A Well-Trained Wife: My Escape from Christian Patriarchy

Tia Levings
60 pages2-hour read
Nonfiction
Autobiography / Memoir
Adult
Published in 2024

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Part 3Chapter Summaries & Analyses

Content Warning: This section of the guide includes discussion of physical abuse, emotional abuse, child abuse, child death, sexual violence, and graphic violence.

Part 3: “In the Way”

Part 3, Chapter 9 Summary: “Trapdoor”

In the numbing grief following her infant daughter Clara’s death, Tia Levings existed in a “zombie” state, disconnected from life. At the ocean, she released her grief and long-suppressed anger, realizing that Clara’s death had also opened memories of earlier losses, violations, and religious fears. While searching for homeschooling curricula online, she found the Sonlight forum; within it, she discovered a board called “Edu-Anon.” When the Sonlight owner found the conversations too radical, the group left, and Julie B switched her handle to Jazz and announced the new Trapdoor Society website, which became a secret space where Tia could explore literature, art, music, ideas, and her own education outside her restrictive life. As she grieved, Tia read about fetal microchimerism—the idea that fetal cells can remain in a mother’s body after pregnancy—and interpreted it as another way that Clara was still with her. After a healthy pregnancy, Tia gave birth at home to her fourth child, Liam. 


Simultaneously, her husband, Allan, became deeply involved with Vision Forum and the teachings of Doug Phillips, which emphasized Christian patriarchy, dominion, rigid gender roles, and political influence. Tia kept this part of her life separate from the intellectual freedom she found through the Trapdoor Society. As conversations there expanded her exposure to other perspectives, Tia increasingly questioned the restrictions governing her life. She wanted to vote in the 2000 election, but Allan told her she could vote only if she supported his chosen candidate, so she stayed home. Through Trapdoor, she also encountered ideas about egalitarian marriage and non-coercive parenting, prompting her to question spanking and consider whether writing could be her own calling. Although she remained within her marriage and religious system, Tia began to recognize Trapdoor as a private means of escape, wondering whether she needed it because she herself was “trapped.”

Part 3, Chapter 10 Summary: “Maze”

At Tia’s new church, the pastor preached a doctrine of human depravity and divine wrath, framing suffering as spiritually beneficial, and Tia tried to understand her own suffering as a gift from God. While reading I Kissed Dating Goodbye, however, she realized that she did not want Katie to lose herself by living for others as Tia had, and acknowledged that she did not want such a life for herself either. Allan immersed himself in the writings of Doug Wilson and other covenantal theologians, using their framework to issue increasingly controlling directives: Tia had to wear only dresses, cover her head, address him as “my lord,” submit all creative work for his approval, and give him greater control over her money and household decisions. When she resisted or quietly circumvented these rules, Allan consulted online forums for patriarchal husbands and initiated a “Tia-audit” of her activities. The audit extended to their sex life, with Allan dictating a schedule for sex and her expected responses.


Tia discovered Allan viewing a sexually explicit image of a bound and gagged woman on the family computer, which he dismissed as “art” and “research.” Over the following weeks, he introduced Christian Domestic Discipline, a framework he presented as a God-sanctioned alternative to random fights and violence, directing Tia to study CDD forums. He insisted the practice—spousal spanking followed by intercourse—would resolve problems in their marriage. Tia reached out to her mother, who encouraged her to try counseling rather than divorce. At a First Baptist counseling session, Tia submitted a detailed written account of the abuse, but the counselor responded by saying, “I see this all the time” (146), before asking what Tia had done to drive Allan to this point and instructing her to honor and submit to him more. She left dissociated and disoriented.


Shortly afterward, Tia discovered she was pregnant with a fifth child and feared that random violence and fighting might somehow have contributed to Clara’s heart defect. She rationalized that allowing Allan to channel his violence through structured discipline might help him remain in control and prevent the same outcome. Under Allan’s insistence, she handwrote a statement promising not to characterize his actions as domestic violence. The chapter ended with Allan enacting the first CDD punishment, praying before removing his belt and striking Tia as she silently screamed into a pillow.

Part 3, Chapter 11 Summary: “Keep”

Embracing his new identity as a “Federal Husband,” Allan instituted rigorous family worship and catechism, becoming more confident as Tia, pregnant and malnourished, retreated into a haze of submission. Guided by Debi Pearl’s Created to Be His Help Meet, which taught wives to respond cheerfully and submissively even to difficult husbands, Tia hid her misery behind a cheerful facade to keep the peace, even as Allan’s physical “discipline” forced her to cancel three midwife appointments to hide the stripes on her thighs. Although Allan initially appeared calmer under the new arrangement, he began considering moves to increasingly secluded locations, while Tia worried about how she could protect her children in such isolation.


After she gave birth to her fifth child, Gavin, Allan continued refusing to pay the $500 remaining on Jo’s midwifery fee and prevented Tia from attending her postpartum appointment. Jo eventually stopped speaking to Tia, and Tia recognized the loss as another instance in which a supportive friendship had been severed. She reflected that women supporting one another could create paths toward freedom and change, while patriarchal systems kept wives isolated. As she relied on seven-year-old Katie to help care for Gavin, Tia also became increasingly uncomfortable with taking away part of her daughter’s childhood and confronted a growing dilemma: She believed leaving Allan would ruin her children but feared that staying would cause them to become like her.


Allan then announced that the current Christmas would be the family’s last, decreeing that they would no longer hold one sabbath day higher than the rest of the week. After his boss refused to promote him, calling him too black-and-white for sales, Allan punched him and was fired. He immediately instructed Tia to sell their house, revealing his plan to move them to Tennessee to join a specific covenantal church he had chosen. The house sold in days for a significant profit, and within three weeks, the family had packed their belongings and moved to Tennessee.

Part 3, Chapter 12 Summary: “Covenant”

Tia and her family moved to Knoxville, Tennessee, into a small apartment chosen by her husband, Allan. They had relocated because Allan wanted the family to join the Covenant Reformed Evangelical Church, led by Pastor Dudley La Touche. While Allan was immediately at home in the patriarchal church, Tia felt uneasy with the pastor’s mocking tone toward those with different beliefs but initially felt relieved that she could relate to the church’s women through homekeeping and homeschooling. Despite a warning from the pastor that leaving the covenant was difficult, the family signed a membership contract placing them under the church elders’ authority.


While Allan worked with a commission-only job that required frequent travel, Tia found freedom with the family minivan. She explored the mountains with her children, joined a homeschool co-op, and befriended Leah, another woman who had been discouraged from forming a women’s group because the elders considered women gathering without a male head of household dangerous. Tia and Leah continued their friendship while downplaying its closeness at church. Tia also started a blog called Living Deliberately as a creative outlet and a way to update family. When Rafaela’s husband openly announced that his wife was going home for a spanking and Allan responded approvingly, Tia realized that other husbands in the congregation practiced spousal discipline and that Allan had sought out this particular church for a reason. Her blog expanded into book reviews, including one of Kathryn Sansone’s Woman First, Family Always—discovered via an Oprah episode—which introduced Tia to a mother who openly prioritized some of her own needs. As Tia posted more frequently, search-engine traffic increased until the blog averaged 80,000 hits per day. Its growing visibility drew the attention of the church elders, who objected to Tia representing her household in her own words and eventually told Allan that her writing should be in his name.


Tia confronted Allan, refusing to give up her writing. When he threatened to forbid the blog, she pointed out that her family would notice its disappearance, leading her to realize that “visibility meant safety” (171). Allan backed down and asked her to run posts by him when possible. Seeing him as exhausted rather than a triumphant patriarch, Tia recognized that she did not want to be a patriarch’s wife but an “artist mother writer hiker friend” (173). Still unwilling to choose between her two worlds, she resolved to work harder to keep them separate.

Part 3 Analysis

This section of the memoir develops the Trapdoor Society as a space in which Levings can preserve and explore aspects of her identity increasingly restricted within her marriage and religious community. Its significance emerges through the name itself. A trapdoor suggests a concealed opening within an enclosed space, and Levings makes that implication explicit when she wonders, “Maybe I needed Trapdoor because I was trapped” (132). The name captures the forum’s function as a private opening through which she encounters ideas and relationships unavailable within her immediate religious environment. Trapdoor also gives Levings a place to articulate experiences she has struggled to express elsewhere. When she writes about Clara and her grief, “the other mothers didn’t flinch” (124), allowing subjects previously bound to pain and silence to enter conversation. Her account of fetal microchimerism similarly gives bodily form to Clara’s continuing presence: Levings imagines her daughter’s cells within her heart and describes feeling a “will to survive” (124). These images of continued presence and survival accompany the gradual recovery of interests, questions, and forms of expression that her prescribed role has constrained. As a symbol, The Trapdoor Society thus develops The Suppression of Identity Through Enforced Submission through the persistence of Tia’s intellectual and creative identity within a life increasingly governed by prescribed roles.


Levings examines the language used to give Allan’s authority religious legitimacy, particularly as his interest in covenantal theology leads to increasingly prescriptive ideas about male headship. Christian Domestic Discipline (CDD) makes this process especially explicit, developing The Weaponization of Theology to Control Women through terms that recast punishment as orderly marital practice. Allan describes discipline as something he can administer “without anger,” identifies “spankable offenses,” and calls the intercourse following punishment “sexual unification.” Such terminology gives violence the language of regulation, correction, and marital harmony. The repeated emphasis on prescribed offenses and consequences also develops the rules and lists motif: Allan’s authority is expressed through systems that define Tia’s conduct and prescribe punishment for violations. The language of submission then reappears outside the marriage when the Baptist counselor responds to Tia’s six-page account of abuse by telling her to “honor [her] husband more” and consider what she has done to drive Allan to this point (146). His response develops The Complicity of Religious Communities in Perpetuating Harm by applying the same principle of female submission to Tia’s disclosure of abuse. The coercion embedded in this language becomes particularly clear in the handwritten statement Allan requires from Tia: “I will not accuse my husband of domestic violence due to Christian discipline” (147). The phrase “Christian discipline” replaces Tia’s description of domestic violence with Allan’s religious terminology, requiring her own handwriting to reproduce his interpretation of what is happening to her.


Levings connects the increasing authority granted to the “Federal Husband” with forms of isolation that make Tia’s prescribed role harder to challenge. Debi Pearl’s Created to Be His Help Meet reveals how this isolation can operate internally by prescribing the emotional response expected from a wife. Pearl instructs women with difficult husbands to remain “submissive, cheerful, radiant” (150), placing responsibility on wives to regulate their own reactions to harmful behavior. The three adjectives turn submission into a performance that encompasses Tia’s outward demeanor as well as her obedience. This expectation develops the suppression of identity through enforced submission, as Tia conceals distress that would disrupt the image of the contented, submissive wife. Levings also associates this concealment with the weakening of relationships that could expose what is happening within the marriage. Tia hides the marks of Allan’s punishments from Jo, and the eventual loss of that friendship removes a relationship in which her physical condition might otherwise be visible. The family’s relocation to Tennessee places this pattern of isolation within a broader institutional setting: Allan deliberately seeks a covenantal church whose teachings on male headship correspond with his understanding of the “Federal Husband.” The church thus gives communal authority to the hierarchy already shaping Tia’s marriage, further restricting the relationships and perspectives available to her.


Chapter 12 develops writing and visibility as emerging sources of agency for Tia. The conflict over Living Deliberately makes authorship part of the suppression of identity through enforced submission. The church elders object to Tia publishing independently and propose placing her writing under Allan’s name, extending male headship into control over whose name can publicly claim her work. Levings emphasizes Tia’s resistance through the language of possession: “my voice,” “my words,” and, later, “my solo creation.” Her statement, “I wanted the right to my words” (170), identifies authorship as something she now consciously claims as her own. The blog’s audience also changes the conditions surrounding that claim. Tia realizes that relatives who regularly read her work would notice if it disappeared, leading to the concise recognition that “visibility meant safety” (171). Here, visibility acquires practical significance because her public presence makes outside awareness possible and gives Allan another audience before whom he must maintain appearances. Levings thus presents writing as a means through which Tia claims ownership of her words and creates a public presence that cannot be controlled without attracting attention.

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