The Sunday after Christine Blasey Ford’s Senate testimony and the public re-traumatizing of all survivors of sexual assault in the U.S., my congregation, like many others, was hurting, confused, struggling, trying, wondering, searching for words. We spent some time in prayer, and this is the prayer I offered (as best I remember it):
Please join me in a time of silence for victims and survivors of sexual assault.
God we give thanks for the silence-breakers.
God we give thanks for the women who are survivors of sexual assault.
God we give thanks for the men who are survivors of sexual assault.
God we give thanks for the trans and gender-nonconforming people who are survivors, in so many ways.
Make our churches instruments of healing and recovery.
Teach us to lament. To listen to the laments of survivors.
We pray that we will have softer ears,
that we will become better listeners to survivors,
that we will learn to center the stories of survivors
and in doing so to create a more just world.
May we enter the public dialogue
practicing support and advocating for survivors.
May we speak healing and, when we make mistakes,
as we inevitably will in our attempts to learn justice, give us
the courage to learn from them and become better allies and better disciples.
And all God’s people said: I believe women.
Congregation: I believe women.
And all God’s people said: I believe survivors.
Congregation: I believe survivors.
Leo Tolstoy once wrote, “Happy families are all alike; every unhappy family is unhappy in its own way.”
The same is true of every instance of adultery. The church tends to preach that there is one formula for dealing with adultery (or, in some traditions, one formula if you’re a woman and another formula if you’re a man). But adultery can’t be “solved” by applying the right formula. It’s a more complicated and emotional conversation. Nearly all of us have firsthand or secondhand experience with adultery—in a present or previous relationship; between parents or siblings or close friends. But we rarely talk about the frameworks that allow us to move through and beyond the pain of adultery.
Here are four guideposts the church should raise on the impact and consequences of adultery.
1. Adultery is a choice. Continue reading
Even before Brett Kavanaugh was officially nominated as the new Supreme Court justice nominee, the media buzzed with questions about what might happen to Roe v. Wade. Most legal experts and activists anticipate that the decision that legalized abortion nationwide will be overturned—and the legality of abortion will revert to a state-by-state decision—within a handful of years.
Abortion is an emotional issue, no matter what one believes. The word immediately puts us on the defensive. It’s easy to jump to go-to arguments about why the other side is wrong.
There are two questions Anabaptists need to ask: Who are we in the abortion debate? Who do we want to be in the abortion debate?
However, Anabaptists cannot ask the second question because they are afraid to ask the first question. For years, Anabaptist traditions have quietly avoided public conversation about abortion, sidestepping the pacifist stance that suggests a pro-life ethic and the low church polity and strong tradition of empowering impoverished neighbors that suggests a respect for pro-choice views. Continue reading
Recently, a friend asked how I, as a pastor, have conversations about sex. The implication was, how do I, as a single 27-year-old have any coherent conversation about sex with my peers, who spend a decent amount of their time talking about sex. In general, the answer is that I avoid writing about sex, except to critique the church’s inability to talk about sex.
People in the post-college bracket are thoughtful about sex. It’s not all horror stories and hook ups. In fact, there are mostly not very many of those. But, as one friend said, just by being single, Christian, and older than 25, you’re living “off script.” You’re in the minority of Christians and the Church is using an outdated script to keep you on a path you were never on. I think this is why there are so few single young people in church. There’s not a place for them at the table. Continue reading