Like standing amid the broken glass and twisted metal of a car wreck, while arguing over how the accident happened, contemporary talk of abuse is too politicized to offer genuine healing. With so many resources, the Church actually has a unique healing role that survivors need. I want to assess the present state of timidity and misdirection that survivors face in the Church. Yes, I’ve lived it.

1. We cannot heal what we will not name.

We’ve heard politicians the world over stammering through absurd terms to describe the evil of radical Islamic terrorism. Yet the same pathology exists in faith communities where leaders struggle to call out the evil of sexual abuse. Ignoring 20% of a congregation (1:4 women; 1:6 men) effectively hollows out the courage of many and certainly disregards the need of victims for advocacy, especially children who have no voice. Whether it’s the spinelessness of a politically correct culture, a gritty protection for the powerful or some skewed notion of religious decorum, this sacred silence in our churches dodges a vital principle of healing—accurate naming.

Image: Jesse Bowser

When shepherds name sexual abuse among their flock, it releases a holy disgust for the betrayal of trust, develops a redemptive patience for the process of healing, and ignites a collective empathy that sanctifies profound relational wounds. This kind of naming is not stigmatizing or labeling. The motive and tone are different. Labeling confuses sociology with theology, and isn’t interested in accuracy or applying Christ’s mission to a broken world. Healing requires right names, not safe terms. Right names are well-suited to the nature of psychological, relational, and spiritual triage. Both the abused and non-abused need the tutoring of healing names.

Sexual abuse is radical internal terrorism. Sound familiar? It is a comprehensive wounding, capable of clawing at the soul. Naming is empowering, because it is reality-depicting. Abuse does not need the empty support of “victory theologies” devoid of anthropology or the nervous hush of family members who are desperate for image management. The horrors of abuse reach beyond hashtags into protected systems of power capable of shaping faith and family—without exits.

Leaders must give victims the gift of words. A wise shepherd knows that at any moment they are speaking for an abused child frozen in confusion, a muted adult locked in denial, a molesting father-in-law or 2 in 10 marriages that are suffering the effects childhood sexual abuse. Naming promotes the meaning and compassion that victims are too afraid to ask for. But the lack of supportive naming creates another problem.

Richard R. Hammar, “Child Sexual Abuse: Far too many churches are legally vulnerable” Church Law & Tax Report (March-April 2016).

Image: Dmitry Ratushny

Samuel Ogles, “Answering Church Leaders’ Common Questions About Background Checks: Looking more closely at what is needed to effectively screen volunteers and employees who work with minors” Church Law & Tax Report (June 2015).

Tara Beecham, “Screening the Screener: What to Look For in a Background Check Service: Two simple steps to reduce the risk” Church Law & Tax Report (March 2013).

Elizabeth Jackson, “What Do You Do with Volunteers Who Exhibit ‘Gray Area’ Behavior?: Three attorneys explain how churches can respond to concerning situations involving church volunteers” Church Law & Tax Report (November 2016).

Richard J. Mathews, “What I Learned from Advising the Boy Scouts of America During Their Abuse Crisis: An attorney’s advice for organizations on preventing and responding to child sexual abuse” Church Law & Tax Report (August 2016).

I would also like to point you to resources from PneumaReview.com:

Jennifer Cisney, “Healing From the Pain of Sexual Assault” Enrichment (Spring 2009). Reviewed by Mara Lief Crabtree. As appearing in the Spring 2010 issue.

Andrew J. Schmutzer, “A Theology of Sexuality and its Abuse: Creation, Evil, and the Relational Ecosystem, Part 1.” As appearing in the Summer 2013 issue.

Andrew J. Schmutzer, “A Theology of Sexuality and its Abuse: Creation, Evil, and the Relational Ecosystem, Part 2.” As appearing in the Fall 2013 issue.

In Conversation with Andrew Schmutzer, Part 1. As appearing in the Summer 2013 issue. An interview with Andrew Schmutzer about The Long Journey Home: Understanding and Ministering to the Sexually Abused, and part 1 of his chapter, “A Theology of Sexuality and its Abuse: Creation, Evil, and the Relational Ecosystem.”

In Conversation with Andrew Schmutzer, Part 2. As appearing in the Fall 2013 issue. An interview with Andrew Schmutzer about The Long Journey Home: Understanding and Ministering to the Sexually Abused, and part 2 of his chapter, “A Theology of Sexuality and its Abuse: Creation, Evil, and the Relational Ecosystem.”

In Conversation with Andrew Schmutzer, Part 3. As appearing in the Winter 2014 issue. An interview with Andrew Schmutzer about The Long Journey Home: Understanding and Ministering to the Sexually Abused, and part 1 of the chapter, “A Charge for Church Leadership: Speaking Out Against Sexual Abuse and Ministering to Survivors.”

Nancy Nason–Clark and Stephen McMullin, “A Charge for Church Leadership: Speaking Out Against Sexual Abuse and Ministering to Survivors,” Part 1. As appearing in the Winter 2014 issue.

Nancy Nason–Clark and Stephen McMullin, “A Charge for Church Leadership: Speaking Out Against Sexual Abuse and Ministering to Survivors,” Part 2. As appearing in the Spring 2014 issue.

Andrew J. Schmutzer, “A Theology of Sexual Abuse: A Reflection on Creation and Devastation” JETS 51:4 (Dec 2008). Reviewed by Bradford L. McCall. Appearing in the Winter 2010 issue. Editor’s note: As you might gather from the title, this is a review of an article that originally appeared in the Journal of the Evangelical Theological Society. This article became one of the anchor articles for the book, Andrew J. Schmutzer, ed., The Long Journey Home: Understanding and Ministering to the Sexually Abused (Resource Publications, 2011), and was later a featured excerpt in the Summer and Fall 2013 issues (see links above) at PneumaReview.com.

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).

Enrichment Spring 2009.

Jennifer Cisney, “Healing From the Pain of Sexual Assault” Enrichment (Spring 2009), pages 108-112.

Jennifer Cisney, a counselor, executive board member of the American Association of Certified Christian Sexual Addition Specialists, member of the the American Association of Christian Counselors since 1994 and survivor of sexual assault, recognizes “the progress the church has made in dealing with emotional pain and struggles in Christians.” The author, however, questions why she “can count on one hand the number of workshops that have addressed [the] critically important issue” of the “devastating and traumatic event” of rape and “why . . . society and the church are so reluctant to address it.”

Jennifer Cisney

The author, in addition to integrating issues related to rape in contemporary context with instances of rape in certain scriptural passages (i.e., 2 Sam. 13:19), addresses several of the misconceptions concerning sexual assault: (1) the belief that rape is not a widespread problem; (2) the misunderstanding that rape always involves sexual attack by a stranger, rather than by a date, acquaintance or other known person; (3) the error in believing that if serious physical injury does not result, the victim will be free of long-term effects of the attack, and other misconceptions. She is careful to cite important current statistics from the Rape, Abuse and Incest National Network. For example: (1) One in 6 women is sexually assaulted in her lifetime; (2) someone in the US is sexually assaulted every 2 minutes; (3) victims of sexual assault are 3 times more likely to suffer from depression; 6 times more likely to suffer from post traumatic stress disorder (PTSD); 13 times more likely to abuse alcohol; 26 times more likely to abuse drugs and 4 times more likely to contemplate suicide.

Andrew J. Schmutzer, “A Theology of Sexual Abuse: A Reflection on Creation and Devastation” JETS 51:4 (Dec 2008).

Andrew J. Schmutzer, Professor of Biblical Studies at Moody Bible Institute (Chicago, IL).

In what follows I plan to intersperse a review of Andrew J. Schmutzer’s “A Theology of Sexual Abuse: A Reflection on Creation and Devastation,” with my own reflections as both a survivor of sexual abuse and an ordained clergyman. Salient points from Schmutzer’s article will be highlighted and then a few suggestions will be offered as to what the church can do in response toward healing the devastating effects of sexual abuse within and without its ranks.

I would like to begin with a few disclaimers: first, I am a survivor of sexual abuse; I am a survivor, not a victim, and these words are chosen with a purpose so as to emphasize the continual effects of past actions laid upon me by someone who shared (roughly) half of my genetic code. Second, I find the church to be woefully inadequate, currently, in addressing its members who have incurred sexual abuse in their past. Third, I contend that my experience of sexual abuse has profoundly impacted the trajectory of my life; although recognizing that all analogies are inadequate in the end analysis, one of the illustrations that I use to liken sexual abuse unto refers to the common game of billiards. When one plays billiards, the way that one initially hits the cue ball is the most important aspect. If one miscues, the cue ball will continue to go forward (or progress), but the initial target will invariably be missed; the trajectory of its path is altered, and the initial mistake has profound consequences on its entire voyage until it finally comes to rest. Sexual abuse functions, in many ways, just like the miscue on the billiard ball. Indeed, the survivor may continue to go forward, but they will invariably miss the initial target of their lives, with the effects of the sexual abuse permeating their entire disposition until they finally come to rest (in the grave).

Schmutzer correctly notes that healing for victims of abuse seeks to mend profound “fractures” within the survivor and the abusing party. As Schmutzer intimates, the traditional reconciliation paradigm may not apply to sexual abuse. I would like to more boldly state that the abused often has no desire for reconciliation with the offending party; they do not hold grudges but simply cut off that area of their lives, looking to move forward. Whether this is wrong or right, I am sure opinions exist on both sides. However, I believe that until someone is sexually abused, they have no place to speak. In sexual abuse, forgiveness may be granted, but reconciliation is usually stymied due to the deep erosion of trust and respect. It is not that one dislikes the perpetrator; the survivor is, if you will, merely indifferent to their existence. Personally, I have no desire for “reconciliation;” I just want to move onward, and that should be respected. I sense that other survivors would agree this assessment.

Voyle Glover, Protecting Your Church Against Sexual Predators: Legal FAQs for Church Leaders (Grand Rapids, MI: Kregel, 2005), 133 pages.

The author of Protecting Your Church Against Sexual Predators is a lawyer. It is no surprise then, that the book is first and foremost a legal primer – one intended to help pastors and other church leaders. Any pastor or church leader who follows the advice in this book will dramatically lower his personal and corporate liability in the event of a sexual predator’s attack. Voyle Glover, Attorney At Law, delivers an excellent work in this light.

Protecting is far more than a legal text. It articulates a clear, comprehensive and robust program for protecting the vulnerable young lives within a church. Mr. Glover is also a church member, and obviously cares about the continuing mission and ministry of a congregation. This text enables churches and church leaders to protect lives. The legal benefits are incidental.

Mr. Glover repeatedly points out that “minimizing the church’s liability,” and protecting its children and teens, are the same objective. A church that rigorously and consistently follows Protecting recommendations is much less likely to have an incident. No incident, no liability.

The book includes appendices with valuable and immediately useful resources. There are forms and questionnaires that can be adopted and used immediately to screen volunteers. Several websites and services are listed. There are even summaries of the mandatory reporting laws that are now in force in all 50 states and the District of Columbia.

Despite his expertise, Mr. Glover freely recommends that a congregation engage a lawyer who specializes in church law. Such steps are prudent in a litigious society. Trust that the Enemy will not hesitate to use the courts to hurt or destroy a church.

Prevention Is The Best Medicine

“Create an environment in the church that is decidedly hostile to sexual predators.” “Take an aggressive, no-nonsense stance.” These two sentences, from the conclusion of Chapter 5, illuminate the approach of the entire book. Attorney Glover insists, over-and-over in the text, that church leaders must adapt a “no prisoners” approach to sexual predators.

Protecting recommends multiple layers of protective mechanisms to discourage predators or eliminate their “hunting” opportunities. Some of Glover’s recommendations include screening volunteer workers, eliminating home sleepovers, and strict classroom staffing and supervision policies. Each layer reduces the opportunities for a child to be victimized, and increases the chances of exposing a predator.

The protective mechanisms recommended in the book are direct and clear-cut. These are mostly common sense solutions, with few to none that intrude excessively.

Church Is Still A Place For Grace

Despite its strong language and stiff recommendations, Protecting does not forget that grace and ministry are at the core of a church’s activities. Churches will not find ministry loopholes in this book.

Stanley J. Grenz, “We Dare Not Fall: Dealing With the Peril of Clergy Sexual Misconduct.” Enrichment (Fall 2004), pages 38-47, 51.

Sexual misconduct on the part of the clergy is fast becoming a national problem of epidemic proportions. In an over-sexed society, bombarded by sexual themes and images on all sides, increasing sexual misconduct on the part of trusted leaders (even spiritual leaders) should not come as a surprise; however, neither does it come with an excuse. In a very timely and necessary article, Stanley Grenz deals with the reasons behind this growing problem and how the tide can be stemmed. (For consistency of nomenclature in this review, the pastor will be referred to as “he,” while the congregant will be “she.”)

Sexual misconduct often involves someone “violating” another, but in the case of the clergy, that violation occurs on several different levels. It is a violation of the congregant’s trust (as she entrusts to her pastor the vulnerable areas of her life), a violation of the pastor’s power, a violation of sexual trust (as the congregant looks to the church as a place of safe and healthy relationships), a violation of the image of God (as the pastor is to reflect God’s character), a violation of the pastoral office, and a violation of the pastoral calling.

Oftentimes, when sexual misconduct occurs, the focus of victimization tends to fall on the congregant. However, Grenz makes the important point that she is not the only victim in this case, but one among many, including the families of both parties, the pastor’s wife and children, and the congregant’s children and spouse. (I would like to add two other groups of victims that Grenz did not specifically mention: the congregation (among whom may be some who may become disillusioned with the church or with God), and the unsaved (among whom may be some who may see this as just one more reason to reject Christ).)

What can be done to prevent sexual misconduct from occurring? In what is arguably the most important section in his article, Grenz explores nine concurrent lines of defense to lessen the chances of the pastor falling sexually:

1. Recognize your identity in Christ and your need for his help in overcoming temptation;

2. Avoid the urge to try to “fix everything”;

3. Realize that you are a healer who also needs healing like everyone else;

4. Take the necessary steps to help bring about that healing;

5. Set up support systems and accountability around you among people you trust;

6. Maintain proper boundaries in counseling settings;

7. Understand the dynamics of therapeutic relationships;

8. Watch for the warning signs and signals that proper boundaries are in danger of being crossed; and

9. Rely on the power and presence of the Holy Spirit for help.

The warning signs and effective support systems are described in detail in a helpful sidebar to the article, as well as a “Covenant of Clergy Sexual Ethics,” recommended by the Assemblies of God (thus providing another form of accountability).

Grenz presents us with a message of hope in the midst of a disturbing trend, showing us that the situation is not hopeless by any means. With discipline, common sense, a bit of work, and overall reliance on the Holy Spirit, the trend can be reversed, removing out of the way just one more obstacle in the quest to fulfill the Great Commission before our Lord comes again.

Reviewed by Michael J. Knowles

At the time of publication, this article was found online at: http://enrichmentjournal.ag.org/200404/200404_038_miscon.cfm