gossip. Many conservative Protestants insist they are sexually addicted even if they watch pornography relatively infrequently but their commitment to sexual purity creates heightened standards to which they submit. Unlike other religious groups or those professing no religious convictions at all, conservative Protestants strongly assert that pornography has been harmful to their faith in God and to their most intimate relationships (here Perry is good in including stories from non-evangelicals which helps contrast different groups' perspectives about pornography). The fifth chapter examines how pornography causes stress and serious conflict in families; conservative Protestant women have much higher rates of viewing habitual porn-use by their husbands as reasons for divorce, equating it with adultery.
One of the themes Perry fleshes out is the inconsistency and double standard between conservative Protestants' attitudes towards men and women viewing pornography and this is the subject of chapter four. Perry acknowledges that viewing porn is universally condemned but notes that "complementarianism" inculcates a belief that men should be the initiators and that men and women must fulfill set gender roles. A man's drive for sexual intimacy is thus regarded as normal since he is to be the initiator; it also must be expected then that lust would be a common, expected temptation whereas what women struggle with is a lust for "relationships," a craving for emotional intimacy, rather than the physical aspects of sexuality (p. 93-99). This makes it incredibly difficult for conservative Protestant women to be open, honest, and vulnerable about their struggles with pornography because it is deemed a "male" temptation. This is coupled with the fact that they often receive inadequate support since complementarian churches refuse to ordain women as pastors; a seventeen-year old girl might feel very awkward confessing her struggles with pornography if the only pastors at her church are all men (p. 112-15). Perry and his colleagues conducted interviews with female conservative Protestants who have struggled with lust in order to get their perspectives on pornography.
In chapter six, Perry addresses how conservative Protestants attempt to treat those addicted to lust. As mentioned above, many conservative Protestants insist that orthodoxy is prioritized over orthopraxy. There is thus an effort to reform habitual porn users by targeting their beliefs and values but Perry relates that "most conservative Protestants in my interviews tended to find success with methods suggesting that it would be more 'effective' to target more basic psychological drives (seeking approval, avoiding embarrassment) and physiological drives (avoiding visual cues, short-circuiting cycles of reward behavior)" (p. 150). Indeed, Perry demonstrates that though many pastors appreciate the work of Tim Chalies and Tim Chester, they ultimately depart from these writers' insistence on reform through correct belief and instead take a more pragmatic approach to helping their congregants who struggle with lust (p. 169). Christians tend to have greater success in avoiding pornography by actively attending church and engaging in Bible reading and prayer (p. 174-75). This chapter also examines how biblical counselling has surged among conservative Protestants, dogmatically dead-set against any "extrabiblical" techniques that secular psychology could provide (in the endnotes Perry chronicles the tragic tale of how Heath Lambert, the face of biblical counselling at the Southern Baptist Theological Seminary maliciously pressured the seminary to terminate Eric L. Johnson, the school's last proponent of "Christian psychology," p. 242).
Perry's conclusion helpfully summarizes the book's contents and he also provides suggestions for how conservative Protestants can best move forward in addressing pornography and helping those who struggle with lust who are in their congregations, friendship circles, and families. This is a rigorous, academic study, not a "how-to" counselling book, but 'Addicted to Lust' should join the corpus of essential texts for pastors (and I would say ALL evangelicals) to read.
February 28, 2022
In this book, sociologist Samuel Perry looks at a very thorny issue in the Christian conservative world. The book is similar to several recent books in that it takes on conservative purity culture, but it is more subtle. Super interesting to see an “outsider perspective” on this topic.
Some of the main points that stand out in this study:
1. Conservatives hold to “sexual exclusivism”, which is the notion that one’s spiritual life IS essentially one’s success or failure in the areas of sexuality. And it has HUGE ramifications. One interviewee said something to the effect of “Asking how are you doing spiritually is tantamount to asking how are you doing sexually”. But this is largely a conservative phenomena in the US. Perry notes that in a country like Uganda, anger and not porn is considered to be the grievous sin. This makes me think that larger cultural and historical factors (and not simply the Bible) probably explain why conservatives have come to prioritize this sin. Pointing at passages like 1. Cor. 6:18 and claiming to be simply biblical won’t do. If we’re really so biblical, why then are passages like Matt 19:24 (“it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God”) hardly ever considered in assessing spiritual health?
2. “Biblicism” (this is what the Bible says) and “pietistic idealism” (porn is really a heart problem) typically determine how the issue is framed and confronted. In contrast to the Roman Catholic tradition, we see here, in Perry’s words, the lack of a “theology of the body”. Again, much to ponder here as well.
3. Recognizing that the battle has essentially been lost, conservatives have largely retrieved from the public sphere and are instead engaging churches and Christian homes. But they are not particularly successful – things look pretty much the same as in the larger culture.
4. However, porn’s impact on the mental health of conservatives is much greater than on non-Christians, due to the shame and guilt they carry in their bodies. The profound experience of “moral incongruence” is foreign to people who don’t hold to conservative sexual ethics. However, Perry clarifies, statistics show that porn is harmful regardless of one’s view on it.
5. A “double standard” is applied to women. They are not only trespassing moral standards, but they are also sinning “like a dude” (as one female interviewee put it). These women live incredibly lonely and tormented lives.
I have learned so much from this book and i will certainly bring it into my own ministry context. I think it is a must-read for evangelical pastors and leaders.
* I am referring to “conservatives” throughout the review because this is Perry’s language. I don’t recall him using the word “evangelical”.
** I don’t indicate specific page numbers, because I listened to the audiobook, which by the way was great.
Some of the main points that stand out in this study:
1. Conservatives hold to “sexual exclusivism”, which is the notion that one’s spiritual life IS essentially one’s success or failure in the areas of sexuality. And it has HUGE ramifications. One interviewee said something to the effect of “Asking how are you doing spiritually is tantamount to asking how are you doing sexually”. But this is largely a conservative phenomena in the US. Perry notes that in a country like Uganda, anger and not porn is considered to be the grievous sin. This makes me think that larger cultural and historical factors (and not simply the Bible) probably explain why conservatives have come to prioritize this sin. Pointing at passages like 1. Cor. 6:18 and claiming to be simply biblical won’t do. If we’re really so biblical, why then are passages like Matt 19:24 (“it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God”) hardly ever considered in assessing spiritual health?
2. “Biblicism” (this is what the Bible says) and “pietistic idealism” (porn is really a heart problem) typically determine how the issue is framed and confronted. In contrast to the Roman Catholic tradition, we see here, in Perry’s words, the lack of a “theology of the body”. Again, much to ponder here as well.
3. Recognizing that the battle has essentially been lost, conservatives have largely retrieved from the public sphere and are instead engaging churches and Christian homes. But they are not particularly successful – things look pretty much the same as in the larger culture.
4. However, porn’s impact on the mental health of conservatives is much greater than on non-Christians, due to the shame and guilt they carry in their bodies. The profound experience of “moral incongruence” is foreign to people who don’t hold to conservative sexual ethics. However, Perry clarifies, statistics show that porn is harmful regardless of one’s view on it.
5. A “double standard” is applied to women. They are not only trespassing moral standards, but they are also sinning “like a dude” (as one female interviewee put it). These women live incredibly lonely and tormented lives.
I have learned so much from this book and i will certainly bring it into my own ministry context. I think it is a must-read for evangelical pastors and leaders.
* I am referring to “conservatives” throughout the review because this is Perry’s language. I don’t recall him using the word “evangelical”.
** I don’t indicate specific page numbers, because I listened to the audiobook, which by the way was great.
July 8, 2019
This book focuses on the moral incongruence of conservative Protestants regarding pornography. While much of the rest of society no longer is convinced that porn is immoral, evangelicals largely do — yet they view it anyway. Perry explores the "sexual exceptionalism" that evangelicals attach to pornography. It has a special status as the gravest of sins, much more so than anger, racial prejudice, or gossiping.
The book spends too much time quoting a multitude of big-name pastors such as John Piper or Chuck Swindoll. Perry could have cited experts in the field, such as Mark Laaser or Marnie Ferree. The book also relies too heavily on Reformed and Baptist pastors.
The book spends too much time quoting a multitude of big-name pastors such as John Piper or Chuck Swindoll. Perry could have cited experts in the field, such as Mark Laaser or Marnie Ferree. The book also relies too heavily on Reformed and Baptist pastors.
September 21, 2019
An extremely insightful study on the impact of pornography use in Conservative Protestant religion.
Full review here: http://englewoodreview.org/samuel-per...
Full review here: http://englewoodreview.org/samuel-per...
February 1, 2021
Don't call me up on that, because it's nowhere explicitly expressed, but this book in a subtle way confirmed what I intuitively suspected all my life. Many religious people wouldn't be religious if they didn't have dick/pussy in their pants. They use it to fuel their guilt, which they use to keep their religious beliefs of salvation and all the other kinds of blah going on. Funny they never feel so guilty about talking behind the backs of "thy neighbors", plotting, scheming, hating or worse. And it also works in reverse. They use religion and all the nonsensical forbiddings as cheap Viagra that's available 24/7 in limitless quantities, because forbidden fruit is the sweetest. Considering it actually comes at a price of neglecting all the other aspects of being human, funneling all the morality and complexities of human psyche into the answer to the question whether or not you used your dick today for anything but pissing, maybe it's not so cheap, whaddaya say? And it's pathetic. It's time to move on. Just like anything else, sex will stop controlling your life when you stop making a big deal of it. But you don't actually want that, do you?
July 5, 2022
Dr. Perry, while a Christian himself, remains an impartial observer as he examines the relationship between particular religious beliefs or frameworks stemming from evangelicalism—for example, strict moral behavioral standards and a tendency for more literal biblical interpretation—and the use of pornography by the Christians espousing them. Besides statistically demonstrating that pornography has a uniquely negative impact on Christian evangelicals’ personal well-being, relationships, and faith, the book doesn’t provide any particular “answers” to the topics at hand (for example, proposing a different way for Christians to think about pornography, or directly suggesting ways that the church can better address pornography use internally). That said, it does takes a deep sociological dive into some rather taboo spaces—dealing frankly with the complexities of Christian perspectives on masturbation, for example, or addressing the distinct gender dynamics present in the church’s “war on porn.” Overall, it’s a very helpful read for anyone who grew up in an evangelical environment, providing valuable cultural and sociological context for realities that are often considered “too private to openly discuss” in Christian circles.
June 18, 2019
Really interesting sociological study esp considering I’ve lived most of my life in the evangelical subculture it analyzes.
January 10, 2025
I've read this book for different reasons than most other reviewers on here, as I am not a Christian nor was I raised in proximity to the culture it describes. I sought from this book insight into the psychology of sexual puritanical culture in the United States, and on this front, it delivered excellently (in the first few chapters). This aspect of American culture and sexual mores has always confused me, and I seek to understand it better. Within my own worldview, I have not dedicated much energy wondering about the morals of pornography though I am broadly aware of arguments shared by different camps. It is by mere indifference that I seek not to join any, as I believe becoming a crusader with regards to any hard-line position on the topic amounts to shadowboxing.
Furthermore, this book aligns with my interest in how cultures across the world are being shaped by and adapting to the Internet. This book grants insight into a highly powerful demographic and their hushed struggles with the new prevalence of pornography, both topics oft-overlooked. American Evangelicals and Protestant Christians are often talked down and straw-manned to by the average bookstore read, here they are treated with some agency and their beliefs lain out as part of a coherent worldview. I appreciate the author's delicate work in addressing a topic that elicits strong feelings of guilt and shame from its subjects (and, judging by many reviews here, much of its audience).
If you are someone who feels you struggle with "porn addiction," and you seek a sympathetic outsider's measured look, this book may be for you. If you are curious about how one of the most influential cultures in the world is responding to moral hypocrisy within its own ranks, this book is for you. If you (thankfully) come from a culture where you didn't learn to pathologize your own sexuality, please read this book with sympathy for those who have and gain some insight into how they navigate a world where breaking their own moral laws has never been easier. Overall, a recommended book for these diverse reasons.
Furthermore, this book aligns with my interest in how cultures across the world are being shaped by and adapting to the Internet. This book grants insight into a highly powerful demographic and their hushed struggles with the new prevalence of pornography, both topics oft-overlooked. American Evangelicals and Protestant Christians are often talked down and straw-manned to by the average bookstore read, here they are treated with some agency and their beliefs lain out as part of a coherent worldview. I appreciate the author's delicate work in addressing a topic that elicits strong feelings of guilt and shame from its subjects (and, judging by many reviews here, much of its audience).
If you are someone who feels you struggle with "porn addiction," and you seek a sympathetic outsider's measured look, this book may be for you. If you are curious about how one of the most influential cultures in the world is responding to moral hypocrisy within its own ranks, this book is for you. If you (thankfully) come from a culture where you didn't learn to pathologize your own sexuality, please read this book with sympathy for those who have and gain some insight into how they navigate a world where breaking their own moral laws has never been easier. Overall, a recommended book for these diverse reasons.
March 13, 2024
"For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. (Romans 7:15)" If I could only use one word to describe this book, it would be: fascinating. While there is a lot to unpack, Perry's exploration of what he terms "sexual exceptionalism," the American belief that sexual sin is the worst sin, was really compelling. This concept sheds light on the unique challenges faced by individuals in conservative Protestant communities when it comes to issues of sexuality and guilt, single and married alike. Perry's critique of complementarianism and its impact on the perception of sexual sin was certainly interesting as well. He highlights the blind spots that can arise within this framework, particularly in how men may overlook or dismiss women's struggles with pornography and sexual sin. While I didn't agree with all of Perry's assertions, particularly regarding his views on complementarianism (or at least soft complementarianism), I found his insights to be thought-provoking and valuable. The sections on guilt and anxiety are particularly important for pastors and future pastors to consider as they minister to individuals grappling with these issues. Perry's nuanced analysis and engaging writing style make this book both informative and compelling. Highly recommended.
May 18, 2025
Some fair points about Evangelicalism's tendency toward a sort of function Gnosticism at times (spirit/beliefs matter more than physical body and actions), but I think it is probably overstated. Perry also didn't seem to adequately try to account for what he calls "sexual exceptionalim" among conservative Protestants and just seems to treat it as a cultural idiosyncrasy. Nor does he really operate with a category of "sin" in his sociological approach.
Much of this book rang true from both my own personal experience as well as what I have observed about how the topic of pornography is often treated in conservative circles. And I think there are things to be learned here about mistakes that have been made in how conservatives have approached the battle against pornography.
One of the things that stood out to me is the observation that for many young men, the measure of their growth in sanctification is whether they have looked at porn recently or not. No thought for how they are putting to death other aspects of their sinful nature.
On the whole, I think this is a helpful pastoral book to read, even if the author himself isn't necessarily writing with pastoral intent. This is the world we live in now and there's no getting around just how ubiquitous and accessible pornography has become.
Much of this book rang true from both my own personal experience as well as what I have observed about how the topic of pornography is often treated in conservative circles. And I think there are things to be learned here about mistakes that have been made in how conservatives have approached the battle against pornography.
One of the things that stood out to me is the observation that for many young men, the measure of their growth in sanctification is whether they have looked at porn recently or not. No thought for how they are putting to death other aspects of their sinful nature.
On the whole, I think this is a helpful pastoral book to read, even if the author himself isn't necessarily writing with pastoral intent. This is the world we live in now and there's no getting around just how ubiquitous and accessible pornography has become.
September 28, 2019
Samuel L. Perry's Addicted to Lust takes a close look at how pornography has a more pronounced impact on the lives of conservative Protestants due to a number of factors. These include their sexual exceptionalism leading to greater "moral incongruence" and views of biblical sufficiency that reject more evidence-based therapies. Perry also dedicates a chapter on how complementarian ideology makes the problem markedly worse for conservative Protestant women. It's an insightful read that does a lot to highlight the unavoidable realities of religious and social factors in the negative impact of porn. I felt most edified by Perry's recognition of conservative Protestants' weak theology of the body and suggestions for a way forward that doesn't demand acquiescence of a historically strong sexual ethic.
January 7, 2020
Fascinating book covering research on conservative Christian’s use of sexual media. Biggest takeaways: lots of people watch sexual media and pretend they don’t. Also, feeling shame about the sexual media you consume is more damaging than the actual consumption. Lastly, treating unwanted sexual behaviors as addictions are unlikely to fix the problem, since the behaviors are likely a symptom of something else which needs to be addressed.
June 26, 2020
Sociological text covering the Christian Anti-Pornography movement.
After reading an article on the subject:
https://slate.com/human-interest/2020...
I was so compelled by these struggling people who have contorted themselves into such a painful situation. I hope they can find some peace and just be okay being human. It's intense stuff seeing men and women beat themselves up so much for such normal stuff. I don't know
After reading an article on the subject:
https://slate.com/human-interest/2020...
I was so compelled by these struggling people who have contorted themselves into such a painful situation. I hope they can find some peace and just be okay being human. It's intense stuff seeing men and women beat themselves up so much for such normal stuff. I don't know
July 22, 2022
A book that discusses the viewpoint of conservative Christians towards pornography and how they are struggling with its influence. In their attempt to combat it, they are making things way worse by pushing people into a cycle of shame. It certainly isn't trying to say pornography is harmless, but that Christians strategy to combat it is hurting more than helping. It doesn't offer any silver bullets but a different and thoughtful point of view. Well worth my time.
November 25, 2021
A super helpful contribution on a topic often discussed without much data. The insights into “sexual exceptionalism” (sexual activity is perceived to be more serious than other sins) among Protestants was particularly helpful for any topic involving sex for Protestants. A must read for anyone in or around this community.
January 21, 2022
As a licensed therapist who often works with men on pornography issues, I found this to be a helpful study, particularly as it addresses the unique moral dynamics faced by conservative Protestants. However, the book struggles with redundancy throughout, both in presentation of quantitative data and in explanation of sociological implications.
November 15, 2020
I have way too many thoughts on this to condense into a comprehensive review, but my short take away is this: this is good scholarship, valuable sociological research, and Perry's conclusions present another good reason not to be a neo-Calvinist.
Read
February 18, 2023Never actually finished. I read plenty of books on the topic, and while I appreciate the scholarship behind i, this one isn’t particularly helpful for my work. I’ll probably use it for reference, though.
April 3, 2023
im counting this towards my yearly goal. I'm not an expert but I could talk about porn and religion for like an hour at this point. For it to be a school book, it kept me sort of engaged. A little too heavy on the statistics though but that's personal preference. 3.5 stars
March 8, 2026
Quite interesting insights on the peculiar attitudes that make porn consumption especially problematic for Christain men. Reread this book in preparation to a talk I was asked to give in my faith community on the subject.
August 31, 2020
Good book on how porn and list is affecting the Christian Church.
October 20, 2021
Solid information, but the book quickly became repetitive/redundant. I gave it up about halfway through.
April 12, 2022
Read for class. Moral incongruence that conservative Protestants feel surrounding pornography use
April 12, 2025
Thank you Dr. Haynes for telling me to read the footnotes that’s where the real tea gets spilled 🙏
February 21, 2026
Has a lot of good information as to how this problem is affecting the church with a fair approach to the data we have on the matter. However, this did not need to be as long as it was.
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