With more than a million children orphaned by COVID, faith-based groups look to mobilize support

With more than a million children orphaned by COVID, faith-based groups look to mobilize support

(RNS) — More than a million children around the world may have been orphaned by COVID-19, losing one or both parents to the disease or related causes.

Another estimated 500,000 lost a grandparent or another relative who cared for them.

The numbers are from a new study by researchers from the U.S. Centers for Disease Control and Prevention and others that highlight another grim reality in the sweeping devastation caused by the ongoing pandemic.

“These new estimates highlight the tremendous impact COVID-19 has had on children around the world,” said Elli Oswald, executive director of the Faith to Action Initiative.

Members of the Faith to Action Initiative, a coalition of faith-based child welfare organizations that includes Bethany Christian Services, World Vision and other nonprofits and ministries, responded this week to the study published Tuesday (July 20) in The Lancet, encouraging Christians to mobilize to care for those children and support surviving family members.

“We know when families are supported during these tragic times, they can provide the love and care a child needs to thrive. The church is best placed to respond to the needs of these children as it carries out the vision we see in scripture of God’s intention for family, and ensures that a child never needs to be placed in an orphanage,” Oswald said.

Researchers from the CDC, the U.S. Agency for International Development, the World Bank and the University College London used COVID-19 mortality data from March 2020 through April 2021 and national fertility statistics for 21 countries to offer the first global estimates of the number of children orphaned by the disease.

Their methods were similar to those used by the UNAIDS Reference Group on Estimates, Modelling and Projections to estimate the number of children orphaned by AIDS.

“Orphanhood and caregiver deaths are a hidden pandemic resulting from COVID-19-associated deaths,” according to the study.

Children who have lost a parent or caregiver are at increased risk for disease, physical abuse, sexual violence and adolescent pregnancy, according to a press release accompanying the study. They also risk being separated from their families and placed in orphanages or care homes, which researchers say have been linked to negative effects on social, physical and mental development.

The solution, said Chris Palusky, president and CEO of Bethany Christian Services, is “the loving care of a family, not another orphanage.” He pointed to Scripture passages that say God sets the lonely in families and call on Christians to care for those who have been orphaned.

“We urge Christians to support efforts to strengthen vulnerable families and communities, reunify families, and place children without caregivers in loving families, so that children never have to live in orphanages,” Palusky said.

Losing a loved one and caring for orphaned children also puts “immense” stress on remaining parents and extended family members, added Margaret Schuler, World Vision’s senior vice president of international programs.

“Yet efforts for care must be focused at supporting them in and through their families to prevent unnecessary separation,” Schuler said. “We encourage Christians and the Church to mobilize to keep families together in order to help children thrive.”

The study was published alongside a report by the CDC and other agencies titled ” Children: The Hidden Pandemic 2021.”

 

Why some Christians want Target to stop carrying a bestselling book of prayers

Why some Christians want Target to stop carrying a bestselling book of prayers

Video courtesy of pghseminary


A bestselling book on prayer has some Christians upset and calling on Target stores to remove it from their shelves.

“ A Rhythm of Prayer: A Collection of Meditations for Renewal ” — edited by progressive Christian author Sarah Bessey — features a number of different types of prayers written by theologians, pastors and authors from various Christian traditions. It hit bestseller lists in both the United States and Canada when it was released in February.

The prayers in the book include a benediction by Bessey, a poem by Potawatomi Christian author and speaker Kaitlin Curtice, a prayer based on a chicken soup recipe by pastor and peacemaker Osheta Moore, “A Liturgy for Disability” by author and disability advocate Stephanie Tait and even blank pages for those times when it feels like there aren’t words.

But it’s the “Prayer of a Weary Black Woman” by clinical psychologist and womanist theologian Chanequa Walker-Barnes that has caught the attention of Fox News and conservative Christians on Twitter, some tweeting at Target to remove the book from its stores.

One line from the prayer in particular has caused the backlash, which reads: “Dear God, Please help me to hate White people.”

Bessey and other contributors to “A Rhythm of Prayer” responded to what they said has been a “firestorm of harassment, criticism, coordinated attacks, threats, and furor against her and the book” with a statement published Thursday evening (April 8) on Bessey’s website, saying critics are missing the point of the prayer.

“Dr. Walker-Barnes’ prayer is faithful, honest lament, modelled on Scripture. It is a gift of intimacy and vulnerability to the Church and we are grateful to her, not only the prayer, but for her work and her witness in the world,” the statement reads.

“The backlash that Dr. Walker-Barnes is facing because of her prayer ironically serves as proof of why such a prophetic, powerful, and potent prayer is necessary.”

The controversy seems to have started — as most controversies do these days — with a tweet.

Over the weekend, a Virginia pastor posted a photo of the first page of Walker-Barnes’ prayer that he said was sent to him by a member of his church who spotted the book at Target. The controversial first line of the prayer was underlined.

In a follow-up tweet, Ryan McAllister, an elder and lead pastor at Life Community Church in Alexandria, Virginia, added, “This kind of thinking is a direct result of CRT and is completely anti-biblical.”

CRT, or critical race theory, is an academic theory examining systemic racism.

The theory has become a lightning rod since the Southern Baptist Convention’s Council of Seminary Presidents issued  a statement in November  declaring it incompatible with the denomination’s statement of faith. The statement did not define critical race theory or explain how it clashes with the core beliefs of Southern Baptists, and several prominent Black Southern Baptists since have announced their departures from the largest Protestant denomination in the U.S.

Conservative writer Rod Dreher described the prayer as racist and blasphemous Thursday in a blog post.

“What Walker-Barnes and her progressive Christian allies represent is, let’s be clear, the spirit of Antichrist. It is blasphemous to call on God to make you hate people at all, much less on the basis of race,” Dreher wrote.

The statement from contributors to “A Rhythm of Prayer” pointed out Walker-Barnes’ prayer is modeled on biblical Psalms of lament and anger, called imprecatory Psalms.

“Prayers in Scripture often reflect a similar arc of anger and exhaustion and longing that turns the petitioner right back to trust in God’s goodness, hope, and call to love, just as Dr. Walker-Barnes modelled so well,” it reads.

Walker-Barnes tweeted, “Being a professor, I can tell when people haven’t done or understood the reading.”

The author explained on social media that she had written “Prayer of a Weary Black Woman” after a white person she had considered a friend used the “N-word” in casual conversation with her.

“I took my rage to God in prayer. I owned it. I was truthful to God about what I was struggling with. And I prayed for God not to let anger and hatred overwhelm me,” Walker-Barnes tweeted.

While her own personal experiences and her family history — her grandfather fled sharecropping in South Carolina — have given her reason to hate white people, she tweeted, God has given her “a different spirit, one that insists on looking for goodness and possibility, one that holds anger and hope together.”

RELATED: Chanequa Walker-Barnes resurrects self-care as a Lenten practice

In the prayer, Walker-Barnes begins by asking God to help her “at least want to hate” white people, to stop her from “striving to see the best in people,” to be “able to walk away from them and their sinfulness without trying to call them to repentance.” But, she continues, “You have kept my love and my hope steadfast even when they have trampled on it.”

The prayer ends: “Thus, in the spirits of Fannie and Ida and Pauli and Ella and Septima and Coretta, I pray and I press on, in love.”

‘You can’t just jump to hope’: Episcopal Presiding Bishop Michael Curry on healing after the election

‘You can’t just jump to hope’: Episcopal Presiding Bishop Michael Curry on healing after the election


The weekend before Election Day, Bishop Michael Curry, presiding bishop of the Episcopal Church, led an interfaith prayer service live-streamed from Washington National Cathedral in the nation’s capital.

The service, “ Holding on to Hope: A National Service for Healing and Wholeness,” began with a time of confession and reckoning, followed by a time of grief and lament.

Amid cries for church unity post-election, some Christians say ‘Not so fast’

It was All Saints’ Day, and there were prayers for the 200,000-plus Americans who have died from COVID-19. Their deaths are among a number of things Curry believes Americans need to grieve.

That’s the first step to hope and healing, he said.

“You can’t just jump to hope,” the presiding bishop said afterward. “There’s a process you have to go through. There are no shortcuts to it.”

Curry spoke to Religion News Service in the days between Election Day and the projection of a Joe Biden win. The presiding bishop shared his thoughts about what divides the United States, what people of faith can do to help bridge those divisions and why he believes healing is ultimately possible.

This interview has been edited for length and clarity.

Earlier this month, you led a national service for healing and wholeness. Why did that feel important in the days going into this election?

I think part of that is because the country — and the world, but, in particular, the country — has been through a lot. This is clearly a divisive election. That’s self-evident.

But that’s reflecting other things. That’s reflecting the impact of COVID-19. We still don’t know the full social, spiritual and personal impact that’s having, but we know it’s having it.

Then you add on top of that, not COVID-19, but the pandemic of 1619, which goes back into the painful reality of our racial past, of white supremacy, of domination.

So you add that racial reckoning on top of a viral pandemic and all its implications, and then on top of it, America has some deep divisions, and they’re not just racial. There are divisions of class, divisions of those who do feel left out, and they play out deeply. They played out the last time, in 2016 even, in the election.

What will it take to heal those divisions?

I didn’t tell the story at the cathedral, but this was in the 2015 campaign at a Trump rally here in North Carolina — in Fayetteville. There were protesters present. That was sort of normal, if you remember, in that last campaign. And at one of them, this one particular guy, who happened to be an older white guy, punched a younger Black guy who was one of the protesters. He was arrested and charged with assault. He apologized in court for what he did and accepted responsibility for it. And then this is the quote I can remember: He said, “We’re in a political mess, you and me, and we’ve got to do something to heal our country.”

In a subsequent story about those two, the Black guy said to the white guy, “Let’s go out and eat lunch.”

That’s what we must do in America. We must go out and eat lunch together. That’s a metaphor for the hard work of what it is going to take to heal the divisions. When people eat together, over time, they actually get to know each other. And sometimes, a whole lot of stuff you assume about the other, you discover isn’t true. At its best, you discover there’s a story behind why that person thinks or feels the way they do. You may not agree with it, but you can kind of understand it.

Then, you see, we have the capacity to figure out how to do the structural healing. You’ve got to pass laws. You’ve got to change the policy. But the truth is: Changed laws and changed policies don’t change hearts, and until you change hearts, you don’t change everything. You’ve got to take a holistic approach.

That man was right. We are in a mess. We must heal our country. I think some of that is the great work that is before us as a country, and certainly before the church and people of faith.

Can you talk about this idea of Christian unity? Does that identity supersede political beliefs or some of the other divides we might see in the wider society?

I think that is the case. I do remember some instances — I’m going back some years now — when we were close to comprehensive immigration reform. I remember going to see one particular congressperson and making the case for that. He was a devout Christian, represented himself as a conservative and a conservative Christian, but he was open, and I jokingly said, “You know, this is one subject on which I as the Episcopal bishop and the Roman Catholic bishop here, we happen to agree. And I’ve been with some Pentecostal officials and they agree.” And he said, “Oh, yeah, the Southern Baptists were here this morning, and they were making the same point.”

There is some common ground on some questions of moral, human decency and compassion. We actually share common ground because it’s so embedded into the faith, and we share it with other traditions.

You build there. You start from the common ground. You don’t start from the differences. We start from the common ground of common values. And then let that be the moral foundation for practical ways to actually live that out. That’s where there’s differences, you know? And that’s fine. That’s what democracy is about. We sort it out, figure it out, come up with the best solution.

What are some practical things people of faith can do to be part of that work?

Braver Angels has specific programs — With Malice Toward None is one — for churches and civic groups to be involved in, actually bringing together people across political differences. The Episcopal Church has a program, Make Me an Instrument of Peace, which is a five-week curriculum on civil discourse. Again, it’s not about talking nicely. It’s actually some of the dynamics of how do you foster humane, decent and respectful discourse and interchange across differences?

Nothing happens accidentally. We have to learn how to do this. There are other organizations and groups that do this. There’s plenty. We don’t have to invent the materials. We just have to implement them, bring people together for dinner.

For example, what would happen if religious communities of all stripes paired up and said: We’re going to be in a relationship for two years, and we’re going to start out by doing With Malice Toward None. We’re going to do civil discourse. And then we’re going to have a planning group that thinks through how do we nurture this relationship over time? That is very practical.

Failure to know the other is a setup for conflict.

You sound optimistic. Do you think this kind of healing is possible — that it is possible for us to bridge these divides and move forward together as a country after a really polarized season?

Oh, yes. Now, I’m not naively optimistic. I know human progress and growth is possible and can happen, but it only happens as a result of hard work, of struggle over the long haul, and that hard work and struggle includes setback.

I mean, I’m an African American man. I’m a product of the Black community. I’m a product of — go far enough back, you’re into Jim Crow; far enough back, you’re in slavery; far enough back, you’re in the Middle Passage crossing from West Africa over here. I’m a product of that tradition that has learned there is progress and there are steps forward and then there’s a pushback. There always is, but you keep moving forward. You don’t go back.

I have seen progress happen in my lifetime. I have seen the pushback, but I’ve seen we’re always moving forward. There’s a spiritual of the old slaves. I think they were talking about this when they said, “ Keep a-inchin’ along like the inchworm.” That’s how progress happens. It doesn’t happen in quantum. It happens inch by inch, pushback, inch by inch, pushback, inch by inch, pushback, inch by inch, pushback, and before you know it, you’ve moved farther down the road than you ever thought you would.

I believe it is possible for us to be instruments of healing in this culture. And I refuse to give up. As long as there’s a God and God doesn’t quit, I’m not quitting.

5 faith moments in Beyoncé’s ‘Black Is King’

5 faith moments in Beyoncé’s ‘Black Is King’

Beyoncé in her new visual album “Black Is King.” Image via Disney+

 

Beyoncé’s visual album “Black Is King,” released Friday (July 31) on Disney+, brings to life the music of her 2019 album, “The Lion King: The Gift.”

“Black Is King” reimagines the story of “The Lion King,” which told the tale of a young lion named Simba who flees his home after his father, the king, is killed, rediscovering himself and returning years later.

African Americans have been on a similar journey, said writer and theologian Candice Marie Benbow.

“It is this human story of both Simba and Black people — that we are trying to find home, come back to home and live into who we truly and fully are,” said Benbow, who created the #LemonadeSyllabus social media campaign after the release of Beyoncé’s previous visual album, “Lemonade.”

Spirituality plays a huge role in that journey in “Black Is King,” which draws imagery from Christianity and traditional African religions.

“It is this honoring that Black people have always been a spiritual people, full stop, and that spirituality is robust and that to demonize it in any way, shape or form is also to demonize yourself,” Benbow said.

Here are five times religion and spirituality make appearances in “Black Is King.”

1. Moses imagery

“Black Is King” may be a reimagining of “The Lion King,” but the young king’s journey of knowing and returning home to himself and his people also parallels the story of Moses told in the Hebrew Bible, said Tamisha A. Tyler, co-executive director of Art Religion Culture, or ARC, and a doctoral candidate studying theology, culture and ethics.

Moses imagery in “Black Is King.” Image via Disney+

At the time Moses was born in Egypt, Pharaoh had enslaved the Israelites and ordered all Hebrew boys who were born to be killed, according to the Book of Exodus. To save her son, Moses’ mother, Jochebed, placed him in a papyrus basket and placed it in the Nile River.

Pharaoh’s daughter discovered Moses and raised him. He went on to lead his people out of slavery in Egypt and is revered as a prophet in a number of religious traditions.

“Moses grew up to be a young man that helped his people find freedom. Moses became then the person or the symbol of liberation” for the people of Israel, Tyler said.

“Black Is King” begins with the image of a basket tumbling down a river.

Later, during the song “Otherside,” viewers see Beyoncé placing her baby into the basket as she sings, “Best believe me / You will see me / On the other side.”

“Moses has always loomed large among African-Americans seeking freedom,” critic Salamishah Tillet wrote in The New York Times.

Nicholas R. Jones, assistant professor of Spanish and Africana studies at Bucknell University, sees the Moses imagery in “Black Is King” as “this rooting and reclaiming of Christianity as a continental African type of religion in many ways.”

After all, Jones pointed out, Christianity was in Africa long before European missionaries and colonizers arrived on the continent.

2. The orishas

“The orishas hold your hand through this journey that began before you were born,” Beyoncé says as the film draws to a close. “We never forget to say thank you to the ancestors, noble and royal, anointed, our blessings in the stars.”

Orishas are “intermediaries between human beings and the higher divine” that are represented or manifested in nature, according to Yoruba spirituality, Jones said.

Beyoncé first appears in the film on the beach, dressed in white and holding the baby she presumedly has drawn from the water. She kneels in front of two men swinging censers as she describes “coils in hair catching centuries of prayers spread through smoke.”

“You are welcome to come home to yourself. Let ‘Black’ be synonymous with glory,” she says.

Beyoncé carries a child in the beginning of her new visual album, “Black Is King.” Image via Disney+

Jones and Benbow describe the scene as an offering to Olokun, the orisha who has dominion over the ocean, depths, darkness and profundity.

“You are immediately tuned into the fact that this is a deeply spiritual quest, and it begins with an offering to the African deities who have carried our ancestors and who carry us,” Benbow said.

Beyoncé also is channeling Oya, an orisha often represented by the water buffalo, when she appears wearing horns and cowhide and smoking a pipe in another scene, Jones said.

There are other spiritual beings in the film, too, including the zangbeto — shown covered in palm fronds and climbing onto the hood of the adult king’s car later in the film — who “puts things back in order and essentially demands justice,” he said.

“For me, in ‘Black Is King,’ Beyoncé is really playing with all of these types of images, iconography, so on and so forth,” Jones said.

“I really see the message being a decolonial type of spiritual project, really calling both Black people in the diaspora and in continental Africa, as well, to sort of this decolonial project to return to your roots — explore your ancestral, spiritual, religious roots.”

3. The divine feminine

Throughout the film, Beyoncé embodies the divine feminine, imagery she has evoked many times before.

Viewers of her 2017 Grammys performance spotted references to Kali, a Hindu goddess who has been worshipped as the Divine Mother and Mother of the Universe; Venus, the Roman goddess of love and beauty; and the Virgin Mary, the mother of Jesus in Christian traditions. Beyoncé also evoked images of two orishas: Yemoja and Oshun.

“Black Is King” offers glimpses of paintings in the background of several scenes in which Beyoncé is depicted as the Virgin Mary, haloed and holding a child.

Beyoncé depicted as Oshun in her new visual album, “Black Is King.” Image via Disney+

Perhaps most notably, she embodies Oshun, the orisha associated with fertility, love and beauty.

She makes this clear in the song “Mood 4 Eva,” singing, “I am Beyoncé Giselle Knowles-Carter / I am the Nala, sister of Naruba / Oshun, Queen Sheba, I am the mother.”

Like Oshun, Beyoncé is pictured in gold and yellow and often near water and waterfalls. She also is accompanied — as are several of Oshun’s avatars — by birds, including peacocks and vultures, according to Jones.

“Even in the diaspora, when enslaved Africans were clearly praying to Virgin Mary, we have to think about different forms of religious syncretism and the camouflaging of Catholic saints with different orishas or divinity,” he said.

4. Water

Beyoncé returns to water again and again in “Black Is King.”

“Water” is the name of one of the songs in the visual album, featuring Pharrell Williams and Salatiel. The film features rivers, waterfalls, the ocean, recycled water containers, even a synchronized swimming sequence, and serves as the setting for rituals and offerings.

“Water signifies life. Water signifies purity. Water signifies hope and water signifies the ability to be reborn,” says a voiceover in the film.

Water is a symbol of rebirth in the Christian rite of baptism, Benbow said. It represents life, she said, pointing out many believe the continent of Africa is the origin of all life and civilization.

“And so to go back to water, which represents life, and to see these Black people in water, dancing in water, doing all of this around water, it is again embracing the truth that this life, these contributions, what we know to be true, to be us, they don’t exist without Black people,” she said.

Water also is part of the imagery associated with several orishas, including Olokun, Yemoja and Oshun.

In “Black Is King” water is “transformative,” Cate Young wrote for NPR.

“Its mythical power is reflected in both the pain of sailing Black people across endless oceans for subjugation and its healing potential to wash away the violence of that history,” Young said.

Beyoncé performs ’Spirit’ in her new visual album, “Black Is King.” Image via Disney+

5. Coming full circle

One of the film’s most powerful moments comes near the end, when Beyoncé sings the triumphant anthem “Spirit” in what appears to be a sun-drenched chapel. She is framed in the window like a halo and surrounded by a choir dressed in purple.

Tyler sees the scene coming full circle from the opening Moses sequence.

“You can’t get that moment in ‘Spirit’ without seeing all of the orishas. All these different pieces that you see throughout the film lead up to ‘Spirit,’” she said.

“It’s a return to something that you understand at a deeper level now, so that the choir, the voices singing together, that moment in that church is deeper because you’ve reclaimed a part of yourself that people have tried to deny you.”

Even as she appears surrounded by the church choir, Beyoncé is dressed in yellow, evoking Oshun.

The moment highlights the way the spirit that has guided and continues to guide Black people is “at work in all places,” Benbow said.

“Beyoncé is a church girl, born and raised Methodist. She just released another visual album steeped in honor and reverence of the indigenous religious/spiritual practices of our ancestors,” she tweeted.

“Sis, if you have been looking for permission to explore and understand, let this be it.”

Can kindness heal a world divided by pandemic, protests and politics?

Can kindness heal a world divided by pandemic, protests and politics?

Video Courtesy of SSM Anaheim


When asked what she would write about if she could write about anything, Ashlee Eiland’s answer was immediate.

Kindness.

It was 2018, and the pastor said the divisiveness and contention in public conversations was weighing heavily on her. Eiland, the formation and preaching pastor at Mars Hill Bible Church near Grand Rapids, Michigan, said she felt a “holy discontent” to offer an alternative.

She wanted to help people talk across their differences and, at the same time, still be able to recognize each other’s worth as human beings created in God’s image and likeness.

“I wanted to recapture that because I feel like, especially two years ago, some of that was being lost. I was sensing that would take us down a really hard trajectory if things continued in that direction,” she said.

But kindness isn’t all holding doors and letting people merge in front of you in traffic. The goal of kindness is restoration and transformation, Eiland said.

“I think sometimes what kindness means, if we’re doing it well, is that we are righteously angry,” she said.

“We are lamenting, we are grieving and sometimes holding that grief and anger and lament with someone,” she explained. “I’m specifically thinking of people of color in this country and Black people, who, for generations, have endured an injustice. That should not be met with a pithy call to just be nice to one another, meet each other in the middle of this and this will all be OK.”

Eiland’s book “Human(Kind): How Reclaiming Human Worth and Embracing Radical Kindness Will Bring Us Back Together” was published in April of an election year, in the midst of a polarizing pandemic and not long before protests over the death of George Floyd would reveal even more divisions in the United States. Kindness can reach across those divides, she said.

In a series of short essays, the pastor and author shares her experiences as a Black woman in predominantly white Christian spaces. She writes of encountering both racism and belonging, of confronting her fears and offering kindness even in the face of radical opposition.

Eiland talked to Religion News Service about what it means to be kind, why it’s important to be able to speak to others across divides and how churches can play a role in that.

This interview has been edited for length and clarity.

What does kindness look like in the midst of a pandemic, when fear and distrust are running high and people are unable to be in physical proximity to one another?

It is interesting talking about up-close kindness now that we are encouraged to not be so close anymore.

Before we get to this idea of outward kindness, have we truly sat with being receivers of God’s kindness toward us? Are we regularly coming back to self-kindness? One quick exercise would be over the next 24 hours just to actively note our own voice and how we speak to ourselves. And if that doesn’t reflect a level of transformation and reconciliation with ourselves, as God has offered it to us, then how are we ever going to extend that to the world around us?

I think there is a level of heart work involved before we look outward. I’m thinking of Paul’s words to the Ephesians, where he actually cautions the people of God away from hardheartedness. He says, “But be kind to one another, tenderhearted, forgiving one another as God through Christ has forgiven you.” There’s something about maintaining a tender heart first, before we can look outward to the work of forgiving, to the work of reconciliation, to the work of truth-telling.

In the book, you share the pain you felt on election night in 2016 and your fear about “what this presidency and the rhetoric that accompanied it would mean for the poor, minorities and marginalized.” Afterward, you reached out to a Republican friend to understand why she had voted for President Trump. Why do you think it is important to try to understand and have conversations across differences?

I’m thinking of the greatest commandment — to love God and to love our neighbor — and maintaining distance in an unhealthy way. There are so many good reasons to maintain distance for the sake of healthy relationship in the way of boundaries, but I’m talking about choosing to stay distanced from one another just for the sake of maintaining our own narratives. It has great potential to create a hotbed for bitterness, resentment and hate. And if our hearts are hotbeds for bitterness, resentment and hate based on the narratives that we are persistently pursuing, then we can’t love God and love our neighbor.

I didn’t really have a desire to debate her because I knew where she stood. I really wanted to know why for the sake of seeing her humanity up close. Her being my friend is a key part of this, too. This wasn’t a random person I’d just met. This was someone I’d already done relationship with, had history with, who I’d seen lead teenagers out of addiction and into relationship with Christ — I mean, a stunning legacy. I wanted to act against the potential for bitterness, anger, resentment to grow my heart by being close to her and asking God to show me how he saw her.

Because we had a relationship, the beautiful thing was she was able to hear my heart when I was able to hear hers, and our relationship to this day is wonderfully intact, and not just intact, it’s thriving. To me, the end goal of my relationship with her isn’t to hold her close in order to change her mind or to prove I’m right. I’m pursuing unity, and unity requires truth telling, it requires the pursuit of justice and reconciliation, it requires peacemaking.

You also write about the importance of speaking out and taking action. How do you balance that?

Wisdom and discernment are key here. Spout out an issue, someone’s going to have an opinion about it. We all have opinions on everything, but for me personally, that doesn’t mean my voice needs to be heard in every single instance for a couple of reasons.

You talk about racism. There are times where I feel strong in my spirit to lead and to point others in the direction of how to be a better reconciler and how to do the work of antiracism in a way that honors Christ, how to speak up and to be strong and courageous, to use one’s voice in a way that doesn’t allow the people of God to suffer. And there are times when I feel like that’s not my work to do for that moment. It doesn’t mean I don’t care about it. And it doesn’t mean I don’t have an opinion. But there are some times, for example, when you talk about racism and bigotry, where I feel more wrapped up in the community of God, when my white brothers and sisters speak up.

There’s discernment here. I don’t want to speak for the sake of just being heard. I want to speak for the sake of transformation. And that means I have to be attentive to the role my voice plays, whether in that moment I need to make room for someone else’s voice.

Social media is important, speaking outwardly is important and maybe a yard sign is important. I’m not minimizing those things, but am I doing the hard work within the relationships in the spheres of influence that have already been given to me? For some, the Thanksgiving table and the Christmas dinner table this year are going to be the battlegrounds because you’re talking across the table from someone who might hold a different opinion from you, and that might be the place that requires the most courage.

You also share a story about confronting your fear of police by inviting police over for coffee. What does that experience have to say to readers now in a moment of reckoning over systemic racism and police brutality following the deaths of George Floyd, Breonna Taylor and others?

Again, I am careful not to be prescriptive. In that moment, that felt like a good next step for me. I felt like I had the energy and the desire to really step into an engagement like that with our local police department at the time. If I’m honest, there would have been other days that would have happened and I would not have had the energy or the desire because so much of what is happening is repeated trauma. So I’d say you have to be really discerning on whether that type of proximity is a good next step.

Fear was leading me, and I didn’t want fear to lead me. I know what happens when fear leads. When fear leads, the oppressed is in danger of becoming the oppressor. When fear leads, I am paralyzed (from) carrying out the mission that God’s called and placed on my life. For so many different reasons, I was sensing fear in that moment was not leading me to the flourishing and wholeness Christ desired for me.

I felt like the next step was to humanize individuals who are part of a larger system. It was also acknowledgement that not every single individual who’s operating within the system is interested in brutalizing citizens. There are good law enforcement agents who have protected and served really well. And so I wanted to counterbalance what I was seeing in the media and seeing around my neighborhood with my own eyes. To be open to it, exploring what would it be like to share with our local law enforcement how this feels for us and to be mutually curious, almost going against my natural instinct. It wasn’t like this Hallmark moment. I think what it did is it interrupted the fear that was festering in my own heart, and it gave face to a system. I was able to engage with individuals, not with a system.

In the afterword to the book, you mention the burden of being a Black woman in a “predominantly culturally white church.” We’re in a moment when many churches are saying they want to listen, learn and do better. What’s something you would share with churches about what it means to be culturally white and how wearying that can be?

Cultural whiteness says to every other culture represented within one’s congregation or staff that ours is the norm, that cultural whiteness is the norm. There might be room made for the existence of difference, but we might be hesitant to let that difference lead us in different spaces.

One is I think for church leaders to say, “How can we get a better perspective and move away from our own blind spots by listening to Black, Indigenous, people of color within our church and staff on their perspective of what whiteness is like in our church context?” If there’s a white staff or leadership team defining the culture, it’s like being a fish swimming in the water and not even knowing you’re wet. There has to be a different perspective to help inform what its impact is for others who are entering into that environment.

So a lot of listening and then examining spaces where there’s not just representation, but leadership. You can say, “Yeah, we’re a diverse church. We have 20% Latinx people. We have 10% African American.” You can say that and think you’re diverse, but unless there is someone who’s sitting at the table, not just offering ideas, but you’re actively asking to lead you, then cultural whiteness will remain dominant. And so there has to be a real reckoning — are you willing to give up some of your own space or for someone else to lead and shape and form culture?

And it won’t be just in one space, like Black History Month or an MLK celebration. Cultural whiteness, because it can be so deeply embedded in so many different church spaces, there has to be commitment to this over time repeatedly. It might seem like you’re talking about it too much or it’s coming up too much, but if it’s not revisited regularly, and if you’re not loving people well by inviting them to the conversation to help actively shape spaces, giving them leadership and authority in some senses, then we won’t see change over the long haul.

Specifically, this shows up on platforms, in the ways of worship and preaching and teaching, all the way to children’s ministry, what Bible characters look like, who’s teaching the story. Cultural whiteness impacts not just staff teams and the racial makeup of a congregation, but systems of how ministry is done. How ministry is done is directly tied to how people are formed and their view of God and life with God and each other. There has to be a willingness to be shaped and formed in any other way.