The book of Nehemiah begins with sadness. Nehemiah, Jewish slave in Persian captivity, had just learned about the devastation in his homeland. Nehemiah 1:4 says, “So it was when I heard these words, that I sat down and wept, and mourned for many days; I was fasting and praying before the God of heaven.” Nehemiah 's appropriate response to the news of the devastation of his homeland was shock and grief. (Ingraham, et al, 2017).

As I was crying out “where were you God?” The answer that came was, “where were my people?” While the question God asked brought me some peace, it also created a tremendous sense of guilt and an even bigger burden. I felt guilt that I'd treated God as my security guard my whole life, as if I could passively pray and let him do all my dirty work … God is our shield and protector but we are also created in his image. As image bearers, we are charged to mirror Christ and to be the protectors of the innocent ourselves (Hinton, 2021).

Psalm 94: 3-7
O LORD, how long shall the wicked,
how long shall the wicked exult?
They pour out their arrogant words;
all the evildoers boast.
They crush your people, O LORD,
and afflict your heritage.
They kill the widow and the sojourner,
and murder the fatherless;
and they say, “The LORD does not see;
the God of Jacob does not perceive.”
 
 16-19 Who rises up for me against the wicked?
Who stands up for me against evildoers?
If the LORD had not been my help,
my soul would soon have lived in the land of silence.
When I thought, “My foot slips,”
your steadfast love, O LORD, held me up.
When the cares of my heart are many,
your consolations cheer my soul.

Prevention After Abuse Has Happened
​
How can families and churches protect from further abuse after it has been discovered? Hopefully there will be a report, an investigation and a criminal prosecution that will rightly incarcerate a sexual offender. But that does not deal with the wounds that are now bleeding within the hearts of the victims and their families. We will consider a few different concepts in this section: creating safe environments for victims and setting boundaries for known offenders.
Some abusers, while known, may not be prosecuted. Others may serve their time and be released. Eventually, the known sexual abuser or predator may return to church.

How are we supposed to handle this situation? 2 Corinthians 2:6-8 shows us that when someone repents and asks forgiveness, it's the responsibility of the church to restore him to fellowship. This Scripture creates several questions for the specific scenario of sexual abuse. How do we restore a sexual offender without invalidating the victims at the church? Does forgiveness and restoration of fellowship mean that the offender ought also to be restored to a place of service? And should such a person ever be restored to ministering with children? I cannot make this decision for your congregation. I can, however, highlight a few options that can help your leadership team make an informed decision about how to proceed.

First, some churches may determine that a known abuser is simply not allowed to return to their congregation. Jimmy Hinton uses the example of the TSA to show that a total ban is necessary for sexual offenders:

Do you know what the TSA does to people who pose even a mild threat of terrorism? They refuse to allow them to board aircraft. Can you imagine if the TSA adopted a corrupt Christian theology? Imagine how foolish it would be to say, “all are welcome here in the name of grace and love. Come on aboard; we will keep your terrorism between you and me.” Very few people would ever get on a plane again if they knew that the TSA operated this way because none of us would feel safe knowing that they were welcoming terrorists on board plane. It is not unfair for TSA to refuse known or potential terrorists to board an airplane, even if the terrorist doesn't currently have a plan in place to take that particularly plane down. Neither is it unfair for churches to refuse entrance to known predators to have a patterned history of raping and molesting children, even if they don't currently have a plan in place to molest a child that particular day (Hinton, 2021).

Second, some churches may determine that a known abuser is allowed to return, but with clearly communicated boundaries. This may mean that the offender sits in the back and only interacts with select members. It may mean that a church member acts as an accountability partner who sits with the offender during services and keeps an eye on him afterwards. It may mean that he is not allowed to communicate in any way, shape or form with children. Nothing is to be done in secret, and all adult members ought to be notified and informed of the plan of action.

Third, some churches may feel compelled to “fully restore” a sexual offender. The noble intent behind this approach is that the gospel is a message of hope and if God has forgiven someone we ought not go beyond this. This line of thinking would suggest that setting boundaries or denying membership is unloving, un-Christian, and unbiblical. (I have attempted to address this faulty line of reasoning in an earlier section entitled How to Respond to the Opposition.) To this I simply suggest this: inform your insurance company that you have permitted a registered sex offender to attend services. Notify your members with the information from the public sex offender registry and the court docket sheet that lists all the original charges. (Many plea deals will waive most of the criminal charges. A docket sheet will list every charge, whether they were waived or not). Allow your members to make a fully informed decision on whether they want their children to be around such a person. They deserve the right to make that decision.
These are three options for how churches to consider, but they certainly are not the only ones. As churches determine the course of action, I simply wish to remind us of where our priorities ought to be:

Psalm 82:3 | Give justice to the weak and the fatherless; maintain the right of the afflicted and the destitute. Rescue the weak and the needy; deliver them from the hand of the wicked.

Is your leadership team considering the helpless in the decisions that you make for the sexual offender? Are you ensuring their protection or are you invalidating the fear and discomfort that they will live with if the offender returns to the congregation. I urge you, if you are a church leader, not to get bogged down in the theology of “what’s the best thing we can do for the offender” and remember the clarion call of the Scriptures to defend the helpless. Our first priority ought to be the provision of a safe and welcoming place where abuse survivors, especially those whose cases cannot be criminally prosecuted, can heal without a weekly reminder that their abuser has escaped justice.

Healing Through Active Listening

While we are commanded to be slow to speak and quick to hear (James 1:19), this discipline does not come easy. It is far more likely that we have something to say. Consider the three “friends” of Job:

Job 2:11b-13 | They made an appointment together to come to show him sympathy and comfort him. And when they saw him from a distance, they did not recognize him. And they raised their voices and wept, and they tore their robes and sprinkled dust on their heads toward heaven. And they sat with him on the ground seven days and seven nights, and no one spoke a word to him, for they saw that his suffering was very great.

The best thing that these three men did was to grieve with Job. While we won’t go into great detail about what happened once they started talking, suffice to say, they should have just kept quiet. Sometimes, we can be guilty of something similar. When someone we care about endures tragedy, we feel compelled to swoop in and make them feel better. Even though the Scriptures tell us to weep with those who weep (Romans 12:15), that just feels to uncomfortable. One writer encapsulates the frustration of those in pain this way:

Maybe the church needs to teach people just how to listen and how not to panic when someone falls apart in their presence…the struggle is…if someone would talk to me about what I was experiencing during the church service, someone who observed that I was falling apart, their first reaction might be to panic, and maybe the message that the church needs to send is, teach the people not to panic (Annis et al., 2001).

Please read this carefully. Not every sorrow requires you to solve it. Not every heartache needs your mending. I encourage you to remember that Jesus is the wonderful counselor and the great physician…and you are not. "Not knowing what to say” is the other side of this coin. Sometimes we don’t need to know what to say. We don’t have to have the perfect advice. Sometimes we simply need to listen.

“[A survivor’s] story is a tender piece of a soul and is not given without a price. They need to be assured that their words are sacred words that will be held with care. Even lay councilors, small group leaders, or friends need to understand what an honor it is to hear about an abuse survivor’s story, which may have been under lock and key for decades.

“When survivors finally disclose, the first words they hear and the first reaction they encounter carried power to affect them deeply. That power, which can be used to encourage and uplift with the ability to help set them on a journey toward healing and hope, is all too often used to heap on more guilt and shame, potentially pushing them into a pit of hopelessness,” (Ingraham, et al, 2017).

Here’s a final piece of insight: How you listen may change over time. Survivors may not want to talk about it all. After a while, they may want to talk of nothing else. The process isn’t black and white. It may not make sense to you. But it’s not yours to make sense of. It may be through a non-linear, chaotic, even illogical series of conversations that the story begins to unfold before you. It is, however, an honor to be the recipient of this story. Cherish that honor and respect the fact that they feel safe with you.

Counseling and Support Groups

The main goal of counseling is to get the abuse survivor to express feelings and thoughts about the abuse. Issues such as fear, mistrust, anger, guilt, shame, disgust, rage and depression can be brought into the open. The victim and the family members can be taught how to deal with these issues as well as the general dynamics of abuse as they come up in the larger context of home, school and church…. Parents and those close to the abuse child will have strong emotional reactions to descriptions of deviant sex acts. A child who is sensitive to the emotional response of parents may keep feelings inside rather than cause this reaction in his or her parents. Counselors, on the other hand, have been trained to be supportive without projecting horror, revulsion, or other negative emotions to the child (Anderson, 1992).

At one church where we spoke, the pastor already had a plan in place to help those who have been sexually abused. Godly and knowledgeable Christian women who had gone through sexual abuse or were familiar with the issue were ready to walk the journey of healing with those who had experienced the trauma of sexual assault. These ladies would help the guide wounded women through the process of sharing their stories and getting counseling and any other help that was needed (Ingraham, et al, 2017).

Although a support group should not be considered a substitute for personal, biblical counseling, it can be a valuable supplement to it. Subjects such as the righteous use of anger and how to work toward forgiveness can be dealt with very effectively in personal counseling. What isn't so easy to impart in personal counseling is a sense of togetherness that a larger group can give. Parents can see that their problems aren't peculiar to themselves and that there is nothing strange about their struggles. They can share their practical difficulties or emotional ups and downs in a safe atmosphere free from the threat of misunderstanding. Those who are further along in the healing process can encourage others to hang in there. Knowing that others care and understand because they have had the same personal experience can be a steadying influence for parents trying to regain their equilibrium (Anderson, 1992).

A group of this type serves several useful purposes: it relieves the pastor or other staff members of an impossible counseling load; it reduces, but not necessarily eliminates, the need for professional counseling; It alleviates the feeling of isolation so many families experience: it helps meet two primary needs of abused families dash confidentiality and encouragement. Healing is a process, and families and victims need time to work through all the physical, emotional, psychological, and spiritual issues of abuse (Anderson, 1992).

Works Cited:
Anderson, B. (1992). When child abuse comes to church: Recognizing Its Occurrence and what to Do about it. Bethany House Pub.
Annis, A. W., Loyd-Paige, M., PhD, & Rice, R. R. (2001). Set us free: What the Church Needs to Know from Survivors of Abuse. University Press of Amer.
ESV Study Bible. (2008). Crossway Books.
Hinton, J. (2021). The devil inside: How My Minister Father Molested Kids In Our Home And Church For Decades And How I Finally Stopped Him.
Ingraham, D., Davis, A. P. O. E. R., & Davis, R. (2017). Tear down this wall of silence: Dealing with Sexual Abuse in Our Churches (an Introduction for Those Who Will Hear).
Salter, A. (2003). Predators. Pedophiles, Rapists, and Other Sex Offenders. Who They Are, How They Operate, and How We Can Protect Ourselves and Our Children. Basic Books, New York, NY. 

Preventing Abuse Before It Happens

Secrecy is the lifeblood of sexual aggression (Salter, 2003). Secrecy and silence breed shame, guilt, and fear. There is only one thing to do according to the Bible. Expose the darkness and prevent it from creeping into the church and Christian families.

John 3:29-31 | And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil. For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God.

Jimmy Hinton writes that children want to know that adults care and will defend them. Parents and grandparents of children want to be assured that church leaders aren't just blowing smoke. They want to know that there's actually a plan, and they deserve to know what that plan is (2021). What then, are some measures that churches and families can take to create to prevent sexual abuse before it happens?

1. Admitting that it could happen to you is one of the most important things you can do to protect your children (Anderson, 1992). There may be little harm in holding generalized expectations that the world will treat us well - so long as we prepare for a world that may not. Few of us go on a car trip expecting a wreck - why should we go? But our expectation of a safe journey does not stop us from fastening our seat belts. (Salter, 2003).

2. Create and respect boundaries for those in power that are susceptible to abuse of power. This may rub a preacher or elder the wrong way, but this is worth the risk. For example, I am a preacher and a therapist. It is easy, on one hand, to assume that I’m one of the “good guys.” I may check a lot of boxes that shows that I’m a “good guy.” But if you, as a parent, have had some negative experiences with leaving your teenager alone with an older man, then it is not impolite or insulting for you to set a boundary with me. Perhaps you inform me that your teen would like to study with me. When I suggest they come to my office, it makes you brissle. So, you tell me that you would prefer us to meet somewhere more public. What am I to do? Should I be insulted? Should I lay out my case for why I’m a “good guy”? No, I should respect your boundaries.

Here is an insightful example of how to proceed with caution:

It's hard to remember now, but hospitals were once careless about blood. The gloved and masked creatures our children know as doctors and nurses were once people who actually put their hands on patients without a latex barrier, who smiled without a mask. But then came AIDS, and it became clear that caretakers could not tell who did and who did not have AIDS until after they had drawn blood, after they had exposed themselves to possible infection. And so health care workers simply started treating everyone as though it was possible that he or she had AIDS period now they wear gloves with every patient. They use the same blood handling procedures with everyone, regardless of whether they look like they have AIDS or not. Assume every coach, every priest, every teacher is not likely to be a sexual predator, but that one could be and that you will not know if he is. Given that we cannot detect child molesters or rapists without any consistency, we must pay attention to the ways of deflecting any potential offenders from getting access to us or our children (Saltar, 2003).

3. Create a small group of volunteers who are willing to be educated and trained as advocates for sexual abuse victims.

4. Use the public assembly as an opportunity to publicly notify members about the church’s view on protecting the helpless and who they can talk to.

Works Cited:
​Anderson, B. (1992). When child abuse comes to church: Recognizing Its Occurrence and what to Do about it. Bethany House Pub.
Hinton, J. (2021). The devil inside: How My Minister Father Molested Kids In Our Home And Church For Decades And How I Finally Stopped Him.
Ingraham, D., Davis, A. P. O. E. R., & Davis, R. (2017). Tear down this wall of silence: Dealing
Salter, A. (2003). Predators. Pedophiles, Rapists, and Other Sex Offenders. Who They Are, How They Operate, and How We Can Protect Ourselves and Our Children. Basic Books, New York, NY. 

Establishing Precedent

If you either witness or suspect sexual abuse, or if you have been sexually abused, you need to call the police immediately. If the abuser is a Christian at the local church or a family member who is a Christian, you still need to call the police. This precedent runs against years, perhaps generations of an opposing view. In every place that I have presented this information, numerous individuals will afterwards tell me of a time that they or someone they loved were abused by a “local Christian” and were told that they ought not disclose it. The two most common reasons given are (1) it will only bring more shame and heartache on the family and/or church and (2) Christians “are not supposed to take brethren to court.”

Sin blows up families and churches. Exposing sin, while painful, heals them.

The Scripture that is used to justify this erroneous view is 1 Corinthians 6:1-7. Verse 1 states “When one of you has a grievance against another, does he dare go to law before the unrighteous instead of the saints?” It has led some to spurn all uses of the judicial system and instead try to resolve every matter involving church members in a closed system (nevermind that sometimes the very system they go to is either an active or enabling force behind the abuse). This approach fails to distinguish between what Paul calls “trivial matters” and criminal lawsuits. A modern example for a “1 Corinthians 6 type of trivial matter” would be if two Christians went on to a television judicial show (like Judge Judy) and shamed the name of Christ by arguing over something petty on broadcast television. That certainly does no favors for the local church’s image in the community.

As stated, the glaring omission by advocates who “never take a brother to court” is the distinction between what is trivial and criminal. The Scripture that must go alongside 1 Corinthians 6 is Romans 13. The same writer of both Scriptures establishes in Romans 13 that civil government is instituted by God to punish criminal wrongdoing. Reporting a criminal offence committed by another Christian does not violate the prohibition of taking a brother to court, since the initiative for the trial rests with the state. Sexual abuse is a criminal violation of the law and, as such, must be reported to a law enforcement agency (Anderson, 1992).

Romans 13:1-5 | Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment. For rulers are not a terror to good conduct, but to bad. Would you have no fear of the one who is in authority? Then do what is good, and you will receive his approval, for he is God's servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain. For he is the servant of God, an avenger who carries out God's wrath on the wrongdoer. Therefore one must be in subjection, not only to avoid God's wrath but also for the sake of conscience.

The principles of Romans 13 remind us that we must obey the law. If the law requires the reporting of sexual abuse and we do not report it, we are breaking the law. Laws may vary on the language, departments, and codes, but there will be general overlap and consistency between them. For example: Texas has both civil and criminal laws to protect children from abuse and neglect. If you suspect that a child is being abused or neglected, the law requires that you report it (Texas Family Code Section 261.101 [a]). While this also may vary state to state, this Texas family code does not distinguish between someone professionally licensed or not. All citizens of Texas are mandated reports.

Failure to report suspected child abuse and neglect is also a criminal offense (Texas Family Code, Section 261.109). To put it in Biblical language for Texas citizens: the State of Texas bears the sword of God’s wrath towards sexual predators and abusers. The State will avenge the criminal wrongdoing. But that just vengeance cannot happen unless reported. Therefore, to remind the citizen just how serious this is, those who observe abuse and do not report it will suffer God’s wrath via Texas prosecution.

A final thought on precedent. Some have used Romans 12:19 to silence the victims of abuse, telling them that they should not seek justice or help because it is God's job to execute vengeance. We can see how perverted this way of thinking is if we apply the same concept to a murderer. If a man's beloved wife is murdered, would we tell him to just let it go because God will execute vengeance? No, for the safety and justice of our society, we report the crimes so that the authorities can seek the murderer to bring him to justice (Ingraham, et al. 2017). So it is with the criminality of sexual abuse. This criminal behavior, if not reported, destabilized the safety and justice of our society. A Christian, therefore, has a moral and legal responsibility to report such crimes to the State.

Signs of the Need

What happens when your congregation or family that once appeared to be healthy suddenly is thrown into confusion when the whispers of sexual abuse begin to sound? Observing or being informed of abuse can be crushing. “Malevolence takes a bite out of your spirit. Just sitting with it, just talking with people who consciously and deliberately exploit others, feels like being bitten,” (Saltar, 2003). While hearing about sexual abuse may be undesirable, we know that hiding from the truth only enables further abuse. We must remember that there is nothing new under the sun. We do not live in Heaven on Earth. We live on the fallen side of eternity. To deny the possibility that it could happen is not only unwise but ignorant and dangerous.

Ignoring a valid disclosure can have disastrous results. At the least, it increases the offender's confidence in his ability to get away with it. Often, it is a license to reoffend against the same child. Dr Saltar shares the following about a conversation with one molester: I believed if they told, that their mother or father wouldn't believe them. And when I found out they didn't, I would go back and molest them again. But not all children tell the first place. For reasons as varied as fear of the offender, shame at their helplessness, love and protection of a parent, or even shame of their own sexual arousal during the sex act - they don't tell (2003). Therefore, learning about sexual abuse may appear to be a complicate process.

In an effort to minimize the “PR damage,” some insist that before going to the police, we ought to first determine whether or not the story was true or credible. This may at first seem reasonable, but it is really an avoidance tactic. It is not your job to investigate. It is your job to report. As a licensed therapist, I am responsible to a similar mandate. When a therapist or counselor is made aware of abuse, it is not our job to play detective and rate the credibility of the claim. We have to report it and let the authorities determine the credibility of the claim.

Encourage parents who suspect their child has been abused sexually to schedule a medical exam for the child and an initial evaluation by a counseling specialist. Professional medical and mental health clinicians can handle the heavy emotionalism that surrounds child sexual abuse objectively while a family member may struggle to cope with it (Anderson, 1992). There may be clear physical, behavioral or emotional symptoms of child sexual abuse (see appendix A and B, but be warned, the symptoms are graphic). In all observable cases, the thing to note about symptoms of child sexual abuse is that behavior is abnormal in some way. Each child, depending on age and circumstance, is likely to show signs of abuse differently (and sometimes not at all) and, especially in the early stages, the symptoms may be passed over by those who care for the child (Anderson, 1992).

Making a Report

When the time comes to make a report, each state will have a different procedure for reporting abuse of a minor or the elderly. A simple Google search of “how to report abuse” is an acceptable way to start.  For example, when entered in my home state, the first website recommendation was TDFPS (click to follow hyperlink). This is the state website for Family Protective Services.  You have the option of calling a hotline number or making the report on the internet. The reporter’s identity will be confidential, so there ought not be fear of retribution in most cases. You are also protected by law from liability when you make a report or provide information in good faith during a CPS investigation. (Texas Family Code, Section 261.106).

If a report is deemed not credible by the authorities, the case will be dismissed. You will be notified of the dismissal via a letter in the mail or online depending on how you reported. If a report is deemed credible, there are different paths to proceed, depending on the circumstances. In Texas, for example, Child Protective Services (CPS) may begin with Family-Based Safety Services (FBSS). These are designed to ensure a child's safety in the home or make a return to home possible if the child has been removed. CPS may also provide other in-home services to help reduce the risk of future abuse or neglect. In serious cases, CPS can immediately remove the child from the home or request a removal from the court (HFLW, 2021).

I have filed reports with CPS and APS (Adult Protective Services) as a therapist due to disclosures in the therapy room. It is nauseating to hear of alleged abuse. It is nauseating to type out and file the alleged abuse. And for some reason, it is nauseating to receive a notification from CPS or APS that they have deemed the abuse as credible. There is something awful about being validated in the suspicion of abuse. But no matter how nauseating is may feel to report abuse, it is nowhere near the nightmare of the precious soul who experienced the abuse firsthand. May our sensitivities and scruples wash away as we think about the oppressed.

I wish I could tell you that the reporting process brings closure every time. There is, however, nothing new under the sun. Laws are put in place and yet some people slip through the cracks. With only 3% of sexual offenders being prosecuted (Salter, 2003; Anderson, 1992) it is disheartening to know that the system is imperfect. But it will only improve if we take sexual abuse seriously and report it. Darkness hates the light and hates being exposed by the light (John 3:20). Reporting sexual abuse shines light into the depravity of an offender’s deeds. The reporting process is a necessary application of the following Scripture:

Isaiah 1:17 | Learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widow's cause.

Works Cited:
Anderson, B. (1992). When child abuse comes to church: Recognizing Its Occurrence and what to Do about it. Bethany House Pub.
ESV Study Bible. (2008). Crossway Books.
FAMILY CODE CHAPTER 261. INVESTIGATION OF REPORT OF CHILD ABUSE OR NEGLECT. (n.d.). https://statutes.capitol.texas.gov/Docs/FA/htm/FA.261.html
Hunt Family Law Firm, HFLF (2021). What happens when someone makes a CPS report? https://www.familylawyerkaty.com/blog/2021/february/what-happens-when-someone-makes-a-report-to-cps-/
Ingraham, D., Davis, A. P. O. E. R., & Davis, R. (2017). Tear down this wall of silence: Dealing with Sexual Abuse in Our Churches (an Introduction for Those Who Will Hear).
PENAL CODE CHAPTER 9. JUSTIFICATION EXCLUDING CRIMINAL RESPONSIBILITY. (n.d.). https://statutes.capitol.texas.gov/Docs/PE/htm/PE.9.html
Salter, A. (2003). Predators. Pedophiles, Rapists, and Other Sex Offenders. Who They Are, How They Operate, and How We Can Protect Ourselves and Our Children. Basic Books, New York, NY.
Texas Department of Family and Protective Services (DFPS). (n.d.). https://www.dfps.texas.gov/Contact_Us/report_abuse.asp

​

Oppose and Expose

Ephesians 5: 11-12 have no fellowship with the unfruitful works of darkness but rather expose them. For it is shameful even to speak of those things which are done by them in secret.

To not expose sends the wrong message to the ones who are watching (Proverbs 22:5, Matthew 18:6-8). One of the most important ways children can learn the difference between right and wrong is by experiencing the consequences of their actions and by observing others experience the consequences of their actions. When the church refuses to hold sexual offenders accountable but instead insulates them from the consequences, offenders receive the clear message that they can commit these crimes and get away with it (Ingraham et al., 2017). Hebrews 12:8 says “If you are left without discipline, in which all have participated, then you are illegitimate children and not sons.”

To not expose harms the offender (Psalm 107:17).

To not expose silence hinders God’s just judgment (Galatians 6:7-10). It is appropriate that calamities befall a sexual offender because of his evil behavior. If a man is sent to prison all sorts of difficulties arise. He loses his job and standing in the community. He may be subject to horrible treatment by other inmates who typically look at child molesters with great disdain. His wife and children may find themselves in desperate financial need. His wife may divorce him. Anyone with any compassion at all would dread to see these things happen. Shouldn't a caring church try to shield a man from the full effects of the law if possible? The answer is NO. It is always difficult to watch a person suffer for poor choices, but it is especially difficult to watch innocent family members suffer because of a bad spouse or parent. The offender, by breaking the law, put himself in jeopardy. The person who reported it is not to blame (Anderson, 1992).

Advocate for Biblical Forgiveness, Mercy, Grace, and Love

What is the foundation of God’s throne? If we don't know God's own foundation, we can't build our faith on anything that is solid enough to withstand any kind of storm…. so what the answer? Is it love, grace, mercy, or salvation?

Psalm 89:14 | Righteousness and justice are the foundation of your throne; Steadfast love and faithfulness go before you.

Righteousness, the Hebrew term tsedeq, is used for balanced scales. It means doing what is right, fair, and honest without tipping the scales either to show favoritism or to target someone. Justice, mishpat, means judgment or the act of deciding a case. Righteousness and justice are married throughout the scriptures from cover to cover. They cannot be divorced from the other period remove one and the other doesn't make sense. This is God's foundation.

Anything that replaces righteousness and justice is antithetical to God's foundation. Placing love as God's foundation sounds nice, but is absolutely false to think that love is the foundation. Unless steadfast love and faithfulness flow from the foundation of righteousness and justice, they will become whatever we define them to be. Look at how screwed up our definition of love is in western society (Hinton, 2021).

Crucial to the healing process is the willingness to have a forgiving heart and attitude. Hatred and seething anger will only deepen the pain and feeling of loss and isolation. But this transformation and willingness are a work that Jesus Christ alone can accomplish in the life of the believer, as he personally shows the one who was victimized his great love through his death on the cross, and his great power through his resurrection. Whether or not the offender ever seeks true forgiveness, the one who was victimized can be at peace (Ingraham, et al. 2017).

What forgiveness is NOT.  Forgiveness is not anyone else’s prerogative. Forgiveness is not forgetting.  Forgiveness is not exemption from consequences. Forgiveness is not disregarding and disobeying God’s laws and the laws of the land.

How can we show mercy? Mercy is pity and compassion (Matthew 5:7). Mercy comes when sins are confessed and forsaken (Proverbs 28:13, Jonah 2:8). Mercy comes to those who fear God (Luke 1:50). Justice comes for those who do not fear God (1 John 1:9, Matthew 7:22-23). Mercy does not pervert justice (Proverbs 31:3-4). The truth is that justice must also stand alongside mercy or else you will have neither. Remember that mercy is compassion and piety it is not the suspension of justice (Ingraham, et al. 2017).

How can we show grace? First, we must recognize that using God’s grace as a reason or excuse for sin is reprehensible (Jude 1:4, Romans 6:1-2). Sexual offenders count it very important to emphasize the grace of God. They want to use God's grace as a type of force shield to protect their evil behavior, but in truth if the grace of God were at work in their lives at all, it would transform their lives towards godliness, not protect their sin (Ingraham, et al. 2017).

God’s grace produces good works, not evil ones:

1 Corinthians 15: 10 but by the grace of God I am what I am, and his grace toward me was not in vain; But I labored more abundantly than they all, yet not I, but the grace of God which was with me.

2 Corinthians 9: 8 God is able to make all grace abound toward you, that you, always having all sufficiency in all things, may have an abundance for every good work.

What will happen to those who scorn God’s grace?

Hebrews 10:29-31 | How much worse punishment, do you think, will be deserved by the one who has trampled underfoot the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace? For we know him who said, “Vengeance is mine; I will repay.” And again, “The Lord will judge his people.” It is a fearful thing to fall into the hands of the living God.

How then do we show grace to an offender? The best way to show grace to an offender is to call him to truth and righteousness, humility and repentance, by which, through the power of God, his life can be transformed (Ingraham, et al. 2017).

How can we show love? Speak the truth in love (Ephesians 4:15; Romans 12:9, Matthew 16:23). Ask who is really being loving and unloving (1 Corinthians 13:5l Romans 13:10). Rejoice in truth (1 Corinthians 13:6, 2 Thessalonians 2:9-10).  The truth is that when it comes to sexual abuse, people in our churches have embraced deception. When Christians turn from this deception and embrace the truth, when we weep, mourn, and pray for God's forgiveness and for his help and power to change the tragic condition of our churches… that is love (Ingraham, et al. 2017).

Consequences and Fruits of Repentance

What happens when someone living a double life is caught? The offender who has lived a two-faced lifestyle of secret sexual violation needs a God’s providential care. If it weren't for Matthew 19:26, which says, with men this is impossible, but with God all things are possible, we may be tempted to lose hope for real change (indeed some professionals like Dr. Saltar certainly have no faith in their restoration (Saltar, 2003)). But because we trust that God can make all things possible, we believe there is hope even for the sexual offender.

It is imperative to state that hope does not negate consequences. In 2 Samuel 12:10, Nathan the prophet told David that because of his sin of adultery and murder, “the sword shall never depart from your house.” David confessed his sin, asked for God's forgiveness and fully repented. God did forgive him but the consequences were still meted out. David's life is a sobering reminder that sin brings consequences (Ingraham, et al. 2017).

While it is true that all sin is bad and is a violation of God's law, there clearly are degrees of sin and consequences. For example, in the Old Testament, when God gave His law to the children of Israel, he assigned different punishments for different sins. Leviticus 6:2-5 says that in the case of robbery or extortion, the punishment was the restoration of the full value plus one fifth. In Exodus 21:16, however, the punishment for kidnapping was death. If the sins were equal, the punishment would also be the same. In both cases, the sin is a violation of God's law, but God assures that the punishment fit the crime (see also Ezekiel 8; 16:52; Luke 12:47-48; 1 Corinthians 5).

There must be no BUTS to the consequences of sin and the fruits one desires to bear in repentance. Psalm 32: 5 says I acknowledge my sin to you, and my iniquity I have not hidden.

Those involved in sexual sins over a long period generally have fallen into a very devious lifestyle. Be on the alert for a shallow repentance, which may be nothing more than sorrow for getting caught. Genuine repentance to be characterized by several things:
(1) He must make a true confession. A true confession means that the offender agrees with God about the heinous nature of his sin, openly confessing it before the law, counselors, victims, victims’ families, his own family, and the church. To show that his confession is real, it must be open, giving the truth to all who ask. This kind of transparency indicates a true confession.
(2) He must bear fruits of repentance.
(3) He must accept the consequences of his sin.
(4) He must labor to make restitution.
(5) He must understand that restoration is not a “reset.” (Ingraham, et al. 2017).

Works Cited:
Anderson, B. (1992). When child abuse comes to church: Recognizing Its Occurrence and what to Do about it. Bethany House Pub.
ESV Study Bible. (2008). Crossway Books.
Hinton, J. (2021). The devil inside: How My Minister Father Molested Kids In Our Home And Church For Decades And How I Finally Stopped Him.
Ingraham, D., Davis, A. P. O. E. R., & Davis, R. (2017). Tear down this wall of silence: Dealing with Sexual Abuse in Our Churches (an Introduction for Those Who Will Hear).
Salter, A. (2003). Predators. Pedophiles, Rapists, and Other Sex Offenders. Who They Are, How They Operate, and How We Can Protect Ourselves and Our Children. Basic Books, New York, NY. 

Both Christian advocates and secular researchers in the field of child sexual abuse and domestic violence all agree that churches, sadly, are far more likely to be safe places for abusers, not their victims. If it were only so easy as confronting an offender and they make it right. Sadly, there is a long history of others enabling within religious communities. There is nothing new under the sun.

Consider again the account in 2 Samuel 13. There are some issues in the narrative besides the violation of Tamar by her half-brother Amnon that need to be addressed. The reader may be sympathetic to Tamar’s other brother Absalom, who silently rages against Amnon and ultimately has him killed. But a glaring omission is King David’s just and righteous response. According to the law of Moses, Amnon should have been put to death (Deuteronomy 22:13-29). But 2 Samuel 13:21 simply says that David was very angry. His anger did not motivate justice it allowed wickedness to fester. It moved Absalom’s hand to murder Amnon and eventually attempt a coup de tat. Using modern terms, David’s silence enabled both Amnon to falsely believe he was above the law and Absalom to believe that he could take the law into his own hands.

What is an enabler? It depends on the context. In a positive sense, an enabler encourages and empowers another to towards an improved behavior or goal. In a negative sense, an enabler encourages and empowers another toward continued dysfunctional behavior. In this study, we are considering the negative context: specifically, those who would enable abusers through protection, defense, maintaining the status quo, and other forms of dysfunction. The Bible says:

Proverbs 29:27 | An unjust man is an abomination to the righteous, but one whose way is straight is an abomination to the wicked.

Proverbs 17:15 | He who justifies the wicked and he who condemns the righteous are both alike an abomination to the LORD.

Isaiah 59:4 | No one calls for justice, nor does any plead for truth.

There are several types of enabling that can happen in a religious setting. Some are overt and others are covert. By categorizing them as follows, it gives us the language, reasoning, and ultimately, the awareness of enablers so that we can better understand how to oppose them.

Direct Enablers

1. Motivated by a desire to protect the offender – “He's such a nice man.”

This type of enabling is simple loyalty to a leader. To question the leader is tantamount to questioning Christ and actively working to protect the leader is working to “protect the cause of Christ.” When confronted with the evidence of this sin, and when the sin can no longer be denied or excused, the enablers may attempt to minimize the sin and convince others that it's not really as bad as it appears. They may refer to statutory rape or child abuse as a “mutual relationship” or “an affair.” They may say that “boys will be boys” or that “everyone sows their wild oats.” But sexually abusing anyone is evil and wrong and should be recognized and called by the filthy name it deserves (Ingraham, et al. 2017).

2. Motivated by self-preservation – “We don't want to hurt the ministry.”

Many in Christian environments have been deceived into believing that a flawless image must be maintained at all costs. The substance of spirituality has become less important than the illusion of success, and anything that threatens to mar the image must therefore be concealed from public view. Engaging in damage control, sweeping the problem under the rug, and hushing it up… in this kind of spiritually unhealthy atmosphere, the abuser may actually be shielded or excused through some form of convoluted mental gymnastics, while the victim may be blamed or discredited. (Anderson, 1992). When the leader decides to cover abuse, any value his ministry may have had has been lost, and the ministry has become a hollow shell. Church leaders often fear that a scandal will hurt attendance… reputation... lawsuits… all which very likely affect the finances of an organization. It is the sin that hurts the work of Christ and brings shame to the church – not exposing it!  (Ingraham, et al. 2017).

3. Motivated by a misguided desire to help  - “Why didn’t you do _____ ?”

It's not uncommon for Christian counselors to blame the abuse victim for the perceived sin of “your part” in the sexual abuse - including questioning what the victim was wearing, questioning whether the victim “cried out” loudly when the assailant overpowered him or her, and questioning any physical/biological response to the act of rape, which they say should be repented of. This shaming can silence a victim for years, preventing healing (Ingraham, et al. 2017).

 Indirect Enablers

1. Motivated by fear and shame – “I can't think about it.”

2. Motivated by refusal to believe – “It doesn't happen here.”

3. Motivated by indifference and apathy – “It doesn't affect me.”

4. Motivated by aversion to acknowledging evil – It's too disturbing to think about.” However accurate any fear or shame may be, ultimately silent enablers are sacrificing another human being on the altar of the fear of man.

Proverbs 29: 25, “the fear of a man brings a snare but whoever trusts in the Lord shall be safe.”

What direct and indirect enablers do not consider is that that they may be enabling further abuse. Remember the statistics.

What God says about Enablers

Perhaps enablers do not consider the implications of their actions. Perhaps they see it completely different than what has previously been described.  We can be assured of this: the judgment they fall under is no less significant.

Luke 12:2 | for there is nothing covered that will not be revealed, nor hidden that will not be known.

Numbers 32: 23 | Be sure your sin will find you out.

Ecclesiastes 3:16 | I saw under the sun: in a place of judgment, wickedness was there; And in the place of righteousness, iniquity was there

Matthew 24: 12 | the love of many will grow cold

Isaiah 5: 20 | Woe to those who call evil good and good evil; Who put darkness for light, and light for darkness; Who put bitter for sweet and sweet for bitter

Works Cited:
Anderson, B. (1992). When child abuse comes to church: Recognizing Its Occurrence and what to Do about it. Bethany House Pub.
​ESV Study Bible. (2008). Crossway Books.
Ingraham, D., Davis, A. P. O. E. R., & Davis, R. (2017). Tear down this wall of silence: Dealing with Sexual Abuse in Our Churches (an Introduction for Those Who Will Hear).

Myth vs Reality

A persistent myth is that of the “dirty old man,” the stranger who lurks in parks to prey upon unsuspecting children. In reality, 90-95% of sexually abused children are victimized by a family member or by someone they know and trust. In one study, half of all abusers were under age 31. Only 10% were over age 50 (Anderson, 1992). Most molesters are in a position of authority over the victim (Ingraham et al., 2017). It includes but is not limited to an older family member, a babysitter, a church leader, a daycare worker, a boss, a scout leader, a teacher, or other perceived authority.

Dr. Jean Abel and colleagues conducted studies of sex offenders in the late 1980s and asked voluntary sex offender clients how many total offences they had committed. The studies guaranteed confidentiality and thus made it easier for the offender to speak candidly. The results were as follows: 232 child molesters admitted attempting more than 55,000 incidents of molestation. They claimed to have been successful in 38,000 incidents and reported that they had more than 17,000 total victims. That means there was, on average, 73 victims per abuser. Another sample size of 561 offenders admitted to more than 291,000 sexual offenses of all kinds and more than 195,000 victims. That would be nearly 348 victims per offender. Despite the staggering figures, most of these offenses had never been detected. In fact, the computed chances of being caught for a sexual offence were 3%. (Salter, 2003).

But this can’t happen in Christian environments, right? Surely we don’t have such issues? There is nothing new under the sun (Ecclesiastes 1:9). Why should we assume that we’re immune to these issues?

Jude 1:4 | For certain people have crept in unnoticed who long ago were designated for this condemnation, ungodly people, who pervert the grace of our God into sensuality and deny our only Master and Lord, Jesus Christ.

Why does Jude refer to these men as sneaking in unnoticed? He says they were planning to commit immorality and knew certain Christians would be easy targets, because of the wrong teachings on grace. Matthew 23: 28 Jesus told a similar group who emphasized outward standards, “Even so you also outwardly appear righteous to men, but inside you are full of hypocrisy and lawlessness.” Multiple times, Jesus refers to certain people as ravenous wolves in sheep’s clothing (Matthew 7:15, 10:16). While these Scriptures are contextually about false teachers, people who advocate and pursue sexual immorality must be included.

And while it may not need to be stated for everyone’s sake, I cannot proceed with summarizing the Biblical sexual ethic. If you desire to be a Christian (Matthew 16:24), then you must deny self, take up your cross, and follow Jesus, which includes a submission to the Christian ethic of sexuality. The Biblical sexual relationship includes: one man, one woman, one flesh, one life (Matthew 19:1-10) and that the sexual relationship happens only within marriage (Hebrews 13:4). A sexual relationship of any other kind is unbiblical and sinful.

Sexual offenders are “ravenous wolves” because they do not submit to the Biblical sexual ethics who also desire to “creep in unnoticed.” They do not want to be known. They pervert God’s grace into sensuality. The added dimension of power and abuse only increases God’s righteous wrath on sexual predators.

Dealing with Deception

If we know the behaviors are wrong and that the overwhelming majority of offenders are known to the victim, why are we so frequently shocked when we hear that good brother so-and-so led a double life? Dr. Ana Saltar reminds us that private behavior cannot be predicted from public behavior (2003). Kind, nonviolent individuals behave well in public, but so do many people who are brutal behind the scenes…The lives [predators] lead in public may be exemplary, almost surreal in their rectitude (Saltar, 2003).

The key concept that must be considered is intent to deceive. Contrast, for example, the honesty of Saul the sinner. Prior to becoming a Christian, everything Paul did (as wrong as it was) was done to please God (1 Timothy 1:13). Paul was not deceptive in his persecution of Christians. He did it openly, and everyone knew his intentions. He didn't pretend to love Christians and then secretly persecute them. He was honest about his disdain for Christians because he considered them blasphemers.

Unlike abusers who meticulously plan out their techniques and are immersed in deception to get what they want, Paul acted in ignorance and unbelief. That is why he received mercy when he repented. Deceptive people do not act in ignorance. They specialize in intentionality. They are intentional about using deception, lies, and secrecy while pretending to please God. (Hinton, 2021).

2 Timothy 3:13 | Indeed, all who desire to live a godly life in Christ Jesus will be persecuted, while evil people and impostors will go on from bad to worse, deceiving and being deceived.

Dr. D.J. Anderson categorizes the psychopathology of denial this way:

• Simple denial: to fail to acknowledge reality or tell the truth
• Minimization: to partially admit a problem to make it seem less serious or significant than it actually is.
• Blame: to ascribe one or some other than the responsibility for unacceptable behavior
• Rationalization: to offer inaccurate excuses to justify behavior
• Diversion: to change the subject to avoid dealing with something threatening or unpleasant
• Hostility: to become so angry at the mention of a subject that others hesitate to bring it up (Anderson, 1981).

What kind of evasive answers did people give? The following is a research-created list based on interviews with sexual predators:

• Unfinished business: “that's about all.” “That's pretty much it,” and “that's about all I can remember.”
• Answering the question with the question: “why would I do something like that?”
• Maintenance of dignity: “don't be ridiculous.”
• Commenting on the question: “that's a hard question.”
• Projection: “someone would have to be sick to do that.”
• Denial of evidence: “you have no proof.”
• Accusation: “are you accusing me?”
• Qualifiers: “I can't say,”; “I would say”; “I could say”

• Answers: “my answer is…”; “the answer is...”

The answers above are intended to reassure the question that the person did not commit the crime. But none of these “answers” address the question directly or actually denied the crime. Salter, 2003).

2 Peter 2:13 | They count it pleasure to revel in the daytime. They are blots and blemishes, reveling in their deceptions, while they feast with you.

Works Cited:
Anderson, D. (1981). The Psychopathology of Denial - Professional Education #9.
ESV Study Bible. (2008). Crossway Books.
Hinton, J. (2021). The devil inside: How My Minister Father Molested Kids In Our Home And Church For Decades And How I Finally Stopped Him.
Ingraham, D., Davis, A. P. O. E. R., & Davis, R. (2017). Tear down this wall of silence: Dealing with Sexual Abuse in Our Churches (an Introduction for Those Who Will Hear).
Salter, A. (2003). Predators. Pedophiles, Rapists, and Other Sex Offenders. Who They Are, How They Operate, and How We Can Protect Ourselves and Our Children. Basic Books, New York, NY. 

Open Our Eyes

To those who read this and have been abused, it may be difficult to process this information without triggering the past. I want to be as sensitive as I can to the pain you carry. Balancing this with the need to inform those who do not have a concept to the scope and tragedy of abuse is challenging. Please bear with me if I don’t get that balance right.
Several metaphors have been used to help the general public understand the plight of sexual abuse. Dr. Saltar states that “child sex abuse is like being bitten by a rattlesnake: some kids recover completely, and others don't, but it is not good for anybody” (2003). Cloud & Townsend describe skin as the most basic boundary of all, and victims of sexual abuse have been fed the lie that “their property did not really begin at their skin. Others could invade their property and do whatever they wanted” (2008).  

Another way of describing abuse and trauma is to think of your holistic self (body, mind, spirit) as a growing tree. Certain life problems can happen that makes the tree fail to receive enough nutrients, water, or sun. But trauma, in the tree example, is a lightning strike (Cloud & Townsend, 2008). Because of the effects of the trauma on the brain, abuse survivors can suffer from flashbacks, somatic symptoms, emotional numbing, and disassociation. Traumatic disorders can also include chronic depression, chronic anxiety, and chronic medical conditions, as well as compulsive behaviors such as excessive exercise, sexual disfunction or hyper-sexualization, substance abuse, self-mutilation, and eating disorders (Ingraham, et al, 2017).

In all cases of sexual abuse, the offender has some sort of power over the victim. It can be age, strength, will, money, guilt, intimidation, threats or any number of other forms of power. Victims of sexual assault feel powerless to help themselves and powerless to escape their offender. Children know they cannot withstand the attacks of adults who are always smarter and more powerful, so the only form of defense they know is acquiescence (Ingraham, et al, 2017).
There is also a further sense of shame and guilt when the abuser is a family member. Incest holds a unique place of shame and embarrassment in most cultures. Even when someone is unable to defend themselves, cases of incest add yet another dimension that needs to be factored in in this discussion.

The Bible contains accounts of sexual abuse. It does not hide the facts. Jacob’s daughter, Dinah, was abducted and raped by Shechem (Genesis 34:1–31). In a horrifying atrocity, the men of Gibeah savagely gang raped and murdered a Levite’s concubine (Judges 19:11–30). The men of Sodom attempted to rape two visitors in their city (Genesis 19:4–9). Let us consider briefly the tragedy of Tamar in 2 Samuel 13. Tamar was incestuously raped by her half brother Amnon. After being violated and then thrown out into the streets, she tore who clothes, covered her head in ashes, and cried aloud. Her father, the king, did not administer justice and she lived the rest of her life as a desolate woman. Tamar’s tragic encounter reminds us that there is nothing new under the sun. Like a tree struck by lightening, her life was forever changed by sexual abuse. 

Mindset Matters

It is important to remember that mindset matters between being sexually abused and taking on the long-term-identity of victim. People who have been sexually abused do not have to live a desolate lifestyle like Tamar. Research suggests that dwelling in a victim mentality is poor for one’s mental health and that relinquishing that view increases one’s ability for healthy, safe relationships (Olufowote R. et al., 2019). This in no way suggests that a victim must immediately make changes on the preferred timeline of others. It does, however, show that mindset matters (Colossians 3:1-2).  
The three stages of recovery from sexual abuse are victim, survivor, and the victor. A victim who struggles to cope with the trauma. A survivor who has learned how to cope. A victor has completely broke free from the prison of hate, fear, shame, guilt that enslaved her (Ingraham, et al, 2017).
​
Romans 8:37 | No, in all these things we are more than conquerors through him who loved us.
The context of Romans 8 is certainly about our spiritual safety in Christ. For the just who live by faith, there is no longer spiritual condemnation but assurance of eternal life. But we can apply this highly theological concept to many areas of life, including those who have processed their sexual trauma and no longer want to be remain in a victim mentality. While we will discuss healing in a later section, we wish to end this one by reminding you, dear one who has suffered from abuse: God cares deeply about you; you are not to be blamed; you are more than what happened to; you can overcome this. 

Works Cited:
​Cloud, H., & Townsend, J. (2008). Boundaries: When To Say Yes, How to Say No. Zondervan.
ESV Study Bible. (2008). Crossway Books.
Ingraham, D., Davis, A. P. O. E. R., & Davis, R. (2017). Tear down this wall of silence: Dealing with Sexual Abuse in Our Churches (an Introduction for Those Who Will Hear).
Olufowote R., Fife, S. (2019). How can I become more secure?: A Grounded Theory of Earning Secure Attachment. Journal of Marital & Family Therapy. 46(3): 489–506.
Salter, A. (2003). Predators. Pedophiles, Rapists, and Other Sex Offenders. Who They Are, How They Operate, and How We Can Protect Ourselves and Our Children. Basic Books, New York, NY. 

Who we are defending and what we are defending them from? “The helpless” include children and the elderly, female and male, anyone who is under the power and/or authority of another. Legally, we are talking about people under the age of 18, people of any age with a known mental or physical handicap, or elderly citizens who require assistant with every day activities including feeding, changing, bathing, etc. The power dynamic can be held by a parent, caregiver, or another person in a custodial role (such as a religious leader, a coach, a teacher). It also includes those who simply have physical or manipulative power over the helpless. The CDC categorizes abuse that results in harm, the potential for harm, or threat of harm (CDC, 2023b). The lists include:

• Physical abuse is the intentional use of physical force that can result in physical injury. Examples include hitting, kicking, shaking, burning, or other shows of force.
• Sexual abuse involves pressuring or forcing a child to engage in sexual acts. It includes behaviors such as fondling, penetration, and exposing a child (or elderly) person to other sexual activities.
• Emotional abuse refers to behaviors that harm a child’s (or elderly’s) self-worth or emotional well-being. Examples include name-calling, shaming, rejecting, withholding love, and threatening.
• Neglect is the failure to meet a child’s (or elderly’s) basic physical and emotional needs. These needs include housing, food, clothing, education, access to medical care, and having feelings validated and appropriately responded to.

The CDC found that the total estimated financial cost associated with just one year of confirmed cases of child maltreatment are approximately $592 billion (CDC, 2023b).  

(*Any discussion about this likely will strike the nerve of parents and church goers who are concerned that this will take away their moral duty to spank their children. While I cannot verify every state, Texas has a penal code regarding the use of justifiable force not only as a parent, but also as an educator (Penal Code 9.61-63). I want you to know that I spank my children. I believe the Bible speaks definitively about the use of corporal punishment. I believe it is unwise to not spank your children. But we’re not talking about calm, logical, disciplined parenting. We’re talking about abuse. For more information on the legality of spanking, see later posts that will address this.)

This study will specifically center on the oppression of sexual abuse. There is an alarming amount of sexual abuse that happens within the United States. The Lord’s church is not immune to this. As a people of faith, we ought to have our eyes wide open to this issue instead of deferring to a position of ignorance. Nearly 100 years ago, researchers began documenting the rates of sexual abuse in children. Female ranged from 24-37%, males ranged from 27-30% (Saltar, 2003). As the years passed, the research has become more specific and identifiable. Several modern studies show that as many as 1 in 3 girls and 1 in 6 boys will be raped or molested before they are 18 years old. Statistics also show that only 3% of these cases of abuse ever reach a conviction (Ingraham et al., 2017). These statistics are sobering and staggering. And the reality is, it’s not just unbelieving homes and families that struggle with sexual abuse. What happens when this issue arises in our local church or within the homes of our members? We will consider this in later posts.

Works Cited:
CDC. (2023) Fast Fact: Preventing Child Abuse and Neglect https://www.cdc.gov/violenceprevention/childabuseandneglect/fastfact.html
CDC. (2023) Fast Fact: Preventing Child Sex Abuse. https://www.cdc.gov/violenceprevention/childsexualabuse/fastfact.html
Ingraham, D., Davis, A. P. O. E. R., & Davis, R. (2017). Tear down this wall of silence: Dealing with Sexual Abuse in Our Churches (an Introduction for Those Who Will Hear).
Salter, A. (2003). Predators. Pedophiles, Rapists, and Other Sex Offenders. Who They Are, How They Operate, and How We Can Protect Ourselves and Our Children. Basic Books, New York, NY. 

There is nothing new under the sun (Ecclesiastes 1:9). There has always been those who have power and those who do not. There have been those who abused power and those who are abused. Sadly, the dynamics of power and abuse have become so political in a postmodern, secular, divisive United States that we often cannot hear the crying out of the oppressed because the cries of others are louder. These may be crying wolf, and such may turns us off to the legitimate needs of the oppressed. It is easy to be confused, defeated, and to throw our hands up in despair. But the Bible speaks. God is not silent. Amidst a plethora of voices shouting various things, we begin with clear Biblical teaching.

There are clear connections from the Old and New Testaments. First, God cares for the oppressed. Second, God is not deaf to their needs. Third, God expects His people to advocate for the oppressed and administer justice to them. Fourth, when justice is lacking, God sees and will hold the unjust accountable. 

Psalm 10:17-18 | O LORD, you hear the desire of the afflicted; you will strengthen their heart; you will incline your ear (18) to do justice to the fatherless and the oppressed, so that man who is of the earth may strike terror no more.

Psalm 82:3 | Give justice to the weak and the fatherless; maintain the right of the afflicted and the destitute. Rescue the weak and the needy; deliver them from the hand of the wicked.

Isaiah 1:17 | Learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widow's cause.

Isaiah 10:1-4 | Woe to those who decree iniquitous decrees, and the writers who keep writing oppression, to turn aside the needy from justice and to rob the poor of my people of their right, that widows may be their spoil, and that they may make the fatherless their prey! What will you do on the day of punishment? … For all this his anger has not turned away, and his hand is stretched out still.

Jeremiah 22:3 | Thus says the Lord: Do justice and righteousness, and deliver from the hand of the oppressor him who has been robbed. And do no wrong or violence to the resident alien, the fatherless, and the widow, nor shed innocent blood in this place.

Malachi 3:17-4:2a | 16)  Then those who feared the LORD spoke with one another. The LORD paid attention and heard them, and a book of remembrance was written before him of those who feared the LORD and esteemed his name.  (17)  “They shall be mine, says the LORD of hosts, in the day when I make up my treasured possession, and I will spare them as a man spares his son who serves him.  (18)  Then once more you shall see the distinction between the righteous and the wicked, between one who serves God and one who does not serve him. For behold, the day is coming, burning like an oven, when all the arrogant and all evildoers will be stubble. The day that is coming shall set them ablaze, says the LORD of hosts, so that it will leave them neither root nor branch.  (2)  But for you who fear my name, the sun of righteousness shall rise with healing in its wings…

Matthew 18:8, 10 | Whoever receives one such child in my name receives me, but whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened around his neck and to be drowned in the depth of the sea….See that you do not despise one of these little ones. For I tell you that in heaven their angels always see the face of my Father who is in heaven.

Luke 4: 18-19 | The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord's favor.

James 1:27 | Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.