By / Oct 14

Recently, the Department of Veteran Affairs (VA) released a new Interim Final Rule (IFR): Reproductive Health Services, 87 FR 55287. The rule expands access to abortion by amending current regulations and removing an exclusion on abortion counseling and abortions in the medical benefits package for veterans and eligible family members. This change in rules creates taxpayer-funded abortions by the VA. Following the announcement, the VA allowed 30 days for organizations and individuals to comment with concerns. The ERLC submitted comments raising our concerns with the rule. As that comment period closed Tuesday, the VA is obligated to respond to each of these comments before moving forward with the permanent change.

What changed because of the rule?

The rule change creates a number of problems in addition to expanded abortion access. The VA has argued that their rule change preempts state laws and would allow them to offer abortion even in states where it is banned. Additionally, the rule removes gestational limits, as well as allowing abortion in cases of rape, incest, and life or health of the mother. This functionally permits abortion on demand. The IFR argues that this is necessary because abortion is “medically necessary and appropriate” in instances of rape or incest. Finally, the rule would force medical professionals at the VA to participate in abortions, overriding conscience protections. 

Because the rule was submitted as an IFR, it did not have to go through the usual process of soliciting comments before going into effect. The VA claimed that because of special circumstances that it should be allowed to skip the review process and instead be implemented immediately. 

How did the ERLC respond?

The ERLC submitted comments opposing the rule along with other pro-life and religious liberty organizations. The ERLC objected to the way that the IFR would force taxpayers to fund abortions and force healthcare officials to violate their beliefs about the value of life. The ERLC and Southern Baptists have long affirmed that every life is worthy of protection, including the preborn. Because life begins at conception, abortion denies human life and dignity. 

Further, the ERLC condemned the IFR as unlawful because it was attempting to override the explicit statutory prohibition against the VA providing abortion services. A 1992 law explicitly forbids the VA from providing abortions. Further, the VA’s own former regulations clearly stated that the medical benefits and services would not include abortion and abortion counseling. Further, the VA’s explanation for why it should be allowed to override the 1992 law and former regulations rests on a faulty reading of a 1996 law which does not mention abortion with no evidence that Congress intended to override the former law. 

Finally, the ERLC called the administration to recognize that the rule did not provide exceptions for those who object to performing abortions because it violates their conscience rights and deeply held religious beliefs. The IFR makes no allowances for medical professionals who object, steamrolling over the rights of providers to live out their religious beliefs that every life is sacred and abortion violates human dignity. The VA’s decision to offer abortions is not a compelling government interest approaching the standard necessary to override the conscience rights of these doctors and nurses. 

As an unconstitutional rule that will lead to violations of human dignity and conscience rights, the ERLC called on the Department of Veteran Affairs to withdraw the rule.

How should Christians think about it?

The VA rule represents the most recent example of the pernicious lie that abortion is healthcare. All people should recognize that healthcare is oriented toward the preservation of human life. However, abortion’s sole purpose is the ending of a human life. However, Christians must also recognize that even the logic of abortion as healthcare falls apart in the circumstances of this rule. The VA’s new rule argues that these abortions are medically necessary, even though every state already has an exception for the life of the mother. Christians should be vocal in their opposition to this rule because it is an attempt by administration officials to circumvent state laws that clearly protect life and provide abortion on demand on the taxpayer’s dime.

Additionally, the law is a heinous overreach of the conscience rights of medical providers and would require them to violate their sincerely held religious beliefs. As currently written, the state is not only allowing and funding the murder of the preborn, it is ordering Christian doctors and nurses to participate. As Christians we recognize that Christ alone is Lord of the conscience, and that our ultimate allegiance is to him. As Southern Baptists, this attempt to run roughshod over the consciences of Christian medical professionals and taxpayers is but the latest instance of Caesar attempting to exercise authority over a realm in which he has none. Christians should oppose this rule and its attempt to coopt Christian men and women into furthering a culture of death. 

By / Nov 12

In this episode, Brent and Lindsay discuss inflation’s 30-year high, kids and COVID-19 vaccines, and Veterans Day. They also talk about a religious liberty case before the Supreme Court and the humility of three simple words. 

ERLC Content

Culture

  1. Inflation at its highest in 30 years
  2. Kids getting vaccines; Anti-viral drugs
  3. Veterans Day and the Tomb of the Unknown Soldier

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By / Nov 12

Yesterday was Veterans Day, the official holiday in the United States that honors people who have served in the U.S. Armed Forces. Because veterans represent less than 10% of the total U.S. adult population, an increasing number of Americans are unfamiliar with veterans and issues related to them. 

Here are some things you should know about military veterans in the U.S.

What is a veteran?

The colloquial use of the term refers to any person who has served in the military. But according to federal law, the term “veteran” refers specifically to a person who served in the active military, naval, air, or space service, and who was discharged or released therefrom under conditions other than dishonorable.

What constitutes “active service”?

For the purposes of qualifying as a U.S. veteran, the forms of active service include:

Having served full-time duty in the Armed Forces (the United States Army, Navy, Marine Corps, Air Force, and Coast Guard, including the reserve components) other than active duty for training. 

Having served full-time duty as a commissioned officer of the Regular or Reserve Corps of the Public Health Service, or as a commissioned officer of the Environmental Science Services Administration, Coast and Geodetic Survey, or the National Oceanic and Atmospheric Administration.

Service as a cadet in the Military, Coast Guard, or Air Force Academy, or as a midshipman at the Naval Academy, including enlisted service members who are reassigned to the Air Force, Military, or Naval Academy without a release from active duty.

Title 32 Full-time National Guard Duty: Order for full-time performance of operational activities (example: assisting with hurricane response efforts).

How long does someone have to serve to officially be considered a veteran?

According to the United States Department of Veteran Affairs (VA), there is no minimum length of service required to be considered a veteran for those who served before Sept. 8, 1980. After that date, service members must have served a minimum of 24 months of active duty to be considered a veteran. If the service member becomes disabled because of their time in the service, there is no minimum length of service to qualify for VA benefits.

What is an “other than dishonorable” discharge?

There are currently five types of discharges issued by the military services: honorable discharge (HD); discharge under honorable conditions (UHC) or general discharge (GD); discharge under other than honorable conditions (UOTHC) or undesirable discharge (UD); bad conduct discharge (BCD); and dishonorable discharge (DD). The statutory definition of veteran does not precisely match those five categories of the discharges, and the VA often determines on a case-by-case basis whether the claimant’s discharge qualifies as under conditions other than dishonorable. 

What is the difference between a wartime and peacetime veteran?

Every service member who meets the active duty requirement is classified as a veteran. But military service is classified as either wartime or peacetime service. Periods considered “wartime” for the purposes of veterans’ benefits are defined in law, and veterans who served during those periods are considered to have “served during wartime” even if the service was not in a combat zone. 

The largest cohort of veterans alive today served during the Vietnam Era (6.4 million), which lasted from 1964 to 1975. The second largest cohort of veterans served during peacetime only (4 million). 

How many veterans are there in the U.S.?

There are an estimated 19,162,515 veterans currently living in the U.S. The number of veterans declined by a third between 2000 and 2018. 

What is the median age of veterans?

The median age of veterans today is 65 years old. By service period, Post-9/11 veterans are the youngest with a median age of about 37, Vietnam Era veterans have a median age of about 71, and World War II veterans are the oldest with a median age of about 93. 

What percentage of veterans are enlisted/officer?

The vast majority of veterans (94%) come from the enlisted ranks, while fewer than 6% were commissioned officers.

What percentage of veterans are women?

Currently, women make up about 9% of veterans, or 1.7 million. By 2040, that number is projected to rise to 17%.

Which states have the highest percentage of veterans?

The top three states with the highest percentage of veterans in 2017 were Alaska, Maine, and Montana, respectively. The top three states (or federal districts) with the highest percentage of veteran women were the District of Columbia, Virginia, and Alaska.

Which cohort of veterans is most likely to have a service-connected disability?

Post-9/11 veterans had a 43% chance of having a service-connected disability (i.e., an injury, disease, or disability that was the result of service in the armed forces). According to the Census Bureau, after accounting for differences in demographic and social characteristics among, Post-9/11 veterans have a significantly higher rate of disability than veterans from other periods.

How do veterans and non-veterans compare demographically?

Based on a survey from 2017, male veterans were older, more likely to be White, non-Hispanic, more likely to be married, less likely to live below poverty, and had higher personal incomes than male non-veterans. Employed male veterans were more likely to work in production or transportation, and more likely to work for local, state, or federal governments than their non-veteran counterparts

Female veterans were more likely to be non-White, non-Hispanic, more likely to be divorced or separated, less likely to live below poverty, and had higher personal incomes than female non-veterans. Employed female veterans were more likely to be in management, business, science, and arts occupations, less likely to be in sales or service occupations, and more likely to work in local, state, or federal government than female non-veterans.

Regardless of gender, full-time, year-round veterans earned about $10,000 more than similar non-veteran counterparts. 

By / Apr 13

He sat against the wall, looking at his phone, seeming to pay little to no attention to our discussion leader. His wife sat next to him with her arm looped through his, occasionally patting it lovingly. She was a regular attender to our class, but this was the first time I remembered seeing him. 

As our Bible study continued, the topic of mental illness came up in our discussion. I mentioned the book I was reading, The Body Keeps the Score, and explained how it was opening my eyes to the effects of trauma on an individuals’ health, behavior and relationships, and specifically, the effects of PTSD. I explained how it was changing the way I viewed many interactions and experiences, as well as the interpersonal dynamics of ministry, including small groups. 

He raised his head and said, “I have PTSD. It is hard for me to sit in this room. We’re too close. I have friends who would have never come in. And if I had thought that I would have been expected to shake hands or hug people in the worship service, I would have never come either. A lot of churches don’t think about me. I hope more people in the church read books like you’re reading.”

My mouth fell open, and my eyes filled with tears.

An exercise in compassion

Dr. Bessel van der Kolk, an expert on trauma, has spent decades working with survivors, beginning during the time when Vietnam veterans were returning home. In his book, he walks us through his education, experiences, and research to explain how trauma literally reshapes both body and brain. 

Trauma is all around us. For example, van der Kolk points out that one in five Americans has been sexually abused, one in four grew up with alcoholics, and one in three couples have experienced physical violence. These are the shocking statistics of acute trauma experienced by so many. Van der Kolk’s research has also shown that chronic emotional abuse and neglect can also be devastating to individuals.

Reading this book and the patients’ accounts it features, although painful, ushered me into imagining experiences far from my own. Compassion requires imagination. After reading this book, I found myself pondering the stories and experiences of the people within my church. It was a profound emotional experience to consider how trauma has affected those I am called to disciple, encourage, and love. I was moved to tears when considering the effects of trauma on those I know, as well as those I’ve yet to find out about. 

Hope and dignity 

This book wasn’t written from a biblical perspective or to a ministerial audience, yet I was struck by the echoes of biblical themes it contained. The cohesion between van der Kolk’s scientific findings and the truths of Scripture was fascinating. One of the fundamental truths that he presents in the book is that, “Our capacity to destroy one another is matched by our capacity to heal one another.” This truth echoes the power of the tongue as described in Proverbs, Ephesians, and James. It was a reminder of how powerfully we can influence those around us, whether positively or negatively, with our words. His findings also highlighted that simple acts of friendship, kindness, community, and encouragement are critically important in people’s lives.

While dealing with both the horrific past experiences and current realities of his patients, the author maintained hope and an uncompromising ethic of human dignity. Van der Kolk’s compassion and patience with those he helps and his work are inspiring. He attributed his mindset to his “great teacher,” Elvin Semrad. He described a formative experience with Semrad during his education. “I remember asking him once: ‘What would you call this patient—schizophrenic or schizoaffective?’ He paused and stroked his chin, apparently in deep thought. ‘I think I’d call him Michael McIntyre,’ he replied.” This reflects a biblical ethic of seeing and treating human beings according to their intrinsic, God-given worth, no matter their current mental and physical condition.

New practices

The greater awareness of trauma I gained through reading this book has shaped my ministry in the local church forever. I have changed how I situate myself and engage in group settings. I have a new focus on considering social conditions to make people feel safe, as well as a cautious awareness related to physical touch. I have lowered my expectations of participation in discussions, recognizing how difficult it is for some people to contribute. I also now believe understanding the deep physical and psychological effects of trauma is critical to helping others finding healing and freedom from shame. I have a desire to be more patient with others, as well as with myself.

Personally, van der Kolk’s research gave me a sense of permission to acknowledge how the experiences of my life, although not acute acts of trauma, do affect me, even in my physical body. My husband and I have ministered to people during the most difficult days of their lives as a part of local church ministry. The Body Keeps the Score helped me to articulate those experiences, understand the reality of the impact they had on me, and prioritize my own healing. This book was an encouragement for me to care for my body and my mind in more holistic ways. I am now convinced of the importance of physical activities such as exercise, breathing, and walking for my mental health. I see these as gifts from God, given to strengthen and equip me for ministry. 

The Body Keeps the Score influenced many areas of my life. It opened the door for conversation that day with a new friend in a God-orchestrated way that I will never forget. It gave me a vocabulary and awareness of trauma that has allowed me to discuss difficult things with friends and family in a new way. I pray that many Christians will read this book. I recommend it to everyone I know, but especially those who seek to disciple and minister to others. To love our neighbors well, we must have this holistic understanding of the way God made us, body and soul, and the way our experiences in this life shape us. 

By / Feb 19

You have probably heard that veteran suicide is alarmingly high. The oft-cited statistic which has become a rallying cry to end veteran suicide is that 22 veterans take their lives each day. While some have helpfully chimed in to bring context to this number, suggesting that the number is probably much lower, the reasoning behind why veteran suicide is so high has remained unchanged.

The misconception 

As it is understood, the commonly held belief for why veteran suicide is so high is typically distilled into this line of thought: 

  1. Our troops are deployed to situations wherein they see and do terrible and perhaps even horrific things in combat.
  2. Exposure to abnormal and traumatizing experiences is what brings about post-traumatic stress disorder (PTSD).
  3. PTSD is nearly impossible to cope with which eventually leads to suicide.

In short form, this line of reasoning makes sense and, for the most part, it has been the accepted narrative as to why things are the way they are. But there’s more than ample evidence that this narrative, this combat-PTSD-suicide chain, is mistaken. What’s more, if we assume suicide is mostly related to combat and PTSD, we may fail to help those most in need.

Breaking the combat-PTSD-suicide chain

In a paper published in 2015 by the Annals of Epidemiology, it was demonstrated that veteran suicide is substantially higher than their civilian counter parts. The unsettling finding of the study, however, was that among military personnel, suicide was higher among noncombat roles suggesting causes beyond combat exposure. The conclusions drawn from the study stated, “Veterans exhibit significantly higher suicide risk compared with the US general population. However, deployment to the Iraq or Afghanistan war, by itself, was not associated with the excess suicide risk.” This measured conclusion could be strengthened. If someone did not see combat, then the suicide could not have been because of PTSD derived from combat exposure. 

In 2019, The Air Force Times, likewise, published its discontent with the increase among its ranks for suicide. At the time, a mandatory stand-down was ordered for all personnel across the branch to focus on suicide prevention in this “resilience tactical pause.” Suicide for that year was significantly higher than the previous year jumping from 50 in 2018 to 78 in 2019.

This increase in deaths deserves more attention. The Air Force, though it possesses some MOS’s (military occupational specialty; one’s job) that do experience combat, is predominately non-combative in its roles; they are not a branch of the military that comes to mind with the combat-PTSD-suicide narrative. Yet disturbingly and tragically, they too, are witnessing an increase in suicide.

Finally, the past year has brought about new challenges. Suicide in the military has seen yet another wave of increases, rising 20% from the previous year. What was different from 2019 to 2020 that would significantly affect the rate of suicide? COVID-19. Many are reserved in giving an answer and avoiding labeling the correlation of COVID-19 and added stress to be the causation behind recent deaths. When looking at the pattern of evidence, though, it seems to suggest that combat-PTSD-suicide is not necessarily the dominant reason behind veteran suicide. Likewise, the increased isolation that lock-downs and prolonged quarantines have brought about are worthy of a closer look.

PTSD

PTSD itself is a bit of a quagmire. It is almost inescapably tied to the belief that only someone who experiences combat can unwittingly acquire this diagnosis. This is false. Many may see combat and never experience a single symptom. Cited in an article appearing in Task & Purpose, the Pentagon’s Inspector General put forth a report that shows sexual assault is “[M]ore likely to result in post-traumatic stress disorder than going into combat.” Combat is not a necessary link to PTSD nor the only way to experience its effects. But in the commonly held belief and discussions around veteran suicide, PTSD from combat sucks the air out of the room.

Though PTSD is a serious problem that has been connected to increased rates in suicide among veterans, there are at least two studies, one published by the Archives of General Psychiatry in 2009, and the other by the National Center for PTSD in 2017, that suggest the link is not as definitive as most believe. PTSD simply does not account for enough deaths to satisfactorily answer the unsettling questions behind why veterans are taking their lives. In light of this line of evidence, where should we be looking for why suicide is so high among veterans?

The complicated truth

A more complete answer as to why veteran suicide is so high nests more neatly under the heading of sociological factors. Stated differently, it has more to do with culture, isolation, and lack of shared experiences and values when comparing a veteran population to their civilian counterparts than combat and PTSD. Those who serve in the military are grafted into a subculture with its language, communities, duties, judicial system, boundaries and contours of honor and shame. The sum of these differences and experiences is something that is unshared by the majority of the population. The second world war had approximately 9% of the population serving directly in the military. The rest of the country, while not wearing the uniform, was still aiding in the war efforts in ways that the whole of society was oriented toward. Today, less than 1% of people serve on active duty.

Serving in the military brings about experiences that will never be shared by the majority of the nation. This lack of shared experience and values isolates and exacerbates the problems our society is already plagued with in the veteran’s personal life.

It isn’t only that sharing a relationship with a service member is now less likely, but also that our relationships look drastically different than they did a generation ago. The average Facebook user has 338 friends. Contrast this with the fact that some research indicates that 75% of people are not friends with their neighbors, 26% of people don’t know their neighbors, and social gatherings with neighbors before COVID-19 were already relatively rare. If we are desiring to find a place we need to dig deeper as to why veteran suicide is high, community disconnect is a prominent factor that demands further investigation.

We are already detached from community more than we consider. Geographically, we live in one place, work in another, shop on one side of town, go to church on the other, and pursue our weekend hobbies and recreation in someplace different than the rest. This description of our disparate lives is not an anomaly, but the norm for many. The only thing we have in common with neighbors is that we live next to them. Other than that, we are different people with different lives who rarely intersect.

Exacerbating our own problems

New York Times bestselling author Sebastian Junger struck a chord with many in his recent book, Tribe: On Homecoming and Belonging. Junger provocatively suggested that the problem of PTSD was not a matter of “what’s wrong with them,” referring to our troops, but rather, “what’s wrong with us”, referring to our culture outside of the military. While there are areas in which Junger does not fully deliver on his thesis, his impulse is correct: the issues our culture and society has are no different than what the military possesses. Serving in the military brings about experiences that will never be shared by the majority of the nation. This lack of shared experience and values isolates and exacerbates the problems our society is already plagued with in the veteran’s personal life.

For every specialty and niche interest that exists today, community options abound. But this menu list of choices has not brought people together, it’s divided, subdivided, and distanced people into communities based on hobbies, shopping preferences, media consumption, and even our places of worship. Yet we do not need more of the same, we need more of each other. Where we would once pursue relationships with those in our communities, we now seek the friendships of others through social media. Where personal friendships could serve as a kind of “general practice” for struggles with anxiety or depression, veterans are now outsourced to experts when what they need is not another visit to a therapist or a prescription refill, but authentic relationships that are abiding, meaningful, and faithfully attended to. If one believes the problem with veteran suicide is something that only a trauma specialist can address, they will disqualify themselves from any sort of help they can give through genuine friendships.

Suicide and the mission of the church

The trends of suicide in the United States reveal some alarming trajectories. Before the prolonged isolation and social restrictions that COVID-19 has added, suicides in the U.S. had increased 33% from 1999-2017. If the factors listed above are truly more decisive in suicide than combat or PTSD, then we should expect suicide to continue to increase. Moreover, veteran suicide will also continue this trend based on the expectations of our non-communal and increasingly isolated society. If this can be stated differently, veteran suicide is a sneak peak at where we are headed as a culture as a whole. If we desire to combat suicide, the place to do it is within community that seeks to disrupt isolation by loving one’s neighbor. The vehicle that is best equipped with a mission and purpose for reaching communities across our country is the church armed with the good news of Jesus Christ.