(Another free excerpt from my new book, Spring Clean: Devotions for Lent, available now)
This is the law for any spot of leprosy and for leprous garments or houses…to show when they are unclean and when they are clean. Leviticus 14:54-55, 57
In a mirror reflection of the previous chapter, Leviticus 14 outlines how to deal with “something like a spot of leprosy” in a house (verse 35), which subsequent translations have interpreted as mildew or mold. Mold spores do not spontaneously generate. They must be allowed in from the outside, usually through gaps in ventilation or hitchhiking on clothing, shoes, and pets. Once inside, mold can only create a problem if it meets with conditions ideal for its growth, including moisture (as from a leak, flooding, etc.). If allowed to grow, mold can release allergens, irritants, and mycotoxins into the air, some of which are toxic, especially to vulnerable individuals. Not only that, but the ongoing moisture source steadily breaks down the structures it permeates, thereby weakening the integrity of the building itself[i].
As with any person who had suffered from leprosy, the law required priests to perform an official ceremony for declaring a house clean once the mold and its causes had been eliminated (verses 48-53), a ceremony nearly identical to the one for individuals. This solemn declaration that the structure was clean, combined with the offering made on the occasion, were admirably designed to remove apprehension from the public mind about the space, as well as relieve the owner and residents from any lingering suspicion of dwelling in an infected house[ii]. It may seem odd for mold in a house to be so emphatically equated with leprosy, given that inanimate objects can neither get ill nor sin. However, we see the word house in scripture depicting not only physical homes, but also the Tabernacle (1 Chronicles 6:48), the Temple (Daniel 5:3) and other sacred meeting spaces, and households or families themselves (Joshua 24:14-15). A literal building may not sin, but organizations, businesses, groups, and even churches full of imperfect people absolutely can and do.
As people of faith, we are responsible for both our own actions and those of the churches and organizations in which we participate. In recent years, several Christian churches, denominations, and faith platforms have made worldwide headlines for corruption and cover-ups which brought incalculable harm to millions of vulnerable people. The fallout includes personal damage to the victims (anxiety, mental illness, loss of community, addiction, and more), damage to the organizations themselves (betrayal, disillusionment, loss of membership, leadership vacuums), damage to the community (misappropriated resources, loss of income, diminished help for those in need), and damage to the reputation of Jesus around the world.
Our instinct too often is to protect the institution―which is the equivalent of painting or plastering over the problem―when what is needed is strategic excise of the corruption (Leviticus 14:39-42) or in the worst cases, a complete rebuild (verses 43-45). Anything less than complete commitment to cleansing signals a dangerous message that we value our comfort or profit above our neighbors. More to the point, it’s a way of publicly declaring ourselves unclean in the ways of God, and of admitting limits in our dedication to what Jesus stands for; that offenders are safe among us, but vulnerable people are not. The clear call for leaders, members, and all God’s people alike is to hold our organizations accountable to remove all corruption that may even potentially do harm.
By way of ceremony to show ourselves clean, Christian organizations and individuals alike can take a lesson from Rabbi Danya Ruttenberg, who teaches 5 Steps to Full Repentance from the Talmud:[iii]
- Confess publicly to the wrongdoing and own the harm it caused. Ideally, the confession should occur at least as publicly as the offense.
- Visibly begin the work of transformation (prayer, accountability and consequences for the offenders, updating protective and preventive measures, repentance, therapy, rehab, education, etc.).
- Tend to the needs of the one(s) harmed through amends and restitution.
- When the opportunity arises again, make a different choice.
- Apologize.
In this process, the apology purposely comes last, because apologies benefit offenders more than the harmed until the first four steps are initiated. We have no right to forgiveness or trust from the world we profess to serve until we show ourselves to be demonstrably clean and sincerely safe.
Note: If you are struggling with church trauma, manipulation, or abuse, please reach out and talk about it with someone who can help. If you don’t know who that is, texting HOME to 741741 (Crisis Text Line) or calling 866-903-3787 (Mental Health Hotline) may be a good place to start.
Reflect
- Does anyone owe me an apology? How would that apology look to me ideally?
- Do I owe anyone an apology? How can I integrate the 5 Steps into making it?
- How clean are my family, community, workplace, church, and other memberships? What is my role in making them healthier and safer?
Pray
- Give thanks for social workers, crisis intervention counselors, auditors, inspectors, and all who work to ensure the safety of vulnerable people.
- Pray for those who have been harmed or failed by religious institutions/leaders.
Act
Start a conversation in your own faith community or social circles about church trauma. Be mindful to listen and learn from anyone who has experience with it.
Footnotes
[i] National Institute of Environmental Health Sciences, Mold. Durham, NC, June 7, 2023. https://www.niehs.nih.gov/health/topics/agents/mold
[ii] Jamieson, Fausset & Brown, . “Commentary on Leviticus 14 by Jamieson, Fausset & Brown.” Blue Letter Bible. Last Modified 19 Feb, 2000. https://www.blueletterbible.org/Comm/jfb/Lev/Lev_014.cfm
[iii] Nadiabw. 2020. “Bonus: Rabbi Danya Ruttenberg – Nadia Bolz-Weber.” Nadia Bolz-Weber. July 22, 2020. https://nadiabolzweber.com/rabbi-danya-ruttenberg/.
Lucinda S. Sutton 