These accusations suggest evidence of a coverup on the part of the Seattle Archdiocese, wrote KIRO7 reporter Dave Wagner, who first broke the story on his Facebook page. 

But "the Seattle Archdiocese maintains it is trying to atone for the sins of the past."

It’s a story as familiar to small, neighborhood churches as it is to large megachurches, though those are the ones that grab headlines.

Rape. Domestic Violence. Acid Burnings. Female Infanticide. Human Trafficking. Emotional Abuse. Sexual Harassment. Genital Mutilation.

These are just a few forms of sexual and gender-based violence (SGBV) that women and girls endure on a daily basis. But these assaults on the human spirit and sacred worth of women and girls will not have the last word.

The wife of Saeed Abedini, the Iranian-American pastor imprisoned in Iran since September 2012, has had a difficult month.

First Naghmeh Abedini canceled all public appearances after telling supporters by email that her husband had abused her physically, emotionally, and sexually. Twelve days later, she released a statement saying she regretted her previous emails.

“I was under great psychological and emotional distress,” she said.

“BLACK WOMEN AND GIRLS are killed by the police, too.” I can’t tell you how many times I’ve received a blank stare when I made this statement, even in activist spaces. Occasionally I’ll see a few affirmative nods, but overwhelmingly there is apathy. I leave with a sick feeling, wondering, “Where is the rage and protest for my sisters?” and “Who will fight for my life?”

In May, Black Lives Matter, Black Youth Project 100, and Ferguson Action came together for a national day of action for black women and girls. We wanted to shed light on the fact that black women and girls, in all our complexities, have been erased from the broader narrative of police terrorism and modern-day lynching in this country. Cities such as Oakland, Calif., New York, Philadelphia, Detroit, and Miami all participated in powerful acts of public resistance that involved reading the names of women who have been killed by police and using the hashtag #SayHerName as an awareness tool on social media.

Speaking our sisters’, daughters’, and mothers’ names at a vigil on a day set aside to acknowledge our humanity is powerful, because it says: When the world has forgotten Mya, Aiyana, Tanisha, Rekia (and so many others), we will not forget.

EARLIER THIS year came a flurry of new horror stories about the abuses of human dignity that are, apparently, common in many of America’s college fraternities. First came the video from the University of Oklahoma in which a busload of “true gentlemen” of Sigma Alpha Epsilon are seen and heard spewing racist bile. Shortly thereafter the revelation that the Kappa Delta Rho chapter at Penn State had maintained a private Facebook page featuring nude photos of unconscious young women became national news.

The old saying “Once a frat boy, never a man” may be just another sweeping stereotype. But the evidence is mounting that many of the nation’s fraternity houses are the breeding ground for an exclusive culture of entitlement and impunity that their mostly white, upper-class members carry into their future roles in the elite circles of business and government.

It should be noted that when we talk about “fraternities,” we are really just talking about the historically all-white social organizations with Greek-letter names. Historically black fraternities have their own problems, especially with hazing, but they have experienced nothing like the epic bad behavior found among their paler brethren.

In recently released Runaway Radical: A Young Man’s Reckless Journey to Save the World, Jonathan Hollingsworth and his mother, Amy Hollingsworth (best-selling author of The Simple Faith of Mister Rogers) tell the story of college-age Jonathan’s mission trip to the African country of Cameroon. After participating in a short-term mission trip to Honduras, Jonathan felt inspired to serve others in a more profound way. When he connected with a missions organization that promised him a year of exciting opportunities to serve in Africa — and he was able to raise the necessary funding — he seized hold of the opportunity with a vulnerable heart and a zeal for personal sacrifice.

After reading the above description, you might be surprised to learn that Runaway Radical is actually a story of spiritual abuse. But by the time Jonathan prepared to leave for his yearlong trip to Cameroon, his entire family — and his supporters — were groomed for abuse. They were groomed by ideas perpetuated by many people and many organizations, teachings many Christians would follow without much of a second thought. The first idea asserts that everything done in God’s name is good. The second idea works in companion with the first, declaring there is always more you can be doing, more you can be sacrificing, to prove your commitment to your God and to his mission.

When Jonathan traveled to Cameroon, not only did his host prevent him from serving in the ways he had hoped, his mission organization used him and his funding for their own selfish purposes with little regard for his health and well-being. During his time in Cameroon, Jonathan’s organization forbade him from developing relationships with locals whose behavior did not follow their stringent moral code, defined for him who the “real” Christians were, and denied him immediate access to medical care. Jonathan also learned that the leader of the organization lied to him about the status of the the supposed projects of which Jonathan was to be a part.

What began as Jonathan’s eager and well-intentioned trip slowly and painfully morphed into a constricted and disillusioning journey of physical, mental, emotional, and spiritual anguish.

North America is home to an estimated 1.5 million trafficked persons alone. Many of these people are domestic workers—an industry with a growing worth of $8 billion in profits every year.

Many domestic workers in the United States are hard working people who enjoy their jobs and have fair working conditions. But the private and unregulated nature of the job does make these workers vulnerable to exploitation and sometimes a destination job for trafficked women.

This is the problem that authorities grapple with: how to regulate a global industry where workers are so open to exploitation and abuse.

Enter Convention 189—a document that creates international law preventing the trafficking and exploitation of domestic workers like Erwiana. This new international law deals with much of the complexity of the problem while still allowing domestic workers to earn a fair living and bargain for their conditions.

National governments have begun to sign on to Convention 189, but the U.S. and other larger countries are lagging behind in its support for tougher global protections for domestic workers.

For many, these new global protections can’t come fast enough. We know that the more countries like the U.S. sign onto Convention 189, the more robust the law will be and the better the protection for domestic workers.

Occasionally our governments need reminding that the plight of some of the most vulnerable must become a priority. Join me in calling on the United States to support global protections for domestic workers by ratifying Convention 189.

RECENTLY, several highly publicized events of domestic violence have reminded us of the epidemic proportions of relational abuse. While the focus has been on athletes, abuse has taken place from the halls of Congress to the pulpits of churches. We have also experienced, particularly from church leaders, a vocal outcry against such abuse.

This outcry, however, remains superficial, shallow, and disingenuous if we are not willing to challenge some of our dominant theological assumptions that provide the conceptual framework for the maintenance of this abuse.

Many of the early church fathers affirmed the subservient and secondary status of women and even encouraged the “control” and “forceful instruction” of women in order to maintain conformance to what they saw as God’s “relational design.” Even today, some promise to affirm women only as long as they stay in their “God-ordained place.” In other words, women can expect “favor” only when they remain defined by and conformed to a “divinely” decreed order and hierarchy.

Tragically, this hierarchy is established by the curse and the culture—not the creation and certainly not the Christ. When the curse and the culture establish our doctrine, we embrace “snakeology,” not theology. This snakeology distorts the character of God, relationships, authentic manhood, and authentic womanhood.