In 2006, the largest Protestant denomination in the United States, the Southern Baptist Convention (SBC), had 16 million members. Today, the sect has 13 million members. In 2022 alone, the SBC lost almost 500,000 members. Membership is now at a fifty-year low, and the 2022 loss was the largest in a century. (Please see Southern Baptists lost nearly half a million members in 2022.)
The membership decline has led to all sorts of pearl-clutching and finger-pointing among denominational leaders. Unfortunately, these leaders cannot see the forest for the trees. They refuse to take a hard look at what, exactly, is eating the life out of the SBC: Fundamentalism, Trumpism, misogyny, extreme beliefs on abortion and homosexuality, and other hot-button social issues. A number of SBC leaders and pastors are more than willing to burn the denomination to the ground. Presently, some Fundamentalists within the SBC are trying to change the denomination’s constitution. These pastors want the denomination to expel any church that has female pastors. That’s right, the pressing issue for Southern Baptists is the sex of their pastors. Sigh, right?
Instead of focusing on the SBC’s membership decline, I want to focus on its alarming Sunday attendance numbers. Membership numbers tell us very little about the health of the SBC. Most churches have widely inflated membership rolls. I pastored an SBC congregation in Clare, Michigan in 2003. The church had over 100 members. However, 60 percent of them never attended church. They were members in name only. One of my first acts as pastor was to clean up the roll. I sent letters to every member, asking them to declare their intentions towards the church by attending its services. If they did not attend the services, their names would be removed from the roll. Several families got upset at me, saying “How dare I expect them to attend church to be a member.” Most of the people I sent letters to did not respond. I sent them a second letter, and after several months, those who didn’t respond were removed as members.
The practical effect of doing this is that it restricts voting to people who actually attend the church. People who don’t attend the church shouldn’t be making its decisions. Church business meetings are often fractious, with dissenting groups lining up non-attending members to support their causes. Cleaning up the membership put an end to this kind of behavior.
While the SBC may have 13.2 million members, on any given Sunday, only 3.8 million people attend church, down 2.6 million attendance from 2008. On any given Sunday, 70 percent of Southern Baptist church members are nowhere to be found. They may be at the lake, picnicking, or sleeping in, but they sure as hell ain’t sitting in an SBC church listening to the gospel.
The Lifeway Research study also showed that the SBC closed or lost 416 churches and 165 missions. I suspect these numbers will continue to increase going forward. The SBC is dying before our eyes, one church, one member at a time. Of course, this can be said for most Christian denominations in the United States. Mainline denominations have been dying for decades. SBC preachers used to point to the liberal beliefs of mainline churches as the primary reason for their decline. Now they are facing a serious decline too. Time to get some popcorn and enjoy the show.
Prediction: SBC leadership will announce a NEW, yes, really, really, really, NEW evangelism program that will result in thousands of people getting saved and joining SBC churches.
Good luck with that, preachers.
Bruce Gerencser, 66, lives in rural Northwest Ohio with his wife of 45 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.
Several years ago, Southern Baptist pastor Rick Patrick faced public outrage over comments he made in a private forum about women, sexual assault, and the #metoo movement. His words made it out into the wild, and Patrick was forced to apologize several times for his offensive statements. I am sure that Patrick thought his words would be protected, but offensive words said in private often make their way to the Internet. Such is the nature of the digital age. I abide by the rule: don’t say anything privately that you wouldn’t want others to read on the Internet.
Evangelical pastors are noted for preaching sermons against gossip and crude speech. Growing up in Independent Fundamentalist Baptist (IFB) churches, I heard numerous sermons about gossip, off-color humor, swearing, and even the use of bywords. (See Christian Swear Words.) My pastors told me that Jesus heard everything I said, and that come judgment day, he would hold me accountable for my words. What these men of God didn’t tell me is that when they were behind closed doors with their colleagues in the ministry, they routinely failed to practice what they preached.
Years ago, I was a participant in a Reformed Baptist discussion group. The group was private and had pastors and elders in its membership. It was common for group members to talk — Greek for gossip — about problems in their churches or the difficulties they were having with particular members. We talked about and said things that would have proved to be embarrassing had they been made public. This group, at that time, was the Reformed Baptist version of the Catholic confessional. What was said was considered sacrosanct.
One day, as I was searching the Internet, I came across the “private” discussions from the group. Evidently, a programming mistake had made the group’s posts public instead of private. Horrified, I immediately notified the group administrators, and they fixed the technical problem. I thought, at the time, if church members and non-group clerics ever saw what we said, why, there would be all sorts of outrage and calls for discipline. Fortunately, my find saved the group’s collective bacon.
I was a pastor for twenty-five years. During my teenage years and my years in the ministry, I attended numerous pastor’s fellowships and conferences. These events allowed men of God to hang out with their own kind, giving them opportunities to talk shop and air their grievances. Most of these events featured a meal, either lunch or before the evening session. It was during these meals that pastors would gather in smaller groups and “talk.” I have heard and shared countless stories about church problems. The gathered pastors were expected to commiserate with gossipers, and, if warranted, offer advice.
Thanks to being in the ministry for so long, I had a lot of preacher friends, including a few men I considered BFFs. I would often visit my friends at their church offices or we would arrange to meet somewhere for a meal. Without fail, our conversations would turn to this or that problem, this or that contrary member, or one of the never-ending problems facing IFB and Evangelical churches. These discussions were often chock-full of information disclosed in private counseling sessions by church members or things overheard on the grapevine. The thinking was that sharing private information with colleagues in the ministry was okay. Who’s going to know, right?
Of course, I would know, and when I would later be asked to preach at the churches of my friends, I would have thoughts of what they shared with me over lunch or at one of our fellowship/prayer times. One pastor friend kept a dossier on every church member he talked to. He had become the pastor of a church filled with conflict and strife. The previous pastor had been accused of sexual assault (he later left the church and pastored elsewhere) and his wife had been accused of dressing seductively. The deacons ran the pastor off, and in came my friend. As is often the case, when young, inexperienced pastors — it was his first and only pastorate — take on troubled churches, they become sacrificial lambs. There was so much lying and deception going on that my friend decided to write reports of every conversation he had with church members. Much like James Comey did with his discussions with President Trump, my pastor friend kept intricate records of every conversation. He would share some of these conversations with me. This, of course, colored my view of these people. I knew many of them by name, so when I was in the presence of such-and-such person, I thought of what my friend had told me about them.
Another pastor told me about a conversation he had with an engaged couple. They wanted to know if having anal sex was a sin. They wanted to “save” themselves for marriage, so they thought having backdoor sex would be okay. No hymen was broken, so the woman would still be a “virgin” when she walked down the aisle. My pastor friend told them that they had to stop what they were doing; that anal sex was indeed a sin against God. My problem, of course, was every time I saw this couple (they never married) I thought of them having anal sex.
I could spend hours giving anecdotal stories about private things I heard and said when I was in the safe circle of my ministerial colleagues. Some of these men would come and preach for me, so I am sure they had the same thoughts I did. Oh, there’s the couple Bruce said hasn’t had sex in five years. Oh, there’s the man who confessed to having secret homosexual desires. Oh, there’s the teenager who got caught getting drunk and having sex in a motel room.
Christian church members should be aware of this fact: most pastors are gossips; most pastors are going to talk out of school; most pastors think sharing secrets with colleagues is all part of effectively “ministering” to others. Unlike professional counselors, pastors are not prohibited from repeating what was said behind closed doors. Many readers of this blog have likely heard sermons that made use of what was said to their pastors in private. Their pastor might not name names, but there’s no doubt about who was the subject of his sermon/illustration. IFB preachers, in particular, are noted for preaching passive-aggressive sermons using information shared with them in private. Smart, attentive congregants know when the pastor in his sermon is talking to or about them. Going through a tough time in your marriage and pondering divorce, and you talked to your pastor about your feelings? If, on the next Sunday, he preaches a thundering sermon on the sin of D-I-V-O-R-C-E, who do you think he is talking to? Pastors often use their pulpits as whipping posts, attacking rumors, allegations, and private conversations. In the pastor’s mind, God is “leading” him to share the truth. In fact, he is a gossip or rumormonger sharing things said in private.
I hope you will keep what I have written here in mind the next time you think about unburdening yourself to your pastor. Your troubles may be gossiped about, talked about among his ministerial colleagues, or turned into sermon illustrations come Sunday. While not all pastors have loose lips, many of them do, and since there is nothing that prohibits them from “sharing,” people should weigh carefully what they say to a pastor, understanding that he may not protect their privacy or he may consider shooting the breeze with his pastor friends as a safe way to share secrets and get advice about how best to handle problems. It is on this issue that the Roman Catholics are right. What’s said in the confessional is privileged. When I first started seeing a counselor, I asked him about how he treated our discussions. He told me they were privileged, and he would never divulge what I said to him (and when several of my children saw him, he never divulged to me what they said).
Did you ever have a pastor use what you said in private as fodder for a sermon, or did you find out later that he gossiped about you to his pastor friends or other church leaders? Please share your experiences in the comment section.
Bruce Gerencser, 66, lives in rural Northwest Ohio with his wife of 45 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.
Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple. (Romans 16:17-18)
Paul wrote the verses above to the Church in Rome, telling them that they should “mark” those who were causing doctrinal divisions and offenses. What does the word “mark” mean? The word means to point out or pay attention to; to make congregants aware of those in their midst that do not serve the Lord Jesus Christ; those who with good words and fair speeches deceive simple people.
Two thousand years later, these verses have taken on a different meaning, especially among Evangelical Calvinists.
In Genesis 4, we find the story of Cain and Abel, especially the part where Cain murdered his brother Abel. In verse 15, God tells Cain that he was going to give him a “mark” to keep people from killing him. Some Evangelicals believe that God gave Cain black skin to differentiate him from others. Other Evangelicals believe the mark was some sort of birth defect or tattoo. Regardless, the mark was meant to make him highly visible to others.
Modern-day Evangelical Calvinists “mark” disobedient, heterodox, or heretical congregants and preachers by invoking church discipline:
Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. Again I say unto you, That if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven.For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:15-20)
There are four disciplinary steps detailed in this passage of Scripture:
When a person commits a trespass against you, go to him alone and discuss the matter
If he doesn’t hear you, take two or three witnesses with you and discuss the matter again
If he still doesn’t hear you and the witnesses, tell the church
If he refuses to hear the church, then the man must be excommunicated and considered a publican and heathen (an unsaved man)
When pastors and churches have disagreements with members whom they deem rebellious, out of the will of God, or otherwise doing or saying things that are considered contrary to what is right, some Evangelical churches initiate the church discipline process. I say “some” churches because most Evangelical preachers these days just marginalize and demean “rebellious” congregants, hoping they will leave and join a different church. None of the churches I grew up in ever exercised church discipline against an erring member. Only two churches I pastored disciplined disobedient church members. One church, Community Baptist Church in Elmendorf, Texas, used church discipline as a cudgel to beat members into submission. I witnessed people being excommunicated for everything from failing to attend to church to having beliefs considered heretical. When I resigned after seven months and returned to Ohio, my fellow co-pastor brought me in absentia before the church and kicked me out of the church. (But not Polly and our children because they were under the control of demons and not accountable for their behavior.) Why? I didn’t ask the church’s permission to resign. From that moment until today, Community Baptist considers me marked, a publican and a heathen. You can read more about this in the series I Am a Publican and a Heathen — Part One.
I pastored Somerset Baptist Church in Mt. Perry, Ohio for eleven years. We only disciplined one church member the whole time I was there: a married man who was having an affair. He denied the charges against him, and after following the procedure laid out in Matthew 18, I called a church meeting, laid out the verifiable evidence against him — i.e., catching him in the act making out with the woman in a grocery store parking lot and seeing his car numerous times at her home all night — and called for a church vote. The congregation, including his wife, voted him out of the church. He was, from that day forward, a “marked” man; someone that should be avoided.
In retrospect, I regret kicking him out of our church. All I saw was the act of adultery instead of the “why” behind the infidelity. What the man needed was counseling. What he got was ostracization and abuse. He and his wife later reconciled. I had the privilege of conducting his funeral a few years ago. A good man, a flawed man — aren’t we all?
When churches and pastors “mark” fellow Christians, they do so to marginalize them and limit their influence over others. Far too often, church discipline is used by authoritarian preachers to keep congregants in line. When the church is your “life,” it can be devastating to lose the most important thing in your life. Sometimes, only one family member is disciplined, causing untold harm to marriages and families. Imagine having a disagreement with your pastor, only to find yourself under church discipline, cut off from the church, your friends, and even your family. While practitioners of church discipline will tell you that it is meant to be “restorative,” more often than not discipline is punitive. It causes harm, not healing. And who is always blamed for this failure? The disciplined church member. If only he had obeyed, repented, and bowed a knee to the church’s and pastor’s God-given authority all would be well. Instead, he will wander the earth as a “marked” man; a publican and heathen, doomed for the fires of Hell.
Bruce Gerencser, 66, lives in rural Northwest Ohio with his wife of 45 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.
Twice in the past week, Independent Fundamentalist Baptist (IFB) preachers have told me that I am demon possessed; that I never was a Christian; that I was a deceiver and false prophet. Today, in an article for The Christian Post titled Can Christ-worshipers turn into demon-worshipers? Evangelical Calvinist John Piper had this to say about people like me:
No genuinely called and justified Christian ever falls away into demon worship — not permanently, anyway.
….
[Piper said the question pertained to people] who’ve been in the church for years and are outwardly identifying as Christian and yet are not truly born again and end up being swept away into the teaching of demons.
….
The danger of seduction by deceitful spirits and teachings of demons is always present throughout this fallen age, from the time of Jesus till Jesus comes back. They’re always there. But there will be a greater temptation as the end of the age approaches and the Lord draws near.
….
Because of the increase of wickedness, the love of most will grow cold, but the one who stands firm to the end will be saved.
In other words, the mystery of lawlessness will have a huge impact on nominal Christians, whose love for Christ is shallow and unreal. They will grow cold. Their resistance to the deception of demons will give way and they will not endure to the end.
Devout followers of Jesus are leaving Evangelicalism in droves; people who were pastors, evangelists, missionaries, youth leaders, worship leaders, and college professors, to name a few. These folks dedicated their lives to worshipping and serving Jesus. Everything in their lives said to the world, “I am a born-again child of the living God.” When critics are asked for evidence to justify their harsh criticisms, none is provided. Instead, unsubstantiated accusations are leveled against former servants of the Most High.
The root problem is theological. The IFB preachers mentioned above believe that once a person is saved, he can never, ever lose his salvation. Piper, a Calvinist, believes this too, but with this caveat: a believer must endure (persevere) to the end (death) to be saved. The first fifty years of my life testify to faith in Christ; to devotion to God, the Word, and the church. Years ago, a family member said to another, upon hearing of my deconversion, “If Butch isn’t a Christian, nobody is.” I have had former congregants tell me that they could no longer be friends with me; that they find my story disconcerting, causing them to doubt their own salvation. Fourteen years ago, a dear preacher friend of mine begged me to keep quiet about my loss of faith. He feared that some people upon learning of my deconversion, could become so troubled that they too would lose their faith.
People who knew me are left with an irreconcilable conundrum. They listened to my preaching and observed my behavior. They know I was a Christian in every way. Yet today, I am an outspoken atheist; an enemy of God; a mocker of all things holy and true. My writing repudiates everything I once believed. Some former associates believe I am still saved — just backslidden; that I will either one day return to the faith or God will severely chastise or kill me. Other associates, those of Arminian persuasion, believe I have fallen from grace; that I once was saved, and now I am not.
Preachers such as the aforementioned IFB pastors and John Piper take a different tack. Instead of acknowledging my past devotion to Jesus and the testimony of scores of people about my love for God, they dismiss my story out of hand, saying that I was never what I and others say I was. These critics only know me from afar, yet they feel more than qualified to render judgment. What they are, in effect, saying is that I am lying about my past and that the people who speak glowingly about my preaching and love and care for others are misinformed or deceived. In their minds, I have always been a deceiver, someone who, at the very least was and is influenced by the Devil and demons, or actually possessed by demons.
I get it. My story and those of other ex-preachers and church workers are troubling and challenge the assumptions many Evangelicals have about people who leave Christianity. “How can these things be,” they say to themselves, and instead of taking a hard look at their theological beliefs and presumptuousness, they take the easy way out by calling former believers names or claiming they are demon-possessed. Anything except wrestling with why an increasing number of devoted followers of Jesus are exiting the church stage left, never to return.
Bruce Gerencser, 66, lives in rural Northwest Ohio with his wife of 45 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.
In 1968, Robert “Bobby” Kennedy sought the Democratic presidential nomination. Wikipedia states:
Kennedy ran on a platform of racial and economic justice, non-aggression in foreign policy, decentralization of power, and social change. A crucial element of his campaign was an engagement with the young, whom he identified as being the future of a reinvigorated American society based on partnership and equality. His policy objectives did not sit well with the business community, where he was viewed as something of a fiscal liability, opposed as they were to the tax increases necessary to fund social programs. At one of his university speeches (Indiana University Medical School), he was asked, “Where are we going to get the money to pay for all these new programs you’re proposing?” He replied to the medical students, about to enter lucrative careers, “From you.”
It was this intense and frank mode of dialogue with which he was to continue to engage those whom he viewed as not being traditional allies of Democratic ideals or initiatives. In a speech at the University of Alabama, he argued, “I believe that any who seek high office this year must go before all Americans, not just those who agree with them, but also those who disagree, recognizing that it is not just our supporters, not just those who vote for us, but all Americans who we must lead in the difficult years ahead.” He aroused rabid animosity in some quarters, with J. Edgar Hoover’s Deputy Clyde Tolson reported as saying, “I hope that someone shoots and kills the son of a bitch.”
Kennedy’s presidential campaign brought out both “great enthusiasm” and anger in people. His message of change raised hope for some and brought fear to others. Kennedy wanted to be a bridge across the divide of American society. His bid for the presidency saw not only a continuation of the programs he and his brother had undertaken during the president’s term in office, but also an extension of Johnson’s Great Society.
Kennedy visited numerous small towns and made himself available to the masses by participating in long motorcades and street-corner stump speeches, often in troubled inner cities. He made urban poverty a chief concern of his campaign, which in part led to enormous crowds that would attend his events in poor urban areas or rural parts of Appalachia.
I can’t help but wonder what America might look like today if John Kennedy, Martin Luther King, Jr, and Bobby Kennedy had survived the murderous 1960s. All three of them were assassinated, so we will never know. We do know that succeeding decades gave us presidents such as Richard Nixon, Jimmy Carter, Ronald Reagan, Gerald Ford, George H.W. Bush, Bill Clinton, George W. Bush, Barack Obama, Donald Trump, and Joe Biden. I will leave it to readers to determine who among these presidents, if any, carried on Kennedy’s progressive ideals. I have my own opinion on the matter, but I don’t want to be distracted by arguing about personalities.
Shortly after midnight on June 5, 1968, Sirhan Sirhan opened fire with a .22 caliber revolver, hitting Bobby Kennedy in the head, and killing him. (Kennedy was not pronounced dead until twenty-six hours later.) Pete Hamill, a journalist, novelist, and essayist was in the ballroom of the Ambassador Hotel in Los Angeles when his friend Bobby Kennedy was assassinated. A week later, Hamill wrote a gut-wrenching essay for the Village Voice titled Two Minutes to Midnight: The Very Last Hurrah.
Here’s what Hamill had to say about guns. His language, filled with rage, is reflective of the times:
You could feel that as we drove through the empty L.A. streets, listening to the sirens screaming in the night. Nothing would change. Kennedy’s death would mean nothing. It was just another digit in the great historical pageant that includes the slaughter of Indians, the plundering of Mexico, the enslavement of black people, the humiliation of Puerto Ricans. Just another digit. Nothing would come of it. While Kennedy’s life was ebbing out of him, Americans were dropping bombs and flaming jelly on Orientals. While the cops fingerprinted the gunmen, Senator Eastland’s Negro subjects were starving. While the cops made chalk marks on the floor of the pantry, the brave members of the National Rifle Association were already explaining that people commit crimes, guns don’t (as if Willie Mays could hit a homerun without a bat). These cowardly bums claim Constitutional rights to kill fierce deer in the forests, and besides, suppose the niggers come to the house and we don’t have anything to shoot them with? Suppose we have to fight a nigger man-to-man?
America the Beautiful: with crumby little mini-John Waynes carrying guns to the woods like surrogate penises. Yes: the kid I saw shoot Kennedy was from Jordan, was diseased with some fierce hatred for Jews. Sam Yorty, who hated Kennedy, now calls Kennedy a great American and blames the Communists. Hey Sam: you killed him too. The gun that kid carried was American. The city where he shot down a good man was run by Sam Yorty. How about keeping your fat pigstink mouth shut.
There have been almost 200 mass shootings since the start of 2023. This past weekend was particularly violent and bloody. Once again, innocent Americans have died because our ruling class — particularly Republicans — refuses to do one goddamn thing about assault weapons and high-capacity magazines. Instead, awful men such as Texas Governor Greg Abbott refuse to see what is right in front of his face: guns kill people; AR-15-style weapons kill lots of people. Without weapons of mass destruction, it is unlikely that we would see the level of mass causality shootings that we see today. Or as Hamill poignantly says: there would be no home runs without bats.
Bruce Gerencser, 66, lives in rural Northwest Ohio with his wife of 45 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.
This is the latest installment in the Songs of Sacrilege series. This is a series that I would like readers to help me with. If you know of a song that is irreverent towards religion, makes fun of religion, pokes fun at sincerely held religious beliefs, or challenges the firmly held religious beliefs of others, please send me an email.
Today’s Song of Sacrilege is It Ain’t Necessarily So by Cab Calloway. Originally performed and written by George and Ira Gershwin.
It ain’t necessarily so, (repeat) De t’ings dat yo’ li’ble To read in de Bible, It ain’t necessarily so.
Li’l David was small, but oh my! (repeat) He fought big Goliath Who lay down an’ dieth! Li’l David was small, but oh my!
Oh, Jonah, he lived in de whale, (repeat) Fo’ he made his home in Dat fish’s abdomen. Oh, Jonah, he lived in de whale.
Li’l Moses was found in a stream, (repeat) He floated on water Till Ole Pharaoh’s daughter She fished him, she says, from that stream.
It ain’t necessarily so, (repeat) Dey tell all you chillun De debble’s a villun, But ’tain’t necessarily so.
To get into Hebben don’ snap for a sebben! Live clean! Don’ have no fault. Oh, I takes dat gospel Whenever it’s poss’ble, But wid a grain of salt.
Methus’lah lived nine hundred years, (repeat) But who calls dat livin’ When no gal’ll give in To no man what’s nine hundred years?
I’m preachin’ dis sermon to show, It ain’t nessa, ain’t nessa, ain’t nessa, ain’t nessa, Ain’t necessarily so.
—Music by George Gershwin, lyrics by Ira Gershwin (1935)
Bruce Gerencser, 66, lives in rural Northwest Ohio with his wife of 45 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 year, my client Susan called me to discuss her immigration case.
During our conversation she referenced the news that immigrants were being bused from the southern border to cities in the North, often under false promises, only to be left stranded in an unknown city.
In confusion and fear, Susan asked me: “Why do they hate us so much?”
While I couldn’t answer Susan’s question, her underlying concern highlights a startling escalation of public aggression against migrants over the past year.
Many outlets describe recent migration through the Americas as a “flood,” “influx,” “wave,” or “surge”—language that reinforces the notion that migration is akin to an imminent, uncontrollable, and destructive natural disaster.
There seems to be a growing “us” versus “them” mentality towards immigrants. This divisive language serves no purpose other than to divide our country, undermine the legal right to seek asylum in the United States, and cultivate a fear of the most vulnerable.
A clear example is showcased in recent media coverage of northbound migration across the U.S.-Mexico border. Many outlets describe recent migration through the Americas as a “flood,” “influx,” “wave,” or “surge”—language that reinforces the notion that migration is akin to an imminent, uncontrollable, and destructive natural disaster.
Woven into this framing is the near-constant use of the term “illegal” or “unlawful” to describe unauthorized crossings. As an advocate for immigrant survivors of domestic violence, sexual violence, and trafficking, I’m alarmed by the use of this language to describe a migrant’s attempt to survive.
Moreover, it’s often simply incorrect. A non-citizen who has a well-founded fear of persecution in the country from which they’ve fled has a legal right—protected under both U.S. and international law—to enter the United States to seek asylum.
When mainstream media wield the term “illegal” as though it were synonymous with “unauthorized,” they misinform readers and falsely paint asylum seekers as criminals.
Worse still, they encourage politicians who call immigrants themselves “illegals,” a deeply dehumanizing term. And the more dehumanizing language we use, the more likely it is that we will see immigrants as the “other” to justify cruel immigration policies.
We must retire the use of this inflammatory rhetoric, which distracts from real solutions that would actually serve survivors arriving at our borders.
Migrants expelled back to their home countries are at grave risk of severe harm or death at the hands of their persecutors. Those forced to remain in Mexico as they await entry to the United States are increasingly vulnerable to organized crime or abusive and dangerous conditions in detention.
The words we use in everyday discourse mean something—they can spell out life or death for those among us who are most vulnerable to abuse and exploitation. Now more than ever, I’d urge the public and the media to retire the use of sensationalizing, stigmatizing, and misleading imagery and rhetoric surrounding immigration.
Now is the time to apply accuracy and humanity in our depictions of migrants. Let’s not repeat the errors of our past.
Bruce Gerencser, 66, lives in rural Northwest Ohio with his wife of 45 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.
America is a stratocracy, a form of government dominated by the military. It is axiomatic among the two ruling parties that there must be a constant preparation for war. The war machine’s massive budgets are sacrosanct. Its billions of dollars in waste and fraud are ignored. Its military fiascos in Southeast Asia, Central Asia, and the Middle East have disappeared into the vast cavern of historical amnesia. This amnesia, which means there is never accountability, licenses the war machine to economically disembowel the country and drive the Empire into one self-defeating conflict after another. The militarists win every election. They cannot lose. It is impossible to vote against them. The war state is a Götterdämmerung, as Dwight Macdonald writes, “without the gods.”
Since the end of the Second World War, the federal government has spent more than half its tax dollars on past, current, and future military operations. It is the largest single sustaining activity of the government. Military systems are sold before they are produced with guarantees that huge cost overruns will be covered. Foreign aid is contingent on buying U.S. weapons. Egypt, which receives some $1.3 billion in foreign military financing, is required to devote it to buying and maintaining U.S. weapons systems. Israel has received $158 billion in bilateral assistance from the U.S. since 1949, almost all of it since 1971 in the form of military aid, with most of it going towards arms purchases from U.S. weapons manufacturers. The American public funds the research, development, and building of weapons systems and then buys these same weapons systems on behalf of foreign governments. It is a circular system of corporate welfare.
Between October 2021 and September 2022, the U.S. spent $877 billion on the military, that’s more than the next 10 countries, including China, Russia, Germany, France, and the United Kingdom combined. These huge military expenditures, along with the rising costs of a for-profit healthcare system, have driven the U.S. national debt to over $31 trillion, nearly $5 trillion more than the U.S.’s entire Gross Domestic Product (GDP). This imbalance is not sustainable, especially once the dollar is no longer the world’s reserve currency. As of January 2023, the U.S. spent a record $213 billion servicing the interest on its national debt.
The public, bombarded with war propaganda, cheers on their self-immolation. It revels in the despicable beauty of our military prowess. It speaks in the thought-terminating clichés spewed out by mass culture and mass media. It imbibes the illusion of omnipotence and wallows in self-adulation.
The intoxication of war is a plague. It imparts an emotional high that is impervious to logic, reason, or fact. No nation is immune.
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A society dominated by militarists distorts its social, cultural, economic, and political institutions to serve the interests of the war industry. The essence of the military is masked with subterfuges — using the military to carry out humanitarian relief missions, evacuating civilians in danger, as we see in the Sudan, defining military aggression as “humanitarian intervention” or a way to protect democracy and liberty, or lauding the military as carrying out a vital civic function by teaching leadership, responsibility, ethics, and skills to young recruits. The true face of the military — industrial slaughter — is hidden.
The mantra of the militarized state is national security. If every discussion begins with a question of national security, every answer includes force or the threat of force. The preoccupation with internal and external threats divides the world into friend and foe, good and evil. Militarized societies are fertile ground for demagogues. Militarists, like demagogues, see other nations and cultures in their own image – threatening and aggressive. They seek only domination.
It was not in our national interest to wage war for two decades across the Middle East. It is not in our national interest to go to war with Russia or China. But militarists need war the way a vampire needs blood.
Bruce Gerencser, 66, lives in rural Northwest Ohio with his wife of 45 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.
Have you ever wondered about how to become an online Evangelical Christian apologist? Tim Sledge, a former Southern Baptist pastor, shares how anyone can become an expert apologist.
Above all else, remember this: You are right. They are wrong. You are coming from a superior position. You have God on your side. They don’t.
Never, never think about the possibility that you might sound arrogant and condescending when you keep asserting that God has led you to the real truth.
Accept uncritically and parrot the answers well-known Christian apologists give about challenges to belief. Never check these things out for yourself.
Do not listen to ex-Christians when they tell you why they left and how life feels after leaving faith. Turn off all curiosity about an ex-believer’s life experiences. Listen only to what the Bible tells you about why people leave and how it feels to them when they leave. This enables you to know more about how their lives feel than they do.
Always assume that individuals who never believed will be immediately convinced when you quote Bible verses as proof of your beliefs.
Ignore the feedback of ex-believers when you are quoting Bible verses to convince them, and they tell you you’re quoting verses they memorized or quoted when they were believers.
When someone surprises you by responding with a Bible passage that disagrees with your position, tell them they are not interpreting the passage correctly.
If you find out that an ex-believer has studied the Bible more than you, confidently assert they were never a true believer and consequently all their study was in vain.
If all your arguments fail, attack the character of the person who disagrees with you! Tell this individual that there’s no way his/her life can have meaning, and there’s no way s/he can live any kind of moral life. Top it off with the warning: “You’ll be sorry when you burn in hell!” And be sure to convey that you see that destiny as a just reward.
Remember that you’re not just an apologist for Christianity, you’re also an apologist for your brand of Christianity. Confront Christians whose theology is different from yours with the same intensity that characterizes your confrontations with atheists.
Bruce Gerencser, 66, lives in rural Northwest Ohio with his wife of 45 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 grew up in an Evangelical Christian home. While living in California in the early 1960s, my parents got saved at Scott Memorial Baptist Church (now Shadow Mountain Community Church) in El Cajon. Tim La Haye was the pastor of Scott Memorial, at the time. LaHaye is best known for co-authoring the Left Behind books and The Act of Marriage. After a couple of years in California looking for the pot of gold at the end of the rainbow, Dad packed his family up and moved them back to Bryan, Ohio — his birthplace. I was eight years old.
We lived in a small brick home on Mulberry Street. Down the street was the Southern Baptist church we attended at the time, Eastland Baptist Chapel. Dad had an 8 mm movie camera. He was quite proud of his video masterpieces. One weekend night, Dad set up the movie screen so the Gerencser family could watch movies. We watched several movies about our move to and from California and various family events. As time crawled on, I became bored, so I started going through Dad’s titled movies, hoping to find something a bit more exciting than travel clips. I came upon a movie titled Dreamy Lips.
I pulled Dreamy Lips out of the box and asked Dad what it was about. Embarrassed, he quickly said “None of your business,” and quickly grabbed the movie from my hand. Movie night was officially over. It would be years later before I learned that Dreamy Lips was a stag film; that Dad had a collection of pornos.
While I find this story amusing today, it is a reminder that my parents lived a double life — as all Christians do. There was the church life, the oh, how I love Jesus life; and then there was the private life behind closed doors, one filled with contradictions and, at times, pain and heartache.
Most of Dad’s movies have been lost to time. I have one that was converted to a VCR tape. I hope to have it put on DVD so my grandchildren can “enjoy” one of Bob Gerencser’s famous movies.
Bruce Gerencser, 66, lives in rural Northwest Ohio with his wife of 45 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.
