Free resource available here (filmed October 2013). (Overlook that maniacal looking pose from the image below)
Tag Archives: church
The Christian Scriptures teach followers of Jesus to forgive as we are forgiven, to love our enemies, and to turn the other cheek rather than seek revenge when mistreated. Does this mean that victims of domestic violence and abuse need to, sometimes quite literally, take it on the chin without seeking protection or justice?
There are a good many resources out there right now that help teach Christians how we should respond to domestic violence and abuse. If you want some in depth argumentation why victims do NOT need to just take it, you can consider my top 3
- Leslie Vernick (website and books)
- No Place for Abuse (Book, and when you follow the link, notice the many suggested books on the same topic; books by Brancroft, Roberts, Crippen, and more!)
- G.R.A.C.E (website with information about the moral requirement to report child abuse)
Rather than repeat the good advice in these resources–biblical foundations for protecting victims and calling out offenders–I want to point you to an older resource given to me in the past week. Older resource as in from 1840! Henry Burton, in chapter 22 (“The Ethics of the Gospel”) of his Expositor’s Bible: The Gospel of St. Luke discusses the application of Luke 6:27f to those inside the community of Christ as well as to “enemies.”
First he reminds readers to love enemies,
We must bear them neither hatred nor resentment; we must guard our hearts sacredly from all malevolent, vindictive feelings. We must not be our own avenger, taking vengeance upon our adversaries, as we let loose the barking Cerberus to track and run them down. All such feelings are contrary to the Law of Love, and so are contraband, entirely foreign to the heart that calls itself Christian. (p. 344-5)
I suppose his words capture most Christian teaching on what it means to love our enemies and to use the Golden Rule as our measure for how we respond. And yet, listen to his very next sentence:
But with all this we are not to meet all sorts of injuries and wrongs without protest or resistance. (p. 345)
Did you catch his point between the double negatives? We MAY and OUGHT to meet all injuries with resistance and protest. Burton goes on to answer why we should resist wrongs done to ourselves and to those around us,
We cannot condone a wrong without being accomplices in the wrong. (ibid)
There you have it. Complicity with evil, especially evil within the community of Jesus, is tantamount to approval and support of that evil act. Thus, telling a victim of abuse to “turn the other cheek” is essentially the same as abusing the victim yourself.
Burton extends his argument in the following way,
To defend our property and life is just as much our duty as it was the wisdom and the duty of those to whom Jesus spoke to offer an uncomplaining cheek to the Gentile [outsider] smiter. Not to do this is to encourage crime, and to put a premium upon evil. Nor is it inconsistent with a true love to seek to punish, by lawful means, the wrong-doer. Justice here is the highest type of mercy, and pains and penalties have a remedial virtue, taming the passions which had grown too wild, or straightening the conscience that had become warped. (ibid)
He completes his thoughts on this by reminding the reader that none of this justice seeking activity (to the point of excommunication if necessary) negates forgiving when the offender repents. We still love, we still forgive, we still treat others by the Golden Rule. But we do not avoid justice and protection seeking behavior, both for the sake of the one being harmed and for the one doing the harm. Both need rescue. The means of rescue differ for sure and may not be viewed as rescue when it comes in the form of sanctions and restrictions. But to look away from abuse and cover it up with “turn the other cheek” does not do right by the true meaning of love.
I have the privilege of participating in the Change Seminar at the end of this month. Designed for survivors, family members, church leaders, friends, and clinicians, this Friday afternoon/Saturday seminar will Feature myself and Mary DeMuth and her husband, Patrick. Mary, author of Not Marked: Finding Hope and Healing After Sexual Abuse, will be speaking on church communities and their role in helping victims and their families recover. She will be speaking Saturday, November 1 from 9-2. I will be speaking on Friday afternoon, October 31, on the topic of making the church a safe place for trauma survivors (those who have been trafficked, sexually abused, or have PTSD from other causes.
To register: www.chelten.org/changeseminar or call to 21.5.646.5588.
For those of you in the Philadelphia area, you can’t get continuing education for much cheaper than this: 6 CEs for $100 (NBCC approved). If you don’t need CEs then the price is even lower, $45 for couples, $35 for couples if one is a ministry leader, $25 for individuals.
Isn’t it time the church became know for the leading edge of caring for (and preventing!) sexual violence?
Tyrants use fear to control subjects. Thus, we understand how North Korean leader Kim Jong Un is elected by 100% of his constituency. To abstain or cast any other vote would be suicide. But since most do not live under such oppression we may wonder how individuals cave to lower-level tyranny here in democracies or locations where we have choice about who we vote for and where we live and work. Why do organizations allow dictatorial leadership? Can’t we all just walk away?
Thanks to one of my students, Dan McCurdy, I pass on this recording from This American Life about a “small-time” tyrant in an upstate New York school district. The story is about the dictatorial dealings of a facilities manager of the school district–not of a principal, teacher, or even a school board member.
How is it possible for one with so little power (so we would normally assume) could wield such power over employees? How could he set off bombs, fire individuals, vandalize homes, threaten others with harm, simulate sex, and more without getting fired?
How? It is simple. He was,
surrounded above and below, by people who looked the other way. (near the end of the above recording)
Why do we look the other way?
We look away for all sorts of reasons. Consider a few of them:
- Fear that no one will come to our defense if we stand up to abuses (which of course will be true if no one else sees or responds)
- Need to protect what we have (e.g., position, income, career, reputation, etc.)
- Cover up own failings (e.g., if he goes down…I will go down)
- Perceive benefits outweigh consequences (i.e., in this case, school board received lowered energy costs, fewer worker complaints)
- The people who complain of injustice matter little to us
- Believe psychological abuse does not really happen
In Anjan Sundaram’s Stringer, he describes the most powerful of dictators are ones who instill fear when present and yet also instill fear of what life might be when that person is gone.
What to do?
When we hear of crazy stories such as the one in the recording, we shake our head and imagine ourselves standing up to power, standing up for the little guy. Too often our imagination never see the light of day. So, how can we keep ourselves sensitized to injustice and ready to act for the good of the weakest community member?
- Identify our current fears. Who has power over us? What does love and grace look like when responding to this power?
- Identify places we have chosen safety over truth. Who can help us rectify this problem?
- Identify those places where we have power over others. Who do we have power over? How do we wield it? Who has God-given us the responsibility to protect? Where do we need to give power back (when taken or used inappropriately)?
- Fix eyes on how Jesus uses power. How does he wield it with those who have the most power? The least power?
- Identify habits of cover-up. Where, for reasons of shame, guilt, or comfort do we cover up and present self as someone we are not?
This video was shot last October during a conference in South Africa cosponsored by the World Reformed Fellowship and North West University. In it I cover these objectives:
- Understand common practices of offenders
- Develop policies to hinder predatory behavior
- Avoid poor reactions to allegations known to compound injury
- Provide care to all parties
I’m thankful to Boz Tchividjian of GRACE who allowed me to use some of his material since he could not be present to deliver it himself. If you are interested in seeing Boz’ far more eloquent work, check out videos at the GRACE site or, even better, click the link to the right of this entry and purchase the 5 hour video he and I filmed in 2012.
Want more resources? I encourage you to watch the other videos from this conference, especially the powerful one by Jim Gamble that should NOT BE MISSED (Thinkuknow) and another by Diane Langberg: http://wrfnet.org/resources/media
In October I represented Biblical Seminary’s Global Trauma Recovery Institute at a conference co-hosted by the World Reformed Fellowship and North West University in Potchefstroom, South Africa. Previously I posted the accompanying slides here. Now, WRF has made available the video for this presentation. Presentation runs about 30 minutes plus a Q and A at the end with another speaker.
Main objectives of the video?
- Understand the experience of psychosocial trauma
- Make the church a safer place for those who have been traumatized
Link to video here.
We all do it. We categorize sins and failures to explain why they happened. This habit is not new. Our first parents did it. Adam and Eve knew of their choices and yet laid the blame at another’s feet.
We do it too, whether for ourselves or for others. We hear of the sins of others and provide a ready explanation.
He’s a jerk…she comes from a dysfunctional family…he has a chemical imbalance…a disease…low self-esteem…narcissism……
When we think about our own failings, we also provide simple explanations to categorize the problem:
I was tired…You made me…I forgot the Gospel…I just loved you too much…I didn’t love myself enough
Usually these explanations and categorizations fail. (Who was it who said that every complex problem has a simple, neat but wrong answer? Mencken?)
Why do we categorize in simple but incomplete fashion?
In short, it serves a purpose. It enables us to communicate something we find important. Yes, we may lay blame on others or remove blame from self, I don’t think that is our first or only goal. What we really want to do is point out a factor we fear is going to be missed by others. Consider these two examples:
- A christian leader is revealed to have an affair. How will we categorize it? Some might focus on the impossible pressures of ministry. Others might focus on a pattern of arrogance and narcissism. Still others might focus on childhood trauma.
- You falsely accuse someone of wrongdoing. How will you categorize it? Talk about your history of being mistreated? Talk about misunderstanding the facts? Talk about having a demonic influence? Talk about a psychological illness?
These explanations may well carry some weight. They may be, in part, true. I would suggest that our motivations for emphasizing one reason over another has much to do with comfort. It settles matters. It avoids blame. It separates things we love from things we hate.
What to do?
When listening to our own explanations or those of others, I think it might be best to use this blog entry by Ted Haggard penned after the recent suicide of a well-known preacher and preacher’s son. You’ll recall that some years ago, Ted went through his own public hell after evidence of misconduct including same-sex activity and meth purchase was released to the public. The purpose of Haggard’s writing now is to identify false theology behind the reasons why we Christians jump to conclusions about the reason for moral failings,
In the past we would try to argue that Evangelical leaders who fall were not sincere believers, or were unrepentant, or that they did not really believe their Bibles, or were not adequately submitted. And in the midst of these arguments, we KNOW those ideas are, in some cases, rationalizations.
It is much more convenient to believe that every thought, word, and action is a reflection of our character, our spirituality, and our core. They think the Earth is flat. Everyone is either completely good or bad, everything is either white or black, and if people are sincere Christians, then they are good and their behavior should conform.
Not so. There are more grays in life than many of our modern theological positions allow. It would be easy if I were a hypocrite, Bakker was a thief, and Swaggart was a pervert. None of that is true.
Haggard then explains that the problem is that we buy too much of the legalistic view of sin/holiness (A pharasaical view) and do not apply the Gospel of repentance and faith in a fallen-in process life. Actually, he doesn’t quite spell it out what it should be but points to the fact that we too often just label our failing leaders as sinners without seeing our own sin.
True, but maybe we can do better than this. What if we
- Listen first and validate. What does the explanation given reveal about what you or others think or feel?
Notice this from Ted about his own scandal (all emphases are mine)
The therapeutic team that dug in on me insisted that I did not have a spiritual problem or a problem with cognitive ability, and that I tested in normal ranges on all of my mental health tests (MMPI, etc.). Instead, I had a physiological problem rooted in a childhood trauma, and as a result, needed trauma resolution therapy. I had been traumatized when I was 7 years old, but when Bill Bright led me to the Lord when I was 16, I learned that I had become a new creature, a new person, and that I did not need to be concerned about anything in my past, that it was all covered by the blood. I did become a new creation spiritually, but I have since learned that I needed some simple care that would have spared my family and I a great deal of loss and pain.
Contrary to popular reports, my core issue was not sexual orientation, but trauma. I went through EMDR, a trauma resolution therapy, and received some immediate relief and, as promised, that relief was progressive. When I explain that to most Evangelical leaders, their eyes glaze over. They just don’t have a grid for the complexity of it all. It is much more convenient to believe that every thought, word, and action is a reflection of our character, our spirituality, and our core.
Seems Ted is trying to tell us that sexual orientation doesn’t tell the whole story; sin doesn’t do the story justice. But note he calls it only a physical problem, a trauma problem. He actively rejects it as a spiritual problem. Why? His entire being had a problem. He can’t really compartmentalize himself in this way. But by emphasizing the physiological, he communicates that we Christians far too quickly just stop at the problem of the will. Ted’s problem was more than just not believing the Gospel. There were far more complex factors in his heart and life, apparently far more than Ted knew or let on to himself.
- Consider additional factors. What am I ignoring or minimizing?
Since Adam and Eve, we minimize our own failings and maximize those of others. So, if we are going to find more accurate explanations for failures, we had better acknowledge some of the (not so) little gods we have served all these years. They may not show up on a psychological exam, but we all have them.
- We want power, prestige, control, accolades
- We want protection, love, purpose
- We want our weaknesses to be hidden and our strengths to be cherished by others
The problem isn’t that we want these things. Rather, it is that we fail to acknowledge that we use them to excuse, dismiss, or cover our actions from examination–from self, from God, from others.
- Look at all the parts. Be honest to self and God but look to Him for the right response.
Too often we look at self or other in all-or-nothing lenses. Either we are all victim or all perpetrator. The truth is everyone is full of parts. Part of us want holiness. Part of us want to look holy but practice sin. Part of us does a good thing to serve another and another part does the same thing to get praise. This is what the Apostle Paul speaks of in Romans 7. Thankfully, Paul doesn’t stop with the split. He continues in chapter 8 to point us to the fact that the power of sin is broken giving us the freedom to do good and the Holy Spirit’s help.
A few months ago I asked readers to give me ideas about how the church could better serve victims of trauma experiencing PTSD and other
related symptoms. I did so as I was thinking about the presentation I would make to conference attendees in Potchefstroom, South Africa on October 18, 2013. So, I post these slides (in advance) for those who can’t join me there or who were there, but want a copy.
As the church does a better job in understanding the epidemic of sexual victimization (1:3 women, 1:5 men report unwanted sexual contact by age 18), the church also faces the challenge of understanding how to care for sex offenders in the community. Gone (hopefully!) should be the days where a congregation just ignores offenders and acts as if their sins are in the past needing no further follow-up. And we don’t want to swing to the other extreme of making it impossible for sex offenders to be part of the church community. Rather, the church will best represent Christ to victims AND offenders when it exemplifies the grace of limits to offenders.
The local pastoral counselor (whether in the church or in a para-church organization) will be called upon to participate in the care and counsel of a sex offender. In preparation for this eventuality, every pastoral counselor should embark on their own continuing education. Read books (start with the difficult book Predators by Anna Salter), meet your local ADA who prosecutes sex crimes and find out what is required of offenders after they leave prison, find local clinicians who specialize in treating the various kinds of offenders (e.g., adolescents, adults, Internet based, those who have been incarcerated, etc.)
Dos and Don’ts
After improving your understanding of the nature of sexual offending and the available resources, consider these three dos and don’ts in order to avoid some serious pitfalls
- Do treat them as fully bearing the image of God, just as you would a victim of a sex crime. Your relationship with the offender should not be a barrier to their ongoing growth and sanctification. Do you share the same mercy and grace as you would to someone you may feel more compassion? Do you see them as less human? Your compassion should lead you away from an adversarial or judgmental approach to them (this does not mean you won’t be firm or even skeptical!). Accusations, no matter how accurate, rarely lead to transformation in another. Instead validate their feelings and experiences. They will have lost much: friends, family, finances, standing. While it came at their own hand, you surely want to validate this experience.
- Don’t treat all sex offenders the same. Recognize differences between adolescent and adult offenders, Internet only offenders and direct contact offenders. You do not want to have a one-size-fits-all approach for supposed fairness reasons. If you don’t have training in understanding these differences, do not assume you already know how to counsel these individuals. Get training, supervision, and consider referrals.
- Do assess on a continual basis. As with all clients, a competent counselor never stops assessing for treatment readiness, commitment to change and growth, commitment to the grace of restriction, insight and more. Does your client show a growing evidence of empathy towards victims and the community? Does your client evidence a thirst for community supports and accountability (vs. passive acceptance)? Does your client give evidence of being solely focused on personal experience; give evidence of resistance and bitterness that others do not offer blanket trust?
- Don’t use words, time, or other factors in determining growth and repentance. Far too frequently, churches use the right words, a few tears, and the passage of time to indicate when they reduce oversight over an offender. These are not good indicators of change! In addition, do not confuse repentance with a requirement for reconciliation. Do not neglect the matter of restitution but do not hold requirements of victims to return to a former level of intimacy with the offender. Not all that is broken in this life can be fixed in this life. Do not fall prey to the fantasy that all things are restored and reconnected in this life. Yes, our God can work miracles, but he also gives grace to us to continue with our thorns in the flesh.
- Do set specific goals. Whenever we provide counseling for chronic issues, it helps to set goals that can be evaluated even as there may be a long road still to go. A competent counselor agrees upon goals with a client. Some of these goals might include (a) growing in empathy for others, being able to sit with the experience of others without bringing up one’s own, (b) deepening Gospel understanding about sin and impact of evil without either despair or superficial repentance, and (c) accepting limits and little trust as a way of life.
- Don’t be caught off guard by common concerns of the offender. In my experience, offenders often have these questions that repeat on a fairly regular basis: Where can I worship? When can I come to church? Why can’t I worship with my family? When will I be done and be treated like anyone else? Doesn’t [victim] bear some blame? Why does [victim] get to make decisions about my worship? Why am I treated as a leper? These questions are important and being prepared for them means the counselor can more likely respond with compassion and clarity. This can only better serve the offender and reduce the bitterness that comes from unanswered questions.
Additional links to check out:
3. Search “sex offender” in search box in the upper left for more blogs on this topic
There are several kinds of abuse that take place in church settings. On this site we have talked about pastoral sexual abuse, sexual abuse, and spiritual abuse. Most recently, we have been discussing the matter of spiritual abuse in concert with Carolyn Custis James over at the Whitby Forum. I commend you to read her post last week about the underlying belief system of spiritual abuse.
This week we both want to consider some of the types of people who may be prone to enable spiritual abuse. No one, as far as I have ever met, intends to enable abuse. But certain beliefs, attitudes, and motivations may make it easier for abusive people to maintain power and position in the church.
Here are a few of those enabling attitudes that you and I, friends of victims, might display from time to time:
- Status anxiety. Someone in power gives me status. To speak up against that person would jeopardize my position. Therefore I will not speak up. I do not want to disrupt my position or destabilize an organization that feeds me.
- Mis-application of log/speck metaphor. A friend is showing signs of distress from an experience of abuse. She is angry, hurt, and confused. I see some “over-reactions” and so I focus on the log in her eye and suggest she has no business speaking of the speck in the abuser’s eye. Similarly, I suggest that we leave vengeance to God and deny the right to seek justice.
- Defenders of leaders. We like to have strong leaders. When someone suggests one of our leaders is not good, we may feel the urge to come to their defense (either to defend character or to forestall a bad outcome for the leader and his family). We may show undue concern for the leader’s legacy or future in ministry.
- Fixers. Some of us love to fix others. We offer unsolicited advice. We decide to take action to make calls we weren’t asked to make. Unintentionally we may put the victim at greater risk with our advice.
- Self-Doubt. Did I really see that leader use theology to manipulate another? I must be mistaken. I’d only look like a greater fool to bring it up again.
- Bitterness. When we come to believe that the church will never do what is right in protecting the sheep, we may send the message to others that we ought not to expect leaders to be just, kind, gracious, and caring. A victim of spiritual abuse may observe our bitterness and feel they are caught between accepting spiritual abuse and being in Christian community. Rather than lose their only community, they stay in an abusive environment.
I am sure there are other forms of enabling. Consider this post of mine about some of the reasons we fail to do what is right in light of allegations of sexual abuse. Some of those reasons are also present when we fail to do what is right in light of spiritual abuse.