Whole Women, Whole Families, Whole Truths: Saying What You Mean and Meaning What You Say

The number of abortions in the United States may have declined by more than one-third over the past two decades—reaching its lowest rate since record keeping started in 1976—but the issue is far from settled. Today the Supreme Court hears its first major abortion case in almost 10 years, and, barring a 4-4 split due to the death of Justice Scalia, will likely hand down a decision by the summer.

This case, Whole Women’s Health v. Cole, questions the constitutionality of restrictions the state of Texas is imposing on abortion providers—restrictions like requiring abortion providers to hold admitting privileges at a local hospital and for centers to meet the same standards as ambulatory surgical centers. Opponents argue that these standards are unnecessary and will cause clinics to close, resulting in significant limitations on women’s access to abortion.

This case has far-reaching implications as the Court is set to consider what regulations constitute an undue burden on a woman’s ability to get an abortion. As it is in all Supreme Court cases of this significance, media coverage is intense, and the protestors are many.

Significantly, this whole discussion is taking place during an election year, which is sure to force presidential hopefuls to address abortion head on. A study by the Barna Group has found that while only 30 percent of the general population places abortion as a priority in determining which candidate will get their vote, 64 percent of evangelicals say the same. And that means, because abortion will again be in the spotlight, this 64 percent will have their views heard by a larger audience than normal.

Of course, neither a Supreme Court case nor a presidential election is a top motivator for pro-lifers* to make their voices heard. Still, if history is any indicator, Whole Women’s Health v. Cole will provide a unique opportunity for influence that may not come around again for quite some time.

So the big question is how best to assert that influence.

Public perceptions of the pro-life movement are often significantly and negatively shaped by high profile cases like that of Robert Lewis Dear, the man who last November shot and killed a police officer and two civilians at a Planned Parenthood in Colorado Springs. At his first court appearance, Dear proudly professed guilt and claimed to be “a warrior for the babies.” Not much earlier, a pro-life group released highly controversial, sting-style videos of Planned Parenthood executives that resulted in a wide, public debate about federal funding for the organization. And, of course, we’ve all seen the heart wrenching and anger-inducing footage of protestors blocking young women from entering into clinics, making clear their opinion that the young, scared woman will burn in hell.

There is also the perennial issue of conservative politicians taking a hardline pro-life stance, yet seemingly disregarding the hardships that can come from an unplanned or unsafe pregnancy, and eliminating funding for programs that could either help minimize these hardships or stop the unplanned or unsafe pregnancy from occurring in the first place.

It’s a hostile context, with various “camps” pitted against one another. Surely there has to be a better way, a way far removed from pickets, judgment, hate, and hypocrisy.

To this end, it’s important to remember that when hoping to sway public opinion and/or policy to align with one’s belief system, moral credibility is key. That means the pro-life movement must become one associated with believing all life is sacrosanct—whether in the womb or already born. Perhaps it should go without saying, but the most basic tenant of eliminating abortion must be rooted in compassion and love, and not just for the unborn, but also for the expectant mothers. Certainly, pregnant woman who feel trapped by their pregnancy and are considering abortion should think of the church as the first place to turn for help, not as the last.

Thankfully, there are faith leaders who are opening their doors wide to those both considering abortion and those who have already had abortions. Last year Pope Francis declared that women who have had abortions could seek forgiveness from any priest, without authorization of a bishop. President of the Southern Baptist Ethics and Religious Liberty Commission, Russell Moore, wrote of those who have had or participated in abortions, “God has already pronounced what he thinks of this person: ‘You are my beloved child and in you I am well pleased.’ … Offer [] mercy not only at the Judgment Seat of Christ, but in the small groups and hallways of your church.” There are those who will take umbrage at the notion that a woman needs either forgiveness from a priest or mercy from church members, but for many women, both avenues of grace are desired and significant to their lives.

By decreasing social stigma within the church environment, providing non-judgmental counseling and assistance to women suffering at the hands of a partner or family member, and putting in place the go-to tried and true church supports of meals, rides to the doctor, deacon’s fund assistance, and the like, local churches can provide tangible support to women both considering abortion and those who have already had abortions. Shaming, shunning and judging will only drive women from the church.

Of equal importance is the significant contribution of churches and faith-based organizations to social services (the Catholic Church is the largest provider of social services in the world). One of main reasons women give for seeking abortions is financial. In fact, studies show that women with family incomes below the federal poverty level account for more than 40 percent of all abortions, and this particular demographic has one of the highest abortion rates in the nation (52 per 1,000 women). Given that six in ten women who receive abortions already have at least one child, it seems clear that greater systemic support for families below the poverty line is a prime way to reduce abortions.

These numbers indicate that being pro-life is about speaking up and acting on socioeconomic matters just as much as it is on abortion itself. Recognizing this, faith-based non-profits can and do provide subsidized childcare, job training, financial and material support, housing, and counseling for women in the “at risk” category. These efforts should be seen not just as economic in nature, but as essential ways to demonstrate  one’s commitment to ending abortion.

Similarly, better educational and vocational opportunities, workplace protections for pregnant women, and low cost, high quality childcare would help reduce the stressors on women who seek abortion for financial reasons. Many of the socioeconomic changes needed must be systemically implemented at a policy level, but others are within the grasp of individuals, places of worship, and organizations.

For those interested in having a direct, personal impact, there are many options other than marches and protests, all of which are considerably more effective. The influence of making ones position known to state and federal legislators through letter writing and phone calls, petition signing, ballot measures that increase socioeconomic support of women and families, and an individual’s voting power cannot be overstated.

For those less politically inclined, there are ways to advance one’s beliefs that may not change laws, but will fulfill the primary goal of both reducing abortion and creating more sustainable futures for those lives once they enter into the world.

Pregnancy centers, most of which are religious in nature, make it their goal to support women through their pregnancies as well as achieve long-term self-sufficiency. Women who might otherwise feel there are no options other than abortion can turn to these centers for help not only throughout pregnancy, but also into the future by learning the life skills necessary to successfully parent a child and run a household.

Despite the high number of women served by pregnancy centers, they aren’t without controversy, and some are more reputable than others. Volunteering at or donating to centers with a track record of providing sustainable assistance with long-term implications is a great way to make a local, direct impact. Before partnering with a pregnancy center, affirm that the center has appropriate medical oversight and licensing, as well as non-deceptive advertising, literature, and practices. Some pregnancy centers have come under criticism for these things, and to truly help women and the unborn, maintaining credibility and compassion, not merely pushing an agenda, is key.

Of course, pregnancy centers aren’t for all women, such as those who feel unprepared to parent. For those in this situation, adoption agencies are often presented as an alternative to abortion. Like pregnancy centers, these agencies provide pregnant women with services to help them throughout their pregnancies, but also help match birth mothers with adoptive families. Many provide prenatal care, help with housing and other expenses, and even maternity clothes and rides to the doctor.

Some of these centers are religious- or state run non-profits, others are privately owned and for profit. As with pregnancy centers, some are more reputable than others and must be thoroughly researched before a referral can be made. Each state has its own regulations, but as a general rule, adoption agencies should be licensed, been in business for many years with a well-maintained reputation, have a high number of successful placements per year, and should not pressure clients into making certain choices. Individuals and faith communities should take the time to research near-by agencies and be prepared to make a knowledgeable recommendation to a woman in need.

In so doing, it must be remembered that for adoption to be a truly viable option, women must feel emotionally and physically able to make it through nine months of pregnancy. This means pro-life advocates must recognize that the reasons women seek abortions can take all kinds of forms, including social stigmas, lack of health care, abusive relationships, family pressures, and financial and work or educational limitations, among other things. Those committed to ending abortion should consider putting time and energy toward finding a workable solution for as many of these problems as possible—although certainly no perfect or easy solution exists, nor does this list address the myriad of needs that present when women become pregnant through rape, or when a pregnancy compromises the mother’s health. Those are complicated, emotion-laden, and highly individual cases that I cannot begin to address here.

Promoting and achieving pro-life goals will come from establishing credibility by honoring the sanctity of life, both born and unborn, and taking compassionate, non-judgmental, prayerful and loving action to reduce the reasons women seek abortion in the first place, primarily their belief there are “no other options.” Simply put, we must give them options.

What if rather than creating picket signs and coordinating protests, efforts turned instead toward creating options by caring for women and families in need, and working towards systemic change that does the same? This is not only a third-way of being pro-life—it is the best way. It’s a way that respects and honors all life, at all stages, without judgment, but with honesty, compassion, and a nuanced understanding of the very real hardships faced by women dealing with an unexpected pregnancy.

State laws and Supreme Court decisions don’t change the fact that the real work of making pro-life mean all life often takes place behind the scenes, through small acts of love and kindness that have a big impact on the lives of many, both those born and those yet to be.

 

* I use the term “pro-life” because it is the term most commonly used and understood in public discussion. I find it to be a misnomer, however, as those who are pro-choice are not, in fact, anti-life. Similarly, many who may deem themselves “pro-life” for lack of a better term, are not “anti-choice,” although they would limit situations where that choice might be employed.

 

 

 

Evolving Faith: An Interview With Sarah Bessey

Today we hear from award-winner blogger and author of Jesus Feminist, Sarah Bessey. Sarah’s latest book, Out of Sorts, recounts her journey through an evolving faith, ending not with the finality of a concise resolution and tidy list of how-tos, but rather the firmly held belief that while Jesus is the same yesterday, today, and forever, she—and we—should be continuously questioning, changing, and growing in relationship with Christ. Sarah’s raw and honest retelling of her evolving relationship with the Church, with religion, and with Christ serves not as memoir, but rather as Sarah’s encouragement to others to embrace their own meandering paths without fear as they work their way through a hopefully-unending evolution of faith.

1) You write that when you were in your twenties, you stopped being a Christian because you didn’t want to be associated with the Church. It seemed to you that in the Church, one could be a Christian without being a disciple of Christ. How do we put Jesus back into Christianity? Into the Church?

For me, everything was reoriented on Jesus and that changed everything. I think for too long we’ve made Jesus just one character or episode in the Bible. If we want to see God, we look to Jesus. In Hebrews 1:3, the writer says that Jesus is the exact representation of the Father. So I think that if we could recapture that centrality of Christ in our churches through our teaching, our worship, our way of life, well then, what would change? For me, a lot of things changed. My opinions, my preferences, my work, my purpose, my reading of Scripture, my place in community, and so on. We aren’t bringing Jesus into our lives: he’s welcoming us into his life. Years later, I still feel like the only place that makes sense is in his presence, the only place I want to be is in the dust of his feet.

2) You once again consider yourself a Christian, and presumably a disciple of Christ. To that end, how do Jesus’ teachings impact your day-to-day life? Is there a particular area of discipleship you struggle with more than others?

You can read the rest of my interview with Sarah at Red Letter Christians.

Book Review: Women, Leadership, and the Bible. By Dr. Natalie Eastman

Dr. Natalie Eastman is one of the smartest women I know. If you’re looking for proof of that, check out her book, Women, Leadership, and the Bible. It’s a smart read, but not so much so that it’ll bog you down. In fact, I was enthralled from page one. If you’re the theologically- and academically-inclined type with a passion for women’s issues, I know you’ll feel the same.

Women, Leadership, and the Bible: How Do I Know What to Believe? A Practical Guide to Biblical Interpretation.

By Dr. Natalie Wilson Eastman. Cascade Books, 280 pp., $31.50.

In her book, Women, Leadership, and the Bible, Dr. Natalie Wilson Eastman does not, as one might imagine based on the title, try to convince readers of her position on the role of women in the church. In fact, she argues that women have for too long relied on the theological positions of others rather then undertake their own study, a practice that has only worked toward women’s detriment. Twelve long years in the making, the intent of Women, Leadership, and the Bible is to right that wrong.

Eastman received her Doctor of Ministry from Gordon-Conwell Theological Seminary. Realizing that the majority of women will not receive the same extensive seminary training that she did, her hope is to teach formal Biblical interpretation skills to the lay reader so that they can decide for themselves what God intends the role of women in the church to be.

Eastman writes specifically to a female audience, explaining that women are less likely to go to seminary, less likely to have time for theological study, and less likely to have the confidence necessary to take on as tough and divisive a topic as women in the church. While all that may be, Eastman is unequivocal that women are responsible both to themselves and to God to “think through these questions Biblically and theologically.”

That’s where Eastman’s “practical guide” comes in, as she takes on the heavy task of equipping women with the skills necessary to equalize a field traditionally dominated by men. Steering clear of four-syllable and hard-to-pronounce words, Eastman assumes her readers are unfamiliar with even basic interpretation skills. She defines “scary” words such as hermeneutic and exegesis, and includes a table of Scripture abbreviations, acronyms referring to different versions of the Bible, and detailed appendices for easy reference to outside sources of study. Despite her clear effort to write to a lay audience, by virtue of the subject matter the language used and study methods taught are best suited for those who have had at least some experience with higher education, as well as possess a great capacity for self-direction.

Staying true to Christian fundamentals, Eastman first and foremost points to the Bible as one’s primary study source. Outside resources are important, but the Bible is the ultimate authority on what the role of women in the church should be—it is in its interpretation that things get sticky. The primacy of the Bible firmly established, Eastman then provides a five-step strategy for methodically obtaining and sorting data and thinking logically about it: prepare (to engage in a concentrated study); identify (existing views and interpretations); study (the Bible as well as outside sources); filter (analyze what studying has uncovered); and choose (one’s position on the role of women in the church).

The third step—study—makes up the heart of the book, and is where the bulk of the burgeoning theologian’s work is done. Those interested in simply being told what to think or believe will not find any easy answers; instead, as Eastman openly tells readers, the study and discernment processes for even this one issue could take years, and even then may never reach full resolution.

Eastman takes seriously the individual responsibility to self and God to think through questions Biblically and theologically, keeping her own position hidden, choosing instead to draw out each step of her study plan by quoting women from varied backgrounds and positions. These women—a large number of whom are scholars—explain what they believe, why they believe it, and how they reached their conclusion. Readers hear from complimentarians and egalitarians equally, but all those quoted are women. This leaves Eastman vulnerable to criticism for excluding male voices in an otherwise balanced book. The study process taught, however, is gender-neutral, and men interested in learning more about Biblical interpretation can certainly benefit from Women, Leadership, and the Bible.

But it’s really no surprise that Eastman writes exclusively to women: the mere act of studying and learning is confidence building and empowering, traits women desperately need in the male-dominated field of theology. In fact, this is one way Eastman fails to keep her opinion on the “woman’s issue” to herself: clearly she finds women capable of the type of theological exploration they have long been kept from as unqualified. One can only assume she doesn’t think that after months or years of study that women should then keep silent about their findings.

It is, of course, true that women can attend seminary, hold ministerial positions, and teach in certain situations and in limited ways. But women have yet to reach full actualization as leaders through positions of higher authority in which they lead, teach, and minister to all church members, not just women and children.

Some think this is what God intended. Others do not. Regardless of opinion, it’s certainly worth asking how that opinion was formed. If the answer is that “someone told me so,” it is worth undertaking months or even years of study to determine if that someone was correct or not. For those without formal training but with an above-average skill set for self-teaching, Women, Leadership, and the Bible is a great place to start learning how to do just that.

You can find out more about Dr. Eastman and her book here.

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Is the American Way the Jesus Way?

Brian Zahnd is the co-founder and lead pastor of Word of Life Church, a non-denominational Christian congregation in Saint Joseph, Missouri. Brian is known for his focus on embracing the deep and long history of the Church and wholeheartedly participating in God’s mission to redeem and restore His world. He is also the author of several books, including, A Farewell To MarsBeauty Will Save the World, and Unconditional?: The Call of Jesus to Radical Forgiveness. Today, as we in the US prepare to celebrate Independence Day, Brian talks to us about the conflation of flag and cross, Christianity’s long history of accommodating itself to the pressures of nationalism, and the transformative hope of local churches to overcome both of these distortions of the true message of Christ.

You’ve said that for many American Christians, the American Way and the Jesus Way are essentially the same way of being human. What do you mean by that?

Many American Christians would be hard pressed to identify five examples of how the Jesus way differs significantly from the American way. In the civil religion of America, the Jesus way and the American way have been conflated into the same mode of being human. In essence this means Christianity exists primarily to support the supreme idea of America. Put just so it sounds ludicrous, nevertheless it remains the tacit assumption of American civil religion. But authentic Christianity is a radical challenge to all other allegiances.

Christians confess that Jesus is Lord and thus “We the People” are not. Christians are far more committed to the Beatitudes than the Bill of Rights. Christians believe that only Jesus has a manifest destiny to rule the nations. Christians proclaim that “the last best hope of the world” is Jesus, not America. And that most American Christians would view these assertions as controversial reveals just how deeply the Jesus way has been subverted by the American way.

You can read the rest of my interview with Brian Zahnd at Red Letter Christians. He’s an amazing writer and speaker — the interview is truly worth a read!

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Freeing Men From Patriarchy’s Chains

Carolyn Custis James is president of the Whitby Forum, a ministry dedicated to addressing the deeper needs that confront both men and women as they work together to extend God’s kingdom in a messy and complicated world. She is also the founder of Synergy Women’s Network, a national organization for women emerging or engaged in ministry leadership. She is the author of six books, including Half the Church: Recapturing God’s Global Vision for Women, and Malestrom: Manhood Swept into the Currents of a Changing Worldwhich is scheduled for release this month. In Malestrom, Carolyn explores how our culture’s narrow definition of manhood is upended when we consider the examples of men in the Bible and Jesus’ gospel. She shares with us today how Jesus’ gospel liberates men from the strictures of patriarchy and restores them to their true calling as God’s sons. 

What is the malestrom?

The maelstrom—a powerful whirlpool in the open seas that threatens to drag ships, crew, and cargo down into the ocean’s watery depths—offered the strong image I needed to represent the power and seriousness of what men and boys are facing. A slight alteration in the spelling, and Malestrom was born. Put simply,

The malestrom is the particular ways in which the fall impacts the male of the human species—causing a man to lose himself, his identity and purpose as a man, and above all to lose sight of God’s original vision for his sons.

These currents can be overt and brutal, leading to the kinds of atrocities and violence we witness in the headlines—wars, school shootings, ISIS beheadings, and the trafficking of men and boys for sex, forced labor, and soldiering. The number of male casualties on the giving and receiving ends of the violence is beyond epidemic. But these currents also come in subtle, even benign forms that catch men unawares yet still rob them of their full humanity as God intended.

The repercussions of such devastating personal losses are not merely disastrous for the men themselves, but catastrophic globally as the world is depleted of the goodness and gifts men were originally designed to offer.

You can read the rest of my interview with Carolyn Custis James on the Red Letter Carpet.

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Why the Lutherans Won’t Have Us

“There is no way to capture the hilarity of what happened,” Andy said. “It simply isn’t possible.”

Perhaps. Perhaps not.

Yesterday we attended a Lutheran church near our home. We aren’t Lutheran, but the church is close and it has the only service that will fit with Aaron’s nap schedule. Besides, having never been to a Lutheran church and being very much a fan of the ELCA, Andy has always wondered if perhaps there isn’t a raging Lutheran inside of him. I’ve tried to explain that there isn’t a raging Lutheran anywhere, let alone in him, but he won’t listen.

We walked in and were immediately greeted by warm air, the smell of chili, and Usher Darrel.

“Is there childcare?”

“Childcare? Um, let me check.”

When an elderly usher who has likely attended the same church since the 1950s doesn’t know if the church has childcare or not, it’s a sure sign it doesn’t.

“Should we just leave?”

“No, I’ll walk around with him.”

So there we were, one child happy to sit at the coloring table in the back of the (very staid) sanctuary, the other child happy to terrorize all present in the narthex.

Rachel and I sat side by side, neither of us listening but each happy in our own way: Rachel because she loves to color, and me because anything is better than sitting at home all day being terrorized into playing trains. I flipped through the bulletin and saw that there was indeed a Kids Time that the bigger children are escorted to right before the sermon starts. Score!

When the time came, I walked out with Rachel to introduce myself to the teacher. As I started to head back to the sanctuary, Rachel begged:

“Stay with me, Mama! Stay with me!”

Sure, why not? Like I said, anything beats all-day train attacks.

Even though Aaron is too young for Kid Time, he and Andy followed us down the hall. And what did we find? That the kids were going to watch VeggieTales! Merry Larry to be exact, and boy were they excited.

But no one was excited as Aaron. Aaron’s current obsession is trains, but it’s followed closely by his love of “BobMato.” Aaron’s eyes grew large when he saw what was on the screen and he struggled to get out of Andy’s arms. Andy let him. After all, surely Aaron would just sit and watch the movie. You know…. Like the 15 other kids there.

Uh, no.

Aaron went right to the TV and stood directly in front of it.

“Hey, I can’t see!” A chorus of protests rang out and the teacher kindly moved Aaron to the side. Andy ran to the teacher, arms waving frantically.

“He’s going to turn it off. He’s going to turn it off!”

“Oh, he likes buttons does he? Don’t worry. It’s fine.”

And it was.

For about 30 seconds.

The theme song kicked on and Andy and I exchanged looks. We knew what was coming.

Still at the front of the room, only slightly not in front of the TV, Aaron began to dance. And I don’t just mean dance. I mean dance. Like American Bandstand, Soul-Train-on-steroids dance. The kids snickered, but not meanly, and Rachel, poor sweet Rachel, didn’t even think to be embarrassed. This was, simply, Aaron.

For those who are unfamiliar with the VeggieTales theme song, it has a couple of drawn out notes that the fruits and vegetables are especially enthusiastic about singing. Aaron likes those parts the best. The first long note came…. “If you like to waltz with potatoes, up and down the produce AISLLLLEEEE…” Aaron howled. And danced. And howled some more. I smacked my forehead and turned around to avoid the teacher’s eyes. At this point the kids were way more into watching Aaron than the show.

The second long note came: “…It’s time for VeggieTales,UHALES,UHALES, UHALES,UHALES!” Aaron howled again. The cucumber fell, the tuba bleated, and the song ended. “Yayayayayayay,” Aaron clapped and shouted his thrilled endorsement.

Then turned off the DVD player.

I walked away.

Thankfully, the movie started right back up. Andy and I grabbed Aaron and for the next 30 minutes chased him up and down the hall. At one point, Aaron began climbing the steps to the chancel. Right before Aaron entered the spotlight, Andy realized what was going on and snatched him away. Oh. Dear. God.

The teacher approached me and I felt I had to explain.

“He’s really a good kid. He’s just… energetic.”

“It’s fine,” she said. “At least he’s joyful.” Yes! That’s it! We are successful parents because when all signs say otherwise, our kids are joyful. The thought buoyed me for at least five minutes.

Eventually we had to head back to grownup church and I begged Rachel to leave now. To get while the getting was good.

“No! I want to go to church!”

Well, crap. I couldn’t very well say no to that.

Darrel, oh-so-helpful-and-kindly Darrel, explained we hadn’t yet missed communion. “Take the kids up front! They’ll pat their heads and give them a blessing.”

Our youngest walks straight into koi ponds, ladies’ restrooms, and traffic. Only my good manners kept me from laughing.

“Now, Rachel. NOW,” I hissed once we were out of Darrel’s hearing range (which, frankly, wasn’t very far.)

We headed back out into the cold and found Andy and Aaron already in the van, Aaron in the driver’s seat, Andy sitting balanced on the edge of Aaron’s car seat. An apt scene, I thought.

Driving home we discussed what had happened.

“It’s close to home, but there’s no childcare.”

“That’s okay. Maybe I’m not a Lutheran after all.”

Sigh.

“So can we go to a Presbyterian church for service and the Lutheran church for the chili?”

Sure, why not. They already think we’re pretty terrible anyway.

(Seriously, this doesn’t even begin to capture what happened yesterday. He’s being, like, a gazillion times calmer. But do watch to the end; it’s pretty darn cute.)

(PS – if you know of any parents who have a similarly “joyful” child, please share this with them. I’d love to provide them with the virtual support of knowing they aren’t alone!)

(featured image courtesy of bible.ca)

5 Ways Churches Can Support Families Providing Foster Care

The rewards of foster parenting are many, but that doesn’t change the fact that it, like all parenting, can be difficult and emotional work.

Even those who have raised a brood of their own biological children may not be fully prepared for the circumstances of foster parenting, such as court hearings, therapy appointments, visits with the birth family, medication evaluations, individualized education plans, and the rollercoaster of emotions and deep vulnerability that comes from opening one’s heart to a hurting child.

This is why we often give foster parents pedestal status. We assume they must be more patient, more giving, more loving, and more capable than the rest of us. But the truth is, they, like the rest of us, need all the help they can get.

Churches have a unique opportunity to provide this needed support, as well as to help those considering becoming a foster parent to make an informed and prayerful decision.

1. Extend new-parent ministries to include foster parents. Many churches have a network in place to support new parents. This network should extend to foster parents, including those who are fostering an older child. While there may not be night wakings and seemingly endless 2 a.m. feedings, opening one’s home to a child comes with its own kind of fatigue.

You can read the rest of this post (and the four other ways your church can help foster families!), at The Christian Century by clicking here.

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