It's a very valid feeling to feel lost in the Christian world looking at the harm in just about every denomination or group.
Beware of those who think that their group is instantly safe/inherently better.
But I also think there are healthy people and healthy versions of every kind of Christianity there is. Genuine advocates who take a strong stand against abuse, for example.
Sometimes what we need is a community of people we know we can trust & walk with.
I do believe that it is God's work exposing sin in the church. Those who attack whistle blowers are resisting the conviction of God.
I've seen a lot of #acnatoo#sbctoo#pcatoo & #churchtoo on Christian Twitter & have been encouraged by every kind of Christian who's speaking up.
"You who killed the prophets"...
Thinking back to the abolitionist & civil rights eras, it stings of hypocrisy that the people on the margins who went against the status quo/hit walls become celebrated & used to legitimize the larger, complicit, group.
You are rejected while you speak up, and then when the status quo is forced to change, the outlier becomes the hero.
But it does signal a shift that can and is likely to come re: sexual abuse & rape culture in the church.
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Here's something interesting: Christian nationalism has an always been something deeply secular & social. This is because when Christianity was embedded in the Roman imperium it took on a more political/social/cultural meaning to be diffused through the masses.
Christian nationalism today is an expression of imperial Christendom. Christendom was never really "Christian" in the early "original" sense. It became social norms & rituals & this is why one mass murderer said he wasn't a Christian but supported European Christian values.
Just published my review of this new book by @sheilagregoire@BeccaLindenbach
focusing on rape culture, rape myths, grooming, and sexual violence in the church & how our beliefs & teachings are hurting young women!
@sheilagregoire@BeccaLindenbach I talk a little bit about my background and how mainstream culture in the 2000s felt dehumanizing and developing to me as an early teen. The conversations brought up in this book are relevant to conservative Christians.
We are selling teenage girls short and teaching a lot of internalized, self-blame, self-hatred, and misogyny.
This kind of teaching aimed that singles reinforces the idealized demand-obligation definition of men and women.
1) Young men need to feel more entitled to a wife, & have high expectations of her service & obedience. 2) Young women need to feel guilt/shame for not being married.
One lesser known author, Finny Kuruvilla, writes that women who seek to do humanitarian work are in disobedience to God because they are not birthing babies, which is the highest purpose of their existence. Helping the poor is a waste of time and probably selfish.
We imagine truth as precise literalism, yet this was not how the early Christians would have thought about truth or even about the gospel texts.
Even early church father Papias said, "The Elder also said this, “Mark, being the interpreter of Peter, whatsoever he remembered he wrote accurately, but not however in the order that these things were spoken or done by our Lord. For he neither heard the Lord, nor followed him...
... but afterwards, as I said, he was with Peter, who did not make a complete [or ordered] account of the Lord’s logia, but constructed his teachings according to chreiai [concise self-contained teachings]....
"After all, if the central essence of complementarity is the Christ-like, cruciform love husbands should have for their wives, then data and analyses showing where the evangelical church has fallen short... should be celebrated. Here is a chance to take up the gauntlet.
This is a long read. But it is a compilation of research notes and more in a larger analyses of Piper and Grudem's complementarianism.
She emphasizes that in the Black church tradition, it is the suffering of Jesus on the cross that speaks to Black people. Along with James Cone and others, Douglas regards Jesus’ crucifixion as a first-century lynching.
The cross signifies Jesus’ solidarity with the crucified class of his time and his opposition to the imperial forces. Jesus was with the denigrated bodies, the social outcasts, and people on the margins. Jesus’ resurrection shows his death was not the end,
for God prevails over the crucifying powers of evil. Therefore, to follow Jesus means the church needs to listen to the cries of the crucified people of our time.