social justice – Page 3 – Southwest Conference Blog

Humbled to be an American

by Rev. Dr. Barb Doerrer-Peacock

The phrase…the song, “Proud to be an American” has always caused me to bristle. It was no different during this year’s Independence Day celebration. It has the strange, paradoxical effect of evoking both revulsion and tears of compassion. How is that possible? It pulls in me both the worst of American arrogance and exceptionalism, but also the swelling of gratitude for ultimate sacrifice and high values.

On July 4^th, my husband Rich also was bristling at the song. He asked, “What’s the opposite of ‘proud’?” He was trying to figure out what exactly he felt about our nation these days. I had the same impulse. What do I feel, after 16 months of pandemic, after watching our country go through years of elected leadership that brought democracy to the brink of destruction, betrayed the trust of allies around the world, manifest the worst of the “ugly American” stereotype, and even now continues to threaten those lofty values by polarization of fears, distrust and demonizing others – both other Americans and non-Americans. We’ve experienced 16 months of ugly truths and hidden histories revealed, heard the cries of the oppressed, seen protests in the streets, and what feels like chaos reigning in our capitol, and people dying, dying, still dying – so many refusing the very serum that could save their lives, often because of the insidious erosion of trust.

I replied to him, “humble.” Humble is the opposite of proud. That caused us both to stop in our tracks and look at each other. Humble. I am humbled to be an American. That is indeed the right word.

I am a person of great privilege which I did nothing to deserve or earn. It was the system I was born into, and my skin is the right color. Yes, those who served in the United States military fought and sometimes died for our freedoms, our way of life, our privileges…and I am a grateful American. But I’m also keenly aware that so did many thousands, maybe millions of Indigenous people who died as a result of colonization from White Europeans. So did kidnapped and enslaved Africans and their descendants who constructed much of the American economy and infrastructure yet reaped little benefit, or even fair share, and instead inherited an inequitable system within which they have always been kept at a disadvantage. So did Asian, Pacific Islander, Hispanic and Latino, Middle Eastern immigrants, refugees, asylum-seekers, indentured workers, all who found their way either by will or by force, either seeking a better life for their families, or to escape horrors in their homelands. I could go on reciting what now is a litany coming to light.

I am humbled to be an American. Some of my forbears were the White European colonizers, some of them escaping tyranny in their homeland…some of them – maybe all of them – bringing that unhealed trauma with them. I am growing in understanding of my own ancestral history that bore the ugly stains of flawed humanity. Yet, I am here and I’m humbled to be an American. For all its flaws…there are ideals that somehow, in some way survived the dysfunctions, the abuses, the greed, the lies told. It is those that make my heart swell with gratitude. Yes…freedom, justice for all, equality and equity, and the embracing of all who seek refuge and a better life. We may not yet have achieved those ideas, but many of us still hold them, live for them, die for them.

I am humbled to be an American because I share the paradoxical heritage of this country, the push and pull, the fears and joys, the confusion and clarity, the power and vulnerability, the flaws and the ideals, the One out of Many, the harmonies of culture woven from the many threads of tradition. I am humbled because I can be both privileged yet repentant. I am humbled because I am so deeply enriched by those whose ancestral journeys have been so impoverished yet also triumphant and heroic. I am humbled because I know myself and my country would be incomplete and so much poorer if it were not for the rainbow of earth’s human diversities that are represented here. I would not know God in the same way, I would not know our government in the same way, our natural environment, our sense of justice, the songs we sing and play, the art we make if it were not for each other, no matter if I call you friend or enemy.

I am humbled to be an American. My July 4^th prayer is that God will keep my heart open, broken – yet healing, repentant and also repairing, humbled…yet also swelling with grateful joy.

Racism’s Impact on People of Color—RBTS

by Kay F. Klinkenborg

The effect of racism on mental health has a name: Race-based Traumatic Stress (RBTS).

I write this to honor the Juneteenth “Day of Freedom.” It is important and a crucial time for the church to be informed of the importance of freedom and ending racism; for the mental and physical well being of people of color.

Post-Traumatic Stress Disorder (most commonly referred to as PTSD) became a familiar term following post- Vietnam war era replacing ‘shell shock syndrome’ from WWI and WWII.

Today there is specific identifying language regarding the trauma of racism on mental health. Most commonly used is Race-based Traumatic Stress (RBTS)¹. RBTS has not been used as a medical condition but is recognized as a response to a consistent/life-long exposure to racism, discrimination, structural racism and all its implications. It is the world in which people of color live that white people don’t experience.

In 2002, B.F. Butts²documented the correlation between racial/ethnic discrimination and PTSD. From 2005 to now I found ample empirical evidence that attests to the nature and impact of racial trauma on victims. Should we be surprised? No! Are we alert and connected to the reality of those who live under racism daily? “There is a cumulative traumatizing impact of racism on racialized individuals, which can include individual acts of racism combined with systemic racism, and typically includes historical, cultural, and community trauma as well.”¹American citizens and physicians (in general) are behind the eight ball in applying known medically detrimental stressors and their impact on the mental and physical well-being of POC.

Studies show that White supremacist ideology, the belief in White biological or cultural superiority that serves to maintain the status quo of racial inequality, is deeply integrated in dominant culture values (Liu et al., 2019).⁴ This consistent racist milieu is destroying lives and our democracy.

“Racism…Corrosive Impact on the Health of Black Americans” was aired on 60 minutes on April 18, 2021. Dr. David R. Williams, a Harvard Researcher was interviewed by Bill Whitaker. Williams gave a poignant example of the impact of racism on Blacks in America: “Imagine if you will, a plane with 220 Black people crashes today and they all die. Every day in America 220 Black people die prematurely.”⁵

For decades, the medical community has known that stressors impact physical health and can shorten life expectancy. What is vital for us to understand is that RBTS is a day-in and day-out lived experience. And that trauma shortens lives significantly and creates mental stress beyond the norm of one significant time, or short duration of traumatic stress in one’s life. The severity of being in ‘war’ has alerted us to PTSD. BUT we are now learning that a life-time of exposure to racism is detrimental and dangerous to POC and there are life-time impacts of Race- based Traumatic Stress.

A variety of symptoms/behaviors are observed (but not limited to): hypervigilance, depression, low levels of ethnic identity, low self-efficacy, low self-esteem, anger, recurring disruptive thoughts of racist encounters/events, chest pains, insomnia, mental distancing from traumatic events, a variety of medical long-term negative impacts, etc.^{1,2,3,4,5,6,7,8,9,10,11,12}

“It is important to note that unlike PTSD, RBTS is not considered a mental health disorder. RBTS is a mental injury that can occur as the result of living within a racist system or experiencing events of racism.” ²

Unequivocally, racism experienced by all people of color is shortening their lifespans, decreasing their quality of life and creating a constant state of anxiety and fear. What should be White Christian’s response to these chronic living conditions? More crucial, why are we allowing this to continue? If we are all created in the image of God, all people are equal. Apostle Paul write in Galatians 3:28: : “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.” (NIV) Dare we not add: ‘neither White or people of color’?

Jesus demonstrated for us numerous examples of contact/concern/compassion for persons who are: marginalized, oppressed, economically disadvantaged, those living in disparaging social conditions and lack of physical and mental health resources.

White supremacy does not believe these two quotes: 1) “Every person has equal value”. The Gates Foundation mission statement. 2) “You have never locked eyes with a person who is not worth of freedom, liberty, connection and belonging.” Stated by: Kori Carew, Black female lawyer, feminist, and activist.

And as recent as the events that DID NOT happen in Tulsa over Memorial Day Weekend, 2021 to recognize the 100 year anniversary of the Tulsa Massacre (Greenwood Black community demolished and over 300 dead, and thousands displaced, John Legend stated: “The road to restorative justice is crooked and rough—and there is space for reasonable people to disagree about the best way to heal the collective trauma of white supremacy. But one thing that is not up for debate—one fact we must hold with conviction—is that the path to reconciliation runs through truth and accountability.”¹³

I believe we have a moral and ethic responsibility to work toward ending racism. That begins with me! The Hebrew Scripture prophet Micah understood this urgent need 1000’s of years ago: “To act justly and to love mercy and to walk humbly with your God.” (NIV, Micah 6:8).

REFERENCES

¹Mental Health America website, 2021. www. https://www.mhanational.org/ “Our Commitment to

Anti-racism.”

²Butts, H. F. (2002). The black mask of humanity: Racial/ethnic discrimination and post-traumatic stress disorder. The Journal of the American Academy of Psychiatry and the Law, 30(3), 336–339

²Mental Health America website, 2021. www. https://www.mhanational.org/ “Our Commitment to

Anti-racism.”

³Carter, R.T., et al. (2017) Race-based traumatic stress, racial identity statuses, and psychological functioning: An explanatory investigation. Professional Psychology: Research and Practice, 48(1), 30-37.

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⁴ Liu, W. M., et al. (2019). Racial trauma, microaggressions, and becoming racially innocuous: The role of acculturation and White supremacist ideology. American Psychologist, 74(1), 143–155.

⁵Willliams, D. R., Whitaker,B (interviewer). (May 2021).”Racism…Corrosive Impact on the Heath of Black Americans.” 60 Minutes weekly TV news report. Complete interview: https://cbsn.ws/2OYeu70.

⁶Helms, J. E., Nicolas, G., & Green, C. E. (2010). Racism and ethno-violence as trauma: Enhancing professional training. Traumatology, 16(4), 53-62.

⁷Carter, R. T., Mazzula, S., Victoria, R., Vazquez, R., Hall, S., Smith, S., . . . Williams, B. (2013). Initial development of the Race-Based Traumatic Stress Symptom Scale: Assessing the emotional impact of racism. Psychological Trauma: Theory, Research, Practice, and Policy, 5(1), 1-9.

⁸ Cheng, H. -L., & Mallinckrodt, B. (2015). Racial/ethnic discrimination, posttraumatic stress symptoms, and alcohol problems in a longitudinal study of Hispanic/Latino college students. Journal of Counseling Psychology, 62(1), 38–49.

⁹Flores, E., et al. (2010). Perceived racial/ethnic discrimination, posttraumatic stress symptoms, and health risk behaviors among Mexican American adolescents. Journal of Counseling Psychology, 57(3), 264–273.

¹⁰Holmes, S. C., Facemire, V. C., & DaFonseca, A. M. (2016). Expanding Criterion A for posttraumatic stress disorder: Considering the deleterious impact of oppression. Traumatology, 22(4), 314–321.

¹¹Gone, J. P., et al. (2019). The impact of historical trauma on health outcomes for Indigenous populations in the USA and Canada: A systematic review. American Psychologist, 74(1), 20–35.

¹²Carter, R. T., et al. (2013). Initial development of the Race-Based Traumatic Stress Symptom Scale: Assessing the emotional impact of racism. Psychological Trauma: Theory, Research, Practice, and Policy, 5(1), 1-9.

¹³Legend, J. (June 1, 2021). Hundreds remember riot at historical Tulsa church. Arizona Republic.

To read extensive research on medical treatment of Black patients see: ¹³Pearl, Robert, MD. (May, 2021) How Racial Bias and Healthcare Inequality Are Killing Black Patients. Excerpted from his book: Uncaring: How the Culture of Medicine Kills Doctors and Patients.

The Use of Violence

by Hailey Lyons

I am not the only one who watched the storming of the Capitol in utter horror. And I am certainly not the only one who watched it without surprise. We knew this was coming, we knew for decades that this was going to happen.

What was unexpected to the neoliberals was what I and other marginalized peoples have been warning about for decades. As we departed from Evangelicalism and conservative ideologies, as we grew up in open opposition to the powers that oppress us, and as we ran to mainline and progressive havens, we warned about the dangers to come. But we were not heard. Instead, we could neither truly escape the past nor shrug off the painful present, leaving us in rage and silence.

The terrorists that stormed the Capitol did so with signs like ‘Jesus Saves’ and American flags, Confederate flags, and ‘Proud American Christian’ flags. Their jubilance was palpable as they attacked the press and stood on the Capitol for steps an hours-long photo-op. They invaded offices of members of Congress, planted bombs, and posed in the chambers themselves. Their purpose was clear: to defy the will of the people and vaunt the power of white supremacy and Christian nationalism.

And yet, all I see from the media and from ecumenical responses are denouncements of violence. The media and our political institutions use symbolic language to talk about America’s status as a place of peace and hope. Church leaders talk about Jesus’ nonviolence as if it were enshrouded in sacred history and understood as truth by all. They shame their institutions and denominations.

To say that Jesus was nonviolent is to ignore the Scriptures. The man who spoke out in synagogues and on mountainsides in the face of Roman colonial and Pharisaical rule did so with the knowledge that his teachings and practices were a violent rejection of them. The man who braided a whip and struck people and livestock, overturning tables in the temple of the Lord was not nonviolent. The man who preached that we were to turn our cheek once slapped to allow only a dishonorable strike be the next one was not nonviolent. The man who announced that his was the way of truth and life; the man whose death spawned an entire religion that would for centuries violently oppose powers and principalities was not nonviolent. Even in its appropriation as state religion, Christianity has ever been a religion of violence. To say otherwise cherry picks church history in the same manner we malign Evangelicals for.

America is not a place of peace and nonviolence. Our arms and munitions fund wars all around the world and have done so for an exceedingly long time. Our laws and governments privilege violence against the marginalized to keep us marginalized. Our culture is rooted in violent destruction of those who oppose us. We are not a shining beacon of democracy; we are an imperial power inherited from colonial Europe.

No broad civil rights movement has ever been achieved in America without violence. From the Civil War to recognize black bodies as human; to women’s suffrage and the street carnage; to the Civil Rights Movement of the 60s that saw still more black and brown bodies murdered and brutalized; to the Stonewall Riots that demanded LGBT bodies be seen and not murdered or brutalized; to the Black Lives Matter and ANTIFA marches in recent years. Martin Luther King Jr. knowingly incited violence during his marches, and toward the end of his life he was on the crux of announcing far bolder and violent measures to take racial equality by force. As police moved in to arrest and brutalize and murder LGBT people at Stonewall, they stood up and fought back directly. Had they not, I wouldn’t have the right to be where I am today.

In my coming out and coming to understand my peoples’ history and culture, I am horrified at the violent methods by which transgender bodies have been systematically oppressed, brutalized, and murdered. I live with the terror of knowing that not passing in public subjects me to the possibility of verbal abuse, a beating, or being killed. Simply by choosing to be myself I am an act of violence, of violent rejection of the multifold violence done to me.

Religious and political institutions ignore the fact that violence is not and has never been solely an expression of physical force. Violence takes many forms, and most often it is epistemic and psychological. While we distract from the real issue at hand and titillate on the use of violence, we must understand that the epistemic and psychological forms of violence are the most common tools of those in power. For us on the margins, it is not just physical violence that we face when we march in the streets, but the epistemic and psychological violence by institutions seeking to rip legitimacy away from us. Marching in and of itself is an act of violence, violently rejecting the oppressive powers that would see us isolated and alone in order to be more quietly brutalized and murdered.

When we read Scripture, we find Christ is most often present where power and violence clash with the marginalized. Christ is a force of violence, but where the state privileges power, Christ privileges people. Two ideologies – power and people – clashing against each other necessitate violence, or otherwise there would be no opposition. When American neoliberal culture and Evangelicalism perpetuate the idea that violence is evil, they take away the opportunity for opposition to them, and instead rule unchecked. This is nothing less than hypocrisy and perpetuates still more violence and oppression. Neoliberals and Evangelicals alike are horrified by it and yet don’t hesitate to use it when it benefits them. We should condemn why the terrorists were at the Capitol rather than critiquing the methodology when we were just cheering Black Lives Matter on and acknowledging the only language that gets the attention of those in power is violence. It is nothing short of hypocrisy and grandstanding.

It’s not just our burden, but our requirement as Christians to check this oppressive power with the people. Whether marching in the streets, teaching a different curriculum, or favoring the marginalized over those in power, these are all acts of violence. They are also immense acts of love and compassion and empathy, binding us together in solidarity against power and violence. If we do not acknowledge those facts and cower in the shadows when the word violence is used like a slur, then we will never achieve equality and we will never be truly heard on the margins.

Let us remember where the true war is being fought. Let us adjust course and fight the fight as Jesus and the Prophets did, knowing that things can be better. Knowing that one day our children and grandchildren will know a world in which violence is no longer necessary because there is nothing but the people. Until then, we fight.

What Do We Mean When We Say ‘Justice’?

by Hailey Lyons

The greatest joy I have found in helping lead our UCC@ASU ministry is the moment an individual recognizes that we’re there to jump in alongside them, lift them up, and fight for justice. For far too long, Evangelical institutions have dominated the scene at ASU, creating a narrative that demands conformity to strict theology and causes lasting harm. When I was still a member of an Evangelical institution and doing campus ministry, a word that rang in our ears and filled our mouths with distaste was ‘justice’.

This seven-letter word has caused Evangelicalism and white, heteronormative communities around America, to reflexively cringe. This is because seeking justice inherently challenges their positions of power. This is because seeking justice inherently rebukes whiteness, heteronormativity, and strict gender roles. Even in the UCC, a denomination founded on seeking justice, we still find bastions of white supremacy, heteronormativity, and transphobia. We still have much to learn about actually doing the work of justice.

The UCC has largely become inoculated to the word ‘justice’. Sure, it goes on our slogans and marketing campaigns, but from there it fizzles out like soda going flat. It retains some of its taste as sugary juice, and one might still recognize it, but the carbonation is completely gone. The fire, the passion, the zeal to be transformative is gone. Instead, it is flat. Inert. The UCC has a long and storied history of seeking justice on the front lines of national debates, but this obscures the fact that too often local UCC churches distill the message of justice into only putting up a slogan in the building or on the website and separate from the transformation that justice requires. It’s not enough to just do a food drive in your church. It’s not enough to go to the border and help struggling migrants avoid dehydration and starvation. It’s not enough to label your church as Open and Affirming. These things are wonderful, but they are not enough.

The heart of the problem is churches choosing complacency rather than the true, transformative work of Christ. Instead of changing our polity, liturgy, and curriculums we uphold whiteness, heteronormativity, and transphobia. We inject ourselves into public discourse on a few areas to make ourselves feel better when we’re as colonizing as every other invasive non-profit that exists for its own gratification.

Our ministerial call in the UCC is to embrace transformative justice as a catalyst for change. “God is still speaking,” isn’t just a cute denominational phrase, it’s a rallying cry to the spark of change found in the margins. If we yield to the discomfort and withdraw from change because we can’t deal with our own complicity, we reject the idea that God is still speaking. We reject the embrace of justice and trade it for institutional security.

Justice is our call, our urgent need. Transformative justice that embodies the Christ in both the personal and the systemic, both the local church and the universal one. Jesus died, but the Christ lives on in the church. Radical rejection of oppressive systems and powers and total love tempered by communal striving toward mutual servanthood aren’t just attributes of the Christ, but the call of the church. Jesus’ ministry wasn’t a campaign as a synagogue leader or a pharisee to bring more Samaritans and Romans into the fold, but to evolve spiritual praxis into something totally different, radically new.

Justice is an analogous term to the Christ, one that the law cannot aspire to because the law is too often trapped by the oppressive systems and powers to truly strive communally toward mutual servanthood with total love. Too often the church is wrapped up in the opposite side, bogging itself down in what it means to love and communally strive toward mutual servanthood so that its rejection of oppressive systems and powers is watered down to the personal or too weak to make systemic change.

The UCC has an amazing opportunity to embody the Christ through seeking justice, but that means doing the work. We have the chance to do something totally different and radically new, but rather than getting caught up in visions of a restored UCC population: do the work. When we say justice let us truly mean the burning, urgent passion to embody the Christ in all its transformative power.

The Quest for the Government You Deserve Is Never Easy or Over

by Rev. James Briney

Lou Waters sent me an email the morning of November 6th, 2020, a half hour before he was to be interviewed about our Presidential election on a news radio program in Majorca. They picked the right guy. Early in his career as a Tucson television newsman, then as a founding anchor for a start-up cable news network the world came to know as CNN, Lou covered major political conventions and reported on significant global events. In anticipation of doing the interview with a broadcaster in Spain, Lou wrote to me about the election that: “It still feels like we’re all still waiting for the divorce court to decide who gets custody of us.”

Since the interview with Lou, a decisive and growing majority of voters determined who will become the next head of our large and diverse American family. My diverse family includes my daughter, Jen who is a family nurse practitioner in Colorado. She was thirteen when I married her mother who had been a single parent. My son, Juan is a carpenter in northern Michigan. He was born in a tomato field in Mexico. Through a lengthy adoption process, postponed by the events of 9-11, he became a member of our family as a young adult. On three occasions I have baptized one or more of his children. One Godparent is Vietnamese. Another is gay.

My family includes Mexicans, Africans, Japanese, and people of Native American and Jewish ancestry. My great aunt and uncle worked with Gandhi to build a hospital and a school while serving as missionaries in India for twenty-five years. In their retirement I lived with them from age four to five as they made do on a twenty-two dollar a month pension. My family represents a variety of religious views and includes a non-believer. In common with the United States of America, my family is comprised of individuals along the spectrum of identities, ages, opportunities, and predicaments.

The virus that is sickening and killing so many is keeping prudent families apart for holidays and other occasions. Yet families need not gather at a common table to engage in conversations that nourish relationships and feed souls. We all have a frame of reference. I am the product of divorced parents, fractured relationships and all sorts of experiences in ministry and in life that make real the possibility of reconciliation and healing. All families have the work of maintaining and repairing relationships. Our country has the work of governing and repairing alliances. Seasons of the Church such as Lent and Advent give us pause for self-examination and to anticipate, contemplate and celebrate things that matter.

Elections offer a kind of resurrection. So does public discourse when we evaluate sources of information that instruct our beliefs. Just as promoting herd immunity is political and medical malpractice, it is theological malpractice to sensationalize the manufactured war on Christmas, instead of addressing the real war on truth. Clergy fail their flocks, and laypersons their constituencies, when they abandon their integrity in favor of such calculated distractions. Commercializing Christmas and romanticizing Saint Valentine’s Day is the easy way out. The times call for us to do more than exchange gifts and go on a date.

Jesus says we must love one another as he loves us. He does not say that we have to like anyone. Even so, we are called to be one in his name. The significant rise in hate crimes is a stark reminder that we are in deep trouble and in need of bridging the political divide. Elections confront us with the necessity that our republic is worth fighting for and that our democracy is worth voting for. Mark Twain said that war is the way we learn about geography. Elections are the way we learn about democracy as a means to fulfill the intentions of our founders. We are not going to get there by agreeing to disagree or believing that perception is reality.

Addressing substantive issues in a factual forthright manner is the way to distinguish reality from perception. Every American is in jeopardy when facts don’t matter and numbers don’t count. Exaggeration is not progress. A few thousand is not more than a million. Yet that was asserted when adoring fans of the 45th President surrounded the motorcade escorting him to play golf in the aftermath of the election. They have yet to accept the reality of a free, fair and secure election result. The policies, practices and initiatives of leaders have merit when they stand the test of time in the light of day, not because they are contrary and entertaining. It’s time to change the channel.

Democracy is vulnerable when the electorate is susceptible to insidious and nefarious appeals aimed at our emotions and backed by unlimited financing. Charles Koch says it was a colossal mistake for him to have invested in a sensationalized ideological partisan bias. A problematic thing about our form of governance is that superficial answers to deeply ingrained problems tend to perpetuate imbalance and precipitate gridlock. Actions taken without regard for consequences are an invitation to entrenched resistance that borders on violence. The laws of physics apply to politics. For every action there is an equal and opposite reaction.

The rejoinder to scare tactics that re-stimulate the fears of immigrants, is pointing out that the United States is not becoming a socialist nation. We are the opposite of regimes they fled. Our capitalist economy creates jobs and incentivizes philanthropy that sustains generosity. Grants and gifts are distributed through community foundations and privately funded initiatives. Food banks and shelters, churches and rescue missions abound. The wealth of our nation empowers the formation of alliances that contribute to a strong defense against nations that exploit their people and restrict their opportunities. The outcome of recent elections give cause to expect the renewal of our alliances and the restoration of our reputation.

Being worthy of the privileges our country affords requires respect for those who came before. Those who made sacrifices to create our country, establish our traditions and secure our freedoms include patriots who became known as the Greatest Generation. They also became the entitlement generation that has enjoyed the fruits of their labor, pensions, Social Security, Medicare, Medicaid, personal investments, and inheritance. The promise of America is that such possibilities will become available to everyone, without anyone being denied through no fault of their own.

It seemed like a long time between the polls closing on November 3rd and when the President-elect was determined. The same goes for political campaigns. We complain they take too long. They do not. They last just long enough to enjoin significant participation, so the ideals that form the bedrock of our nation will endure. Likewise, we criticize the careers of public servants as lasting too long, when in fact they last no longer than voters choose for them to last.

It took every day of the recent election process for registered voters to show up and be counted in record numbers. It took the incoming 46th President of the United States a little more than half a century as an elected official to be recognized as worthy of the highest office voters confer. He will assume the Presidency having been elected to one term on the New Castle County Council, six terms in the United States Senate, two terms as Vice President—and three runs for the Presidency.
Lou Waters has witnessed and experienced being involved in deliberate ways that make a difference, having served with integrity as a reporter and as an elected official. Lou still chooses to be of service. Everyone is able to do what they will within their means. It all begins with noticing, caring, and doing something, instead of passing on an opportunity because it seems insignificant. The recent election indicates something about our intentions. But it will not unite us anymore than past elections made us post-racial. Becoming a more perfect union requires initiating relationships in good faith and with good intention.

Our violent divorce from the King of England led to a harmonious partnership. Our Civil War led to a prolonged trial separation. It need not take a war, armed revolution, or an insurrection to find our way forward. History is inviting us to renew our vow of allegiance to the Constitution of the United States of America. The gospel invites us to recognize all of creation as one, by embracing every soul as our sisters and brothers. There is no North, South, East, or West in the Kingdom of God, only the essential reality that we are one in the name of all that is holy. Nation states and political boundaries are not preeminent when it comes to figuring out what matters most.

Think about the influences you give your attention to. Just because an activist paints a slogan on a sign that says defund the police does not mean that eliminating funding for law enforcement is ever going to happen. It means it has become imperative to fund training for interventions that de-escalate non-violent encounters. For that to happen leaders in cooperation with all concerned must make distinctions. It is up to you to elect and support such candidates.

No one is exempt when it comes to making informed decisions that do not rely on talking points that incite fear and outrage. Identifying and allocating resources to protect and defend communities is the responsibility of the individuals you elect. You will find your way along the arc of history that bends toward justice when you strive to make the best use of what you know to be true, and make use of what you have. The quest for the government you deserve is never easy, or over.

My family manages to carry on and I trust that our country will too. As competent individuals fill vacancies in the government and reclaim institutional memory, I believe that our country will find ways to resolve the issues that threaten our security and undermine our democracy. As the new administration comes to power, and new Senators from the State of Georgia determine the disposition of the Senate, think about what you want for our nation and its place in the world. As history unfolds in turmoil keep in mind that Gandhi said: “A living faith will last in the blackest storm.”

Keeping faith is the intangible ingredient that bolsters our resolve ‘while we’re all still waiting’ to see how things turn out. Our democracy is in constant flux in terms of anticipation and outcomes. Always it is vulnerable. Living in hope in the midst of ‘the blackest storm’ is not naive when we embrace the resolve to carry on. There is reason to believe that all will be well—providing we do our part. In the fullness of time the past is ash and our future is dust. What we do in our time matters, for better or for worse. We are responsible for making America better. We are accountable for making ourselves better.

For the time being we know who has custody of us. We know how much damage a malevolent president and malicious presidency can do. The foreseeable future bodes well for good news to appear in updated reports awaited in Spain and around the world. When Lou Waters gives his next interview, I trust and pray that we will continue to care as much—and be as pleased—as the audience in Majorca.

Inerrancy and Textualism

by Hailey Lyons

I can’t have been the only one holding their breath during the Supreme Court hearing on November 10 over the Affordable Care Act. California v Texas may decide that SCOTUS’ 2017 striking down of the financial penalties on the individual mandate clause means the individual mandate must go, and/or the entire ACA. While what we’ve heard since the hearing is positive – Roberts and Kavanaugh erring on the side of severability rather than dismissing the ACA entirely – there remains much work to do in order to win over the other conservative Justices. This includes Gorsuch and Barrett, two Justices who claim to be in the mold of Scalia as Textualists.

Part of my nervousness for this hearing is a direct result of Amy Coney Barrett’s confirmation to the Supreme Court. While other op-eds and professional analysts have written tomes on her experience, judicial philosophy, and religious concerns, I want to keep the focus here on the connection between the Christian doctrine of Inerrancy and the legal doctrine of Textualism. There is a surprising amount of scholarship on the connection between the two, but in light of recent events I feel the need to bring it back into our minds.

Many of us in the UCC come from different denominations with vastly different understandings of the value and methods of interpretation that can be applied to Scripture. As I explored previously, the Methodist doctrine of Prima Scriptura and the Evangelical doctrine of Sola Scriptura are inextricably linked by the power arbiters of Scripture hold. However, the Evangelical doctrine of Inerrancy – or infallibility depending on your denomination – reigns supreme in the Christian Right denominations and many non-denominational churches. Inerrancy cements not just who holds the power to interpret Scripture but also several key, presuppositional points that have become the hallmark of Evangelicalism. This has not always been the case and is a rather recent phenomenon of the past hundred years of American Christianity.

Textualism largely originates with the late Supreme Court Justice Antonin Scalia, who argues that the Constitution should be interpreted solely within itself – separated from socio-historical understandings and intentions. Within Textualism, sitting Justices Gorsuch and Barrett occupy vastly different approaches. Gorsuch has shown through his rulings thus far that he sticks rather strictly to the assumptions of Textualism, while Barrett copies Scalia’s wedding of Textualism to Strict Constructionism, a form of Originalism that’s deeply invested in the historical popular opinion at the time of the Constitution or law under consideration’s writing. While Scalia openly contradicted himself and rejected Strict Constructionism, both his legacy and Barrett’s judicial philosophy uphold it completely. Thus, there is an awkward relationship between rigidly understanding a text devoid of its time and context and attempting to understand public opinion of the time and context.

This is exactly how Inerrancy has evolved in Evangelical circles. Inerrancy often served in its early contexts as a way of providing ministers without education license to impose their own culture and context into Scripture itself. At the advent of Higher Criticism in Germany, Evangelicals were suspicious and terrified of its potential to wrench the interpretation of scripture out of their hands. However, through the decades leading to the rise of the Moral Majority and coming to the end of the 20^th century, increasingly determined conservative takeovers of Evangelical institutions provided an awkward mix of Inerrancy and the Higher Criticism. In Reformed circles, Evangelicals use a form of exegesis that strives to combine portions of the Higher Criticism with Inerrancy while keeping Inerrancy at the top of the interpretive hierarchy and retaining interpretive power within authoritative bodies.

At its outset, Inerrancy and Textualism don’t seem particularly joined, but their evolution to form awkward relationships between the authority/interpretation of texts within strictly textual frameworks and authority/interpretation of texts within their socio-historical contexts provide a parallel body of study. The modern products of these relationships provide also provide a stunning parallel that cannot be ignored.

One of my focuses in my graduate program is Christian Nationalism within the Evangelical community, and the various ways it expresses itself. The dominant view of Christian Nationalism in Evangelicalism currently privileges a revisionist narrative of history that advocates America is a Christian nation founded on Christian principles that would be in line with modern Evangelical theological positions. The less dominant view doesn’t believe America is a Christian nation, but instead places a revisionist narrative of biblical history that meets modern Evangelical theological positions anyways. Both embrace inerrancy, and appropriate history to that end.

Amy Coney Barrett did not join the Supreme Court without extreme concern and dispute. Much of this was rooted in her obvious intermixing of judiciary education at Notre Dame with her fringe Catholic views. More than any Justice to sit the bench in recent memory, there was no question that Barrett would not be able to separate her religious views from her judicial ones – despite her vociferous statements to the contrary. At issue are also – as a Strict Constructionist – her religious views providing a revisionist view of American history that is more likely to steer her judicial philosophy hard to the right side of the political spectrum.

In both cases, history is only relevant in that it suits the whims of the textual interpretations imposed on it by authorities. When understood this way, there is no difference beyond the semantical one between Inerrancy and Textualism. Perhaps this is why so many Evangelicals and political conservatives have come together on judicial appointments and policy positions in recent decades. Rather than easily dismissing Evangelicals’ fanaticism on women’s autonomy and heteronormativity, we should understand it through this lens – one that demands supreme control of interpretations of texts and history itself in order to control the present and future.

Black Transgender Lives Matter

by Hailey Lyons

Every day, our black trans siblings deal with the intersection of white supremacy and transphobia. Every day they risk misgendering, violence, and murder simply by living as themselves. They are targeted for hate crimes and are the targets of racist and transphobic jokes from construction sites to comfortable CEO offices. Our president propagates white supremacy. Our supposed democratic republic sets up barriers to the recognition of trans people and institutes policies to further the exploitation of people of color. Our prison system profits from the mass incarceration of black people.

We in the UCC need to be uncomfortable. We need to challenge white supremacy in our own spaces just as much as we fight the system. We need to recognize our complicity in and benefit from the systems of whiteness. The UCC has done and continues to do much of that work, but we need to go further than consciousness-raising and discomfort. We must destroy white privilege. We must tear asunder the structures in place that affirm whiteness. We must reconsider our beloved traditions that keep many of our congregations in a bygone era rooted in whiteness.

Black trans activists started the LGBT equality movement in America, and it is precisely their voices that are being erased in current movements toward LGBT equality and recognition. Being Open and Affirming is not enough, we need to aggressively model celebration of the trans community in our congregations and in public. Too often the Open and Affirming creed is simply an open door that trans people walk through and realize that our congregations are just another heteronormative, cisgender-dominated space.

When Jesus stormed the temple grounds, upending tables and tossing out people and animals alike, he called out the temple for becoming a house of commodities. Rather than a holy place, the temple commodified the acts of worship into a system of profit condoned by the so-called priests of God. Jesus violently cleansed the temple of its commodification, disrupting an economy benefiting those in power and exploiting the people. The first Isaiah delivered a stinging rebuke on the stench of the multitude of burnt offerings given to God because they are rooted in the commodification of worship itself. He attacked the very system set up to atone for the sins of Israel because it was a morally empty venture intent on appeasing God by adhering to tradition without passion. Rather, the Israelites should, “learn to do good; seek justice, rescue the oppressed, defend the orphan, plead for the widow,”.

The churches of my Evangelical upbringing denied the existence of racism, denied the existence of those who weren’t cisgender. Even as they brought in diverse people, the theological message never strayed from white supremacy. The worship style changed, and the music became more upbeat and ‘contemporary’ – which was just a few thousand rip-offs of whatever U2 was producing – but the theology itself was morally bankrupt, leading them to commodify both the acts of worship and worship itself.

It is a privilege to be in the UCC where our theology acknowledges the sin of white supremacy and actively works to dismantle systemic racism. But don’t stop there. Let us carry forward the work into our liturgies, our polity, and our acts of worship. Let us dismantle the systems of whiteness still present in our congregations and hierarchies. For all lives to matter, black trans lives must also matter, and that means confronting our ideologies of white supremacy and transphobia, challenging those legacies wherever we see them, especially in our congregations.

Herd Immunity and Bearing Witness

by James Briney

Baseless beliefs practiced with intention are not a solution for what ails us as a nation. Holding fast to false hope founded on political calculation is an invitation to annihilation. Those who embrace the notion of herd immunity are a threat to safe practices. Herd immunity with intention is political and medical malpractice that is endangering everyone.

Sin is compounded and magnified when people are encouraged to follow a path strewn with errant convictions. It is problematic that individuals go astray. It is far worse to lead others astray. Fostering the conditions for herd immunity is a sin.

Instead of taking responsibility, decision makers at the highest levels have fragmented their response. They did the opposite of what the new testament is all about which is to notice, to care and to act within our means as a community. Hold accountable the current administration that knew of the threat months before taking minimally effective actions.

Sound decisions and best practices are born when we make an issue about caring for others. That notion applies to individuals as well as those in positions of public trust. Early on the present administration was warned in certain terms that action must be taken without delay to counter the virus that plagues our nation. That advice was dismissed.

The litany of abundant grievances held by those who see our leaders misapplying their authority is known. There is no excuse for advocating arguments that favor herd immunity. Or for those who claim that sparing our economy must come at the cost of failing to spare lives.

Such beliefs amount to careless disregard for the gift of life and the variety of talents that include our ability to discern and apply reason, information and facts. Given the options it is a mystery that anyone would choose to deny demonstrable truths that have been discovered and communicated.

Choosing to be in the midst of gatherings at the invitation of our leaders in this present day environment is akin to thousands of innocent people being fired upon by assault weapons made automatic by bump stocks. People who gather in celebration fueled by reckless behaviors in ill advised environments are not innocent but no less at risk.

The virus will keep firing long after therapies are discovered and applied for generations to come. People of faith are capable of forgiving those who do harm to us. The perpetrators of unnecessary and avoidable mass death have yet to repent or seek forgiveness. Instead they have doubled down and have remained complicit.

It is not the pandemic that has undermined our economy and way of life so much as attitudes and policies that undermine sound practices. History records that we make progress when we live in accordance with the knowledge and conscience of our better selves.

We are among few nations that have sufficient resources to reclaim the credibility, stability and continuity of a government founded on life affirming principles. Discovering and applying therapies to address the pandemic are underway. Eradicating epidemic idiot logic, willful negligence and exploitation is just as worthy of our attention.

Footnote: “I believe that sin is anything that separates us from God and each other. Covid is teaching us that a little separation can bring us together in the effort to save lives.”

Genuine Encounters

by James Briney

While campaigning for public office in 1968 I parked in front of a notorious club that catered to patrons who used more than alcohol. As an ambulance attendant I had been to that establishment two summers before, when dozens of adult males were lined up outside. Inside was a dead woman with six bullets in her back. The victim, the ambulance driver, and I were the only individuals who were not persons of color. When the police arrived the shotgun bolted to a frame in their cruiser went missing.

The campaign that brought me back to that location resulted in a happy reunion. It began when a prostitute told me I had parked behind a car that had a dead man in the trunk. She advised me to drive away. In less than a block a voice called my name. “Briney, that you.” I had not heard that voice since tenth grade after friends and I were attacked following a Friday night football game. Boys wielding boards with nails in them put two of us in the hospital. I was treated and released.

Monday morning I satisfied the mandatory requirement to dress for gym class. Standing in shorts in front of my locker with my arm in a sling, is when I had heard that voice for the first time. It belonged to a student relying on social promotion as a graduation strategy. He had a fierce reputation and the stature to match it. The locker room cleared out and I figured he had come to finish me off. Instead he wanted to know what I had told the police.

I had told the police I did not know who had done us harm. My inquisitor took me at my word. Using language of the era he asked why I had not accused someone of his race. Then he looked me in the eye, nodded, and walked away. He returned to my locker Wednesday morning. Word had gotten around that Tuesday night a gang of boys had been punished. He said “You won’t have no more trouble. Some of the little brothers have to learn to make distinctions.”

Until I returned to the vicinity where once I had been to retrieve a body, I had not seen my locker room visitor. Not until he got in the car with his companions who were carrying appliances. He proceeded to give me directions. “Go straight. Turn here. Stop there. Let us out.” Then he said: “We’re even.” I had just driven the getaway car in the aftermath of a robbery. I appreciated this encounter as I have others. Each acquainted me with improbable allies.

Many incidents lead to greater violence. Plenty are exploited to advance an agenda. It’s a mystery to me why some people of faith promote agendas that are antithetical to their professed beliefs. Some declare they are helping God usher in the end- times. Societal armageddon’s are of our own making. The story that began this piece is indicative of numerous encounters throughout the course of my life and ministry. I have taken something precious from each one.

In winter months my Mother drove me to middle school in a big Mercury, the model with the slant window in the back. From a segregated neighborhood kids cut through our backyard on their way to school. A few regulars climbed on top of the car and others held on. Encounters of this kind make it less likely we will marginalize each other later in life. The holy books are a collection of selected stories that reveal and inspire God’s relationship with humanity. Read as a whole they are about loving our neighbor in practice, as a matter of justice, peace and inclusion.

Respect and Integrity are at the center of each genuine encounter. I witness such interactions at Ironwood Ridge High School. Their annual assemblies feature students honoring veterans. Students who have interviewed and befriended veterans tell their stories. Their program includes the tradition of recognizing an excellent educator and a student who writes about their own notion of integrity. Those who have served get to see that their service was worth it.

There is a lot going on in our nation and the world. It is up to us to hold ourselves accountable as we move forward in faith toward a more perfect union that realizes liberty and justice for all. What we think, how we act, and what we believe, makes a difference for better or for worse. Becoming intentional tends to help us accomplish what we set out to do. In a terminal ward in the old St. Vincent’s Hospital in Indianapolis I expressed my intention.

After a misdiagnosis I was disemboweled during a botched surgery. In recovery I did not make any deals with God. But I did whisper a prayer that if I survived I would do the will of God, whether I knew what it was, or not. I am wary of people who claim that God has ordained them to do their own will. History offers such examples. Fresh examples are in evidence today. An article of my faith is that when you know the right thing to do but are not certain of the outcome, do it anyway.

Ethical constructs cover a lot of ground. From the rationale for a just war, to best practices in business, cultural and scientific endeavors, and a bunch of other situations and predicaments. They present considerations that define the right thing to do. Integrity is doing it. Our friends are where we find them and not all encounters are harrowing. But they are formative because they give us occasion to discover and reveal the content of our character.

Relatively few of us put our lives on the line in service to our country. But at one time or another all of us get to make choices that may cost us status or a job. In the context of wisdom and mercy will we go-along to get-along. Will we agree to disagree. Will we be complacent or complicit. Will we make distinctions. Will we be the voice of courage and conviction. Will we rise to the occasion with a measure of restraint.

James Briney is a graduate of Pontiac Central High School in Michigan. He earned a bachelor of arts degree in Philosophy from Olivet College in Michigan. He graduated with a Master of Divinity degree from Winebrenner Theological Seminary in Findlay, Ohio. Briney worked as the assistant to Mayor Richard G. Lugar in Indianapolis when he was a student at Christian Theological Seminary and the Catholic Seminary Institute.

Rev. Briney is a member of the Church of the Good Shepherd in Sahuarita, Arizona. Prior to retiring, he served 4 United Church of Christ congregations: Plymouth United Church of Christ (Goshen, Indiana) Emma Lowery United Church of Christ (Luzerne, Michigan) The United Church of Christ (Medford, Wisconsin) Oro Valley United Church of Christ (Oro Valley, Arizona). He is a member of the Confraternity of Saint Gregory’s Abbey, an Anglican Benedictine Community in Three Rivers, Michigan.

Living in An Age of American Anxiety

by Ryan Gear

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.