social justice – Page 4 – Southwest Conference Blog

Living in An Age of American Anxiety

If you have a hunch you might be feeling more anxiety than usual, you’re probably right. With COVID-19, our political situation, the stubborn continuance of racial injustice, and the recent economic downturn added to the normal stress of life, Americans are suffering with astronomical anxiety levels.

According to the Census Bureau, as of mid-July, 35% of Americans are experiencing what could be classified as Generalized Anxiety Disorder. This is almost double the percentage in 2014 and is up by almost five percentage points since January. Arizona is on the higher end, nationally.

There is also a clear correlation of stress experienced according to age group, with almost half of 18-29 year olds experiencing diagnosable anxiety. Ethnic minorities and those with lower educational attainment clearly feel more stress than whites and those with higher levels of education.

It’s not just Americans who are feeling stressed out. British historian Richard Overy states that, like the 1920s, with political change, the increasing strength of nationalism, and fear of future wars, the 2020s in the UK will be an “age of anxiety.”

The same is true closer to home. While Trump may currently be headed for defeat in November, “Trumpism,” a form of nationalism motivated by the dwindling percentage of white Christians in America, will likely live on into the foreseeable future. It is conceivable that every four years for the next couple of decades, American voters may face the choice between leaning into the ideals enshrined in Declaration of Independence or falling toward fascism.

The economic downturn caused by COVID-19 is weighing on American families who have already suffered growing economic inequality since the 1980s. Pew Research found that income inequality in the U.S. is the highest of all G7 nations, and the wealth gap between America’s richest and poorest families more than doubled between 1989 and 2016. Middle class incomes in America have grown at a slower rate than upper-tier incomes since 1970.

In August, I’m giving a sermon series at the church I pastor called Distressed: Living in An Age of American Anxiety. My central point of the series is that, as people of faith, we have two things to offer to stressed out Americans, including ourselves:

Our faith offers us resources to cope with anxiety, and
Our faith addresses the root causes of American anxiety.

At the center of the Jesus Way is the belief that God cares for all of us and is especially predisposed toward people who are struggling. 1 Peter 5:6-7, encourages people who feel beaten down:

“Humble yourselves, therefore, under God’s mighty hand, that he may lift you up in due time. Cast all your anxiety on him because he cares for you.”

We have the comforting words of Jesus from Matthew chapter 6:

“‘Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more than clothes?… For the pagans run after all these things, and your heavenly Father knows that you need them… But seek first his kingdom and his righteousness, and all these things will be given to you as well. Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own.’”

We believe that God cares about stressed out Americans and that God provides. At the same time, we also know how God expresses care and exactly how God provides… God cares and provides through God’s people who partner with God and allow God to care and provide for society through them.

God cares for us, and God cares through us. As people of faith, we have the invitation to partner with God to address the root causes of our nation’s anxiety. In a previous time of heightened inequality and anxiety, Walter Rauschenbusch woke up the American church with the book that birthed the era of the Social Gospel, Christianity and the Social Crisis. The Social Gospel movement was fueled by the words of the Hebrew prophets like Micah:

He has shown you, O mortal, what is good.
And what does the Lord require of you?
To act justly and to love mercy
and to walk humbly with your God (Micah 6:8).

The champions of the Social Gospel were optimistic in their belief that human hearts could be quickly bent toward justice and usher in the millennial reign of Christ in the 20th century. The quagmire of WWI, however, along with the Bolshevik revolution in Russia, and the doldrums of the Great Depression, exposed a degree of naiveté in the movement.

Reinhold Niebuhr, while agreeing that the premise of the Social Gospel was rooted in the biblical concept of justice, suggested that a new kind of “Christian Realism” was needed. Niebuhr wrote in the 1932 Moral Man & Immoral Society that people who desire social justice must force it to happen politically. He points out the reality, for example, that a few exorbitantly wealthy people will pay more taxes out of the goodness of their hearts, but most will not; tax laws must be changed. There are individuals who love justice, but society as a whole does not. Therefore, the political will must be influenced by those individuals who do, and laws must be passed that force the rest to comply within a more just system.

In an era when, like ours, racism and economic injustice played the central role in American politics, Niebuhr presented a strategy that we can also utilize today to address the root causes of American anxiety. In Moral Man & Immoral Society, Niebuhr holds up the example of Ghandi who, while known primarily for using the method of non-violence, also wisely employed another strategy to influence the political will of the British Empire to act more justly toward India.

Niebuhr writes that even though there is actually no ethical distinction, in a strategic decision “Mr. Ghandi never tires of making a distinction between individual Englishmen and the system of imperialism which they maintain” (p. 249). Ghandi acknowledged the perceived difference between the decent and law-abiding individual Englishman at home and the horrible injustices the English collectively perpetuated in India. By doing so, he slipped past the defense mechanisms of the individuals who maintained the system and ultimately changed the political will. Quoting Ghandi from C.F. Andrews’ Mahatma Ghandi’s Ideas, p. 238:

“An Englishman in office is different from an Englishman outside. Similarly an Englishman in India is different from an Englishman in England. Here in India, you belong to a system that is vile beyond description. It is possible, therefore, for me to condemn the system in the strongest terms, without considering you to be bad and without imputing bad motives to every Englishman.”

As anxiety-producing inequalities are worsening, and political divisions are widening, Ghandi’s graceful strategy of inviting willing individuals to change the system may both counter the politics of division and be the most effective approach to addressing the root causes of our national anxiety. We have an opportunity to reduce our own anxiety and be the change we want to see.

Ryan Gear is the Lead Pastor of The Well in Chandler, AZ. During the COVID-19 shutdown, The Well meets online Sundays at 10am AZ/1pm EST.

My Life Since Coronavirus

guest post by Laura Bever

The Coronavirus has left no one unchanged. Its grip extends to every part of our lives. This is true no matter our individual circumstances. We all could tell our story and each of us would have a unique and reprehensible way it has changed us. My life since the coronavirus is no different. We have lost work like so many, and while we worked/attended college online/homeschooled from home already, just like so many parents are finding, it’s very tiring, incredibly taxing, and often completely overwhelming balancing it all at once.

There is however an element of my family’s life that makes this situation incredibly difficult. We live a good amount below the poverty line. This isn’t a unique situation. Many families do. In fact, in America at a minimum, 39 million Americans live in poverty. It is, however, incredibly important. Living in poverty is hard, really hard. It’s often challenging to explain the intricacies that make this so. However, this pandemic has brought us all to the same basic level. We are all struggling to find supplies and struggling to find resources and in need of health care, which are struggles that people living in poverty experience on a day to day basis. For my family, these struggles have only been exacerbated.

One of our struggles is the home we rent. While affordable for a family living in poverty, it hasn’t been well taken care of. We’ve had many problems, from sewage backing up consistently in our house, the shower wall falling in, to many leaks in our roof every time it rains. Our most recent problem is in one of the bedrooms. The roof has been caving in since we moved in and could no longer wait to be replaced. We’ve had to maneuver having little access to our house as the roof was taken apart and is still being fixed, all while being under the stay at home order. It has made our day to day outrageously tough to navigate with the seven people that live here.

Another area that has been made difficult is finding and getting groceries. At first, this was because there wasn’t anything available in the stores and now it’s because new rules have been put in place to stop the hoarding. These rules limit the amount that can be purchased. For my family and most large families, this means going to the store every other day, something which is very difficult to budget. Things like milk and cheese only last so long with five children. It also means consistent exposure as we are making more trips out in public and though groceries can be ordered online, things like WIC are not options that can be used. So there isn’t really a choice but to go out often. And because we use WIC we often find that the things we can purchase aren’t in any stores anyways.

Beyond this, Joe has lost a work contract, my volunteer job as a sexual assault advocate is nearly impossible at the moment with emergency rooms being off-limits, school for myself has been put somewhere almost mentally out of reach, and we both worry what we will do with five kids if or when we do get sick. It is often said that living in poverty is like living with chronic trauma, the jumping and maneuvering to keep up seems very real, especially during a pandemic.

While we are all lamenting the extraordinary loss all around us, there is also something else important and worth acknowledging about how my life has changed since the coronavirus. Just as the rapid pace of this virus has penetrated our lives, so too have other changes quickly happened. Acquaintances have become good friends, family I haven’t heard from in some time I’ve had the opportunity to connect with, I’ve been able to witness incredible acts of kindness, and have been the recipient of amazing gentleness. I’ve been able to talk with, laugh with, and cry with so many I love. I have had the honor of bearing witness to other’s incredible pain, and feel oddly connected to those in my life. It doesn’t make any of this okay. It doesn’t make any of it better. It does, however, mean goodness is persistent, that vulnerability is brave, that caring for your neighbor is a determined act of ingenuity and cleverness, that loving others when we are so uncertain and scared is indeed heroic, and that sharing toilet paper can be a holy act in a time of scarcity. I’m anxious for what is to come and defiantly hopeful.

Global Ministries Partners Making Huge Impact for Migrant Communities

by Randy J. Mayer, The Good Shepherd UCC

In the last five or ten years, the world has stepped into a sweeping global immigration epidemic where one in every seven people are being pushed by war, violence, climate change, or poverty out of their home countries and pulled into countries that are often resisting their arrival. In many ways, it is an exodus of biblical proportion from the global south to the north. The UCC and Disciples adopted parallel resolutions at General Synod and General Assembly this summer on the state of Global Forced Migration, which can be found by clicking these links:

UCC link
Disciples link

The United States started to experience the impact of this exodus as early as 1993 even before the NAFTA free trade agreement was signed. For more than 25 years there has been a steady flow of migrants, refugees and asylum seekers traveling through the Sonoran Desert. In 2000 the Good Shepherd UCC in Sahuarita, Arizona had no choice but to get involved in the humanitarian movement. What else can a faith community do when desperate people are knocking at your door asking for water and help? What else can a faith community do when dead bodies are found in your neighborhood in alarming numbers? You start asking questions, developing programs to help the people knocking at your doors, you start going up the river to see why so many dead bodies are appearing in your neighborhood. Never would we have dreamed that 20 years later we would still have knocks on our doors and dead bodies in our neighborhoods.

Being on the front-lines of the immigration struggle along the US/Mexico border has created natural connections with our global partners around the world that are now finding themselves in the midst of the flow of immigration into their communities. Recently, my wife Norma and I were able to visit our denominational partners in Italy and Greece and observe first hand their faithful hospitality to the stranger.

Our relationship with the Waldensian Church in Italy began six years ago when we received a call from Global Ministries requesting that we host a group coming from Italy that was just beginning to get involved in the growing immigration situation in the Mediterranean Sea. We hosted them and began to make a powerful connection that the call to care for the stranger was the same in the Mediterranean Sea as the Sonoran Desert. Now, years later we have had multiple visits and exchanges. Gaining perspective from another part of the world has given us both a different angle to glimpse the struggle and gain valuable insight on how to do faithful ministry, as the global politics moves toward building walls and abandoning the principles of inclusion and welcome of the stranger. Today the Waldensian Church is a leading voice in Europe as they put their faith on the line to finance and work on the rescue boats named, “Sea Watch” and “Open Arms.” They are performing dramatic rescues of desperate people, abandoned by their smugglers in the Mediterranean Sea. They also have developed a project called, “humanitarian corridors” that is an agreement with their government that allows the church to legally and safely bring a set number of asylum seekers into Italy each year and resettle them in their communities. While we were attending the Waldensian Synod in Torre Pellice the Italian Prime Minister Giuseppe Conte in a speech to the Italian Lower House, called for concrete initiatives “such as the setting up of European humanitarian corridors” to enable the European Union to “leave behind emergency management” of the migration crisis. A powerful example of how people of faith can inject themselves into the political discourse and human tragedy to create healthy models that address the immigration struggle.

From Italy we traveled to Katerini, Greece to visit the Evangelical Church of Greece, an historic church with a long tradition of putting justice into action. We spent five days with them learning about their incredible immigration and refugee program called Perichoresis. It began in 2015 as a simple act of Christian hospitality as they responded to the arrival of thousands upon thousands of Middle Eastern refugees to camps near the border of Greece and the Former Yugoslav Republic of Macedonia. They went to the camps to offer support and supplies, which led to welcoming the asylum seekers into their homes, which led to the development of large scale programs to receive and care for the asylum seekers. Today, Perichoresis has fifty staff members giving medical care, legal and psychological support, and housing managers that have created living facilities that are safe and stable. Perichoresis now rents 126 apartments to temporarily house 600 vulnerable asylum seekers escaping the horrors of war and exploitation. They have rented an additional 10 apartments to integrate and permanently settle families in their community. Their resettlement and integration program is so well established that the United Nations Human Rights Council Union has lifted up the work of Perichoresis as the premier resettlement program that should be implemented throughout Europe to successfully settle and integrate asylum seekers and migrants into Europe.

Small bands of believers making a huge difference and showing the rest of us how to be faithful and welcome the stranger. Small protestant churches sprinkled like leaven and salt, barely visible to the dominant church and culture in their countries, but they are doing big things in the eyes of God and the building of the Kin-dom on earth as it is in heaven. Thank God for our UCC and Disciples global partners, may they continue to inspire and lead us in the ways of faithful living.

Works Without Faith Can be Deadening, Too

by Teresa Blythe

Within the Christian context, most of us know the passage in James that says “faith without works is dead.” And that is certainly true. But what I observe in many churches (especially progressive liberal ones) is that “works without faith are deadening.”

Both are true — they are two sides of the same coin. We are over the age-old conflict that pits contemplation and action against one another (activists complaining that contemplatives need to get off their meditation cushions and get to work, and contemplatives complaining that activists need to get on their meditation cushions, slow down and listen to what God may be saying for a change).

Where do you fit?
As much as those of us who hate dualism want the two sides to learn from one another, it appears that each of us leans toward one end of the spectrum.

Are you the action-oriented person of faith?

Or are you the faith-oriented person of action?

We need each other
The denomination I’m ordained into — the United Church of Christ (UCC) — leans toward action-oriented people of faith. I’m drawn to this denomination because it’s inclusive, compassionate, and seeks to follow Jesus as he “overturns the tables of injustice” wherever they are found.

These injustice-fighters are fiercely wholehearted and necessary to the body of Christ.

They are also exhausted. Because works that are not balanced with attention to faith, inner spirit and listening to God tend to become compulsive and can easily lose their focus.

Key question #1
Is what I am doing ultimately giving me life and renewal within or is it draining me of life?

While my contemplative struggle is to find where and how I plug into social activism with integrity and energy, the activists’ struggle is to find time to stop and take spiritual inventory.

This is a very hard question for activist Christians to ask themselves. The first reaction from them is “it’s not about me, it’s about the cause.” Problem is, we can’t take on every cause. Energy is finite and choices have to be made. So maybe it is a little bit about you!

Key question #2
To those who are exhausted from works that have become disengaged with faith and spiritual practice I usually have one question: What exactly has God called you to do right now?

If you’ve spent considerable time in prayer and reflection and if you find you have the energy to continue the work, great. It’s probably in alignment with what God is asking you to do. If you have not spent time in prayer and discernment and you are losing energy, working compulsively and ignoring your own inner needs, then maybe it’s time to take a short sabbatical and find renewal.

You don’t have to do it alone
These kinds of questions are what I love about being in a spiritual direction relationship. When we become unbalanced, our spiritual directors can help us find out where the imbalance is. And once we are aware of it, we can make changes so that our faith has works and our works have faith.

Empire Stories

by Abigail Conley

Here is a story of the Empire I trust in, hope for, pray with:

We’re renting a bouncy castle. It’s a princess 5-in-1 combo sure to delight the five-year-old for whom it is intended. She’s getting adopted, officially a forever family. Rumor is there will be TWO cakes for this Very Big Party.

And so more than seventy people got together and funded a bouncy castle, along with plenty more to buy all sorts of books for that same five-year-old. I recommended We Don’t Eat Our Classmates, a very reign of God sort of book that doesn’t look like it all.

It’s this beautiful celebration across many miles for a little girl and her mom. Those of us who won’t be able to go to the Very Big Party still join in this way. We are anxious to see pictures of this little girl who we’ve come to love from a distance, still in foster care for a few more days.

The whole thing is a beautiful, joyful experience of being able to do something to make a little kid’s Very Big Party on her Very Big Day that much more full of love.

It is one of the few times I can remember where it was so easy to give a kid something that would bring a great deal of joy. The other that comes to mind was when I had a youth group on an outing around Christmas and paid for a carriage ride around the outside mall. The driver gave me a good deal because she could see the excitement in the kids’ eyes. The kids couldn’t stop talking about it for weeks. Beautiful abundance in simple things always strikes me as more fully the Reign of God than most anything else.

Here is a story of the Empire I trust God and those working toward God’s Reign are overthrowing:

We’re buying teddy bears and shoelaces. Some of those same people who got together and funded a bouncy castle Venmoed me money or sent a check in the mail because I was able to fulfill requests locally for people being released from detention. I bought up all the shoelaces in store because stores don’t seem to stock many of those. I found teddy bears that would fit small hands and arms. That one day, those kids and their families had more of what they needed. I don’t know if they had a single thing they wanted. I don’t know what to do with the reality of shoelaces being the thing that brought a smile that day. I keep telling that story over and over, but with kids still in detention, it seems that I probably should keep telling it.

And I wish I had a single story.

But I remember sitting with a church leader, planning out gifts for the family we were sponsoring for Christmas. “Can I just buy them socks and underwear?” she asked. “If they’re asking for socks and underwear, they should get socks and underwear.” So we agreed on behalf of the church that we would exceed the number limit placed on gifts so that kids would get socks and underwear for Christmas, along with things they wanted.

Those some people funding the bounce house also explained children’s clothing sizes to me one day. There was no clear conversion for chubby children’s sizes to underwear. I needed to buy clothes for a child in my church whose mom could not manage it. Finances were part of the problem, but so was mental illness. Those things that parents of children seem to magically know eluded her, and so I was filling in the gaps as best I could, despite having no children of my own.

Those are the children’s stories that come to mind. But most days, I see a crowdfunding page for a funeral or medical needs or housing. I am reminded of the jars by cash registers so common in the small town where I grew up. They were the precursor to crowdfunding pages, a town working to pay the medical expenses of someone with no insurance. Flyers dotted the bulletin boards of those same places, asking people to attend a benefit auction or concert.

These are the stories of our empire. And these are not the stories I want to tell. I want to tell stories of a community choosing to give a little extra money to fund things that feed the soul, like bouncy castles and books. I don’t think it takes much Spirit to realize that this is the better thing, to get to offer joy and delight rather than fulfilling the most basic of needs.

Hear the words of the Good Shepherd, whose Empire has no end: “The thief comes only to steal and kill and destroy. I came that they may have life, and have it abundantly.” John 10:10

Lazarus Must Be Rolling Over in Her Grave!

by John Indermark

In case you were wondering: the title is not mistaken in its gender pronoun usage. I do not have in mind the Lazarus, beloved brother of Mary and Martha, who already experienced rolling out of his grave according to John’s gospel. No, the Lazarus I have in mind is Emma, beloved daughter of Moses and Esther – and the poet who penned the words engraved on a bronze plaque that now (at least for the time being) stands displayed in the museum at the Statue of Liberty. Its closing words, taken from a longer poem of hers, would once have been the stuff of Fourth of July picnics and elementary school recitations and civics classes.

“Give me your tired, your poor,

Your huddled masses yearning to breathe free,

The wretched refuse of your teeming shore.

Send these, the homeless, tempest-tost to me.”

I say “once would have been” because some Very Important People in Very High Places have definite ideas about who should be let in and particularly who should be kept out of our nation these days, ideas that seem to take a sand blaster to Lazarus’ inscription. The most recent rule put forth by the Trump administration regarding immigration reinterprets provisions of “public charge” in Draconian ways – or, given its likely architect, Millerian ways. Mind you, the rule aims not at illegal immigrants, but LEGAL immigrants. If you need most any form of public assistance to help get your feet on the ground, fugetaboutit. All such objections go away, of course, according to the fine print of the rule, if you can show your income is 250% or more of the federal poverty line. If it is, c’mon in! If it’s not, maybe the deportation venues will at least have the honesty to play Ray Charles (“Hit the Road, Jack, and don’t you come back . . .”). And perhaps the National Park Service will be directed by Mr. Miller to update Emma’s plaque:

Give me your hired, your secure,

Your globe-trotting investors yearning to be regulation-free,

The targeted folk of north European shores,

Send these, the classy, upper-crust to me.

As I said, Lazarus must be rolling over in her grave, and not just because of the words of her poem with which we are most familiar. Did you know the title she gives to the Statue in the poem is not Lady Liberty, but Mother of Exiles? What would she say to those who seek asylum today, driven by violence and despair literally into exiles – only to be met with pejoratives of “murderers” and “rapists?” I believe Emma’s answer can be discerned in the phrase she used in the poem: “From her beacon-hand glows world-wide welcome.”

Today, in addressing the new rule, the administration’s Director of Immigration Services was asked how this policy set with the Statue’s invitation to “your tired, your poor, your, huddled masses.” His answer? “I’m certainly not prepared to take anything down off the Statue of Liberty. We have a long history of being one of the most welcoming nations in the world.”

Unfortunately, history is no guarantor of the future, and befogged nostalgia can be the future’s worst enemy. The question is: Are we NOW to be who we advertise ourselves to be? Hypocrisy is not a problem limited to the church. It gnaws away at national identities. If this rule stands, Lazarus’ poem and its “Mother of Exiles” will cease to be our aspiration –and be transformed into our self-inflicted indictment of nativism and greed.

Here we are again.

by Karen Richter

By my account, we are here at Immigrations and Customs Enforcement for the 55th time… beginning in December 2014. We mark this anniversary – the month by month by month recognition of the entry of our friend Misael Perez Cabrera into sanctuary at Shadow Rock United Church of Christ. We didn’t know then that Misael would be in sanctuary for over 100 days. We didn’t know that we would welcome others into sanctuary. We didn’t know what it would cost our fellowship.

We didn’t know the blessings this work would bring to us either. How we would welcome Misael’s beautiful baby boy. How we would rally around a family to take a child to Lego camp, to make possible family reunions and sports teams and tutoring. How we would stand with a woman who chose to return to Mexico to be with her husband who was deported. How some of us would come to embrace a new vision of borders as a place where people can meet and learn from one another peacefully.

Yesterday, I taught a class… I’m a teacher in the way I move through the world so much more than an activist or rabble rouser. In this class we talked about the tasks and callings that are entrusted to us – personally and as part of groups and communities that we are part of. There are things that are entrusted to me, to Karen… my children, my friendships, my calling as teacher and spiritual director. What is entrusted to those of us gathered here today? To progressive people of conscience? To Christians who see the face of Christ in every immigrant neighbor, every refugee, every asylum seeker?

What is entrusted to us? The people in sanctuary, the asylum seekers who pass through our shelters and church buildings – their safety and wellbeing are entrusted to us. The idea that immigrants bring immeasurable gifts to our neighborhoods – this hopeful idea is entrusted to us. The understanding of our scripture that includes the repeated command to care for the immigrant, the widow, the orphan – this sacred duty is entrusted to us.

So here we are again. We stand here in hope, in faithfulness, in community. We persist. We pray.

Please join me in prayer. We begin in silence.

Spirit of Life; Spirit of Love:

We are thankful for the opportunity to speak here today, for the privilege of standing with our sanctuary guests. We ask for energy to work for justice, for deepening compassion, for spiritual courage. May our hope match the hope of our migrant neighbors. Give us softened hearts to reach out in friendship and trust. Be with us as we continue to advocate for our vision of compassionate immigration policy. We pray today with the confident faith of Jesus, child migrant, teacher, brother.

AMEN.

Being prosecuted for compassion

by Bill Lyons

The Gospel tells Christians that giving food, drink, welcome, shelter, clothing, care, and accompaniment to strangers equates to feeding, quenching the thirst of, sheltering, clothing, caring for, and accompanying Jesus himself.[i] Jesus teaches us that these actions have eternal implications because they are God’s basic expectations for all human relationships.

And yet, the federal government in Tucson, Arizona is prosecuting humanitarian aid worker Scott Warren for providing food, water, shelter, rest, and orienting two men who had been in Arizona’s deadly desert for two days. Warren is charged with harboring and conspiring to transport undocumented migrants, felonies that carry decades of possible prison time. [ii]

On May 5, U. S. Customs and Border Protection Agents arrested, held, and continue to intimidate Ana Adlerstein for accompanying a Central American migrant into the Lukeville, Arizona border crossing after prearranging their appearance with the port of entry supervisor. Adlerstein was accused of “alien smuggling” although she has not been charged with a crime.[iii]

These are not isolated incidents. Similar arrests and intimidation of U.S. citizens living their faith’s values have been reported all along America’s southern border. Prosecutions for harboring undocumented migrants has risen from 3,461 to 4,532 in the last three years – a 30% increase. In an NPR interview Teresa Todd, a four-term city and county attorney in west Texas, framed the situation this way, “It makes people have to question, ‘Can I be compassionate’?” Todd was arrested and continues to be harassed by federal and state law enforcement officials for giving a migrant shelter in her car until medical help could arrive. [iv]

Living our faith in relationship to our neighbors regardless of their citizenship should never be a crime. Preventing the deaths of people in the desert is what God asks of us. Law enforcement officials should never be permitted to arrest, harass, or intimidate people of faith for embodying the hospitality the Bible describes and to which Jesus enjoins us. People of faith should never be afraid to live compassionate lives. And yet those are the realities many people of faith in America’s border states experience every day. U. S. immigration policy should not make the desert a death sentence.

As a Christian leader I feel compelled to bring these assaults on our core value of compassion into the light. Silence as a faith leader in this moment surrenders our Constitutionally protected religious right to love our neighbors. Not only am I praying for change, I am working for it in the public square. I invite you to be present, speak truth to power, and take action with me to preserve our core values to feed, quench the thirst of, welcome, shelter, clothe, care for, and accompany our neighbors of every immigration and documentation status without fear of reprisals, prosecution, intimidation, or threats against our liberty from government authorities. May the Spirit of the Christ who calls us to love one another as we have been loved by God bolster our courage and strengthen our resolve to protect and preserve the dignity of every person created in God’s image, and to create the loving world Jesus envisioned.

– Rev. Dr. William Lyons, Conference Minister, Southwest Conference UCC

[i] Matthew 25:31-46

[ii] https://www.google.com/search?q=migrant+deaths+in+the+sonoran+desert&rlz=1C1CHBF_enUS759US759&oq=migrant+deaths+in+the+sonoran+desert&aqs=chrome..69i57.6548j1j7&sourceid=chrome&ie=UTF-8

[iii] https://tucson.com/news/local/steller-column-intimidation-campaign-intensifies-against-border-humanitarians/article_e6cef226-0d05-55e6-ab0f-6b9d3a2661b8.html

[iv] https://www.npr.org/2019/05/28/725716169/extending-zero-tolerance-to-people-who-help-migrants-along-the-border

image credit: Dan Sorensen on flickr

About Alabama, and Georgia, and Ohio, and…

by Abigail Conley

I thought maybe I should write about that time I needed emergency contraception and the gift of the website that helped me get something that would work for my body. A woman called soon after I clicked that button to confirm my information and calmly, professionally, compassionately asked questions to make sure the prescription they were overnighting would work.

I thought maybe I should write about my friends who have been raped, and the stories we tell behind closed doors. At 25, we could still talk about trauma more than twenty years old.

I thought maybe I should write about making sure young women in my congregation going off to college know how to not get pregnant, to not take open drinks at parties, and hearing what happened any way.

I thought maybe I should write about the trust that Planned Parenthood would help newlyweds and graduate students access contraception and the task of accompanying friends through lines of people accusing her of murder when she was doing everything she could to not get pregnant at a time that a pregnancy would have been financially devastating.

I thought maybe I should write about buying a pregnancy test for a scared youth sponsor, a woman in her mid-30s who would was still unsure of how to care for her body.

I thought maybe I should write about the people who whisper “abortion” through tears years later in their pastor’s office. I thought maybe I should write about the people who whisper “abortion” with fear of judgment with no regrets about their decision.

I thought maybe I should write about the women who I kicked out of the church office as they so proudly talked about their plan to intimidate women seeking abortion. They weren’t quite as proud of their plan to offer enough incorrect information that it was too late for her to obtain an abortion when she found her way to a provider. I thought maybe I should write about the two very conservative women from my church who witnessed that exchange and the grateful look in their eyes as they pronounced, “That’s not right. You don’t know what happened.”

I thought maybe I should write about the fact that I have never been raped, or sexually assaulted and still, if someone grabs my wrist, a panic arises so deep inside of me I am yelling within seconds; somehow my body knows this movement spells trouble for so many women.

I thought about writing about those things.

I thought about writing about those things but you could read similar stories in a few million places on the Internet.

I thought about writing about those things, but why should I have to tell stories of pain in order to convince someone that all those other women and I are actually autonomous humans, too?

And instead of writing those things, I think I will share Janet Ruth Heller’s poem about Deborah, the prophet and judge of Israel:
It is not recorded of Deborah
That she settled down with Barak,
Raised a tribe of Children,
And left off judging Israel.

We may be mothers. We may be wives. We may be many things. But today, I am longing for women to be able to just be.