I was asked to speak about sex trafficking at the St. Cloud, Minnesota #WomensWave March on 1/19/19.
Here's a little background/all the things I couldn't say in the speech:
In a large audience of mostly progressive women and men, I did not want to waste a precious and extremely brief, three-minute platform, to talk about an issue as uncontroversial as sex trafficking. Everyone in that audience would agree this is a terrible injustice.
However, I wanted to challenge what I felt the audience might not agree on- commercial sexual exploitation/prostitution, or what some in this crowd would call "sex work."
Though there are some beliefs within the "sex worker's rights" platform that I do agree with, their fundamental premises I cannot. I don't believe prostitution is "work" like any other, I don't believe "stigma" is what causes additional violence to prostituted people (what causes violence are the actual agents of violence- almost always male buyers and traffickers), I don't believe paid coercion can ever be consent, I don't believe prostitution can ever be non-exploitative, and I don't believe in harm-reduction-only "solutions."
I want to make clear that these statements I've made do not stem from a distanced and detached academic analysis. My views have been carefully developed through years of direct experience working with survivors of the sex industry, prostitution, and trafficking, from facilitating a male offenders program, and from the wisdom of many survivor-activists and feminists who know this issue inside-and-out because they have lived it.
At our advocacy center, we use the empowerment model. We do not support paternalistic practices. We do not claim to "rescue" people or ever use such language. If there is any "rescuing" going on, it is our clients who rescue themselves. They are their own s/heroes. Any professional that takes credit for a survivor leaving the life has a savior complex that needs to be addressed. But as much as SWRAs claim all professionals in the field are like this, that is simply not true. (But quick PSA to faith communities: please stop doing this!)
We do employ harm-reduction approaches (e.g., safety planning and handing out condoms and lube), while also fighting for the total abolition of the sex trade. That is because we are not defeatist. We do not believe so little of men that they will forever use women's bodies as masturbation fodder. We will not enable bad behavior by men and agree that "boys will be boys." We will not respond with a shrug and say, "Oh well, sexual abuse has existed for a long time, so we just have to accept it, maybe make sexual violence a little less violent, and move on." No. That is unacceptable. We are either massively burned out or in the wrong line of work if that is our response to sexual abuse in any form.
However, sometimes grief and hopelessness in social justice work "boxes us in" and limits our capacity to creatively envision a world outside of what we see in front of us. When it comes to these issues, it does not have to be one or the other (e.g., harm-reduction or abolition, shame everyone in the sex industry or shame no one).
As an agency, we advocate and emotionally support all people in the sex trade, regardless of where they are at, regardless of if they plan to stay or plan to leave... while still critiquing and working to abolish the sex industry/trade that exploits them. Yes, you can do both. Shame and judgment have historically been reserved towards the exploited, prostituted, and trafficked- but this is victim-blaming, wrong, and 100% misplaced. Those who are prostituted should never be judged or shamed. The blame rightfully belongs on the exploiters who made the choice to exploit. The buyers (rapists) and traffickers (facilitators and profiteers of mass gang rape) have remained invisible and unaccountable for too long. Times up.
So with all that background, here's what I said...
(Intro, name, agency, etc.) Many of us here know that sexual exploitation is a serious issue and is happening in our community. CMSAC serves close to 100 victims of exploitation/trafficking each year, and the number of people we serve only scratches the surface.
No one would argue that trafficking is acceptable, and that’s why we need to talk more about prostitution and pornography, which is what traffickers make their victims do. Society often sugarcoats the reality in which a person in prostitution lives. Regardless of if she has a trafficker or not, whether she was groomed through sexual abuse or groomed by a misogynist culture, whether she is sold on the streets or sold in the nicest hotel room, whether she is paid $1 or $1000…
A fancier environment and all the money in the world does not erase the trauma of being used as a sex object. Prostitution takes place when entitled, mostly white, men bribe access to women’s bodies, especially Black, Native, and other women of color. He pays her to do what he wants, when he wants it, how he wants it. He pays to control her dress, her speech, and her body. All coerced sex, including sex coerced by inequality, survival, or financial struggle, is sexual assault- a violation of human rights. In 2019 and in the #MeToo Era, this should no longer be up for debate.
Agencies like the Central MN Sexual Assault Center and Terebinth Refuge that work with victim/survivors of the sex trade on a daily basis, we do whatever we can to support, advocate, and help strategize with them to reduce harm in whatever small way we can- because some survivors don’t see a way out, some don’t have the resources to leave even when they desperately want to, and some traffickers have convinced them that this is the only thing they are good for.
We are privileged to be able to march today. Many women can’t. They’ve been murdered, battered, violated, silenced, and terrorized.
We as feminists can honor these women by speaking up in solidarity and telling the truth even when it’s not comfortable or popular: prostitution is not a “choice” that women enthusiastically make, porn is filmed violence no matter how much people like using it, the enormity of sex trafficking is not a surprise when men feel sex is a right they are owed… and in a world where rapists and batterers almost always walk free. Prostitution is not a “job.” This is not paid “work” - it is paid rape and we need to stop adopting euphemisms to make the systematic sexual assault against women more palatable.
If you believe women’s lives are important enough to work to abolish these exploitative industries once and for all, I ask you to join CMSAC to end it. Advocate with us for survivors, take power away from the pimps, and change the systems that normalize abuse and sexism.
Womanist sister, Audre Lorde, said, “I am not free while any woman is unfree, even when her shackles are very different from my own.”
The following is a letter I read to the participants in our court-ordered accountability class for male offenders who have been convicted of soliciting a person for commercial sexual exploitation. This letter is read at the beginning of the eight-hour session, followed by letters throughout the day that have been written by survivors, to the "johns," on the impact of the men's choice to sexually exploit women.
I am very glad you are here. I’m not just saying that, I truly mean it. This class today has the potential to change your life. We wouldn’t spend eight hours of our personal time with you on a Saturday if we didn’t believe in you and your capacity for change.
I can assume most of you are coming into this class with a lot of shame because your secret was exposed and your pictures were posted in the paper.
Hopefully, through this class, your guilt will transition from a place of feeling bad only because you got caught, to a place that drives you to be better, because you now have the full knowledge of what you have done to another human being and will have no desire to inflict such deep hurt again.
Shame comes from internal and external sources. When shame speaks, it tells you that you are worthless, incapable of loving and being loved, a bad person, and will never be able to change. I will tell you now that none of those messages are true about you.
Guilt, on the other hand, is an important emotion. When you feel guilt, it means you have violated your values and morals. Hopefully you know at your core that it was wrong to use a woman for your consumption and disposal, and that women deserve better than that- to be treated with dignity, respect, and humanity.
Guilt is what motivates us to change and make right what was wrong. Guilt can drive us to be better.
By now, you have probably discovered that your choices do not only impact you. They impact the women you used, your partner, your children, your friends, your employers, co-workers, the entire community, and people who you don’t know and will never meet.
Our culture feeds you the lie that pornography, prostitution, and the sex industry are harmless and people choose to do this. We’re going to share the unsanitized truth with you today.
The differences between rape and exploiting someone in the sex trade are insignificant. Buying a human being’s body in this way is both sexual violence and slavery. However, it is more socially acceptable because as a man, you have been conditioned to believe that a certain class of women should be available to serve you whenever you want, however you want. This is what we call “entitlement.”
I guarantee you will have some deeply-held beliefs and attitudes challenged today. The content today is likely to be uncomfortable for you, and that’s okay. This is how we grow. If you feel uncomfortable simply listening to women's experiences, imagine living them. Tap into the discomfort you feel and use it as a first step in making a positive change.
I know what discomfort feels like. I work with the women you have abused and purchased. I listen to the degrading things you say and do to them day after day. As advocates and counselors, we carry these stories with us.
You don’t get to see what we see. You only see the facade that you pay to be displayed for you. You pay for her to smile and act as if she enjoys whatever vile fantasy your project onto her body.
You may have already discovered that some women are more convincing actresses than others. She doesn’t like this. And deep down you know that too, because if you didn’t, you wouldn’t see the need to pay her in the first place. You pay to control--to remove her boundaries and her ability to say no. Your payment is coercion and you know it. This may make you may feel better, but throwing money at someone, before or after you abuse them, does not magically transform the experience for them.
Never confuse or call what you did to her, "sex." That was not mutual sex, it was masturbation. Her body is simply the method you used. And it's not "harmless." It's not "a good time." And it sure as hell is not "okay."
You don’t see the pain, the tears, the bruises, the emotional scars, the fear, the rage, the destruction, the feeling of hopelessness, or the lifelong trauma inflicted by your hands. You also don’t see how brilliant, thoughtful, passionate, intelligent, opinionated, empathetic, strong, skilled, humorous, kind, hardworking, and resilient these women are. They are amazing people. But none of that mattered to you. The only thing that mattered to you was getting off. In that moment, you didn't care about anyone but yourself.
Many of the survivors we work with deal with Post-Traumatic Stress all their lives. They have nightmares, they can’t sleep, they are terrified, they feel they have lost control, they feel unsafe, they are constantly hyper-vigilant and plagued with anxiety, they have trouble forming healthy relationships, they develop mental health issues, they try to numb and cope through substances, and they live with endless shame because of what you have done.
That shame should not be theirs. Your actions created the lifelong burden that survivors are forced to carry. Let me remind you that this was all preventable, had you made a non-exploitative choice.
You may realize the women that are prostituted may refer to you “Johns.” Do you know why they call you “John?” John is probably the most generic, common name out there. This is symbolic of how they see you--generic, common, and like every other man they’ve ever met.
Survivors see a world where men, all men, are only capable of merciless sadism- because that has been their experience time and time again. Can you blame her for thinking that? Every time you abuse her, you reinforce this message and continue to shape her worldview.
Throughout the day, you will be hearing directly from the women we have served who have been trafficked in this area. These women have written very raw and personal letters to you. Not to some other man in this room who you feel did something worse. It is to you. We will read these letters throughout the day. Though we can’t convey their voice or emotion behind what they wrote, you will find that most of these letters are a plea- begging you to stop taking pleasure from their pain.
But this is really a plea on behalf of all women. This is personal to every one of us. Why? Because all women live in this world- a world that says we are not human and we are sellable commodities and sex objects. A world that says you can get away with rape with impunity. That for just the right price, or just enough coercion acceptable under the law- meaning acceptable to other men- you feel entitled to use us.
It hurts all women… simply to know that your degradation and humiliation of us, your sexual cruelty brutalized on our bodies, are central to your arousal.
It hurts for me to simply be up here knowing that you believe this about women. If men can justify hurting one woman, or one group of women who you deem unworthy of your respect, then you can justify hurting any woman.
Your personal closeness, intimacy, care, proximity, or relationships to particular women does not protect them. So, you may not be able to justify hurting women you claim you care about, but guess who can? All the other men in this room. They don’t care about your wife, your sister, your best friend, your daughter, or any other woman who means the most to you because she isn’t “theirs.” The woman you care most about means nothing to the other men in this room.
The group of particular women you want to protect are the same group other men feel free to exploit. The group of women you want to exploit are the same group of women that other men want to protect. So, this really means all women are unprotected, all women are exploitable, and you can force any woman to be your possession if you just say the word.
When the worth of a woman is determined by individual men, this subjective standard means no woman will ever universally be respected. The justifications you use are the same justifications other men use. Your circumstances are not unique, special, or more complex.
You are not more “deserving” of a human sex toy because of any pain, loneliness, or hurt you have experienced. We are not your emotional outlet in which you get to discharge. We are not for your entertainment or escape. Women are not your property, not your possession, not your punching bag, and not a canvas to display a pathetic and fragile idea of manhood that stomps on others to feel powerful.
You are all responsible for this. But you no longer need to play a role in her pain. You can be part of the solution.
If you hadn’t realized it already, you will find that there is a cost to consuming porn and there is a cost to exploiting women in the sex industry. The cost I’m talking about is not the monetary price you pay. The cost I’m talking about should mean something more, because the cost is women’s lives.
Today you get to decide: is it really worth it to you? Are a few seconds of selfish orgasm worth destroying another human life?
What you gain from today is entirely up to you. It is up to you to look up, break the denial, truly listen, and engage both your heart and mind with our speakers and the testimonies of the women who have been deliberately silenced.
We’re not buying the lies and ultimately, we hope you decide today that you won’t either.
You are a person who has all the potential to become someone you admire, someone you are proud of, and someone of character and integrity who is worthy of respect.
You have the opportunity to make a decision for yourself and only you can decide what kind of person you want to become from here on.
Today, if you so choose, you can begin a journey towards truth, empathy, reconciliation, and reconnection to the humanity of others and the humanity in yourself.
That is why today, we’re not going to define you by what you did. You decide your future, and what kind of man you want to become...
*See original article on CBE International's blog HERE*
The Western sexual revolution brought renewed emphasis on consent, body affirmation/confidence, female pleasure, and women’s equal (and enthusiastic!) sexual participation in marriage. We should celebrate those gains. But it also brought a slew of toxic, oppressive ideas about female sexuality.
When we consider God’s holistic vision for human sexuality, we see that some of the things women are told will be “liberating” are actually exploitative. God calls women (and men) to see through the bluster to a corrupt system that only wants to use us.
Ironically, the world tells women that we will find our power in men’s desire for and sexual use of us. Some people even claim that women are empowered by the Fifty Shades phenomenon, hook-up culture, and porn. And the sex trade is the only industry in which women consistently earn more money than men. Yet these are not examples of women’s sexual power. They’re symptoms of women’s social disempowerment.
Men still feel entitled to rent women’s bodies and women live in a society that demands their submission to men. Never forget: the demand creates and sustains the supply.
Some women appear to participate in their own sexual objectification, claiming to derive power from different strains of the Western "sexual revolution." But instead of shaming women for making choices we don’t understand, Christians should be asking how a sexist, hypersexualized culture restricts and shapes women’s choices, and what we can do to correct that.
In a culture built on male power and dominance and in an economic system where women are poorer and have less opportunity, why might women participate in men's sexual objectification of us? Of course, many women have no choice at all because they are trafficked or have no other economic options.
Women who are ethnically, racially, or economically marginalized comprise the overwhelming majority of women who are sold for sex. So, in a culture that further oppresses women of color, women with disabilities, women in poverty, and women with sexual trauma, women's options are limited.
Is it possible that some women feel compelled to cooperate with the very system that oppresses them in order to survive?
Stockholm syndrome is a coping mechanism that manifests when a victim feels they cannot escape a horrific situation. A victim may see no other option but to cooperate with an abuser to live through it. They believe that submission will protect them or potentially decrease the violence.
Dee Graham coined the term: “Societal Stockholm Syndrome.” Because patriarchy is a system, Graham argued that all women have internalized survival strategies and adaptations. She believes that women may seem more submissive, agreeable, timid, and dependent than men because they have adapted to their social context. But these supposedly feminine traits some women exhibit are, Graham argues, just a byproduct of women’s collective fear of men’s violence and powerlessness in a patriarchal system.
Interestingly, many male survivors of abuse display these same behavioral adaptations.
Stockholm syndrome is strengthened by a temporary “reward system” which incentivizes victims to conform their behavior to the will of their abuser/oppressor. Abusers may offer affirmation, affection, and kindness; spend large sums of money; make them feel special, empowered, and loved. But the purposes of this build-up and break-down is control.
These rewards are relative to the larger pattern of abuse and exploitation. I once counseled a woman who believed her abuser truly cared about her because he put a gun to her head and decided not to pull the trigger.
The sex industry is an institution where men bribe women to sexually abuse them. In exchange for their compliance, women receive the supposed rewards of money, desirability, security, protection, and the illusion of power.
Women are deemed more likeable; receive male approval; hold the male gaze; and even acquire brownies points for being “fun,” “chill,” and not uptight. We may even be exalted as “one of the guys” and praised for not being like “most women.”
Clearly, women who are not physically forced into the sex trade or into self-objectification are still shaped by a society that actively limits their options in life and rewards them for conforming to patriarchy.
Anti-porn activist Gail Dines argues that because young women are trapped in this hypersexualized culture, women/girls are either “fuckable or invisible.” Dines argues that no one wants to feel invisible and too often, the only path to being “seen” in our culture is to allow ourselves to be sexualized.
If women are socialized to see themselves as objects for men’s consumption, what happens when women aren’t used? Well, we become useless. Invisible. Nothing.
Women should not have to choose between objectification and invisibility. We must fight for a third view: God’s original vision for men and women, before sin was systematized in patriarchy.
Sex is meant to be an intimate, egalitarian, humanizing, safe, passionate, and mutually-pleasurable expression of authentic, selfless love and commitment.
Not a weapon. Not a commodity. Not a tool to use, degrade, and dominate others. Not a performance for voyeuristic eyes.
Rather than rebranding a patriarchal system determined to exploit women, we should acknowledge that the world is determined to use women, and women themselves are affected by that objectification.
Rather than shaming women for making choices we don't understand, we should deconstruct the patriarchal system that seeks to control female sexuality through degradation, objectification, and intimidation. We need to challenge the system that makes exploitation the path of least resistance, because that’s not what God wants for women.
Jesus turned hierarchal systems and Greco-Roman sexual politics upside-down.
With Jesus, women felt truly seen; never leered at. Listened to; never ignored. Validated; never brushed off. Touched; never invaded. Invited; never avoided or excluded.
Jesus didn’t patronize women. He never stifled women’s gifts. He didn’t tell them they were “too much.” He certainly wasn’t intimidated by strong women. Jesus didn’t bat an eye when women stepped outside what was culturally acceptable. He welcomed women as ministry partners and students of theology.
He spent time alone with women and didn’t see them as a “temptation” to be avoided. He didn’t tell women to dress differently to avoid “provoking” men’s lust. In fact, he told men it was better to gouge their own eyes out than to sin (including the sin of objectifying women)!
He didn’t see women as either romantic interests or sexual temptresses. Women were neither to Jesus. Women were simply human. Women were partners in Jesus’ ministry, his disciples, his allies, and his friends.
This new gospel ethic was radical in Jesus’ culture, and sadly, it’s still countercultural today. We need to start seeing women like Jesus did, as human beings created in the image of God. Now that is a sexual revolution worth fighting for.
 Graham, Dee. Loving to Survive: Sexual Terror, Men’s Violence and Women’s Live (New York: New York University Press, 1994).
 Dines, Gail. Pornland: how porn has hijacked our sexuality (Boston: Beacon Press, 2010).
*See original on CBE International's blog HERE*
In the last few years, it has become popular for people (especially celebrities) to identify as “feminists” on the secular stage.
While this may sound like a positive trend, it has effectively rendered the term “feminist” meaningless. Anyone can join the club. You can be a pornographer or hold deeply sexist attitudes toward women while simultaneously self-identifying as a “gender equality advocate” because you supposedly “love women.”
But this version of equality doesn’t threaten the status quo, it reinforces it.
Defining feminism as an ambiguous ideology of “equality” may destigmatize the movement and get more people on the bandwagon, but doing so also neutralizes its power. Patriarchy, power, and privilege will certainly go unchallenged.
If feminism were just about equality, many could (and do) argue that women and men are already “equal” under the law (hence the growing “I don’t need feminism” movement). However, this supposed “equality” has not stopped men from discriminating against, battering, raping, selling, buying, harassing, and murdering women en masse with impunity.
General “equality movements” appeal more to privileged groups because the specific systemic oppression that privileges those very groups is not critiqued. Instead, root causes are ignored and only surface-level issues are addressed.
Dismantling the entire social order of our culture is no small task. And it can’t be done when we don’t name the system that inflicts these injustices.
That system is patriarchy. And feminists aren’t afraid to name it.
Women have been overlooked all our lives. Our achievements, ideas, and accomplishments have been historically attributed to men. So, women need to be seen, women need to be heard, and women need to be named.
The importance of naming the women’s movement as “feminism” is similar to the importance of naming the “Black Lives Matter” movement.
The purpose of using the name “Black Lives Matter” is not to say that black lives are moreimportant than other lives or that they are the only lives that matter. The purpose of the name “Black Lives Matter” is to point out that if black lives truly mattered as much as white lives, there would be no need for the movement in the first place.
The same can be said of feminism. Feminism centralizes the female reality. This centrality is a necessary rebellion in a world that constantly overlooks women. It is a challenge to a culture that prioritizes the narratives of men and white people.
When we say “all lives matter” instead of “black lives matter” or “equality” instead of “feminism,” we erase the experiences of the oppressed group and we assuage the conscience of the privileged group—for the sole purpose of palatability.
This problem is evident in how we talk about men’s violence against women. In calling it “violence against women,” we fail to name the perpetrator. And in not naming the perpetrator, we also fail to hold men accountable. We make men’s violence appear as if it is an isolated, random event that “just happens” to women.
Properly naming men’s violence as men’s violence against women is critical.
Men’s violence against women is political, calculated, and functional. Because patriarchy requires control, patriarchy also requires violence. Violence is the ultimate weapon that keeps women in fear, codependency, and in submission to men.
Ending men’s violence and abuse is the most basic, foundational goal of feminism. Justice for women will never be achieved as long as patriarchy is the way of the world.
So let’s be clear: feminism is a threat to patriarchy. This was, and should continue to be, the entire purpose of the women’s movement.
Although patriarchy negatively affects both women and men, it places women in mortal danger of bodily harm and even death. As Margaret Atwood once said, “'Men are afraid that women will laugh at them. Women are afraid that men will kill them.” Indeed, at least a third of female homicide victims in the US are murdered by their male partners.
In a patriarchal society, men are not permitted to express the full range of their humanity. They are discouraged from showing vulnerability, emotion, and empathy. They are restricted from seeking intimacy with others. On the other hand, women are not considered human at all. Globally, women are denied their most basic freedoms, agency, safety, and in the most severe cases, their very lives.
However, rather than hating males and seeking revenge, feminists have historically been one of the few groups that genuinely believe in men.
A patriarchal/complementarian church will tell men that they are naturally aggressive, controlling, lustful, unempathetic, violent, and animalistic.
A feminist will tell men the opposite—that none of the above traits are natural. A feminist will tell men that they are not born as batterers, rapists, traffickers, or exploiters. A feminist does not think so little of men. A feminist knows that patriarchal values are taught and men are socialized in an oppressive system. They are not a product of an intrinsically violent male nature.
A Christian feminist knows that God designed men with all of the humanity, compassion, integrity, strength, and tenderness that he designed women with.
Christian feminists reject the low bar society sets for men. Feminists believe men have the full capacity to make choices that oppose patriarchy—choices that are not centered in a hunger for control or in abusing women to maintain that control.
Just as Jesus did, we call men to more. A feminist doesn’t lower the bar—a feminist raises it. We don’t excuse toxic, life-destroying behavior from men. We don’t say “boys will be boys,” as if that’s all men can amount to.
When others say, “this is just the way things are,” feminists say, “this is not the way things have to be.” We believe in men. We believe another world is possible. We believe we have the power to create that world.
Jesus called us out of our comfort zone and away from the path of least resistance. In fact, Jesus believed in our capacity to change, to make progress towards justice, and to enact the will of God on earth, so much so that he proclaimed in John 14:12,
“Truly I tell you, whoever believes in me will do the works I have been doing, and they will do even greater things than these.”
Let us live as change-agent Christians who love and live radically in Jesus’ name! May we be courageous opponents of patriarchy. May we follow the example of the trailblazers who paved the way before us in the women’s movement. May we be unafraid to name ourselves feminists!
*See original article on CBE International's blog HERE*
Our character as human beings is determined by what we do when no one is watching. When no one is watching, many in the church are watching porn.
Pornography has been declared a “public health crisis” by political officials. At least a third of US men self-identify as being addicted to it. In April, Time magazine featured a front-page article exposing the harmful impact of porn on society.
Despite this, two-thirds of practicing Christians feel no guilt about their porn use. What does this extreme level of consumption (and lack of guilt about it) say about the condition of the church as a whole?
For readers unfamiliar with the state of modern porn—it looks less like sex and more like sexual assault. Unlike yesterday’s softcore porn industry, mainstream porn today is definitively hardcore—exploitative videos saturated with physical violence, bondage, verbal abuse, sadism, brutality, humiliation, and degradation.
Women’s pain is the cornerstone of porn, and the industry derives both pleasure and profit from it.
Porn delivers an endless assortment of cruelty, divided into categories based on the (mostly male) viewer’s fetish. Regardless of its diversity, porn has a common theme: women are objects.
In one genre of porn, these objects ask nothing, say nothing, and offer nothing but exist to meet the demands of men. They always smile, always obey, and always eagerly embrace their subordinate status.
The other popular genre of porn eroticizes women’s agony and makes no attempt to conceal its fascination with female suffering. Instead, the pornographer zooms in. Some sites even boast about their original content of “real sexual abuse scenes.” Just to illustrate, last week, I typed in “rape porn” on Google. There were 122,000,000 search results. That number increases daily.
Let that number sink in.
One hundred and twenty-two million search results, many of them real rape videos.
As I speak with churches, I find they are overwhelmed by the effects of porn on their congregations: sexualization of children, widespread addiction, abusive sexual practices, infidelity, broken marriages, intimacy problems, sexual violence, domestic violence, and trafficking.
In the struggle to address pornography and other forms of men’s violence against women, the church is either missing the glaringly obvious cause, or intentionally ignoring it.
I am often asked by the church, “How could this be happening?”
My question in return is always, “How could this not be happening?”
Pornography and all forms of sexist violence will continue to prevail until the church purges itself of deeply patriarchal values and practices. In identifying the root cause (patriarchy), we also find the solution. If the harm of patriarchy is acknowledged, the damage reconciled, and the system dismantled, the church can begin to heal. There is no other way.
Whether in the church, the world, or the porn industry, women are constantly reminded of their supposed “place.” The messaging of objectification is more subtle in the church, and it’s often wrapped neatly in spiritual language. But women don’t need to be naked and videotaped to be objectified.
Youth group sermons on purity tell a woman the greatest gift she can give to her husband is her untainted sexuality—a gift she is told will be the pinnacle of her existence, second only to having children. Her small group options include crafting or a Captivating study on using femininity to “entice” a husband. She is told she is beautiful, certainly, but she is told little else. At the same time, she learns that her body is dangerous and will tempt men to sin.
She hears the pastor gush at the pulpit about how “hot” his wife is, but he doesn’t mention how brilliant, talented, strong, insightful, or passionate his spouse is. A woman's voice is often only validated in relation to, or in the presence of men. She is encouraged to enthusiastically celebrate her supposed “equal dignity and value” won through Christ, yet is constantly excluded from using her gifts of leadership, pastoring, and preaching.
The examples could go on and on. She represents all of us who were/are subject to patriarchal/complementarian theology. The idea of “equality” between women and men in the church is illusory and empty when women hold no real power. If women’s purpose in the church is to support the men who are doing the “important things” women aren’t allowed to do, all claims of equality are rendered meaningless.
Many women don’t feel like human beings in the body of Christ. Many feel like objects. Some even feel like slaves, kept in chains by patriarchy.
Sociologist Robert Jensen describes pornography as “a mirror” that reflects our patriarchal culture. Porn imitates the patriarchal values we often find in the church. There is a striking overlap between pornography and patriarchy if we take a closer look in that mirror.
Both pornography and patriarchy tell us that men naturally dominate and women naturally submit. Pornography and patriarchy silence the voices of women. Pornography and patriarchy extinguish women’s gifts. Pornography and patriarchy exalt power, inequality, and control. And both pornography and patriarchy ultimately deny the humanity of both women and men.
From the start, God revealed a different narrative—the unshakeable dignity and equality of women in Genesis. It was sin that corrupted, sin that created patriarchy.
Fast forward to the New Testament. The gospel exposes the consequences of propping up worldly desires of power, control, lust, greed, and violence. Jesus’ deliberate rebellion against these patriarchal values is evident throughout his ministry. Jesus reminds us that patriarchal, power-centric values have no place in his kingdom.
His radical, counter-cultural response should be of no surprise to Christ-followers.
Jesus gives us infinitely more than what the world has to offer: love instead of lust, liberation instead of enslavement, bravery instead of fear, justice instead of oppression.
The church has a responsibility to do the same: to re-reveal the humanity of women and demonstrate their value. The church must move beyond equality in theory to equality in practice.
Only then will the church be released from the bondage of pornography, addiction, and global enslavement. Only then will people lift open hands to God instead of clinging tightly to power and hierarchy. Only then will the body of Christ truly reflect the beauty of Jesus’ mission.
We must recognize, once and for all, that there is a cost to benching half the church. There is a cost to consuming porn. There is a cost to marginalizing women. There is a cost to the betraying silence of the church. And ultimately, the cost is women’s lives.
Combatting patriarchy within the church is not optional—it is an emergency.
 Gary Wilson, Your Brain On Porn: Internet Pornography and the Emerging Science of Addiction (UK: Commonweath Press, 2014), 73.
 Josh McDowell, “Porn in the Digital Age: New Research Reveals 10 Trends” Barna, April 6, 2016. Accessed July 25, 2016. https://www.barna.org/research/culture-media/research-release/porn-in-the-digital-age-new-research-reveals-10-trends#.V5uEzfmAOko
 Robert Jensen, Getting Off: Pornography and the End of Masculinity (Brooklyn: South End Press, 2007), 16.