Read part 1 of this chapter, “A Charge for Church Leadership: Speaking Out Against Sexual Abuse and Ministering to Survivors” as appearing in Pneuma Review Winter 2014.

A Pastoral Perspective: Pastor-to-Pastor

One of the unfortunate lessons of the past few decades is that although sexual abuse within churches and church families has been well hidden, it is nevertheless a serious problem that needs to be addressed. Pastors and other church leaders (e.g., Sunday school teachers, youth leaders, women’s ministry coordinators) need to be prepared to respond to sexual abuse both proactively—by clearly addressing the problem, condemning the practice, encouraging victims to seek help and healing, and providing guidance, resources, and ac­countability for those who are at risk for abusing others—and reactively—by being ready to respond appropriately, helpfully, and scripturally to victims who come to the church for help. So how can we do that? Where can we turn? And what are some of the challenges along the way?

An excerpt from The Long Journey Home: Understanding and Ministering to the Sexually Abused, edited by Andrew J. Schmutzer.
Several terms, prompted by an asterisk (*), have been defined by pastors, therapists, and theologians that contributed to the book and are included in a select glossary. Please also continue the conversation with Andrew Schmutzer as he answers questions throughout this series.

Some Serious Recommendations for Serious Realities

One of the important lessons learned by the Religion and Violence e-Learning (RAVE) team at the University of New Brunswick is that pastors feel unprepared to respond to those who have been victims of abuse. Our studies among hundreds of pastors have shown that only 8 percent believe that they are well-prepared to respond.¹⁴ In our re­search at seminaries, we have found that the rate among seminary students preparing to graduate is even lower. Additionally, we know that many pastors never address the issue of abuse from the pulpit, and our seminary research suggests that one of the reasons is the fear that if the issue is addressed publicly from the pulpit, victims will come forward and the pastor will be unprepared to deal with the aftermath. This current state has many implications. For example, if abuse is not addressed effectively from the pulpit and in men’s and women’s ministries, in youth groups and appropriately among children, there is the very real danger that victims will simply remain silent while they continue to be victimized or not receive needed care. Such silence will often be interpreted by both the victim/survivor and the broader community as complicity with the acts of violence—or at least an inability or unwillingness to confront the problem of sexual abuse head-on.

Since sexual abuse is closely related to issues of power and authority, the abuser may be able to enforce a “code of silence” that keeps the victim from speaking out. If the abuser is a church leader, the victim may feel that they have a responsibility to protect the church by keeping the abuse a secret. If the abuser is a family member, the victim may feel that to disclose the abuse would be to destroy the sacredness of a marriage or a family unit. Defining, effectively addressing, and condemning sexual abuse by naming it publicly in a sermon are important ways of disempowering the abuser and providing the victim or survivor with the permission they may feel they need to seek help and safety.

Spiritual shepherds have the potential to enhance the healing journey of a man or a woman of faith whose life has been impacted by the *trauma of *sexual abuse (SA). Often, however, pastors, priests, and other religious leaders have neither ears to hear the cries for help nor eyes to see their suffering. As a result, they become an obstacle, rather than a resource, on the road to recovery. Clerical silence is taken as complicity with the acts of terror; their dismissal of the pain and despair perceived as one more indicator of rejection. God’s rejection.

An excerpt from The Long Journey Home: Understanding and Ministering to the Sexually Abused, edited by Andrew J. Schmutzer.

Several terms, prompted by an asterisk (*), have been defined by pastors, therapists, and theologians that contributed to the book and are included in a select glossary. Please also continue the conversation with Andrew Schmutzer as he answers questions throughout this series.

In this chapter, we consider the powerful opportunity that clergy have to speak out against sexual abuse and to minister with compassion and *best practices to those who have been impacted by it. Drawing on our joint experiences, Nancy’s extensive research program on abuse in families of faith and Steve’s years of pastoral ministry, we weave together what we believe is an evidence-based charge to church leaders. Offering God’s care to those who are hurting—a cup of cold water in the name of Jesus—should be natural to the followers of Christ. Sometimes, though, we need to be reminded that our actions and our words bring forth God’s healing power in the lives of others. As church leaders, we need to learn to pair the practical act (i.e., cold water) with our mission (i.e., in the name of Jesus).

Cover from the 2007 edition

Keith M. Bailey, Servants in Charge: A Training Manual for Elders and Deacons (Camphill, PA: Christian Publications, 1979), 186 pages.

One can find about as many a different ministry philosophies as there are church groups or denominations these days. Leadership styles and structures also seem to abound. Yet the Bible is quite clear on specific areas of church government. Servants in Charge will be a great help to the pastor and local church in developing a strong solid leadership base.

The book, which also contains a study guide, presents a thorough review of biblical qualifications, responsibilities, tasks and giftings required for those who may serve in the elder and deacon offices. Bailey does a good job in noting the spiritual qualities necessary in selecting individuals for a solid leadership team. Deacons are likewise as elders to be spiritual men, and not merely those who handle the material or financial end of the ministry. Elders, on the other hand may play a role in financial oversight as well. In other words while there are distinctive roles to each respective office there may be an overlapping of functions in the local church.

Often when problems arise in a local church there is one basic struggle that must be resolved: Just who is really running the show? Power struggles and leadership styles have ruined numerous churches and many times a pastor has sought to maintain “spiritual authority” by simply ignoring biblical church government or at best relegating the offices to a facade. In Bailey’s view the pastor is an elder but has a position of authority over the other elders of the church and also as executive director will lead the deacons. This establishes a chain of command and a leadership team at the same time. Biblical precedent and support for this position is solidly presented in the book. The tasks and responsibilities of the pastor-elder versus the lay elder are also documented.

Many will find Bailey’s view on the role of the deaconess, and his interpretation of scripture as it regards this subject, to be quite interesting. While he does make good points on the tasks of the deaconess, he maintains that there is a clear distinction between the deacon and the deaconess role. Although some may oppose his view of the deaconess altogether, others may see the distinctions as unwarranted.

As a pastor working with the everyday reality of these offices in the church I can heartily recommend the book as an excellent resource for those looking to find positive and effective advice in forming, developing, and reshaping their leadership team.

Reviewed by Ronald M. Messelink