The Black Collar Crime Series relies on public news stories and publicly available information for its content. If any incorrect information is found, please contact Bruce Gerencser. Nothing in this post should be construed as an accusation of guilt. Those accused of crimes are innocent until proven guilty.
Eddy Noelsaint, the pastor of an unnamed church in Kissimmee, Florida, stands accused of raping a woman at his home.
A Kissimmee pastor was arrested after he allegedly sexually battered a member of his church twice at his home, Osceola County deputies said.
Eddy Noelsaint, 51, was arrested on two charges of sexual battery after a woman told deputies he raped her twice at his home and reportedly drugged her on one occasion in 2022.
On July 15, 2022, the woman said she was at Noelsaint’s house undergoing what she thought was a “spiritual revival as part of her cultural and religious beliefs.” During her baptism at Noelsaint’s church, she was assigned a spiritual grandmother who is Noelsaint’s wife, an arrest affidavit states.
That evening, Noelsaint’s wife left to go to work at 7 p.m. and the woman was instructed to take a shower. Noelsaint reportedly walked into the bathroom making an advance toward her, which she declined.
Later that evening, Noelsaint made the woman a green tea and kept asking her how she felt while she drank the tea. She said she wasn’t feeling well, so Noelsaint gave her two pills which gave the woman a headache and made her feel sleepy. A couple of hours later, he gave her two more pills, and she asked Noelsaint to call 911 because she felt her heart racing, deputies said.
He then took her into another room and sexually battered her. He also took her wedding ring the next day telling the woman there were bad spirits contained in it. When she asked for the ring back, he told her he threw it away.
A couple of months later in November 2022, she went to Noelsaint’s house again thinking she would be meeting with his wife who would be taking her to look for apartments.
Instead, Noelsaint was there, and he sexually battered her a second time, according to an arrest affidavit.
On Feb. 28, 2023, Noelsaint met with police and initially gave them conflicting stories about both incidents. He then confessed to sexually battering the woman.
Bruce Gerencser, 67, lives in rural Northwest Ohio with his wife of 46 years. He and his wife have six grown children and thirteen grandchildren. Bruce pastored Evangelical churches for twenty-five years in Ohio, Texas, and Michigan. Bruce left the ministry in 2005, and in 2008 he left Christianity. Bruce is now a humanist and an atheist.
The Black Collar Crime Series relies on public news stories and publicly available information for its content. If any incorrect information is found, please contact Bruce Gerencser. Nothing in this post should be construed as an accusation of guilt. Those accused of crimes are innocent until proven guilty.
Verity Beck, a school teacher at Saint Katherine School of the Archdiocese of Philadelphia in Wynnewood, Pennsylvania stands accused of murdering her parents by shooting them in the head and dismembering their bodies with a chainsaw.
An Abington Township woman fatally shot her elderly parents and then used a chainsaw to dismember them, an alleged crime that authorities described as “a horrible, tragic situation.”
The discovery of the victims’ bodies and the arrest of Verity A. Beck on homicide charges were announced at a Wednesday evening news conference by Montgomery County District Attorney Kevin R. Steele and Abington Township Police Chief Patrick Molloy.
Beck, 43, who lived with her parents in the 1100 block of Beverly Road in the Jenkintown section of the township, was charged with first- and third-degree murder and possessing an instrument of crime in connection with the deaths of 73-year-old Reid Beck and his 72-year-old wife, Miriam.
“There were signs of extreme trauma and a chainsaw was found and both Reid and Miriam were found in different stages of dismemberment,” said Steele, describing the incident as “a horrible, tragic situation. These were not easy autopsies to conduct based upon the fact Verity used this chainsaw and then put parts of her parents into trash bags and had covered them up. They were actually in two different trash cans.”
The autopsies revealed that both victims suffered single gunshot wounds to the head.
“We believe that happened first,” Steele alleged.
Steele said the investigation is continuing.
“We are looking for what motive could have been behind this. We can’t share one with you at this time. I don’t know what was going on between these folks. That’s all under investigation and that’s going to be continuing and maybe we’ll have more on that later,” Steele told reporters during a news conference at the county detective bureau in Norristown. “We also believe that this happened over a period of some time.”
Steele explained the victims’ voices were last heard by another family member on Jan. 7.
Authorities revealed that a check of police logs showed there were no previous police contacts made at the home.
Steele said “it has not been an easy day” for the victims’ family or for the detectives who investigated the case.
“It’s been a difficult day for everybody working on this,” said Steele, referring to the disturbing nature of the alleged crime.
Beck, who was a teacher at the Saint Katherine School of the Archdiocese of Philadelphia in Wynnewood, Lower Merion, was remanded to the county jail without bail to await a Feb. 1 preliminary hearing on the homicide charges before District Court Judge Juanita A. Price.
….
Prior to beginning her service at Saint Katherine’s last January, Beck produced criminal background checks and child abuse clearances, neither of which showed any prior misconduct, Heeney wrote. Additionally, no complaints “of any kind” were lodged against Beck during her brief time with the school community, officials said.
“All of us are shocked by these developments. Please know that the safety and protection of your children are always our primary concerns,” Heeney wrote. “Understanding the traumatic nature of this news, we will have counseling personnel available to anyone who may need those services. We are also exploring additional modes of support that may be needed.”
The investigation began on Tuesday, Jan. 17 after the victims’ son notified Abington police that he had gone to his parents’ home to check on them, because he hadn’t spoken to them by phone since Jan. 7, which was unusual, and he observed a deceased person lying on a floor, covered with a bloody sheet and a chainsaw near the body, according to a criminal complaint.
The son told police he spoke to his sister and when he asked if something bad had happened to their parents she responded, “Yes.” Beck allegedly told her brother that things at the home had “been bad.”
Abington police arrived at the home around 10:30 p.m. on Jan. 17 and attempted to make contact with Verity Beck but received no answer. Officers deployed a remote-controlled robot into the first floor of the home in an effort to locate Beck and deployed a drone to peer through the windows to determine her location but both attempts failed to locate Beck, court papers indicate.
At 12:10 a.m. on Jan. 18 police entered the residence through a side door.
“Officers immediately noticed a strong odor of decomposition in the residence,” county Detective Anthony Caso and Abington Detective Robert Hill Jr. wrote in the arrest affidavit.
When police announced themselves and asked Beck to make her whereabouts known she followed commands and entered the kitchen. When police asked Beck about her parents she allegedly replied, “They are dead.”
Detectives found a deceased male wrapped in a cloth sheet and determined he was decapitated, according to the criminal complaint.
“In close proximity to the male’s body detectives located a 55-gallon trash receptacle. This receptacle was filled with white trash bags and these trash bags were filled with assorted severed body parts,” Caso and Hill alleged.
“An electric-powered chainsaw with biological material in the chain portion indicated this chainsaw had been used to sever, at least some, of the body parts,” detectives added.
Detectives found additional severed body parts in a trash can in an attached garage, court documents indicate.
“This is somebody that is dismembering her mother and father and putting body parts in trash cans so clearly she’s trying to get rid of the evidence of her crime,” Steele alleged.
….
In the second-floor master bedroom detectives found a safe mounted into the wall and tools nearby and drill marks on the safe indicating someone, without a key or combination, had been trying to access the safe.
Detectives found a pillow that contained powder burns and a hole, consistent with a firearm projectile having been fired through the pillow, according to court documents.
In Beck’s bedroom detectives found two .38-caliber handguns, one containing one spent round and four live rounds and the other containing two spent rounds and three live rounds, according to the arrest affidavit. Both firearms were registered to Beck, detectives said.
Additionally, detectives recovered a third .38-caliber handgun containing two spent rounds and three live rounds but a check for ownership returned a result of “no record found,” court documents indicate.
Bruce Gerencser, 67, lives in rural Northwest Ohio with his wife of 46 years. He and his wife have six grown children and thirteen grandchildren. Bruce pastored Evangelical churches for twenty-five years in Ohio, Texas, and Michigan. Bruce left the ministry in 2005, and in 2008 he left Christianity. Bruce is now a humanist and an atheist.
The Black Collar Crime series is in its seventh year, having published over one thousand reports of clergy and church leader criminal misconduct. Most of the reports are about Evangelical pastors, evangelists, youth directors, and other church leaders who committed sex crimes. Using Google Alerts, I receive an immediate notice any time a news story about clerical malfeasance is posted on the Internet. It is important that these stories receive wide circulation. Victims need to know that there are people standing with them as they bring to light what God’s servants have done in secret.
I realize that these reports are often dark and depressing, but the only way to dispel darkness is to turn on the lights. Clergy who prey on congregants — especially children — must be exposed, prosecuted, convicted, and sent to prison. By leveraging this blog’s readership numbers and publishing these reports, I am serving notice to law enforcement, prosecutors, and judges: we are paying attention, and if you fail to provide justice for victims, we will hold you accountable.
Sometimes, these seemingly untouchable predators are brought to justice, but not before the public puts pressure on law enforcement and prosecutors, forcing them to act. The sordid story of abuse at Restoration Youth Academy is case in point. Decades of abuse reports were filed with local law enforcement, yet nothing was done. Yes, they finally acted and the perpetrators are now in prison, but what do we say to the hundreds of children and teenagers who were ritually abused before prosecutors got around to doing their job?
I am sure that this series will bring criticism from Evangelical zealots, reminding me that accused/charged clerics are innocent until proven guilty. While they are correct, all I am doing is sharing that which is widely reported in the news. In the sixteen years I’ve been writing about clergy misconduct, I can count on one hand the number of pastors/priests/religious leaders who were falsely accused — less than five, out of hundreds and hundreds of cases. The reason for so few false accusations is that no person in his or her right mind would mendaciously accuse a pastor of sexual misconduct. The social and personal cost is simply too high for someone to falsely accuse a religious leader of criminal conduct.
Secondary reasons for this series have to do with exposing the lie that Evangelicalism is immune to scandal and criminal behavior. I remember when the Catholic sex scandal came to light. With great glee and satisfaction, Evangelical preachers railed against predator priests and the Catholic Church who covered up their crimes. Now, of course, we know — with the recent Independent Fundamentalist Baptist (IFB) and Southern Baptist sex scandals — that Evangelicalism is just as rotten, having its own problems with sexual abuse and subsequent cover-ups. Evangelicals love to take the high moral ground, giving the perception that their shit doesn’t stink. Well, now we know better. Not only does Evangelicalism have a sexual abuse problem, it also has a big problem with pastors who can’t keep their pants zipped up. (Please see Is Clergy Sexual Infidelity Rare?)
I receive threats from people defending their religious heroes. Threats of legal action are common, even though all I am doing is republishing stories publicly reported by news agencies. A pastor featured in one of my reports contacted me and said that reporters had it all wrong. As I do with everyone who asserts they are being falsely accused, I told this preacher that he could give his version of the facts, sign his name to it, and I would gladly add it to the post. Usually, this puts an end to any further protestations. Most often, the accused want to bully me into taking down my post. In this preacher’s case, he provided me his version of events and I gladly added it to my post. After adding the information, I decided to investigate this pastor further. I found more information about his past indiscretions and crimes. I dutifully added them to the post. I have not heard anything further from the good pastor.
I am not immune from making mistakes, so if you spot a factual error in one of the stories, please let me know and I will gladly correct it. If you come across a story that you would like me to add to this series, please use the contact form to email me. Please keep in mind that I need links to actual news reports in order to add them to this series.
I primarily use Google Alerts for Black Collar Crime reports. I also rely on readers to alert me to new stories or updates of previous reports. I am one man with a limited amount of time each day to slog through the brackish Evangelical swamp, so I don’t see every report or know the outcome of every case I’ve featured in the Black Collar Crime Series. Keep in mind that I require EVIDENCE for me to update a story. Not gossip or personal opinion. Actual evidence such as reputable news stories (with links). Just because a reader or drive-by commenter says something doesn’t make it so. I appreciate your understanding.
I realize that nothing I say in this post will change the minds of preachers such as Dr. David Tee, whose real name is Derrick Thomas Thiessen. Thiessen has a sketchy background. He has been accused of abandoning his family, including an infant child, failing to pay child support, and fleeing to South Korea/Philippines to avoid being held accountable for his behavior.
Thiessen has been a vocal critic of me personally and of the Black Collar Crimes Series. Thiessen is known for defending clerics who commit sex crimes. Just this week he wrote two more posts defending Ravi Zacharias. He has also defended men such as Bill Cosby and Bill Gothard. Thiessen goes to great lengths to defend his support of offending preachers, but I find his defenses lacking in every way. Thiessen repeatedly rejects the substantial work done by law enforcement in investigating, prosecuting, and convicting pastors who commit sex crimes. Why? This is the judgment of the “world,” not God. Of course, God is unavailable for comment. All we have are our legal processes, albeit imperfect, they are the best we have to hold clergy and churches accountable.
Thiessen frequently blames victims for what happened to them. Thiessen is not alone in this approach to women (sometimes men) and children who have been sexually violated and taken advantage of by so-called men of God. Again, Thiessen claims that victims are following the ways of the “world” instead of God. Of course, God’s ways in Thiessen’s mind are his peculiar interpretation of the Protestant Christian Bible.
He [Bruce Gerencser] is right in one thing, we do not like his black collar series but not for the reasons he thinks. We [Derrick Thiessen] do not like it for many reasons and two of them are, it is not being fair or just. That owner [Bruce Gerencser] ignores all the unbelievers and atheists who are caught, tried, and convicted for the same crimes.
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[Speaking of being fair and just] Christians have to do both to be able to make an impact for Christ. But this is not the end of the hypocrisy and injustice carried out by the owners of the BG [The Life and Times of Bruce Gerencser] and MM [Meerkat Musings] websites, as well as other unbelieving websites.
There have been other similar stories about drag shows in schools, and so on. Yet not one peep from either owner about how bad, immoral, or wrong these actions are. Instead, they would rather target Christians as that is the group of people, as well as Christ, that they hate.
This is another reason God told us to never follow in the counsel of the ungodly. They do not have fairness or just behavior in their thinking. Look at all the CRT, equity, BLM re-education going on today. None of those and anything similar is of God nor are they just and fair.
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Another reason we do not like the black collar series over at that website [The Life and Times of Bruce Gerencser] is that it is unneeded. It does nothing constructive for society nor does it help redeem those men who failed in their Christian lives, if they were Christians at all.
All it does, as we said earlier, is influence others to hate Christ, pastors, and the church, and turning people to hate is wrong. It is not fair to those men highlighted and the series does not have people being just or fair towards them. In fact, it helps stoke the misguided guilty-until-proven-innocent mentality that many unbelievers endorse.
It is also redundant as the local papers will carry the same stories and his series is just wasting everyone’s time. When the Christian sees those stories they need to ask God how to reach those men so that Christ can redeem them.
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{we would link to the article we talked about but it is so filled with lies and eisegetical comments that it is nothing but trash [which I can’t rebut] }
I have explained my motivations for writing the Black Collar Crime Series several times. He knows exactly why I do what I do, so I can only conclude that Thiessen is a liar and his goal is to impugn my character and impair my coverage of clergy sex crimes.
Let’s suppose I operated a site whose mission was to cover the Cincinnati Reds. Every day I published news stories about the Reds and individual players on the team. One day, a man named Deirere TeeDee sent me an email, complaining about me not writing any posts about the NHL, particularly me not covering the Detroit Red Wings. Duh, I replied, I write about the Reds, and Major League Baseball, not the National Hockey League and the Detroit Red Wings. Your complaint has no merit.
Yet, this is exactly what Thiessen has done with his complaint about me not covering atheists and other unbelievers who commit sex crimes. He knows that this site focuses on four things:
Helping people who have questions and doubts about Christianity
Helping people who have left Christianity
Telling the story about my journey from Evangelical Christian to atheist
Critiquing Evangelical Christianity
I have been blogging since 2007 — sixteen years. I have stayed true to these four focus points, rarely veering off the path to talk about politics, sports, food, and travel. Why Thiessen cannot understand why I write the Black Collar Crime Series is beyond me. I know that all sorts of people commit sex crimes, but my focus is on Evangelical preachers who commit such crimes. This is NOT a sex crime blog. If it was, I would cover unbelievers and believers alike. And even if I did, it would still be true that the vast majority of people who commit sex crimes are Christian or religious. Why? Because most Americans are Christians.
I have repeatedly explained to Thiessen why the Black Collar Crime Series is needed. I assume, at this point, he is being obtuse. Most of the stories I write require numerous news stories to tell the complete story. They also require research on my part to find out what sect the offender was a part of and their background and beliefs. Sometimes, these reports take a lot of time to put together. Other times, a Google search quickly gives me everything I need to write the story.
These reports are based on news reports, court records, social media, and other verifiable sources. I rarely interject my personal opinion. My goal is to provide a one-stop website for people looking for information about a particular preacher/church and their crimes. Blog traffic numbers suggest that this is exactly what is happening.
It is not uncommon for news sites to either delete stories about clergy sex crimes or put them behind paywalls. That’s why it is important for me to make these stories available to the public free of charge. The public has a right to know what is going on in Evangelical churches. Surely it is important to cover criminal behavior by clerics. Surely it is important to say to victims that I hear you and I will make your story known far and wide. The bigger question, then, is this: why do Derrick Thiessen and other Christians of his ilk want to muzzle me and keep these stories from being known?
One answer to the questions above is that the Thiessens of the world don’t care about the victims of clergy sex crimes. I suspect many of them believe that the victimized women (and men) and children and not victims at all. Thus, they view sexual predators as the real victims; that the “world” is out to get them. Thiessen admits as much when he says “When the Christian sees those stories [about rape, sexual assault, child molestation, along with theft, fraud, and murder] they need to ask God how to reach those men so that Christ can redeem them.” Remember, Thiessen has called sex crimes “mistakes.” He has yet to write one positive post about the victims of clergy sexual misconduct. All that Thiessen cares about are the poor preachers who rape, assault, misuse, and abuse vulnerable people. In his mind, these preachers just made “mistakes.” If they will just shoot a 1 John 1:9 (If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness) to Heaven, Jesus will forgive them and cleanse them from all unrighteousness. With that, the offending preachers are forgiven and should get right back on the ministry horse. Thiessen seems oblivious to the fact that most pedophiles are incurable; that Jesus himself can’t fix them. He seems to be oblivious to the fact that preachers caught committing sex crimes, particularly child pornography, have likely been doing so for years. When a 60-something-year-old preacher is arrested for sexually assaulting a child, it is likely that he has committed this crime before. Most clergy sex crimes go unreported/unprosecuted (as is the case in the general population). What I cover with the Black Collar Crime Series is but a fraction of the crimes committed by Christian clergy. I read sites such as Ministry Watch, The Roys Report, Bishop Accountability, Baptist Accountability, and the Black Collar Crime listings published monthly for members by the Freedom From Religion Foundation. I am astounded by how many stories about clergy sex crimes I actually miss.
It’s clear to all who are willing to see that Evangelicalism has a clergy sex crime problem of epic proportions. These reports are not a few bad apples. The sex scandal roiling through the Southern Baptist Convention certainly proves that the proverbial barrel is littered with rotten, stinking apples.
Bruce Gerencser, 67, lives in rural Northwest Ohio with his wife of 46 years. He and his wife have six grown children and thirteen grandchildren. Bruce pastored Evangelical churches for twenty-five years in Ohio, Texas, and Michigan. Bruce left the ministry in 2005, and in 2008 he left Christianity. Bruce is now a humanist and an atheist.
The Black Collar Crime Series relies on public news stories and publicly available information for its content. If any incorrect information is found, please contact Bruce Gerencser. Nothing in this post should be construed as an accusation of guilt. Those accused of crimes are innocent until proven guilty.
In 2018, Russell Davis, a Methodist pastor, was accused of raping a church teenager.
A Seabrook man is being held without bail after he was accused of raping a child while he was serving as a pastor in the Methodist Church.
Russell Davis, 65, faces several charges in Massachusetts. Seabrook police said they arrested Davis Thursday on a fugitive from justice warrant. The Essex County District Attorney’s Office said he is being held without bail because he is still employed in the ministry and has access to children.
Davis pleaded not guilty in Newburyport District Court to charges out of Rowley, Massachusetts, of rape of a child with force and indecent assault and battery on a person 14 or over, and a charge of rape from Newbury, Massachusetts.
Prosecutors said the allegations involve the same victim and incidents that occurred in April 2004.
According to the New England Conference of the United Methodist Church, Davis was a licensed Methodist minister from 1999 to 2015. His first assignment was in Warren, New Hampshire.
Davis moved among several churches in Maine and Massachusetts after that until his license was discontinued in 2015. A spokesperson for the church would not say why his license was discontinued but said it was not related to sexual misconduct.
It’s unclear whether Davis has been affiliated with any churches in New Hampshire since then.
A former pastor accused of raping a child will have the chance to be released from custody as he awaits trial. A Newburyport District Court judge ordered that he be held on $5,000 cash bail, following a dangerousness hearing on Monday.
While Russell Davis, 65, of Seabrook, was found dangerous by the court, he will be released should he post bail. If released, he will need to wear a GPS monitoring device, live in Massachusetts, stay away and have no contact with his alleged victim and have no unsupervised contact with children under 16. He is due back in court May 16.
Monday’s dangerousness hearing, which is to determine whether a defendant poses too great a risk to his alleged victim or society to be afforded bail while awaiting trial, was originally scheduled for last week. But an Essex County prosecutor told Judge Peter Doyle that Davis’ attorney was not available that day.
On March 30, Davis pleaded not guilty to charges of rape of a child with force, as well as indecent assault and battery on a person 14 or over. Those offenses took place in Rowley in 2004, according to the Essex District Attorney’s office.
In addition, Davis also pleaded not guilty to a charge of rape, which allegedly occurred in Newbury in 2004, the DA’s office said. No information was available about when the allegations surfaced. Davis was arrested a day earlier in Seabrook. A judge ordered all police reports related to Davis’ arrest impounded.
Other victims came forward, reaching a total of three. It is likely there were other victims whose assaults were not prosecuted.
Five years later, Davis pleaded guilty to raping and attempting to rape the three boys. Astoundingly, Davis was only sentenced to three years in prison. Davis’s attorney wanted probation!
They were boys who’d already suffered significant losses in life: A parent to cancer, other parents to substance abuse. They had been put into foster care with other family.
In the then-mostly rural communities of Byfield, Newbury, Salisbury and Rowley, in the late 1980s, the 1990s and early 2000s, the vulnerable teens were steered toward a local United Methodist Church — and into the path of a lay pastor, a man who, though not ordained, had been given a type of license by the church to work as a youth minister.
On Thursday, Russell Woodman Davis, 70, pleaded guilty to raping and attempting to rape the three boys at various times between 1988 and 2006, in Newbury, Rowley and Salisbury.
Davis was sentenced to three to four years in state prison, a sentence that Salem Superior Court Judge Thomas Drechsler had offered if Davis opted to plead guilty before his trial, which had been scheduled for next week.
Drechsler said Thursday that he hopes the sentence balances the “profound trauma and damage” done to the three victims and Davis’ abuse of a position of trust, with Davis’ advanced age and cancer, which, he also pointed out, has been in remission.
Davis, who had been free on bail in the case, was taken into custody in the courtroom, first placed into handcuffs and then, after being led to a chair, into leg shackles.
One of his victims, as well as several family members and friends, craned their necks to watch.
On Tuesday, Drechsler heard from one of the victims, now an adult, about his ongoing struggle to recover from the trauma.
He was back in court on Thursday, where he appeared overcome by emotion at several points during the hearing, burying his face in his hands as the prosecutor detailed again, for the record, what had happened to him and the other boys.
The judge heard from one more person on Thursday, the sister of one of the victims, who had taken him in after the death of their mother from cancer.
The woman, whose name is being withheld by the newspaper so as not to identify her brother, said the abuse began within four weeks of their mother’s death.
“There is no amount of jail time that could punish him enough,” she told the judge, before saying she hopes Davis will “rot in hell.”
Prosecutor Kate MacDougall, who had requested a five- to seven-year prison term, told the judge that had the case gone to trial, she would have made a “significantly higher” sentencing request, given the “abhorrent nature of the acts and unimaginable destruction inflicted upon these men.”
Davis’ lawyer, Edward McNaught, had initially hoped for probation — a disposition previously rejected by another judge in 2021 — but sought two years in custody.
MacDougall described the facts of the case in court chronologically, though the victims came forward at different times — including one who, in 2010, reported his abuse to police. They did not pursue the case at that time.
In 1988, the first victim was 12 when his mother died and he went to live with his sister.
He met Davis at the church.
The second boy, who had been placed with an aunt, met Davis in 2003 when she brought him to her church. That boy would later introduce Davis to the third boy, who was about a year older.
Davis, said the prosecutor, “would take these young men under his wing under the guise of providing mentorship.” He would spend time alone with that boy and the others, coercing and forcing them into sexual acts to which they were too young to consent or that they did not want to engage in.
“Did you commit those acts?” Drechsler asked Davis at the conclusion of the prosecutor’s remarks.
“Yes I did, your honor,” Davis replied, with no emotion.
Davis pleaded guilty to a series of rape and attempted rape counts involving each of the boys.
But prior to trial, prosecutors were forced to drop other counts, including disseminating obscene material and unnatural acts, due to the statute of limitations having run.
Davis told the judge that he had a high school equivalency and had attended a seminary but did not finish.
Prior to working for the church, he was a U.S. Postal Service employee for 20 years, he told the judge.
In a January 2001 interview with The Salem News, Davis discussed his recent appointment as pastor of Peabody’s First Methodist Church on Washington Street — and his work with a group of 10 high school boys at a church in Byfield, where he was known as “Pastor Rusty.”
According to archived stories from The Daily News of Newburyport, Davis worked as pastor of the East Parish United Methodist Church in Salisbury and the Community United Methodist Church in Byfield, and had also served as chaplain in the Byfield Fire Department for a decade.
In a statement released after he was first charged in 2018, the New England Conference of the United Methodist Church said Davis had lost his church license to work as a pastor in 2015 but said it was unrelated to the allegations against him.
After completing the prison term, Davis will be on probation for three years, with conditions that he register as a sex offender, undergo a sex offender evaluation and treatment, and have no unsupervised contact with anyone under 18, as well as have no contact with the victims and their families.
If he violates any of the conditions of that probation he could be returned to prison for up to life.
Prosecutors may also seek to keep Davis in custody after he completes his sentence if he is determined to be a sexually dangerous person.
Bruce Gerencser, 67, lives in rural Northwest Ohio with his wife of 46 years. He and his wife have six grown children and thirteen grandchildren. Bruce pastored Evangelical churches for twenty-five years in Ohio, Texas, and Michigan. Bruce left the ministry in 2005, and in 2008 he left Christianity. Bruce is now a humanist and an atheist.
Last week, the Archdiocese of New York announced that twelve Catholic schools in its domain—which includes three New York City boroughs and seven suburban counties to the north—will close at the end of this school year.
That does not surprise me. The Catholic school I attended, in the neighboring Diocese of Brooklyn, closed in 2004. Three years ago, two dozen schools in the Diocese shut their doors forever. Today, there are roughly half as many Catholic schools and Catholic school pupils as there were in the mid-1960s, when both counts reached their peaks in New York and the United States.
Diocesan leaders and students of such trends cite several factors, which were accelerated by the COVID epidemic and sex abuse revelations. One is cost. When I entered Catholic school, right around the aforementioned peak, a parent, usually the father, could work a few hours’ overtime, or the other parent, usually the mother, could take on part-time work to pay their kids’ tuition. (Notice that I used the plural for children. It was not unusual to find multiple siblings in the same school, or even the same classroom.) Although Catholic schools still aren’t nearly as pricey as secular private schools, today a working- or middle-class parent’s entire salary could go to the cost of sending one child to a Catholic school.
Another factor blamed for the decline in the number of Catholic schools and their enrollments is the changing demographics of their mostly-urban locations. The closure of my old school is practically a “poster child” of this trend. When I was growing up, my neighborhood was overwhelmingly Catholic with a small, mostly secular, Jewish minority. Today nearly all of the Catholics are gone; now my old neighborhood is part of the largest Hasidic Jewish communities in the United States.
While it is true that nearly every New York City—and urban American—neighborhood has changed its racial and ethnic composition since the 1960s, many people who moved into those neighborhoods are also Catholic. I am thinking in particular, of course, of Hispanics, but in neighborhoods like Brooklyn’s Crown Heights and East Flatbush, there are large communities of Haitian, Jamaican, and African Catholics. Having come to know some, I can safely say that many are at least as devout—and would want a Catholic education for their children as much– as parents of my community.
Of course, one reason why they don’t enroll their children is the aforementioned cost. While some immigrants are, or become, middle-class professionals, others are working multiple menial jobs just to keep a roof over their heads and food in their kids’ mouths. And it must be said that some who could afford to pay the tuition don’t see the point of doing so when, in contrast to the nuns who taught me and my old schoolmates, most of today’s Catholic school teachers are secular, just like the ones who teach in public school. “How Catholic is their education?” an acquaintance of mine wondered about her grandchildren whose single mother, from what I could tell, could afford the tuition only because of the child support payments and a couple of side jobs that augmented her main salary.
There is, however, a related story that no official in the Archdiocese of New York, or anywhere else in the Church, is mentioning. Most of the Catholic school kids of my generation, while working- or lower middle-class, were White. During the 1960s and ‘70s, many of their families moved. One reason is that they needed larger quarters for their growing families — it wasn’t called the Baby Boom for nothing — and houses outside the cities were more affordable. Or, as in the case of my family, the main breadwinner’s job moved outside the city.
Some of those families continued to enroll their kids in Catholic schools. But most, like my family, sent their kids to the public school in their new locale. As my mother would say, my brothers and I didn’t attend Catholic school because it was Catholic. Rather, she and my father, like other parents in the neighborhood, felt more confident in the education the Catholic school provided. Some of that, I suspect, had to do with the fact that my mother also attended Catholic schools.
But other families moved out of their urban enclaves for the same reason they enrolled their kids in Catholic schools while they were living in those neighborhoods. While some schools date to the beginning of large-scale Catholic immigration—first from Germany and later from Ireland, Italy, Poland, and other European countries—others, like the one I attended, didn’t open until the 1950s and 1960s. In fact, the school I attended opened only a year before I entered.
That was also the same time Evangelical, Fundamentalist, and other conservative Christian churches were opening private schools, mainly in the South and Midwest. Ostensibly, the founders of these schools feared that “moral values” were being erased from public school curricula—and from the nation’s laws and value systems. They cited the end of prayer and the diversification of reading lists (and other things, one of which I’ll mention) in those public schools.
And what was being “diversified?” Well, for one thing, points of view: history and other classes were being revised to include the stories of people who had been left out. But, most troubling to the founders of those “Christian” academies was the new variation in color among the student bodies that resulted from Brown v Board of Education in 1954.
A few school boards and elected officials—most notably Arkansas Governor Orval Faubus—openly defied orders to desegregate. But more people, including church leaders, subverted that order through the IRS tax code, which allowed “religious” schools to claim tax exemption, and through exemptions provided in the civil-rights laws themselves for private institutions.
Those schools are now commonly called “segregation academies.” While few, if any, openly barred students of color (mainly Black), they adopted policies that had the same effect. One was, of course, tuition that most Black families couldn’t afford. Another was professions of faith that may have run counter to the families’ beliefs. And some simply made nonwhite kids and families feel unwelcome.
Such was the case in my Catholic school. I can recall no non-White students; nearly all of us came from the same few European backgrounds I’ve mentioned. (This, I believe, is part of what some of my old classmates mean by the “good old days” they pine for on their Facebook pages.) School and church officials would claim that the school’s demographics reflected that of the neighborhood, which was mostly true. But, when I was growing up, a few of my schoolmates actually told me that their parents sent them to that school because there were “too many (N-words)” in the local public school. And, as I recall, at least some of their parents were furious that “trouble”—a code word for Black kids—was being bused into the school and neighborhood.
In short, I can’t help but to think something that leaders of the New York Archdiocese, Diocese of Brooklyn and the church can’t or won’t acknowledge: some of their schools, like the one I attended, were essentially Northern segregation academies. The irony is, of course, that in some neighborhoods, the very people those parents, and sometimes school and church officials, tried to keep out are now the neighborhood that can’t or won’t support the Catholic schools that are, or are in danger of, closing.
Bruce Gerencser, 67, lives in rural Northwest Ohio with his wife of 46 years. He and his wife have six grown children and thirteen grandchildren. Bruce pastored Evangelical churches for twenty-five years in Ohio, Texas, and Michigan. Bruce left the ministry in 2005, and in 2008 he left Christianity. Bruce is now a humanist and an atheist.
A regular reader of this blog sent me an email and asked the following:
I am unsettled by the notion that there is a possibility that the bizarre God of fundamentalism might exist. The idea that YHWH exists as described by Dan Corner, Jack Chick and their ilk terrifies me. Because that means we are dealing with a being that is irrational, uncaring, inconsistent, and quite frankly confusing in every aspect. It is that particular aspect of Christianity that I fear being true.
This person is “almost” sure that there is no God, but his need for certainty continues to plague him. I am sure that many readers can attest to having similar feelings at one point in time in their journey out of Evangelical Christianity. What this person continues to struggle with is doubt and fear. What if the fiery God of Jonathan Edwards really is as advertised? What if countless bellowing Evangelical preachers are right about God, sin, judgment, and the afterlife? Surely, there’s some test that we use to prove once and for all whether this God is the one true God. Surely, in this day of modern science, we have some sort of test we can use to finally and authoritatively rule out the existence of the Evangelical God. Unfortunately, the best that science can do is tell us that Evangelical interpretations of Genesis 1-3 are false; that the universe was not created in six literal twenty-four-hour days; that the earth is not 6,026 years old (as of February 22, 2023). These facts do, however, warn us about how Evangelicals interpret the Bible; that their Fundamentalist literalism, hermeneutics, and presuppositions don’t stand the smell test. And if Evangelical interpretations are false on these fundamental issues, what’s to say that their concept of God is not also without merit? The question we must ask here, then, is the one asked by Satan, the walking snake: yea hath God said? Is the Bible a supernatural text? Is it divinely inspired and inerrant? Settling these issues will go a long way in burying Jesus in the sands of Palestine. That said, concluding that the Bible is NOT what Evangelicals claim it is, and that its words were written by humans, will not erase all doubt one might have about the existence of God. Answering these questions will get a person almost to home, but there could still be, as in the case of the person who emailed me, niggling doubts.
These doubts are the vestiges of Evangelical conditioning and indoctrination. Sunday after Sunday, these “truths” were preached from the pulpits of the churches we attended. Spend enough years hearing such sermons, and you are going to think these beliefs are true. The essence of faith is believing without seeing. Evangelicals believe in God, Heaven, Hell, and the afterlife, not because they have ever seen them, but because their churches, pastors, and families believe them to be true. Surely, all these people can’t be wrong, right? Actually, they can be (and are) wrong. Faith, for the most part, bypasses reason and intellectual inquiry. Evangelicals believe what they do because everyone they know believes the same. It is only when Evangelicals step outside of the Evangelical box that they see their resolute beliefs are not as solid as they think they are. (Please see The Danger of Being in a Box and Why it Makes Sense When You are in it and What I Found When I Left the Box.)
I cannot, for the letter writer, tell him what to believe. He must walk his own path and come to his own conclusions. The doubts he still battles are emotional in nature. Telling him to read yet another book will not drive away the fear and doubt that afflict him. His immersion in Evangelicalism has left deep scars that might take a long time to overcome. All any of us can do when it comes to religion is ask ourselves, how probable is it that Evangelical beliefs are true? What evidence is there for their truthfulness? It is “possible” that a commercial jet flying over my house could lose one of its engines, and that engine would fall on my house and kill me. Possible? Sure. Probable? No! I don’t go around worrying about a jet engine falling on my head. That would be stupid. I am confident — 99.99999999 percent confident — that I will live out my entire life without a jet engine falling from the sky and killing me. With all the things that could kill me, it is irrational and a waste of time to worry about falling engines.
So it is with the Evangelical concept of God. I am confident that the Evangelical God is not who and what Christians claim he is. Reason, skepticism, and intellectual inquiry have led me to conclude that the Evangelical God is a fictional being, not one I need worry about lest he rain fire and brimstone down on my head. The odds are such that I don’t worry one whit about this God’s existence. If I was going to “worry” about the existence of a Creator God, I would mentally afflict myself wondering whether the deistic God exists. But why worry? This God is unapproachable and unknowable. All any of us can do is LIVE! It is primarily the Abrahamic God that keeps many people up at night with his threats of judgment and Hell.
Surely, if the Evangelical God is real he would help the letter writer with his doubts. He is slipping away, Lord. Do something! Of course, God is silent. Why? He is a fiction of the human mind. Once this fact becomes rooted in your mind — and it might take years — gone are doubts about this God’s existence.
Well, Bruce, what if you are wrong and you die, only to find out God is real? All I know to do is to say to God: My bad, Jesus! I am 99.99999999 percent sure that is one apology I will never have to deliver. Could I be wrong? It’s possible — as in .00000001 percent possible, but I don’t plan on wasting my time on things for which there is no evidence.
Bruce Gerencser, 67, lives in rural Northwest Ohio with his wife of 46 years. He and his wife have six grown children and thirteen grandchildren. Bruce pastored Evangelical churches for twenty-five years in Ohio, Texas, and Michigan. Bruce left the ministry in 2005, and in 2008 he left Christianity. Bruce is now a humanist and an atheist.
What was it about Calvinism that attracted you, theologically and psychologically?
Calvinism is a theological system with points of doctrine that build upon one another. Pull any of the five points: Total Depravity, Unconditional Election, Limited Atonement, Irresistible Grace, and Perseverance of the Saints (TULIP), from the system and it collapses upon itself. Of course, the same could be said of any theological system. That said, Calvinism is the most complex, intricate theological system ever created by human minds.
It was the order and complexity of the system, then, that caught my attention. I have Obsessive Compulsive Personality Disorder (OCPD) and I am a perfectionist. (See Christian Perfection: A Personal Story.) I desire, crave, and need order. Theologically, Calvinism provided me just what the doctor ordered. As I read and studied the Bible, listened to preaching tapes of Calvin-loving preachers, and devoured countless Calvinistic books, I began to “see” the truthiness of the doctrines of grace, along with its attendant doctrines such as the Sovereignty of God.
The primary reason I became an atheist is that Christianity no longer made any sense to me. (See The Michael Mock Rule: It Just Doesn’t Make Sense.) The opposite was true with Calvinism. It simply, at the time, based on my reading and study, made perfect sense to me. Calvinism best explained certain Bible verses that had always perplexed me. Yet, at the same time, it created new interpretive problems for me. As a non-Calvinist, I found that words such as world and all meant everyone without discrimination (i.e. For God so loved the world — John 3:16). Calvinism, due to the doctrines of election and predestination, requires adherents to reinterpret verses that imply that Jesus died for everyone, Jesus loves everyone, etc. Of course, Arminians do the same with verses that speak of election and predestination.
I have long argued that the Bible is a book that can be used to prove almost anything. Whatever your theological beliefs might be, there’s support for them in the Bible. I’ve concluded, then, that all theological systems are Biblically “true” and that all sects – Baptists, Catholics, Presbyterians, Pentecostals, Methodists, to name a few — are right when they claim their beliefs are the faith once delivered to the saints.
How is Calvinism different from Independent Fundamentalist Baptist (IFB) theology?
While IFB churches are autonomous, each with its own set of beliefs and practices, they do, generally, have a common set of beliefs. (See What is an IFB Church?) When I entered the ministry in the 1970s, I didn’t know one IFB pastor who claimed the Calvinist moniker — not one. There were several pastors who, if rumors were true, had Calvinistic tendencies. Calvinism was routinely derided, criticized, and deemed heretical — antithetical to soulwinning and church growth.
In the late 1980s, Calvinism began to make inroads into the IFB church movement. Some IFB preachers embraced Amyraldism (four-point Calvinism). Wikipedia explains Amyraldism this way:
It is the belief that God decreed Christ’s atonement, prior to his decree of election, for all alike if they believe, but he then elected those whom he will bring to faith in Christ, seeing that none would believe on their own, and thereby preserving the Calvinist doctrine of unconditional election. The efficacy of the atonement remains limited to those who believe.
The issue, of course, was for whom did Jesus die? Evangelical Calvinists believe Jesus died on the cross only for the elect — those chosen by God from before the foundation of the world. Four-point Calvinists, uncomfortable with the doctrine of limited atonement (particular redemption), concocted a system that said, the atonement of Christ is sufficient to save everyone in the world, but efficient for only the elect. Got that?
While Calvinism continues to make inroads in IFB churches, many Calvinistic pastors tend to keep their beliefs to themselves. They preach Calvinism without ever mentioning Calvinistic buzz-words. Over time, congregations are converted without ever realizing they’ve changed.
Classic IFB beliefs are laughingly called one-point Calvinism. Yes, God is the one who saves sinners, but it’s up to them to decide whether to believe. As with Arminian churches, emphasis is placed on man’s ability to choose (free will). Calvinists, on the other hand, focus on the sovereignty of God and the inability of man. As you can see, these two theological systems are disparate, so much so that the two groups are continually at war, each believing the other is heretical.
Evangelical Calvinists generally believe that IFB churches preach works salvation, and they alone preach salvation by grace. Carefully examining Calvinism, however, reveals that they too preach salvation by works. In fact, outside of Pelagian sects, all Christian sects/churches preach some form of salvation by works. (Let the howling begin.)
There are numerous other theological differences between IFB theology and Evangelical Calvinism, but I have shared enough of the differences to show that these two groups generally don’t “fellowship” with each other. Calvinists view IFB (and Southern Baptist) churches as targets for subversive theological change. Pastors hide their Calvinistic beliefs, hoping, over time, to win them over to the one true faith. This approach has led to all sorts of church conflict.
Why would your change of theology cause friends and colleagues in the ministry to shun (abandon) you?
In the IFB church movement (and many other Evangelical sects), fealty to the right doctrine is paramount, as is following certain social practices. Some tolerance is granted for being slightly off the theological center, but major deviations result in shunning or being labeled a heretic/liberal. Calvinism was certainly considered antithetical to IFB doctrine and practice, so I was not surprised when many of my preacher friends distanced themselves from me as they would a gay man with AIDS. I moved on to new fellowship groups, those with Calvinistic, reformed beliefs and practices.
Bruce Gerencser, 67, lives in rural Northwest Ohio with his wife of 46 years. He and his wife have six grown children and thirteen grandchildren. Bruce pastored Evangelical churches for twenty-five years in Ohio, Texas, and Michigan. Bruce left the ministry in 2005, and in 2008 he left Christianity. Bruce is now a humanist and an atheist.
When engaging Evangelicals in discussions, it is important to get them to define what they mean when they use the word “God.” On Sundays, Evangelicals are quite specific: God is the Christian deity; the God of the Bible; the Father, Son (Jesus), and Holy Ghost. All other Gods are false Gods. If Evangelicals are true to their faith, they will admit that they believe there is only one path to Heaven — theirs. Not the Catholic road; not the Muslim road, not the Jewish road; theirs. In their minds, True Christianity® is rooted in the merit and work of Jesus Christ on the cross and his resurrection from the dead three days later. For Evangelicals, God, Christianity, and salvation are clearly defined in the Bible. People who disagree with them are either lost or being led astray by heretical beliefs. In recent years, some Evangelicals have lurched towards the liberal fringe of Evangelicalism, believing that many of the beliefs once held dear by God’s chosen ones are no longer essential doctrines of the faith. Roman Catholics, Mormons, and Seventh-Day Adventists are now considered “Christian,” whereas just a few decades ago every Evangelical considered these sects cults or false religions. God surely works in mysterious ways, does he not? What’s next, rock music in worship services? I digress . . .
Engage Evangelicals on matters of church and state and you will find that they quickly lose their particularity about God. Pursue discussions about prayer in public schools, the National Day of Prayer, teaching creationism in science classes, or posting the Ten Commandments on the walls or grounds of government buildings, to name a few, and you will find Evangelicals have abandoned or muted their strict, absolute definition of the word “God.” All of a sudden, God is a generic being, a deity found in all religions. These hypocrites value political power more than they do standing true to their beliefs. As we have learned with the part Evangelicals played in the election of pussy-grabber-in-chief Donald Trump, they are willing to wholesale abandon their beliefs and practices if, in doing so, they gain political power. Following the plan set forth in the late 1970s by Jerry Falwell, one of the founders of the Moral Majority, these cultural warriors are willing to sell their souls to the Devil if it means outlawing abortion, abolishing same-sex marriage, and stuffing LGBTQ people back into the dark recesses of closets. It seems, at least for many Evangelicals, situational ethics and morality — wherein the end justifies the means — are now the rule, and not the exception. There was a time when Evangelicals resolutely stood upon the teachings of the Christian Bible. Today, many of them are only concerned with power and control. As a young pastor in the 1970s, I didn’t know one Evangelical pastor who didn’t believe in the strict separation of church and state. My God, we were Baptists — the original separatists. The pastors I knew wanted nothing to do with the government. Today? These same men, with straight faces, say that there is no such thing as church/state separation, and if anything, our founding fathers only wanted to keep the government from establishing a state church.
Evangelicals may attempt to appeal to a generic God when engaging in public square discussions and debates, but don’t let them pull the proverbial wool over your eyes. When they write or say the word “God” they are ALWAYS, WITHOUT EXCEPTION, speaking of the Evangelical version of the Christian deity; the God ensconced in the pages of the Protestant Bible. Let me be blunt, Evangelicals who appeal to a generic God are being dishonest. They don’t believe this God exists.
Engage Evangelicals on the “God of Creation” and you will often find that they will begin by appealing to a generic, universal understanding of who and what God is. Often, they will cough up Romans 1:17-20 and Romans 2:11-16:
For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; Because that which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse.
….
For there is no respect of persons with God. For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law; (For not the hearers of the law are just before God, but the doers of the law shall be justified. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;) In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
According to Evangelical apologists, there is no such thing as an “atheist.” According to their interpretation of Romans 1 and Romans 2, “God” reveals himself to everyone through creation, and he gives to everyone a BIOS of sorts; a conscience; a base moral code. These “truths” are found in most religions, Evangelicals say, especially in the text-based Abrahamic religions. Evangelicals want to leave people with the impression that the concept of God is a universal truth. However, when pressed — well, backed into a corner by bold atheists — Evangelicals will grudgingly admit that there really is only one God — theirs. Poof! And just like that their generic, universal deity goes up in smoke. When Evangelicals speak of a Creator God or a God who gives everyone a moral and ethical compass, they are talking about a very particular God — theirs. Mark it down, when Evangelicals use the word “God” they are NEVER referring to a generic deity — even if their lying lips suggest otherwise.
Hardcore Evangelical apologists often use the idea of a generic God as a way to hook naïve people, drawing them into discussions that always lead to the man, the myth, the legend, Jesus Christ. I have found that one of the best ways to attack such an approach is to grant their premise: Fine, I readily admit that there is a Creator God, a deistic God who created the universe and endowed humans with a moral/ethical code. Now, please show me how you get from the concept of A GOD to THE GOD; from the generic Creator God to the Evangelical God. And please show me this bridge without using presuppositions or making appeals to the Bible. End of discussion, every time.
Much to the dismay of hardcore atheists, I am quite happy to admit that it is possible (not probable) that a deity of some sort created the universe. I don’t believe this to be true, but I am willing to grant its possibility. However, I have yet to see an Evangelical argument that gets me from this to this God being the God of the Bible.
The next time you have an Evangelical try to engage you with generic God arguments, don’t believe one word of what they are saying. Evangelicals have never believed in a non-proprietary definition of the word “God.” In their minds, there is one God, and Jesus is his name. Well, that and God, the Father, and God, the Holy Spirit. I’ll leave that mess for another day.
Bruce Gerencser, 67, lives in rural Northwest Ohio with his wife of 46 years. He and his wife have six grown children and thirteen grandchildren. Bruce pastored Evangelical churches for twenty-five years in Ohio, Texas, and Michigan. Bruce left the ministry in 2005, and in 2008 he left Christianity. Bruce is now a humanist and an atheist.
Following in the footsteps of their parents and their grandparents before them, Baby Boomers have taken to criticizing the latest generation of American children. These snowflakes, as Millennials/Gen Z/Gen Alpha are disparagingly called, have it easy, according to their critics. Often, criticisms are followed with “back in the day” anecdotal stories meant to prove that teenagers and young adults are living on easy street compared to their parents and grandparents. If only our society would return to the good ‘ole days, Baby Boomers say, all would be well.
Armed with selective memories or showing signs of dementia/Alzheimer’s, Baby Boomers have posted to social media countless memes and comments about how better their youthful days were than are those today. What Baby Boomers don’t mention is the instrumental part they have played in making things the way they are today. Who are the people running the government? Who are the corporate CEOs and the heads of media outlets? For the most part, Baby Boomers. Millennials don’t control much in this country. It’s their parents’ and grandparents’ generations that control everything. It’s not Millennials who elected Donald Trump. It’s not Millennials who are in charge of the American war machine. It’s not Millennials who have destroyed the working class and outsourced millions of American jobs. It’s not Millennials who have driven up healthcare costs. If Baby Boomers want to find who’s to blame for all these things (and more), they need only look in the mirror. And while they are gazing at their aged “sixty is the new thirty” faces in the mirror, they might want to ask the Greatest Generation to join them. Millennials are certainly not without fault, but to lay the blame for societal ills at their collective feet is not only laughable, it is also a denial of past history and present reality.
Millennials are the first generation to be born into the technology revolution. Their parents came of age in a world without most of the technology that drives our present age. My wife and I will celebrate forty-five years of marriage in July. Until the late 1980s, our life pretty much mirrored that of our parents. Outside of having 8-track/cassette players instead of record players and push-button telephones instead of rotary dial phones, our day-to-day living wasn’t much different from that of the homes we grew up in. Certainly, societal mores were rapidly changing, but Polly and I were insulated from these changes thanks to our immersion in Evangelical Christianity.
In the 1990s, computers became affordable for many people. From that point until today, we have experienced non-stop technological advancement. We now live in world dominated by computers, smartphones, — which are handheld computers with built-in monitors — the worldwide web (www), and social media. In a matter of seconds, we can send text messages, photographs, and emails across the globe. We can talk via Skype to people continents away. Social media allows us to be friends with people that we would never have met had it not been for Facebook, Twitter, Instagram, and the like.
This is the world of Millennials. Should they be faulted for embracing the modern technological age? Who made all these wonders available to them? Who built the companies and products that play such an integral part in their lives? Better look in the mirror again, Baby Boomers. Sure, it’s primarily Millennials who invented social media, but without the work of aged men such as Bill Gates, Steve Jobs, and countless other Baby Boomers, there wouldn’t be an Internet, nor would there be smartphones and social media. Like it or not, Baby Boomers, the world as it is now was created and shaped by us.
I am almost sixty-six years old. Like many of my generation, I don’t like some of the behaviors I see coming from Millennials. But, I also know that my parents and grandparents thought the same about my generation. Being criticized by previous generations is a rite of passage. I am a father to three Gen-Xers and three Millennials. I have thirteen grandchildren, one of whom is twenty-two, and three others who are in high school. In less than fifteen months two of them be in college. My older grandchildren are very much a part of the tech generation (as much as their parents will allow them to be, anyway). Are my children and grandchildren inferior/less hardy than my generation or that of their grandparents? Of course not. What they are is different. They were born into a world very different from the world I entered in 1957. Their experiences, in many ways, are different from those I had as a teen and young adult in the 1970s and 1980s. Yet, their wants, needs, and desires are not much different from what mine were years ago.
As a sports photographer, I spent a good bit of time around local high school students. I carefully watched their behavior and interaction with not only their fellow students, but with society at large. I found, at a base level, kids are kids. Environments change, but kids remain the same. We oldsters do a great disservice to our society when we refuse to see the good in younger Americans; when we refuse to grant that maybe, just maybe, our children and grandchildren have much to offer the human race (despite being hamstrung by runaway government debt, lack of jobs, and astronomical education costs). Millennials are not without fault, but they certainly are not the people described by many of the memes and social media comments I have seen in recent years. One Baby Boomer Facebook friend of mine posted a meme that blamed video games and rap music for school shootings. I shook my head and laughed as I read comment after comment from people agreeing with her. Never mind the fact that video games actually reduce male aggression and that children today are safer than they ever have been (except at school). And music lyrics? Really? Baby Boomers are the classic rock generation. Have they forgotten what the lyrics of their favorite rock songs actually say? Yes, the music loved by Millennials is more explicit, often using graphic words to describe sexual activity, but the music of yesteryear had its own language for sexual activities. In 1976, the Starland Vocal Band released a song titled Afternoon Delight. The lyrics went like this:
Gonna find my baby, gonna hold her tight Gonna grab some afternoon delight My motto’s always been “When it’s right, it’s right” Why wait until the middle of a cold dark night When everything’s a little clearer in the light of day And we know the night is always gonna be here any way
Thinkin’ of you’s workin’ up my appetite Looking forward to a little afternoon delight Rubbin’ sticks and stones together make the sparks ignite And the thought of loving you is getting so exciting
Sky rockets in flight Afternoon delight Afternoon delight Afternoon delight
Started out this morning feeling so polite I always thought a fish could not be caught who didn’t bite But you’ve got some bait a waitin’ and I think I might Like nibblin’ in a little afternoon delight
Sky rockets in flight Afternoon delight Afternoon delight Afternoon delight
Please be waiting for me baby when I come around We could make a lot of lovin’ ‘fore the sun goes down
Thinkin’ of you’s workin’ up an appetite Looking forward to a little afternoon delight Rubbin’ sticks and stones together make the sparks ignite And the thought of loving you is getting so exciting
If this song were written today, I suspect its author would make ample use of the “F” word and other sexually explicit words. The reason these words weren’t used in the 1970s was because of the Greatest Generation’s puritanical view of certain words. Sexual meanings were hidden behind euphemisms and double entendres. In 1968, the song, “Why Don’t We Do it in The Road” was recorded for the White Album by the Beatles. The entire song was of Paul McCartney repeating:
Why don’t we do it in the road Why don’t we do it in the road Why don’t we do it in the road Why don’t we do it in the road No one will be watching us Why don’t we do it in the road
What exactly was IT that they were doing in the middle of the road? If this song was written today, I suspect the word IT would be replaced by the word FUCK. Is one version any better or worse than the other? Of course not. Different, yes; bad/worse, no. One rendering requires reading between the lines, the other doesn’t.
Baby Boomers love to get all wound up about sexting and other ill-advised behavior by Millennials. These gray-haired “saints” forget that they are the ones who ushered in the sexual revolution, and that they used notes instead of texts to set up intimate liaisons. What I am saying is this: kids are kids, and their parents and grandparents need to lay off constantly judging them and criticizing their way of life. Have these oldsters forgotten how such attacks make someone feel? Baby Boomers raised in the Evangelical church, have oh-so “fond” memories of sermons about the evils of premarital sex, rock music, smoking pot, miniskirts, and long hair on men. Surely, we can help, instruct, and guide our children and grandchildren without denigrating the things they value and consider important. If we can honestly remember our own youthful lives and indiscretions, perhaps we might not be so judgmental towards Millennials.
As a father and grandparent, I love and respect my children and grandchildren. They are far from perfect, and they can do things that drive me nuts, but I know from my own experiences that every generation has to find its own way. Millennials face challenges that their parents never had to face. We live in a fast-paced world where things change overnight. Older Americans have the luxury of ignoring changes they don’t like. Millennials, on the other hand, must continue to change and adapt. Their world is fraught with dangers and challenges Baby Boomers never had to face. They need our help, not our judgment and derision.
Bruce Gerencser, 67, lives in rural Northwest Ohio with his wife of 46 years. He and his wife have six grown children and thirteen grandchildren. Bruce pastored Evangelical churches for twenty-five years in Ohio, Texas, and Michigan. Bruce left the ministry in 2005, and in 2008 he left Christianity. Bruce is now a humanist and an atheist.
I hadn’t heard from “Ivette” in decades. So, when I saw her name in the subject line, I hesitated. But my curiosity got the better of me, and I opened the email.
“Dear MJ.” She opened with my current, not my “dead,” name. A pleasant surprise, but was it a prelude to something less respectful, let alone affirming?
I can’t remember our last encounter, but I know it took place in—or in the context of—the Evangelical church where she was a volunteer who did, basically, anything deemed not important enough for male members. In all honesty, she could have done a better job than I did of leading a Bible study and editing the church’s newsletter. She knew it as well as I did, but if she had any resentment, she didn’t express it, I suspect, as much out of the deference expected of her as to her emotional grace, which she possessed to a much greater degree than I ever have.
So why was she writing to me after so many years? Did she want to bring me back to Jesus—and the name, gender, and life I left with him, with the God who was him and his father and his ghost? Or would she, like someone else I knew from those days, berate me because I am not, and could never be, a “real woman: because I have never menstruated, married a man, given birth, or had any of the other experiences by which they define themselves?
Fortunately, her email contained no attempts to return me to her faith—which, I would soon learn, was as much a part of her past as my life as a boy and man was part of mine. She did, however, ask if we could talk. I replied in the affirmative and she sent me her number.
Turns out, she’s been living on the other side of the country almost since the last time I saw her. Ostensibly, she moved from the Atlantic to the Pacific coast for graduate school and a job. She could, however, have done those things, at least in the field of her study and work, almost anywhere, including the New Jersey town in which our old church was located.
By now, you might have guessed that she wanted to move as far as she could from that church and anything related to it. The reason did not surprise me—it was something I’d suspected all of those years ago when we were in the church—but it appalled me nonetheless.
“He raped me.” I knew exactly who she was talking about: a deacon, twice her age or close to it. Sometimes I felt guilty because as a “good Christian,” I believed I should have made more of an effort to engage with him. But I just couldn’t: a sense not granted to me by the Holy Spirit guided me away from him. Throughout all of the time I was part of that church, we were the proverbial ships passing in the night.
Oddly enough, our pastor, who encouraged us—well, most of us—to get to know each other so that we could serve the Lord “as a body in the spirit,” as he liked to say, made no effort to bring us together even though our avoidance of each other—actually, more mine of him—created a few awkward scenes. I believe that the pastor may have thought I was trying to short-circuit an illicit attraction, which I didn’t have for the deacon and I don’t believe he had for me, even though, given the right circumstances, he might have used me as he used Ivette. Although many more years would pass before I would come to terms with the sexual abuse a priest inflicted on me in the Catholic church where I served as an altar boy, I understood that the deacon was purely and simply a sexual predator, although I, like most people, wasn’t using that kind of terminology to describe people like him.
One striking parallel between Ivette’s story and mine is that each of us clung to our belief or, more precisely, our desire to believe, after experiencing sexual trauma from trusted leaders in the church. That, of course, led me to the church where each of us experienced another kind of trauma. Hers, of course, was brutal and physical. Mine, on the other hand, was psychological, though I didn’t understand it until much later.
People who haven’t been “tokenized” don’t understand the damage it can do. Although my sexual orientation, let alone my gender identity, were never openly discussed, I am sure there were whispers. I was lauded for “sublimating” my desires, which were not named, in service of the Lord. In other words, without saying as much, I was held up as an example that Jesus “loves the sinner but hates the sin” and will therefore guide said sinner away from sin, if only the sinner allows Him in.
Having been sexually abused by “men of God,” I mention my mental distress, not to minimize Ivette’s experience of sexual exploitation, but to mention another way in which she was harmed. Ivette was the only non-White person in the congregation. She is bi-racial: Her southern Black father married an Englishwoman he met while stationed with the US Air Force. While her identity or appearance—she had a café au lait complexion and nappy black hair—were never pointed out publicly, she was told, privately, that God was “using” her to show that he “loves all of his creations.”
That she wanted anything to do with any church after that, or after being raped, is perhaps a testament to a desire for faith even stronger than mine. She had been studying the Bible diligently and reading theologians, if only the ones who confirmed the beliefs we had at the time. And she continued to study, and read even more broadly, even after she moved and commenced graduate school in a nearly unrelated field. Eventually, she told me, she cycled through a number of churches and even decided, for a time, that Judaism was the “true faith.” She never seriously considered any belief system outside the Judeo-Christian orbit, so once her dedication to Judaism waned, she started to lose all belief.
Oh, and she got into a relationship—which continues to this day—with a Filipina woman she met at a seminar.
We have continued to email each other and have talked on the phone a few times. She revealed something else: a mutual friend in the church, whom I’ll call Emmanuel, committed suicide about fifteen years ago. While that grieved me, it also didn’t surprise me: After a couple of stays in psychiatric hospitals and seemingly endless rounds of drugs, he appealed to Jesus to “heal” him. I don’t know as much about his religious or other history as I do of Ivette’s. It wouldn’t surprise me, however, if he sought, and clung to, faith as an antidote to troubles that the church (or whatever faith institution) in which he was born and raised, or sought solace, caused. Such is the psychological damage that too many churches cause.
Bruce Gerencser, 67, lives in rural Northwest Ohio with his wife of 46 years. He and his wife have six grown children and thirteen grandchildren. Bruce pastored Evangelical churches for twenty-five years in Ohio, Texas, and Michigan. Bruce left the ministry in 2005, and in 2008 he left Christianity. Bruce is now a humanist and an atheist.
