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GRACE Seminary Curriculum on Child Sexual Abuse
This course syllabus and additional material is ideal for a 3 credit course on child sexual
abuse to be taught at a seminary or in an undergraduate or graduate level theological
program. The course could also fit within an undergraduate or graduate Child Advocacy
Studies (CAST) curriculum at a faith based institution. Although the course focuses on
child sexual abuse, instructors must repeatedly emphasize that most children who are
abused in one way are often abused in multiple ways. Accordingly, the course will make
reference to other forms of abuse that must be kept in mind. We believe seminaries and
other theological schools should also consider adding course work on other forms of
child abuse including physical abuse, emotional abuse, and neglect.
As a 3 credit course, we envision a program of approximately 12 weeks. Each week
consists of three hours of classroom instruction as well as readings and written and oral
assignments.
Self care: Child abuse is an emotionally difficult subject. It is likely you will have a
number of students who have been impacted by this sin. Accordingly it is critical to
begin each class with a reminder to practice self-care. Let the students know that if
they are having a hard time with the subject matter, they can leave the class at any time
to take a walk or otherwise process their emotions. Make sure your campus has
licensed counselors skilled at addressing the mental health needs of students impacted
by trauma. Make sure your students know how to access these and other counseling
services. Assist the students in developing a self-care plan that can be as simple as
taking walks, praying, talking with a friend or going to the movies. Also, encourage the
students to journal about 20 minutes each week as a means of processing their
emotions. Finally, end each class with a breathing exercise that can return the students
to a feeling of calm. At the end of the powerpoint materials there is a presentation
on vicarious trauma. You may want to work that presentation earlier into the
course or use portions of it throughout the 12 weeks.
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Recommended resources: Each week of the curriculum gives suggested reading
assignments for the students. In addition to these readings, there are many more
resources available on GRACE’s web site - articles, videos, and presentations - at
www.netgrace.org.
Week One: Introduction to Child Sexual Abuse & the Ministry of the
Church
1. Learning objectives
A. Students will have an overview of the prevalence of child sexual abuse within
society and the church
B. Students will be able to define child sexual abuse from both a societal and
scriptural perspective
C. Students will be able to identify common dynamics present in a case of
sexual abuse and how these dynamics may play out in a faith community
D. Students will be able to identify common myths surrounding abuse and how
they harm the ability of the church to protect children and comfort survivors
E. Give a brief outline of church history in terms of the early church’s
involvement in child protection
F. Students will be able to explain the role of the church in protecting children
and others vulnerable to child abuse
G. Students will have a working understanding of poly-victimization research
2. Reading Assignments for Students
A. Diane Langberg, Suffering and the Heart of God, Chapters 1-3 and 13
(2015).
B. Paul A. Offit, Bad Faith: When Religious Belief Undermines Modern
Medicine, 113-128 (2015). This chapter deals with the withholding of
medical care based on religious belief. In addition to noting the role of
Christianity in promoting medical care, the chapter details the role of
early Christians in speaking out against infanticide and otherwise
setting the stage for child protection. The reading aids in reminding us
that implementing child protection reforms is not anything new—it is a
return to the historic roots of the faith.
C. Roland C. Summit, The Child Sexual Abuse Accommodation Syndrome, 7
Child Abuse & Neglect 177-193 (1985).
D. Heather A. Turner, David Finkelhor, and Richard Omrod, PolyVictimization in a National Sample of Children and Youth, 38(3)
American Journal of Preventive Medicine 323 (2010).
3. Additional Resources for Professors
A. PowerPoint Slides (attached)
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• Introduction to the Ministry of GRACE
• Introduction to the Problem of Child Sexual Abuse in the Church
• Child Protection in the Church: Returning to our (early church) Roots
• Defining Child Sexual Abuse
• Introduction to Abuse Dynamics (Power Dynamics)
• Prevalence of Child Abuse/Poly-victimization Research
• Child Sexual Abuse Accommodation Syndrome
B. Basyle Tchividjian, Protecting Children from Abuse in the Church: Steps to
Prevent and Respond (2013).
C. Steven Tracy, Mending the Soul (2005).
D. Anna Salter, Predators (2003).
E. Children and Child Protection in the Early Church: Kyle Harper, From Shame
to Sin (2013); W.A. Strange, Children in the Early Church (2004); O.M.
Bakke, When Children Became People: The Birth of Childhood in Early
Christianity (2005); The Didache (AD 100); The Canons of Elvira (AD 309);
Thomas Doyle, Richard Sipe, and Patrick Wall, Sex, Priests, and Secret
Codes: The Catholic Church’s 2000-year Paper Trail of Sexual Abuse (2006);
Marcia J. Bunge, ED., The Child in Christian Thought (2001).
F. John E.B. Myers, A History of Child Protection in America (2004).
4. Class Discussions and Exercises
A. Discuss Common Myths Surrounding Abuse in the Church: What
common beliefs about abuse have you encountered in the church? Do
you believe any you were exposed to were incorrect? What other
misinformation is common regarding abuse? What might be some of
the consequences if some of the common myths surrounding abuse
are perpetuated? There is an urgent need to dispel these myths and
for adults (especially leadership) to take decisive action to protect
children. Inaction and silence perpetuates abuse whether we realize it
or not.
B. Class Discussion in small groups and then as a class: Abuse always
involves the exploitation of a difference in power. What types of power
are there that can be abused, especially in the church? If the church
does not understand abuse in terms of an imbalance of power, what
missteps might churches be prone to make in preventing and
responding to abuse?
5. Assignments
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The instructor should have several documentaries about child abuse within a
faith setting. Students should select at least one documentary and watch it.
Students watching more than one documentary may receive extra credit.
Documentaries to choose from may include:
• Deliver us From Evil: Innocence and Faith Betrayed. This documentary
centers around Father Oliver O’Grady who sexually abused numerous
children and served a brief prison sentence. O’Grady cooperates with the
filmmakers and thus allows the viewer to gain insight into the mind of a sex
offender and how he or she may select children and manipulate both the
victim and the church. Equally important, the film details the failure of the
church to protect children from O’Grady despite clear knowledge of his
offenses.
• All God’s Children: The Ultimate Sacrifice (documentary by Scott
Salary & Luci Westphal). Through the accounts of three families, the film
details child abuse within a protestant boarding school in West Africa. The
film also details the response of the faith community which initially denied
the abuse took place and refused to help the survivors.
• Lost Sparrow: Innocence Stolen, Redemption Found. The film details
the lives of two Crow Indian brothers adopted into a white Baptist family.
The brothers ran away and died when struck by a train. The boys had
discovered their adoptive father was sexually abusing a sister and were
returning to the reservation to get help. The documentary includes a
confrontation with the father and a survivor.
• Mea Maxima Culpa: Silence in the House of God. The film follows
documentary filmmaker Alex Gibney as he examines the abuse of power in
the Catholic Church through the story of four deaf men who set out to
expose the priest who abused them during the mid-1960s. Through their
case the film follows a cover-up that winds its way from the row houses of
Milwaukee, Wisconsin, through Ireland's churches, all the way to the
highest office of the Vatican.
• Shattered Faith (ABC News 20/20). The film details physical and sexual
abuse in Independent Fundamentalist Baptist churches. This documentary
is free and available online at:
https://www.youtube.com/watch?v=hF_b5kEZyLw&t=33s
Week Two: The Impact of Child Sexual Abuse
1. Weekly Learning Objectives
A. Students will be able to define other forms of abuse
B. Students will have a general understanding of the impact of abuse on children
including Adverse Childhood Experience (ACE) research
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C. Understand the spiritual impact of child sexual abuse (keep in mind, though,
that most sexually abused children are abused in multiple ways)
D. Students will understand why children in a religious environment are unlikely
to disclose abuse
E. Explain the negative impact of child sexual abuse on physical, emotional,
relational, and spiritual development of children
F. Understand basic child development and the impact of trauma on child
development
G. Explain the unique impacts child sexual abuse has upon each gender and
how that is typically manifested
H. Students will understand why male victims are even less likely to disclose
abuse
2. Reading Assignments for Students
A. Vincent J. Felitti & Robert F. Anda, The Relationship of Adverse Childhood
Experiences to Adult Medical Disease, Psychiatric Disorders and Sexual
Behavior: Implications for Healthcare, in Ruthe A. Lanius, eric Vermeten &
Clare Pain (EDS) The Impact of Early Life Trauma on Health and Disease:
The Hidden Epidemic 77, 78 (Cambridge Medicine 2010).
B. Diane Langberg, Suffering and the Heart of God, Chapter 6 “The Spiritual
Impact of Abuse” (2015).
C. Steven Tracy, Mending the Soul: Understanding and Healing Abuse,
Chapters 1-2 (pages 11-37).
3. Additional Resources for Professors
A. PowerPoints (attached)
• Definitions of Physical Abuse, Neglect, Verbal Abuse, and Emotional
Abuse
• The Impact of Abuse: ACE Research
• The Impact of Violence, Verbal, and Emotional Abuse on Children
• The Spiritual Impact of Abuse
• Case Study: Jack Schaap
• Case Study: Shattered Faith
• Spirituality-Based Blocks to Disclosing Child Abuse
• The Impact of Trauma on Child Development
• The Impact of Abuse on Male Victims
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B. Free, online videos of the ACE research as explained by the actual
researchers. These videos are available at www.avahealth.org.
C. Judith Herman, Trauma and Recovery (1997).
D. Diane Mandt Langberg, Counseling Survivors of Sexual Abuse (2003) and On
the Threshold of Hope (1999).
E. Diane Langberg and Associates - www.dianelangberg.com
F. Andrew J. Schmutzer ED., The Long Journey Home: Understanding &
Ministering to the Sexually Abused (2011).
G. Donald F. Walker, et al, Changes in Personal Religion/spirituality During and
After Childhood Abuse: A Review and Synthesis, 1 Psychological Trauma:
Theory, Research, Practice & Policy 130 (2009).
H. Thema Bryant-Davis, et al, Religiosity, Spirituality, and Trauma Recovery in
the Lives of Children and Adolescents, 43(4) Professional Psychology,
Research and practive 306 (2012).
I. Donald F. Walker & William L. Hathaway, Eds, Spiritual Interventions in Child
and Adolescent Therapy (American Psychology Association 2012).
J. Donald F. Walker & William L. Hathaway, Eds, Spiritually Oriented
Psychotherapy and Trauma (American Psychology Association 2014).
K. Sylvie Parent & Joelle Bannon, Sexual Abuse in Sport: What About Boys?, 34
Child Abuse & Neglect 354 (2012) (Although focusing on the sexual abuse of
boys in sporting activities, the article details the dynamics that make it difficult
for boys to disclose abuse).
4. Class Discussions and Exercises
A. Watch and discuss this video which explains the heart of the ACE research:
https://www.youtube.com/watch?v=95ovIJ3dsNk.
B. Case Study Discussion Options: Jack Schaap/Shattered Faith (20/20 Show)
C. Class Discussion: Read sections from the memoirs of R.A. Dickey, Wherever
I wind Up (2013), a major league baseball pitcher who was sexually abused
by a female babysitter and did not disclose for decades. Specifically, Dickey
writes: “I feel discarded, like a piece of trash. She acts as though she is mad
at me, as if I hadn’t followed her orders properly. I lie on a bed by myself
wondering if what just happened is real. I am still trembling, still sweating. I
feel paralyzed, my limbs leaden… “The babysitter has her way with me four
or five more times that summer, and into the fall, and each time feels more
wicked than the time before. The venues shift to the bathtub and other places.
I try to cover my private parts with bubble bath but that doesn’t work. With
each encounter, my goal was simply to get it over with as quickly as
possible…Every time that I know I’m going back over there, the sweat starts
to come back. My mouth gets dry. I sit in the front seat of the car, next to my
mother, anxiety surging in me like a hot spring. I don’t know if my mother
notices. I never tell her why I am so afraid. I never tell anyone until I am thirty-
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one years old… I just keep my terrible secret, keep it all inside, the details of
what went on beneath the hot, sticky sheets of a Tennessee summer, of the
orders and the odor and the hurt of a little boy who is scared and ashamed
and believes he has done something terribly wrong, but doesn’t know what
that is.” Students should discuss the following: what societal and church
dynamics make it difficult for boys to disclose maltreatment? What, if
anything, can the church do to address these dynamics? What do you notice
in this story that connects to what we have learned so far?
5. Assignments
Students will write a two-page reflection paper:
Part 1: Where have you encountered myths about child sexual abuse?
Have you had any of these myths surrounding child sexual abuse
effect your life? How has this first two weeks impact you? What was it
like to hear these matters? Has it touched something personal in your
own experience? Do you know anyone who has had their life touched
by abuse?
Part 2: In light of Paul Offit’s chapter and having viewed at least one of
the documentaries, discuss how it is that the church went from being a
leader on so many child protection issues to an institution that has
often covered up abuse or otherwise contributed to the exploitation of
the vulnerable? What dynamics are at work? How can we return the
church to its roots as a powerful force in the protection of children from
abuse?
Week Three: Child Sexual Offenders and How They Operate in the
Church
1. Weekly Learning Objectives
A. Students will understand the responsibility of church leaders to understand the
disturbing behavior of child sexual offenders
B. Identify personal, organizational, and cultural barriers hindering child
protection
C. Students will explain why churches are “easy targets” to offenders
D. Identify common sex offender characteristics and strategies used to abuse
and cover up child sexual abuse
E. Students will understand the dynamics that lead offenders to accumulate
multiple victims
F. Students will understand basic concepts to create a safer environment for
children given the reality of offenders
2. Reading Assignments for Students
A. Victor I. Vieth, What Would Walther Do? Applying Law & Gospel to Victims
and Perpetrators of Child Sexual Abuse, 40(4) Journal of Psychology &
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Theology 257 (2012), available free and online at:
http://journals.biola.edu/jpt/free-articles/
B. Salter, Anna, Predators: Pedophiles, Rapists, & Other Sex Offenders: Who
They Are, How They Operate, and How We Can Protect Ourselves and Our
Children (Basic Books, 2003) - read the Forward, Introduction and Chapters 14 (consider also Chapters 10-11).
3. Additional Resources for Professors
A. PowerPoint Slides: Child Sexual Offenders and How They Operate in the
Church (attached)
• Predators: A Harrowing Reality
• Churches as “Easy Targets”
• Child Sexual Offenders in the Church
• Wolves among the Sheep
• Introduction to Adult Child Sex Offenders
• Offenders Have Multiple Victims
• Characteristics of Adult Offenders
• Grooming
• Keeping our Antennae Up
B. Protecting Children from Abuse in the Church: Steps to Prevent and Respond
by Basyle Tchividjian (New Growth Press, 2013).
C. Brown, Christa, This Little Light (2009).
D. Merryn, Erin, An Unimaginable Act (2013).
E. Zabin, Amy, Conversations with a Pedophile (2003).
F. Church Protect: www.churchprotect.org
G. The Mama Bear Effect - www.themamabeareffect.org
4. Class Discussions and Exercises
A. Discuss the article “A Wolf in Youth Minister’s Clothing,” http://www.riverfronttimes.com/newsblog/2015/05/06/a-youth-ministersdownfall-is-tearing-first-christian-church-of-florissant-apart?showFullText=true
B. Have students locate (or locate for them - several articles per group will be
needed) an article about a case of child sexual abuse in the church describing
the abuser as well as the church’s response. In small groups, have them
make connections to the principles that have been discussed in class with
regard to the abuser’s behavior as well as the dynamics and response of the
church.
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C. Class small group discussion: How have you seen the vulnerabilities of
churches firsthand? In what ways have you contributed to these
vulnerabilities? Do you seen any assumptions in yourself that are now being
challenged? How could these be overcome even though it might be very
difficult for individuals and churches?
D. Class discussion: Battlecreek Church case study (attached as Exhibit A):
• Part 1: What are the pressures that are pushing to cover this up? What
powerful forces are at work? What are the benefits of bringing this into
the light? From a human perspective? From a spiritual perspective?
• Part 2: Legal vs. Moral Obligation to Report Abuse - What if you don’t
have a legal obligation to report? What is your Christian/moral obligation
to this child? Family? Offender? Church?
5. Assignments
One page reflection paper: Pick a passage from Scripture that speaks to
you in terms of the things you have learned this week about child sexual
offenders in the church. Is the reality of child sex offenders as presented in
the readings and course materials difficult for you to accept? Do you think
you have been or are in denial about these realities in any way? What
impact could this have upon how you approach ministry? How is this
shaping your thinking about what it means to serve as a leader in the
church?
Week Four: The Biblical Basis for Child Protection
1. Weekly Learning Objectives:
A. Recognize the volume of teaching in the Bible related to child abuse
B. Understand the need for church leaders to name and teach about the realities
of child abuse as a key to creating a safe environment for children
C. Understand the deep connection between Jesus and abuse in terms of his
life, teaching, and ministry
D. Articulate biblical and theological bases for child protection in terms of God’s
heart of justice for the vulnerable, children as image-bearers, the church as a
community of protection for the vulnerable, and the redemptive use of power.
E. Explain how CSA and sexual violence is an attack on the image and
community of God
F. Explain how the Bible teaches against exploitative sexual behavior
G. Develop sermon outlines to preach on CSA and protection related topics
2. Reading Assignments for Students
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A. Scripture: students should be assigned to read myriad passages of scripture
pertaining directly or indirectly to child maltreatment.
B. Steven Tracy, Mending the Soul: Understanding and Healing Abuse,
Appendix 5 (217-223)
C. Andrew J. Schmutzer (ed.) The Long Journey Home: Understanding
and Ministering to the Sexually Abused (Chapters 13-15 — pages 197234)
3. Additional Resources for Professors
A. PowerPoint Slides (attached)
• A Word to Pastors and Teachers in the Church
• Jesus’ Words about Children
• Jesus’ Life and Abuse
• Jesus and the Vulnerable
• The God of the Oppressed
• What does it mean to know God?
• God’s Heart for the Vulnerable
• God’s People are Called to be a Different People
• The Prophets: Judgment on God’s Own House
• Sex and Exploitation
• The Rape of Tamar
• The Hope of the Kingdom
B. Marcia J. Bunge, ED., The Child and the Bible (2008).
C. Marcia J. Bunge, ED., The Child in Christian Thought (2001).
D. Andrew J. Schmutzer ED., The Long Journey Home: Understanding &
Ministering to the Sexually Abused (2011).
A. Steven R. Tracy, Mending the Soul (Zondervan, 2005).
B. Bennett, Anne McGraw, 1994. “Overcoming the Biblical and traditional
subordination of women,” in Feminist theological ethics: A reader. Edited by
Lois K. Daly. Louisville: Westminster John Knox Press.
C. Cooper-White, Pamela, 1995. “The cry of Tamar: Violence against women
and the church’s response.” Minneapolis: Fortress Press.
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D. Ezell, Cynthis, 1998. “Power, patriarchy, and abusive marriages,” in Healing
the hurting: Giving hope and help to abused women. Edited by Catherine
Clark Kroeger, and James R. Beck. Grand Rapids: Baker Books.
4. Class Discussions and Exercises
A. Sample small group discussion exercises: attached as Exhibit B is a list of
possible scriptural references to maltreatment and related issues as well as
suggested questions to be used in small group discussions.
B. Class discussion: review the Rape of Tamar (2 Samuel 13) and discuss the
sexual assault through the eyes of the victim. In that instance, how did the
“church” respond? Why was the response ineffective?
C. Case study: students can return to the case study (Exhibit A) and examine
what, if any, passages from scripture may be helpful to Pastor John Evans in
formulating his plans and that can assist the elders and church as a whole in
responding.
5. Assignments
A. Write a sermon: students should write a paper or a sermon [or perhaps 3-4
detailed sermon outlines] addressing the sin of child abuse and what God’s
word has to say on the subject. Students may use one primary text or develop
themes using multiple texts.
B. Write a preamble to child protection policy that explains the Gospel reasons
for following best practices in child protection procedures.
Week Five: Silence in the House of God
1. Weekly Learning Objectives
A. Recognize the prevalence of covering up abuse in the culture and the church.
B. Examine cover-up cases and identify hidden motives that protect sex
offenders
C. Explain the negative impact of cover-ups on victims and congregants
D. Understand the obligation the church has to speak out against abuse and also
report abuse
E. Articulate the reasons that lead to the failure to report
F. Name biblical-theological bases for submission to governing authorities
G. Explain that churches have both a legal obligation to report as well as a moral
obligation
H. Articulate why reporting is best for victims, perpetrators, and churches
I. Understand disclosure of abuse as a process not a single act and articulate
common dynamics of the process
2. Reading Assignments for Students
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A. Christa Brown, This Little Light: Beyond a Baptist Preacher Predator
and His Gang, Introduction and Chapters 1-28 (pages xi-97)
B. Michael D’Antonio, Mortal Sins: Sex, Crime, and the Era of Catholic
Scandal, pages 1-62 (2014). These pages account the culture that
permitted a widespread cover-up of sexual abuse within the Catholic
community for a number of years. [Alternative: view the Oscar-winning
film Spotlight]
3. Additional Resources for Professors
A. PowerPoint Slides: Silence in the House of God
• Silence in the Church
• Speaking Out Makes a Difference
• Our Legal and Moral Obligation to Report Child Abuse
• The Problem of Under-reporting
• The High Cost of Silence
• Reporting is Best for Everyone
• The Process of Disclosure
• Explaining Disclosure Patterns
B. Diane Langberg, Suffering and the Heart of God (2015).
C. Diane Mandt Langberg, In Our Lives First: Meditations for Counselors (2014).
D. Protecting Children from Abuse in the Church: Steps to Prevent and Respond
by Basyle Tchividjian (New Growth Press, 2013)
E. Spotlight (film, 2015)
F. Betrayal: The Crisis in the Catholic Church, The Investigative Staff of the
Boston Globe (2002).
G. Thomas Doyle, Richard Sipe, and Patrick Wall, Sex, Priests, and Secret
Codes: The Catholic Church’s 2000-year Paper Trail of Sexual Abuse (2006)
4. Class Discussions and Exercises
A. Discuss the Article, “The High Cost of Negligence” in small groups:
http://www.worldmag.com/2013/10/the_high_cost_of_negligence
B. Discuss the letter and response: “Daddy is having a difficult time with his
anger.” http://www.cbcmoscow.com/2016/09/02/daddy-is-having-a-difficulttime-with-his-anger/
C. Discuss this case study: A pregnant young woman comes to your office for
counsel. Her third child, her first son, is due to be born within a few weeks.
She has become anxious and depressed and her family are fearful that she
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may harm herself. She has not been able to communicate to them what is
causing her such stress. While listening to her history, you learn that she has
been raised within a patriarchal denomination to be a “good girl,” to be
submissive to her husband (as she had been to her father before him) and to
do whatever she can to make everyone else around her happy. She claims to
be pleased about the upcoming birth of her son as this news has made her
husband and father delighted to have another male in the family. Probing
gently, with the knowledge that often the concept of God is skewed in
patriarchal faith systems, you ask her how she images God. Responding with
a somewhat “wooden” affect, she gives you the expected “He’s my savior. He
loves me and gave his life for me.” Gently saying her name, telling her that
what she shares with you regarding this will be kept confidential, and giving
her permission to voice her true feelings, you are amazed to see her display a
sudden burst of anger and tears, shouting to you, “I hate him. I hate him. How
could he let those things happen to me?” Out of her mouth comes a history of
incest at the hands of her father (who is a pastor) and her two brothers. She
shares with you her deepest fear that this little boy she now carries will one
day molest his two sisters. How do you minister to this woman? (Note to
teacher: after the students have discussed this for a while, you might want to
prompt them to consider “asking” the client what her relationship was like with
her mother. If she was a nurturing person, this will greatly help them in their
ministry to their client.)
5. Assignments
A. Lament or Reflection paper: students will read the account of Jen Bicha’s
sexual abuse and the interactions with her family and faith community.
Students will have the option to write a reflection paper or write a lament
through the eyes of this victim [or another victim]. The account of Ms. Bicha’s
experience is detailed in an online article in World Magazine (Jamie Dean,
The High Cost of Negligence) to be found at:
http://www.worldmag.com/2013/10/the_high_cost_of_negligence
B. Students should research what their own state requires of them and others in
terms of mandated reporting. Students should also research the idea of
clergy-penitent privilege in their own denomination. What denominational
documents have been written on this? Does their state give an exemption
based on their own denomination’s doctrine or not? Does it limit this privilege
in any way? What are the moral limits of privilege in your own perspective?
How could this be misused? How will you hold yourself accountable before
the Lord? What is the state of training in your denomination? Have any steps
been taken on a denominational level? What could you do to work toward
raising awareness and brining more informed training and policies?
Week Six: The Obligation of Clergy to Recognize and Report Abuse
1. Learning objectives:
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A. Recognize the role of child abuse protection agencies and their methods to
investigate abuse and protect children
B. Identify the legal mandates to protect vulnerable populations by churches and
individuals
C. Explain why reporting laws are just laws from a biblical perspective
D. Identify moral arguments for child abuse reporting practices
E. Recognize the common signs that should trigger a report of child sexual
abuse, physical abuse, neglect, or emotional abuse.
F. Articulate common cultural and church questions and objections regarding the
reporting of abuse as well as answer them
G. Understand how clergy can be a great support to child victims who are
testifying in court.
2. Reading Assignments for Students
A. What is Child Abuse and Neglect? Recognizing the Signs and Symptoms
(available for free download here:
https://www.childwelfare.gov/pubPDFs/whatiscan.pdf)
B. How the Child Welfare System Works (Available for free download:
https://www.childwelfare.gov/pubPDFs/cpswork.pdf)
C. Allie Phillips & Susanne Walters, A Courtroom for All: Creating Child &
Adolescent Fair Courtrooms (2013). This monograph is a publication of the
National District Attorneys Association and the Gundersen National Child
Protection Training Center. It details the anxiety of testifying in court through a
child’s perspective and proposes strategies for helping a child cope. The
monograph is online and free at: http://www.ndaa.org.
3. Additional Resources for Professors
A. PowerPoint Slides: Mandated Reporting, Signs of Abuse, Role of Clergy in
Helping Children in Court (attached)
• Overview of the Child Protective System
• Mandated Reporting
• Reporting Sexual Abuse
• Reporting Physical Abuse
• Reporting Neglect
• Mental Injury (Emotional or Psychological Maltreatment)
• Garbarino’s Five Types of Psychological Maltreatment
• Common Church Questions on Reporting
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• Clergy Roles in Court
B. Anna Salter, Predators (2003).
C. Basyle Tchividjian, Protecting Children from Abuse in the Church: Steps to
Prevent and Respond (2013).
D. Beth Hart and Mike Sloan, Faithful Protection (www.faithfulprotection.org).
E. John E.B. Myers, A History of Child Protection in America (2004).
F. James Garbarino et al., The Psychologically Battered Child (1986).
G. William Webb, Corporal Punishment in the Bible (2011).
4. Class Discussions and Exercises
A. After reading the Phillips and Walters article (see reading assignments),
students should be divided into small groups and develop possible roles for
the pastor and church in supporting a child abuse victim through the court
process. What role can the church play? How will this work be coordinated
with the prosecutor and others who may be involved with the case?
B. Case Studies: during class, the instructor will show a video of a pastor
working with a child who is making a disclosure of abuse but is begging the
pastor not to call the authorities. The instructor will stop the video and lead a
discussion on what the pastor should say and do next. What will be the
repercussions if the police or child protection is not called? Could the child’s
father be arrested? Will the child’s mother be supportive of the victim or the
offender? Could there be other victims? What response does the law require?
What response does God require? After the discussion, the video should
resume and will model an appropriate response to this outcry.
5. Assignments
A. List all resources that may be in a particular community that can assist the
church in developing a child protection policy and responding with excellence
when a suspicion of abuse arises.
B. Meet face to face with a local counselor working with abused children and ask
him/her about their training at the undergraduate and graduate level, what
ongoing training they receive now that they are in the field, what child abuse
journals do they subscribe to and are they members of relevant professional
associations pertaining to child abuse. If the counselor is not a Christian, ask
him or her how they go about respecting the faith of the person being
counseled and how they coordinate their counseling with pastoral counseling.
This exercise will give students practical experience in asking similar
questions of community counselors they may refer a parishioner to.
Week Seven: Introduction to Child Protection Strategies
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1. Learning objectives:
A. Examine key policy and procedure measures to protect children from abuse
B. Recognize the importance of church leadership in creating a church culture
where children are safe.
C. Identify strategies to inform and train faith community staff and volunteers and
parishioners about the necessity of child protection.
D. Articulate normal sexual development and behaviors in children over against
abnormal behavior
E. Recognize the need and learn the steps to develop working relationships with
trauma-informed professional counselors
F. Recognize the importance of church leadership in creating a church culture
where children are safe.
G. Understand the unique dynamics of juvenile offenders and the required
response when a juvenile offends.
H. Recognize the need to help churches overcome not just the technical
challenge of abuse prevention but also the adaptive challenge presented by
implementing best practices in a particular church culture
2. Reading Assignments for Students
A. Victor I. Vieth, Suffer the Children: Developing Effective Church Policies on
Child Maltreatment, 2(1) JACOB’S HOPE (2011), available online at
www.ncptc.org under “publications.”
B. Basyle Tchividjian, Protecting Children From Abuse in the Church: Steps to
Prevent and Respond (2013).
C. Amy Russell, Multi-Disciplinary Response to Youth with Sexual Behavior
Problems, 40 W ILLIAM MITCHELL LAW REVIEW 1058 (2014), available online at:
http://open.wmitchell.edu/wmlr/vol40/iss3/9/
D. Review child protection policies and materials available - “Faithful Protection”
- at Doulos at: http://www.doulosresources.org/other/other/CP_resources.html
[Students should at least skim and become familiar with this resource.]
E. Review the Centers for Disease control manual on developing effective child
protection policies for churches or other youth serving organizations available
online at:
http://www.cdc.gov/ViolencePrevention/pub/PreventingChildAbuse.html
[Students should at least skim and become familiar with this resource.]
3. Additional Resources for Professors
A. PowerPoint Slides: Developing and Implementing Child Protection Policies
• Policy Development Overview
• Policy Components: Education
17
• Policy Components: Screening
• Policy Components: Code of Conduct
• Policy Components: Reporting and Response
• Normal and Abnormal Sexual Behavior
• Juvenile Offenders
• Technical vs. Adaptive Challenges
B. Protecting Children from Abuse in the Church: Steps to Prevent and Respond
by Basyle Tchividjian (New Growth Press, 2013).
C. Darkness to Light - www.D2L.org
D. The Mama Bear Effect - www.themamabeareffect.org
E. Mending the Soul by Steven R. Tracy (Zondervan, 2005).
F. Anna Salter, Predators (2003).
G. Gavin de Becker, Protecting the Gift (1999).
4. Class Discussions and Exercises
A. Utilizing the “church leadership scenarios” attached as exhibit D , have the
students discuss the case in small groups and draw conclusions as a whole
class.
B. Utilizing the GRACE case study involving Pastor Evans (Battlecreek Church
Case Study, attached as exhibit A), what sort of child protection policy would
help the church sort through the various dynamics involved?
5. Assignments
A. In groups of 3-4, students will go to at least two churches and evaluate what
the church is doing in terms of child protection:
• Evaluating the physical environment for potential vulnerable spots.
• Evaluating the church’s child protection policy and making any
suggestions for improvement.
• Inquiring what the church is doing to promote healing for survivors.
B. Revise a church’s child protection policy (from a church you visited, your own
church, your home church growing up, etc.). Make notes of what you changed
and what where the most import areas that needed addressing.
Week Eight: Pastoral Ministry during Child Sexual Abuse Allegations
1. Learning Objectives
A. Recognize common system dynamics at work during an allegation of abuse
including underlying motivations
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B. Recognize that abuse is about an exploitation of power and articulate how
church must exercise power appropriately during an allegation of abuse
C. Identify best practices in responding to active sex abuse allegations in the
Christian environment
D. Articulate features of CSA response policy for a church that protects victims,
families, and the congregation
E. Identify common opposition when supporting a victim of abuse in the church
F. Articulate methods to support CSA victims during legal action
G. Articulate common missteps made by pastors in usurping the roles of other
professionals
H. Identify pastoral needs and appropriate care responses to victims and
congregation subsequent to abuse allegations
2. Reading Assignments for Students
A. Christa Brown, This Little Light: Beyond a Baptist Preacher Predator
and His Gang, Chapters 29-36 (pages 98-129).
B. Read GRACE Bob Jones University Investigative Report, Chapter 3 (p. 4381), “Institutional Responses to Victims of Sexual Violence,” available online
at www.netgrace.org.
C. Read chapter 1 Understanding Trauma (7-17) and chapter 2 GrowthPromoting Relationships (21-44) in Jackson Day, et al, Risking Connection in
Faith Communities: A Training Curriculum for Faith Leaders Supporting
Trauma Survivors (Sidran Institute Press 2006).
3. Additional Resources for Professors
A. PowerPoint Slides: Pastoral Abuse during Child Sexual Abuse Allegations
• Systems and Abuse Cover-Up
• Cover-Up in the Church
• Faithful Response to Allegations
• Prepare for Opposition
• Pastors and Leaders: Stay in Your Lane
• Responding to Abuse in the Home
• A Case Study: Battlecreek Christian Church
B. Basyle Tchividjian, Protecting Children from Abuse in the Church: Steps to
Prevent and Respond (2013).
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C. Resources on Incest: Anna Salter, Predators, Chapter 4 (2003); Andrew
Schmutzer ed., The Long Journey Home, Chapters 2-4 (2011); Steven Tracy,
Mending the Soul, Chapters 3-4 (2005).
D. Together We Heal - www.together-we-heal.org
4. Class Discussions and Exercises
A. Discuss the story of Amy Smith, an abuse advocate who exposed a predator
in her home church. Her parents have disowned her for speaking out for the
protection of children: http://www.dallasobserver.com/news/an-advocate-forthe-sexually-abused-demands-answers-from-prestonwood-baptist-church7132274
B. Small group discussion: have the students divide into small groups and
discuss what, if any Bible passages may be helpful in responding to a case of
child maltreatment. You may want to direct the students to read certain
passages. Pertinent passages may include the genealogy of Christ which
includes being descendent from a sexually exploited woman (Joshua 6:22-25;
Hebrews 11:31; Matthew 1:5). You may want to direct the attention of the
students to the fact that Jesus was often seen in the company of those who
were sexually exploited (Matthew 9:10). Not only did Jesus minister to the
sexually abused, He promised them the very kingdom of God (Matthew
21:31). Our Lord scolded the disciples for keeping children away from him
and warned it would be better to be drowned in a sea with a millstone around
our neck than to hurt a child (Matthew 18:6). Jesus said the angels of children
have direct access to God (Matthew 18:10) and that the spiritual insight of
children often exceeds that of the most learned theologians (Matthew 21:1516; Luke 10:21). Jesus also had strong words for those who preached in his
name but failed to care for those who were suffering—promising to one day
tell these false Christians “I never knew you” (Matthew 7:23; Matthew 26:4145). How, if at all, do the teachings of Christ shape the response of Pastor
Evans and his church in responding to the allegation of child abuse?
C. Case Studies: students and professor can continue to work through the
Battlecreek Church cases study and discuss the following dynamics:
• How does the church address the needs of the victim during the crisis?
• How does the church address the needs of the offender during the
crisis?
• What are the likely sources of opposition the pastor may face? How
should opposition be confronted?
5. Assignments
Small group discussion and presentation: Students will be divided into small
groups and discuss one of the assigned case scenarios (attached as exhibit E)
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and then make a group presentation to the class as to how they would respond
to the spiritual needs of the victim.
Week Nine: Supporting Recovery
1. Learning Objectives
A. Become familiar with current techniques used by pastors working with abuse
victims
B. Identify common pastoral errors and the means to avoid them, with special
attention to physical and emotional boundaries
C. Learn common abuse narratives and how to recognize them
D. Identify common spiritual and relational challenges resulting from CSA
experiences
E. Explain how victim’s experience impacts how they hear the familial language
that the Bible and the Church connects to God.
F. Understand trauma and its physical impact on children and adults
G. Articulate challenges and opportunities related to common Christian values:
forgiveness, reconciliation, healing, justice, anger, bitterness, and grace
2. Reading Assignments for Students
A. Diane Mandt Langberg, Counseling Survivors of Sexual Abuse, pages 25-92.
B. Jackson H. Day, et al, Risking Connection in Faith Communities, chapter 3
(Spiritual Connection & Trauma), p. 47-66.
C. Phil Monroe, Five Reasons Why We Need a Theology of Trauma (2015),
available online at: http://biblical.edu/faculty-blog/96-regular-content/1053-5reasons-why-we-need-a-theology-of-trauma
D. Victor Vieth, Is it Safe to go To Church? available online at:
http://www.boundless.org/relationships/2014/is-it-safe-to-go-back-to-church
E. JA Mercer, The Protestant Child, Adolescent & Family, 13(1) Child Adolesc
Psychiatr Clin N Am. 161-81 (2004).
3. Additional Resources for Professors
A. PowerPoint Slides: Supporting Recovery
• Listening with Compassion
• Pastoral Ministry to Survivors
• Addressing Specific Spiritual Struggles
• Creating a Safe Environment for Survivors at Church
• Spirituality and Recovery
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• Faith-based Comfort to Survivors
• Resilience Factors
• How Much a Sermon Might Mean
• Pro-actively Helping Children in Need: Faith and Child Protection
Partnerships
B. Judith Herman, Trauma and Recovery (1997).
C. Diane Mandt Langberg, Counseling Survivors of Sexual Abuse (2003) and On
the Threshold of Hope (1999).
D. Mary DeMuth, Not Marked: Finding Hope and Healing after Sexual Abuse
E. Andrew J. Schmutzer ED., The Long Journey Home: Understanding &
Ministering to the Sexually Abused (2011).
F. Brown, Christa, This Little Light (2009).
G. Merryn, Erin, An Unimaginable Act (2013).
H. Elaine A. Heath, We Were the Least of These (2011).
I. Steven R. Tracy, Mending the Soul (2005).
J. Diane Langberg, In Our Lives First: Meditations for Counselors (2014) and
Suffering and the Heart of God (2015).
K. Donald F. Walker, et al, Changes in Personal Religion/spirituality During and
After Childhood Abuse: A Review and Synthesis, 1 Psychological Trauma:
Theory, Research, Practice & Policy 130 (2009).
L. Thema Bryant-Davis, et al, Religiosity, Spirituality, and Trauma Recovery in
the Lives of Children and Adolescents, 43(4) Professional Psychology,
Research and practive 306 (2012).
M. Donald F. Walker & William L. Hathaway, Eds, Spiritual Interventions in Child
and Adolescent Therapy, Chapter 7 (American Psychology Association
2012).
N. Donald F. Walker & William L. Hathaway, Eds, Spiritually Oriented
Psychotherapy and Trauma (American Psychology Association 2014).
O. Rah, Soong-Chan, Prophetic Lament: A Call for Justice in Troubled Times
(2015)
P. Ruether, Rosemary Radford, 1996. “The image of God’s goodness,” in
Sojourners, January-February.
Q. Together We Heal - www.together-we-heal.org
4. Class Discussions and Exercises
A. What are some things we should avoid saying to survivors? In small groups,
make a list and come up with a rationale for why not. Then compare your list
22
to Mary DeMuth’s list from her blog post “21 sentences not to say to a sexual
abuse survivor”: http://www.marydemuth.com/sexual-abuse-survivor/. What
should we say to survivors? What general principles can we glean from this
discussion?
B. Case Study 1 - What can the church do to help the victim in returning to
church? “My father sexually, physically, emotionally and spiritually abused me
for years. He would often have me help him set up the church altar on
Sundays and then force me to conduct fellatio while he sat on the altar. To
this day, the sight of an altar makes me feel like vomiting. At home, he would
often molest me during the evening as he hummed ‘Amazing Grace.’ When I
was uncomfortable during the sexual abuse he would tell me to stare at a
cross on the wall and know that it would be soon over. Just as I feel ill looking
at an altar, the sight of a cross or the sound of that awful hymn brings back
terrors. When I did go to church as a little boy my dad told me not to fidget or
else. Of course, I couldn’t do this and, when we got home he would make me
wait for hours before he would punish me. He would then make me pick a
tree branch and he would beat me until there were multiple cuts. This was a
weekly occurrence for years. To this day, if I even drive past a church, I get
shivers. I won’t even go to a wedding or funeral if I know it’s going to be in a
church. Even so, I pray a lot and believe God stands with the suffering—and I
suffer a lot. I want to worship with others, I just can’t go to church or look at
certain objects or hear certain hymns. I also can’t be in a church that even
talks about corporal punishment. If you are one of those people who hit
children, I want nothing to do with you. Do you have anything to offer me?”
C. The relationship of the incest offender can negatively impact a survivor’s
image of God in development. It will help the class if they are given some time
to discuss this concept in their small groups before they are given the case
study or the assignment. If a child is molested by their father, seeing God as
“Father” may cause deep conflict within them. How can they believe they can
to run to in a time of trouble, if the image they have is of the one who has
betrayed them, destroyed their sense of safety and shattered their trust? The
pastoral image of “Abba”/daddy may be incomprehensible to them.
Especially difficult is if this father is either a pastor or a leader in their
denomination, one whom others look up to and admire, often coming to them
for nurture and counsel. If a child is molested by their brother, learning of
Jesus as a child of God and therefore our brother in the faith, may prohibit the
closeness that others may feel with the image of Jesus as one walking
alongside us on our journey. If a child is molested by their mother, the one
who has carried them within her womb and given them life, there can be no
greater betrayal. The hands that God intended to nurture and tend may have
been used to violate this child. If the words coming out of her mouth sexually
shamed the child, they will grow to believe that they are shameful and dirty.
Children growing up in this environment may struggle with the concept of the
Holy Spirit being feminine and imagining God as a hen who gathers her
chicks under her wings. There have been no safe wings to protect these little
ones. Seeing the Holy Spirit as “comforter” may be very difficult.
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D. Case Study 2: Watch the CNN interview of seven men and women physically
and sexually abused as well as emotionally abused in a protestant church. All
of them are suicidal and one of them says he no longer knows how to love.
Imagine one or more of them came to your office and asked if your church
had anything to offer them. What would you say? As you learned more about
the long-standing abuse, and keeping in mind all you’ve learned about polyvictimization, what would be your long term plan for them? The CNN interview
can be accessed online at:
http://www.bing.com/videos/search?q=cnn+ungodl+discipline&view=detail&mi
d=AADEA5020832B310235EAADEA5020832B310235E&FORM=VIRE2
E. Role Playing: one or more students will speak with someone role playing a
child abuse survivor and the class as a whole will critique the response.
5. Assignments
A. Exercises/Assignments: go to the website for HALOS (www.halos.org), Care
in Action (www.careinaction.org), or similar organizations and write a
reflection paper on the benefits of taking direct action as a church or ministry
leader to help victims of abuse.
B. Have students research how Scripture uses feminine imagery to
communicate and reveal who God is. This knowledge may be critical in
working with a survivor abused by a male figure who struggles with language
describing God in masculine terms. There is a great deal of scripture and
other resources to draw upon. While the image of God has been traditionally
seen as having male characteristics (Ezell 1998, 18) such as father, son,
warrior, defender, rock, husband and king, scripture at times clearly describes
God as having female characteristics. The Hebrew for God’s compassion,
rahum, and the word for mercies, rahamin, refers to the womb (Cooper-White
1995 40). It is appropriate, therefore, when God is described as a woman in
labor (Isaiah 42:14) and as a nursing mother, loving the child to whom she
has given birth, and whose name is forever written on her hand (Isaiah 49:1516). Hosea describes God as a bear robbed of her cubs (Hosea 13:8). God
provides sanctuary to us just as a mother who comforts her small child
(Psalm 131:2). God longs to protect us, just as a mother hen gathers her
chicks under her wings (Luke 14:34). When sinners repent, God is described
as a celebrating hostess (Luke 15:8-10), calling in all of her neighbors to
rejoice with her for the lost is found.
Week Ten: Pastoral Care and the Offender
1. Learning Objectives
A. Identify common child sex offender presentation and underlying motivations
B. Explain evidence of repentance and false repentance
C. Devise ministry to offenders that prioritize safety and care for victims
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D. Understand why the deep and dark patterns of child sexual offenders have
important implications for evaluating repentance and allowing them to worship
with children and survivors
E. Recognize the circumstances where the Bible does counsel withdrawal from
people
F. Know basics of juvenile offending so you can direct families to proper
resources
G. Explain the dangers involved when churches seek to involve themselves in
ministry to child sexual offenders
2. Reading Assignments for Students
A. Victor Vieth, Ministering to Adult Sex Offenders: Ten Lessons from Henry
Gerecke 112(3) Wisconsin Lutheran Quarterly 208 (2015).
B. Read the United States Department of Justice’s literature review on juveniles
with sexual behavior (Juvenile Section), available online at:
http://smart.gov/SOMAPI/index.html
3. Additional Resources for Professors
A. PowerPoint Slides: Pastoral Care and the Offender
• Churches are Useful to Sex Offenders
• A Child Sex Offender Wants to Attend Your Church: What Do You Do?
• What are Biblical Grounds to Keep Someone Out of the Church?
• Any Ministry to Offenders Must Account for the Deep and Dark Patterns
• Learning from Walther and Gerecke
• Assessing an Offender’s Repentance
• Case Studies
• Should Churches Seek to Minister to Child Sex Offenders?
B. Salter, Anna, Predators (2003).
C. Brown, Christa, This Little Light (2009).
D. Merryn, Erin, An Unimaginable Act (2013).
E. United States Department of Justice’s Sex Offender Management
Assessment and Planning Initiative (SOMAPI), available online at:
http://smart.gov/SOMAPI/pdfs/SOMAPI_Full%20Report.pdf
F. Zabin, Amy, Conversations with a Pedophile (2003).
G. Church Protect - www.churchprotect.org
4. Class Discussions and Exercises
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A. Watch the confrontation between Angela Shelton and her father in the
documentary “Searching for Angela Shelton.” What cognitive distortions does
the offender continue to have? How would you minister to this offender?
Should someone like this be allowed to be around the children of the church?
Why or why not?
B. [See Exhibit F Below] Watch in class the female child sex offender Alicia Gray
and she gives an apology for her abuse and then lead a class discussion
about the video.
C. Have someone role play as a child sex offender seeking counseling from you
as a pastor. Have one or more students respond to his or her cognitive
distortions and then lead a class discussion. This could be a rotational
exercise with students being tapped on the shoulder to continue where the
previous student left off in working with the offender.
D. Discuss the Biblical account of the two thieves on the cross. Which one
received forgiveness and why?
5. Assignments
A. Watch the Fox News interview with Josh Duggar’s family. How, if at all, the
did the family and the church fail to respond adequately to the abuse? Based
on your reading of the SOMAPI chapter on juvenile sex offenders, what
should have happened? Write a 1-2 page evaluation of the interview with your
own recommendations.
B. Develop a repeatable checklist to try to determine whether a child sex
offender is acting in any way that is concerning so that a church can
appropriately assess the risk of the offender being involved with the church at
any level.
Week Eleven: Identifying Organizational Risk and Overcoming
Vicarious Trauma
1. Learning objectives:
A. Examine the question of how institutions hinder progress in ending child
sexual abuse
B. Examine how churches can contribute toward ending child sexual abuse
C. Identify organizational risk in child protection and abuse response
D. Develop a risk assessment tool to evaluate congregational preparedness
E. Identify personal patterns that increase risk of the abuse of power
2. Reading Assignments for Students
A. Christa Brown, This Little Light: Beyond a Baptist Preacher Predator
and His Gang, Chapters 37-47 and the Epilogue (pages 133-222).
26
B. Kelly Clark, Institutional Child Sexual Abuse—Not Just a Catholic
Thing, 36 William Mitchell Law Review 220 (2009), available online at:
http://open.wmitchell.edu/wmlr/vol36/iss1/7/
C. Diane Langberg, Suffering and the Heart of God, Chapters 5, 7, 12,
and 17 (2015).
3. Additional Resources for Professors
A. PowerPoint Slides: Identifying Organizational Risk and Overcoming Vicarious
Trauma
• Failure to Protect: Institutional Response to Child Maltreatment
• Child Abuse in Community Institutions and Organizations
• Recommendations from the Field
• Help for the Helper: Understanding and Responding to Vicarious
Trauma
• Vicarious Trauma: Acknowledge the Risk and Recognize the Symptoms
• Vicarious Trauma: Protective Factors
• Vicarious Trauma: Organizational Strategies
• Vicarious Trauma: Professional Strategies
• Vicarious Trauma: Individual Strategies
• Our Personal Temptation to Abuse Power
• Final Thoughts: Speaking Up and Taking Action
B. Diane Langberg, Suffering and the Heart of God (2015) Chapters 18019; In
Our Lives First: Meditations for Counselors (2014).
C. Jackson H. Day, et al, Risking Connection in Faith Communities, chapter 3
(Managing Vicarious Trauma), p. 67-94.
D. Judith Herman, Trauma and Recovery (1992).
E. Abuse in a missionary setting: Wess Stafford, Too Small to Ignore, Chapters
8-9 (2007); GRACE New Tribes Mission Report: http://fandaeagles.com/wpcontent/uploads/2010/08/GRACE-Final-Report-on-NTM-Fanda.pdf;
Christianity Today Article: http://www.christianitytoday.com/ct/2016/may-webonly/missionary-donn-ketcham-abuse-bangladesh-mks-abwe-report.html
4. Class Discussions and Exercises
A. Discuss the results of the Assignment in class.
27
B. What is the landscape of child protection in the denomination(s) of the
seminary and/or students. What are some steps that could be taken to raise
awareness and push for more training and better policies?
5. Assignments:
Students will write a reflection paper. After listening to Diane Langberg’s lecture
on power and its abuse (or reading chapters 12 and 17 of her book Suffering and
the Heart of God) students will answer the following:
• How are you prone to abuse power?
• What will you do to mitigate this?
• What denominational structure, checks and balances are in place for you?
• Would you suggest any changes?
Week Twelve: Distortions of Scripture and Our Own Misuse of Power
1. Learning objectives:
A. Critically examine the use of scripture often used to avoid reporting child
sexual abuse
B. Critically examine the use of scripture often used to fail to protect children
C. Critically examine the use of scripture often used to harm survivors
D. Understand strategies for addressing the vicarious trauma of working with
survivors (note: this can be incorporated throughout the 12 week as part of
self-care exercises)
2. Reading Assignments for Students
A. Read GRACE Bob Jones University Investigative Report, Chapter 4 (p. 82117), “Trauma and Vulnerability,” available online at www.netgrace.org.
B. John D. Schuetze, Pastoral Theology Brief: Matthew 18 also Includes Verse
6, 112(3) Wisconsin Lutheran Quarterly 224 (2015). This article discusses the
pastor-penitent privilege and argues it does not apply in a case of child
abuse. The paper can be used to lead a discussion on what, if anything, the
scriptures actually teach about keeping confidences in cases of child
maltreatment.
3. Additional Resources for Professors
A. PowerPoint Slides: Distortions of Scripture and Our Own Misuse of Power
• Understanding Our Blinders
• Understanding Their Filters
• Distortions of Scripture
28
• Our Own Misuse of Power
• GRACE Certification for Churches
B. Diane Langberg, In Our Lives First: Meditations for Counselors (2014) and
Suffering and the Heart of God (2015).
4. Class Discussions and Exercises
A. Students will watch a clip from the movie Noah in which Noah sees a woman
being raped and notices himself in the face of the offender. Noah later tells
his wife, the “sickness is in me” - meaning we are all capable of great
offenses. Is this true - is the abuse of power on a spectrum? If so, what can
we do? In large or small groups, the class will discuss this issue.
B. Students will work through with an instructor or in small groups several
sections of scripture. In each instance, they will ask what the scripture is
attempting to convey and then, applying all the knowledge gained in this
course, discuss how the passage could be distorted in a case of child abuse.
These passages include:
• Romans 15:14 (ESV): “I myself am satisfied about you, my brothers,
that you yourselves are full of goodness, filled with all knowledge and
able to instruct (counsel) one another.”
• Matthew 18:21-35: The account of Peter being admonished not to
forgive seven times but seventy times seven—meaning an infinite
number of times.
• Proverbs 13:24, 22:15, 29:15: these proverbs pertain to physical
discipline. Remember, 2/3rds of sexually abused children are abused in
multiple ways. Accordingly, you should expect that many have also been
physically abused or neglected.
• Deuteronomy 22:23-24: “Suppose a man meets a young woman, a
virgin who is engaged to be married, and he has sexual intercourse with
her. If this happens within a town, you must take both of them to the
gates of that town and stone them to death. The woman is guilty
because she did not scream for help. The man must die because he
violated another man’s wife.”
• Matthew 18:15-17: “If another believer sins against you, go privately
and point out the offense. If the other person listens and confesses it,
you have won that person back. But if you are unsuccessful, take one or
two others with you and go back again, so that everything you say may
be confirmed by two or three witnesses. If the person still refuses to
listen, take your case to the church. Then if he or she won’t accept the
church’s decision, treat that person as a pagan or a corrupt tax
collector.”
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5. Assignments
Final Paper
Each student will read Martin Luther King’s Letter from a Birmingham Jail—a
powerful theological work addressing the polite refusal of church leaders to
address the sin of segregation and other injustices. With this letter as a model,
students will write a letter to the church today explaining why child protection
must not wait and the theological basis for moving forward. See exhibit G for
one possible approach to giving this assignment to students.
Each student will also draft and deliver a sermon related to one or more issues
of child abuse and be critiqued by two other students as well as the professor.
Papers and sermons that, in the discretion of a professor, are worthy of
publication may be sent to GRACE for possible publication on the GRACE
website or in other forums. Obviously, the student would also have to give his or
her assent. Over time, though, this could develop a national bank of theologically
sound works addressing multiple aspects of child abuse.
30
Exhibit A: Battlecreek Church Case Study
John Evans has been the pastor of Battlecreek Church for the past two years. As a
young pastor of a struggling church of approximately 400 members, Pastor Evans has
constantly had power struggles with certain elders. Though he believes God has called
him to this church, Pastor Evans does not believe that he has developed the full support
of his church leadership.
Late last night, Pastor Evans received a call from Mr. Long who was extremely
emotional and shaken up. The Longs have been members of Battlecreek Church for
approximately one year. They have three sons, ages 3, 8, and 13. The 13 year olds
name is Benjamin and he has a reputation within the church for being disrespectful and
hanging out with the “wrong crowd.” In fact, on a few occasions, Mr. & Mrs. Long have
sought counsel from Pastor Evans regarding their son’s seemingly unruly and rebellious
behavior.
To the great shock of Pastor Evans, Mr. Long informs him that Benjamin had just
disclosed that he has been repeatedly sexually abused by ruling elder, Tom Watts. This
abuse began after Mr. Watts started to volunteer with the church youth group
approximately 7 months earlier. The abuse has allegedly gone on without the
knowledge of any other person.
Mr. Watts is a 52 year old partner in the City’s oldest and most prestigious law firm. He
has been a member of Battlecreek Church for the past 25 years and has been a ruling
elder for the past 10 years. Mr. Watts has an impeccable reputation amongst both the
community and the congregation. He has been married to Nancy for the past 30 years
and they have four grown children. Mr. Watts has always volunteered to assist with any
part of the church ministry where there was a need. Seven months ago, he volunteered
to assist with the youth group when the youth director was abruptly terminated for
inappropriate behavior with one of the kids. Pastor Evans has heard nothing but praises
from both the youth and their parents regarding the work of Mr. Watts. However, it is
widely known that Benjamin Long was extremely close to the last youth director and
was extremely upset when he was terminated. Benjamin has repeatedly told a number
of people that “Mr. Watts just isn’t like David (the previous director)” and that he wishes
“David could come back.”
Mr. Watts has provided Pastor Evans with much encouragement and support in his
dealings with some of the more difficult session members. Pastor Evans considers Tom
Watts a close personal friend and mentor.
As Mr. Long is telling Pastor Evans about this disclosure, Pastor Evans suddenly recalls
a conversation he had with Tom Watts shortly after he had become the pastor at
Battlecreek Church. Mr. Watts had confided in Pastor Evans that when he was nineteen
years old, he had been falsely accused of sexually molesting a 12 year old boy. He told
Pastor Evans that the charges were eventually dropped after the families had reached
an out of court settlement. At the time of the conversation, Tom Watts told Pastor Evans
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that the incident had scarred him emotionally for life. He also told Pastor Evans that
nobody else at Battlecreek was aware of this incident.
Mr. Long has not told anyone else about Benjamin’s disclosure, and does not believe
that Mr. Watts had any knowledge that Benjamin has told anyone. He tells you that
during his disclosure, Benjamin had numerous spiritual questions such as, Why did God
let this happen to me? Where was God when Mr. Watts was touching me? Benjamin
also commented “I didn’t tell anyone because I was sinning with Mr. Watts.” Mr. Long
admits that he could not answer Benjamin’s questions and is afraid that his son is going
to hate God for the rest of his life. He asks you for suggestions as to what types of
services and resources may be available for Benjamin and the family as they confront
this difficult matter. Before hanging up, Mr. Long indicates that you are the only person
outside of the family that Benjamin is willing to meet with concerning the abuse. He
also tells Pastor Evans that the family wants to fully support Benjamin and has decided
to seek pastoral counsel as to what steps they should take next as a result of this
disclosure.
After some thought, Pastor Evans requests an emergency meeting with his church
leadership for the purpose of discussing and deciding how Battlecreek Church should
respond to this crisis.
Some Questions to Consider:
Who attends emergency leadership meeting?
What issues need to be addressed at emergency meeting?
How can the Church best serve Benjamin Long and his family during this crisis?
How can the Church best serve Tom Watts and his family during this crisis?
How can the Church best serve its congregation during this crisis?
How can the Church best serve the watching community during this crisis?
What are the underlying power dynamics in this situation?
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Exhibit B: Small Group Discussion - Biblical Foundation on Abuse
Choose 2-3 of the passages below. Read the passage together and answer the
discussion questions.
Matthew 18:5-6, 10-14
5 “Whoever receives one such child in my name receives me, 6 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.
10 “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. 12 What do you think?
If a man has a hundred sheep, and one of them has gone astray, does he not leave the
ninety-nine on the mountains and go in search of the one that went astray? 13 And if he
finds it, truly, I say to you, he rejoices over it more than over the ninety-nine that never
went astray. 14 So it is not the will of my Father who is in heaven that one of these little
ones should perish.
a. Why does Jesus equate receiving a child in his name with receiving him?
b. What are some implications to Jesus’ statement that it would be better to have a
millstone and drown than to cause a child to stumble?
c. There is a weight to Jesus’ statements that we often do not see in churches with
regard to child protection issues. Why do you think this is?
d. How would you begin to teach the church to think differently about child protection
from this passage?
Mark 10:13-16
13 And they were bringing children to him that he might touch them, and the disciples
rebuked them. 14 But when Jesus saw it, he was indignant and said to them, “Let the
children come to me; do not hinder them, for to such belongs the kingdom of God.
15 Truly, I say to you, whoever does not receive the kingdom of God like a child shall
not enter it.” 16 And he took them in his arms and blessed them, laying his hands on
them.
a. Why do you think Jesus was so angry with the disciples?
b. Jesus says his Kingdom belongs to covenant children. What does this mean and
what priorities should churches devote to children in the light of this reality?
c. What do you think Jesus would say to those in the church who advocate keeping
sexual abuse hidden in order to protect the ministry of the church?
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2 Samuel 13
Now Absalom, David's son, had a beautiful sister, whose name was Tamar. And after a
time Amnon, David's son, loved her. 2 And Amnon was so tormented that he made
himself ill because of his sister Tamar, for she was a virgin, and it seemed impossible to
Amnon to do anything to her. 3 But Amnon had a friend, whose name was Jonadab, the
son of Shimeah, David's brother. And Jonadab was a very crafty man. 4 And he said to
him, “O son of the king, why are you so haggard morning after morning? Will you not tell
me?” Amnon said to him, “I love Tamar, my brother Absalom's sister.” 5 Jonadab said to
him, “Lie down on your bed and pretend to be ill. And when your father comes to see
you, say to him, ‘Let my sister Tamar come and give me bread to eat, and prepare the
food in my sight, that I may see it and eat it from her hand.’” 6 So Amnon lay down and
pretended to be ill. And when the king came to see him, Amnon said to the king,
“Please let my sister Tamar come and make a couple of cakes in my sight, that I may
eat from her hand.”
7 Then David sent home to Tamar, saying, “Go to your brother Amnon's house and
prepare food for him.” 8 So Tamar went to her brother Amnon's house, where he was
lying down. And she took dough and kneaded it and made cakes in his sight and baked
the cakes. 9 And she took the pan and emptied it out before him, but he refused to eat.
And Amnon said, “Send out everyone from me.” So everyone went out from him.
10 Then Amnon said to Tamar, “Bring the food into the chamber, that I may eat from
your hand.” And Tamar took the cakes she had made and brought them into the
chamber to Amnon her brother. 11 But when she brought them near him to eat, he took
hold of her and said to her, “Come, lie with me, my sister.” 12 She answered him, “No,
my brother, do not violate me, for such a thing is not done in Israel; do not do this
outrageous thing. 13 As for me, where could I carry my shame? And as for you, you
would be as one of the outrageous fools in Israel. Now therefore, please speak to the
king, for he will not withhold me from you.” 14 But he would not listen to her, and being
stronger than she, he violated her and lay with her.
15 Then Amnon hated her with very great hatred, so that the hatred with which he hated
her was greater than the love with which he had loved her. And Amnon said to her, “Get
up! Go!” 16 But she said to him, “No, my brother, for this wrong in sending me away is
greater than the other that you did to me.” But he would not listen to her. 17 He called
the young man who served him and said, “Put this woman out of my presence and bolt
the door after her.” 18 Now she was wearing a long robe with sleeves, for thus were the
virgin daughters of the king dressed. So his servant put her out and bolted the door after
her. 19 And Tamar put ashes on her head and tore the long robe that she wore. And
she laid her hand on her head and went away, crying aloud as she went.
20 And her brother Absalom said to her, “Has Amnon your brother been with you? Now
hold your peace, my sister. He is your brother; do not take this to heart.” So Tamar
lived, a desolate woman, in her brother Absalom's house. 21 When King David heard of
all these things, he was very angry. 22 But Absalom spoke to Amnon neither good nor
bad, for Absalom hated Amnon, because he had violated his sister Tamar.
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a. Discuss Amnon as a classic example of a perpetrator. What are his attitudes and
actions as he plans and preys upon Tamar?
b. Think about the people around Tamar that had the opportunity to protect her.
Discuss what they could have done before, during, or after her rape.
Psalm 10
Why, O Lord, do you stand far away?
Why do you hide yourself in times of trouble?
In arrogance the wicked hotly pursue the poor;
let them be caught in the schemes that they have devised.
For the wicked boasts of the desires of his soul,
and the one greedy for gain curses and renounces the Lord.
In the pride of his face the wicked does not seek him;
all his thoughts are, “There is no God.”
His ways prosper at all times;
your judgments are on high, out of his sight;
as for all his foes, he puffs at them.
He says in his heart, “I shall not be moved;
throughout all generations I shall not meet adversity.”
His mouth is filled with cursing and deceit and oppression;
under his tongue are mischief and iniquity.
He sits in ambush in the villages;
in hiding places he murders the innocent.
His eyes stealthily watch for the helpless;
he lurks in ambush like a lion in his thicket;
he lurks that he may seize the poor;
he seizes the poor when he draws him into his net.
The helpless are crushed, sink down,
and fall by his might.
He says in his heart, “God has forgotten,
he has hidden his face, he will never see it.”
Arise, O Lord; O God, lift up your hand;
forget not the afflicted.
Why does the wicked renounce God
and say in his heart, “You will not call to account”?
But you do see, for you note mischief and vexation,
that you may take it into your hands;
to you the helpless commits himself;
you have been the helper of the fatherless.
Break the arm of the wicked and evildoer;
call his wickedness to account till you find none.
The Lord is king forever and ever;
the nations perish from his land.
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O Lord, you hear the desire of the afflicted;
you will strengthen their heart; you will incline your ear
to do justice to the fatherless and the oppressed,
so that man who is of the earth may strike terror no more.
a. Verse one makes clear that this is a corporate song (psalm) where the people of
God are struggling with God’s absence in the midst of predatory actions by
oppressors. Where and how can churches make appropriate space to voice this
common experience and struggle for victims to understand where God was during
their abuse?
b. Psalm 10 is a lament, the most common type of psalm. Often American churches
give little to no space for lament in corporate worship. How do you think this impacts
victims? How do you think this impoverishes the church’s ability to understand and
empathize with survivors?
c. What can we learn about the general characteristics of perpetrators from Psalm 10?
d. What arguments does the psalmist use to help give reassurance that God will not
ultimately allow abusers to triumph over victims? How should these statements
about God’s posture toward perpetrators and abusers shape the church’s posture
toward child protection?
Job 29:7-17
When I went out to the gate of the city,
when I prepared my seat in the square,
the young men saw me and withdrew,
and the aged rose and stood;
the princes refrained from talking
and laid their hand on their mouth;
the voice of the nobles was hushed,
and their tongue stuck to the roof of their mouth.
When the ear heard, it called me blessed,
and when the eye saw, it approved,
because I delivered the poor who cried for help,
and the fatherless who had none to help him.
The blessing of him who was about to perish came upon me,
and I caused the widow's heart to sing for joy.
I put on righteousness, and it clothed me;
my justice was like a robe and a turban.
I was eyes to the blind
and feet to the lame.
I was a father to the needy,
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and I searched out the cause of him whom I did not know.
I broke the fangs of the unrighteous
and made him drop his prey from his teeth.
a. What level of power and influence does Job have in his community (especially 7-10
but also knowing more about Job from the entire book)?
b. How does Job view his power? How does he use it, what is it for?
c. Why does Job single out the poor, the disabled, the fatherless, and the widow as
subjects for his help?
d. Job says he sought out the “cause of him whom I did not know.” What sort of
proactive responsibility is God commending here in our churches and communities?
Why does our responsibility for justice go beyond the call to personally treat others
with justice and respect?
Jeremiah 9:6, 23-24, 22:16
Jeremiah 9:23-24: “Thus says the Lord: Let not the wise man boast in his wisdom, let
not the mighty man boast in his might, let not the rich man boast in his riches, but let
him who boasts boast in this, that he understands and knows me, that I am the Lord
who practices steadfast love, justice, and righteousness in the earth. For in these things
I delight, declares the Lord.”
Jeremiah 9:6, “Heaping oppression upon oppression, and deceit upon deceit, they
refuse to know me, declares the Lord.”
Jeremiah 22:16, “[King Josiah] defended the cause of the poor and needy, and so all
went well. Is that not what it means to know me? declares the Lord.”
a. According to these verses what does it mean to “know the Lord”? Is this different
than how you would have answered before reading these verses? If so, why?
b. Look up the context in Jeremiah 9. Who is being addressed and how does this
connect with chapter 22? What is the message about how God views power and
expects it to be used?
c. How does child protection relate to God’s fundamental character as a God who
cares about steadfast love, justice, and righteousness?
d. What are the temptations the church faces today in terms of boasting? Are they still
wisdom, power, and riches? Would you add anything to this list? How do these
undermine God’s call to protect children?
Luke 4:16-19
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16 And he came to Nazareth, where he had been brought up. And as was his custom,
he went to the synagogue on the Sabbath day, and he stood up to read. 17 And the
scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place
where it was written,
18 “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,
19 to proclaim the year of the Lord's favor.”
a. Why does Jesus connect the good news (“Gospel”) to rescue for the vulnerable and
the oppressed?
b. American Christianity has often cast the gospel solely in terms of personal
forgiveness between a sinner and a holy God. What categories in these verses help
us connect the good news to a more well-rounded view of salvation and redemption.
c. What categories in these words help us connect Jesus’ mission to the Exodus
story? Are there any other points in Jesus’ ministry where he uses the Exodus to
explain his ministry?
Ephesians 5:1-14
Therefore be imitators of God, as beloved children. 2 And walk in love, as Christ loved
us and gave himself up for us, a fragrant offering and sacrifice to God.
3 But sexual immorality and all impurity or covetousness must not even be named
among you, as is proper among saints. 4 Let there be no filthiness nor foolish talk nor
crude joking, which are out of place, but instead let there be thanksgiving. 5 For you
may be sure of this, that everyone who is sexually immoral or impure, or who is
covetous (that is, an idolater), has no inheritance in the kingdom of Christ and God.
6 Let no one deceive you with empty words, for because of these things the wrath of
God comes upon the sons of disobedience. 7 Therefore do not become partners with
them; 8 for at one time you were darkness, but now you are light in the Lord. Walk as
children of light 9 (for the fruit of light is found in all that is good and right and true),
10 and try to discern what is pleasing to the Lord. 11 Take no part in the unfruitful works
of darkness, but instead expose them. 12 For it is shameful even to speak of the things
that they do in secret. 13 But when anything is exposed by the light, it becomes visible,
14 for anything that becomes visible is light. Therefore it says,
“Awake, O sleeper,
and arise from the dead,
and Christ will shine on you.”
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a. In the context, what do you think is meant by the phrase, “do not become partners
with them”?
b. What does the imagery of darkness and light convey?
c. What does this passage say to churches who cover up and keep sexual abuse
hidden?
d. Why does bringing something into the light serve to protect the flock and the mission
of the church?
Ezekiel 34:1-16
The word of the Lord came to me: 2 “Son of man, prophesy against the shepherds of
Israel; prophesy, and say to them, even to the shepherds, Thus says the Lord God: Ah,
shepherds of Israel who have been feeding yourselves! Should not shepherds feed the
sheep? 3 You eat the fat, you clothe yourselves with the wool, you slaughter the fat
ones, but you do not feed the sheep. 4 The weak you have not strengthened, the sick
you have not healed, the injured you have not bound up, the strayed you have not
brought back, the lost you have not sought, and with force and harshness you have
ruled them. 5 So they were scattered, because there was no shepherd, and they
became food for all the wild beasts. 6 My sheep were scattered; they wandered over all
the mountains and on every high hill. My sheep were scattered over all the face of the
earth, with none to search or seek for them.
7 “Therefore, you shepherds, hear the word of the Lord: 8 As I live, declares the Lord
God, surely because my sheep have become a prey, and my sheep have become food
for all the wild beasts, since there was no shepherd, and because my shepherds have
not searched for my sheep, but the shepherds have fed themselves, and have not fed
my sheep, 9 therefore, you shepherds, hear the word of the Lord: 10 Thus says the
Lord God, Behold, I am against the shepherds, and I will require my sheep at their hand
and put a stop to their feeding the sheep. No longer shall the shepherds feed
themselves. I will rescue my sheep from their mouths, that they may not be food for
them.
11 “For thus says the Lord God: Behold, I, I myself will search for my sheep and will
seek them out. 12 As a shepherd seeks out his flock when he is among his sheep that
have been scattered, so will I seek out my sheep, and I will rescue them from all places
where they have been scattered on a day of clouds and thick darkness. 13 And I will
bring them out from the peoples and gather them from the countries, and will bring them
into their own land. And I will feed them on the mountains of Israel, by the ravines, and
in all the inhabited places of the country. 14 I will feed them with good pasture, and on
the mountain heights of Israel shall be their grazing land. There they shall lie down in
good grazing land, and on rich pasture they shall feed on the mountains of Israel. 15 I
myself will be the shepherd of my sheep, and I myself will make them lie down, declares
the Lord God. 16 I will seek the lost, and I will bring back the strayed, and I will bind up
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the injured, and I will strengthen the weak, and the fat and the strong I will destroy. I will
feed them in justice.
a. Why do you think God’s prophetic word against his people falls so heavily upon the
leadership? What are the specifics of God’s indictment against these shepherds?
b. What was the fate of the sheep under these shepherds?
c. What is God’s solution to this horrific situation (v. 11-16), and how is this fulfilled in
the ministry of Jesus?
d. How should these dynamics of leadership, power, and vulnerability inform how we
think of protecting the vulnerable in the church?
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Exhibit C: Recognizing Signs of Abuse Scenarios
After completing Darkness to Light’s Stewards of Children training (available online at
D2L.org), read through each scenario below. In a few sentences (either individually or in
groups), make note of the potential warning signs that abuse may have occurred. It is
critical for adults to understand these signs because abusers are not typically caught in
the act, but often the signs of abuse are there if we have the training to see them.
[Please note that these are representative and not exhaustive signs of abuse.
Sometimes there are no physical signs whatsoever.]
Scenario 1: Todd has been a regular volunteer with the youth group for the last couple
of years. He doesn’t seem to have many adult friendships, but spends a lot of his time
with the youth boys. He has spent a lot of time lately with a couple of teens in particular,
Joe and Dave, who are brothers from a troubled home life but have been attending the
youth group with a couple of friends. Something has not felt right about the situation.
You have noticed that at a pool party Todd was swimming underneath during a game
and grabbing the boys on their thighs and around their midsection. A couple of times
Todd has also been found with Joe or Dave in an isolated situation. When asked about
it, Todd said that he just has a heart for these boys because they don’t have a strong
male presence in their life, that he has become a friend of the family over the last year
or so, and he feels like he can disciple them like Paul has done with the young Timothy.
[Important points to look for in answers:
• A lack of adult relationships where the adult feels more comfortable relating to
children is a red flag. This is something that can be addressed in the screening
process. This is very different from a caring adult who has great relationships with
kids but also has many mature relationships with adults.
• The brothers are vulnerable given their home life. Children like this are often
targeted because perhaps they have already been victimized and/or the abuser can
more easily silence and control them.
• Physical contact, for example during play, that isn’t overtly sexual can be a way to
test the boundaries of what is acceptable on the way to taking a further step later to
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make it overtly sexual. This is why a code of conduct that gives specific boundaries
for contact that can be enforced by all volunteers is critical.
• Isolated situations, especially more than once when the volunteers have been
informed when these are off-limits is especially concerning. This shows a disturbing
attitude toward maintaining safe boundaries.
• Todd’s responses are also extremely troubling. Each thing he mentions is a further
red flag. Abusers will often befriend and groom the family of the child who is abused.
Abusers often use Christian language to justify their actions or to seek to allay the
suspicions of others.]
Scenario 2: Rose is a toddler who regularly attends the nursery. She is always a little
shy when she comes into the nursery with her mom. Typically, when one of the nursery
workers notices them come in and greets Rose enthusiastically she sheepishly toddles
behind her moms legs. She typically doesn’t have any real separation anxiety going into
the nursery. She normally adjust quickly to mom’s absence and is quiet sociable with
the other kids. One particular Sunday, a male volunteer greets her and Rose reacts with
a look of terror and claws at her moms legs. Then another dad comes to drop off his
child and when Rose turns around and sees him she also reacts in terror at this man
and darts behind her mom, and continues grabbing tightly at her legs. That day in
nursery she takes a long time to settle in and also seems quiet withdrawn compared to
her normal self. She stays in a corner for most of the time and doesn’t play with other
children.
[Important points to look for in answers:
• There is a huge difference between a child being normally a bit shy and being
terrified. Shyness in a toddler is not a sign of abuse, but terror is.
• Also it is critical to understand what is normal for a particular child. Rose normally
goes behind her mom’s legs, but she does not normally react in terror when she is
shy. She is normally not withdrawn, but now she is. Change in behavior or emotional
states are potential signs of abuse. This would be something to speak with her
mother about and not let slide, especially how she showed terror around men when
she never had before.]
Scenario 3: Shortly after you join the staff of a large church, you receive an email from
a former member of the church who tells you that there is another pastor on staff that
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was inappropriate with her daughter who was 13 at the time. She says the church told
her not to go to the police and made it so uncomfortable for their family that they didn’t
feel like they could stay at their church. You are concerned and ask the senior pastor if
he knows the family or about this situation. The senior pastor says that yes, he knows
about this but he absolutely has no doubt that this was a situation was a false report
and there was no evidence or reason to call the police. He tells you that this family was
always full of drama and had a whole host of issues. The daughter also had lots of
issues, including under-age drinking and promiscuity. On the other hand, the senior
pastor says that this pastor was very gifted and he knows he would never do anything
like this. A few leaders made the decision that this was a clear situation where they
should not report because they really had no evidence aside from the words of this girl
who was known to be promiscuous. If anything did happen, it was likely that if anything
inappropriate happened it was likely her fault not his.
[Important points to look for in answers:
• False reports are actually rare. The far greater problem at present is that so little
abuse is reported. Any claim that abuse has occurred out to lead to a report. The
report is not itself an accusation, but rather asking for a professional service to be
done. The church leadership does not have the skills or training to collect evidence
or conduct forensic interviews. This is the role of the civic authorities (Romans 13; 1
Peter 2).
• The detail that the family has issues and is surrounded by drama is actually a
reason to be more concerned because this is a very common type of family to
target. They are less likely to be believed if they do come forward. More particularly,
promiscuity and drinking are risky behaviors in which victims commonly engage in
an attempt to deal with the trauma.
• The senior pastor saying this pastor is gifted and loved should not override any of
these other warning signs because offenders are extremely skilled manipulators who
have often cultivated a double life over many years. The senior pastor is simply not
in a position to know what is in this pastor’s heart.
• Why does the senior pastor have no doubt? What training does he have? A senior
pastor who is so sure, discouraging from making a report, and with the family of the
alleged victim leaving the church - these are all common dynamics where a church
is choosing to protect the institution rather than the victims.
• The senior pastor also has a wrong and dangerous view of consent and abuse if he
believes that a 13 year old could be held responsible for a sexual relationship with a
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adult, especially one in a position of authority like a pastor. This is a classic victimblaming mentality and one more reason for grave concern.]
Exhibit D: Church Leadership Scenarios
The goal of this discussion (in small groups and/or as a class) is to help the students
understand how the level of commitment and training in child protection a church makes
can make all the difference in whether child protection measures are effective and
children are actually protected. This is especially true of the commitment from
leadership, because they hold the most power. Abuse at its heart is an exploitation of
power (power comes in many forms, not just physical power), where the powerful prey
upon the vulnerable. Unless others with power in the church use their power to protect
the vulnerable, there is no hope for kids to be safe. At the same time, the most powerful
in the church are the leaders
Case Study
It is Wednesday night at Christ Church and the evening’s activities are winding down.
Jill heads down a dim and deserted corridor of the children’s wing. She is a young mom
and her daughter left her Sunday school craft behind that morning. Jill knows there will
be no peace until it is returned to its rightful owner. She is thankful her daughter loves
their church. They have been members for about five years.
As Jill nears her daughter’s classroom, she is just hoping to find the lost treasure quickly
so she can head home. She opens the door and stops. To her surprise there are two
people in the room right beside each other. Jill knows both Mark and Sarah. Mark has
been an assistant pastor at the church for the last couple of years. He is married and
has a son the same age as Jill’s daughter. He is a personable leader. He is gifted and
well-loved by the congregation. Sarah is twelve. She is a regular in youth group. She
seems like a happy girl for the most part, but has been a bit more sullen at times since
her parents divorced about a year ago.
They are next to each other, but she didn’t see any contact between them. No one is
undressed. Mark smiles and greets Jill. He says that Sarah was just helping him sort
through some old supplies and then remarks that they need to make a play date soon
for the kids. Mark acts as if nothing in the world is amiss. Sarah has glued her eyes to
the floor and her face is flushed. Jill asks Sarah if she is doing ok. Sarah continues to
stare at the floor and nods. Jill’s gut tells her that Sarah is not okay and that something
about this is off.
What should she do? Put yourself in Jill’s shoes. What would you do? What should
happen?
Small Group/Class Discussion
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In small groups, or as a class, discuss what you think would happen given these
different levels of leadership and church commitment to training and policies.
a. What do you think would happen if Jill and her church have no training? The church
has a policy in a filing cabinet in the church office, but no one in the church knows
that they have a policy much less what it says.
Key Points: Walking away, she might be bothered about the situation. She might think
something like this: Should she do anything else? What can she do? A dozen thoughts
flash through her mind. Mark is a wonderful man, everyone loves him. He is so gifted!
And he is a pastor! A pastor would never harm a child. Who would she speak to
anyway? Would anyone believe her? Would that be gossip? Would they scold her?
What would she even say? She did not actually see anything. There was no contact, no
one was undressed.
She will almost certainly decide there is nothing she can do. She has not been given the
training and leadership she needs to take the right actions to keep Sarah safe. She
wouldn’t know that most abuse occurs in isolated situations. She wouldn’t know that
Sarah’s body language might be indicative that something sinister is afoot. She wouldn’t
know that the most likely abuser is someone known, trusted, and genuinely liked, and
that many pastors have and do offend. She wouldn't know that Sarah is more likely to
be targeted by an abuser because of the trouble in her own family which would make
her both an easier target and easier to silence. Even if she did get her out of there, this
would almost certainly not remove the danger, but only delay it for a time. If she tried to
explained to those without training that she was uncomfortable she very possibly could
get labeled as a trouble-maker or a gossip.
b. What do you think might happen if some in the church have had training - all those
who work with children - but Jill has not, because she has never served as a
volunteer with the children’s ministry?
Key Points: Likely the same thing would happen - she wouldn’t do anything. This
underscores the reality that if everyone in the organization is trained, the organization
will be safer. It is critical to have training for those who work directly with children, but
everyone in the organization is around the children and it might be someone who is not
required to have training who is in a position to see and recognize the warning signs
and intervene. An abuser would likely choose to perpetrate a crime when those with
training were not around.
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c. What do you think might happen if Jill and some in her church have training but the
leadership of the church (except for the children’s ministry leaders) have never had
any training. In fact, the church does have a policy that the children’s ministry team
worked on, but the elder board and pastors changed the reporting section to read
that any incident or suspicion must be investigated by an elder before a report is
made to make sure it is credible. The issue of child sexual abuse has never been
acknowledged from the pulpit.
Key Points: Even if through her training Jill recognized the danger of the situation and
was able to remove Sarah, it would be difficult to go to leadership who is not trained.
Even if Jill was able to get Sarah to a safe place and ask her open ended questions and
Sarah disclosed abuse to Jill and she reported it, this would likely be something very
divisive in the church. It is also possible that though she has training, Jill would know
that the elders would not support her and she might decide not to report. Often
churches in this situation have pastors and elders who council that disclosures,
reasonable suspicion, and even discovery of abuse should not be reported, but rather
handled in house. In this situation any who try to advocate for the victims are attacked
and even driven out (often with the victim and their family). This highlights the reality
that when those with the most power (the church leadership typically) are not on board
the church will not be a safe place. The victim needs those with power to come in on
their side to correct the power imbalance through which they have been exploited. It
doesn’t matter if some do try to help if those with the most power come in on the side of
the abuser. Church leadership can also perpetuate the imbalance of power by simply
doing nothing to help. The imbalance of power between an wolf and a sheep is the
reason why there can be no neutrality in a situation of abuse. Perceived neutrality is not
actually neutrality, but rather reinforcing the power dynamic that favors the abuser.
[Further note: Some denominational structures have a procedure where a church
member could appeal to other church leaders outside of the local church for help. But
such a move would take an extraordinary person to seek out such help and follow
through. That could also go badly if there are no denomination-wide policies or training.]
d. What do you think would happen if everyone in the church had training and the
pastors taught the whole church why child protection is important? Put yourself in
Jill’s shoes. What would you do? What should happen?
• Jill would recognize the danger: isolated situation, a vulnerable girl even more
vulnerable because of her family situation with a charming, loved pastor
(tremendous imbalance of power), the girl’s clear discomfort in her body
language, her recent change in behavior, all of which are clear warning signs
that should cause adults to take notice.
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• The first priority is to get this girl to a safe place where she can asked why she
appears so uncomfortable. Even if there is no disclosure this could rise to the
level of reasonable suspicion given the law in a particular state and warrant a
report. There is always a moral obligation to report and protect children that
• Even if there is no abuse occurring the pastor should receive a strong
reprimand for placing the girl in such an unsafe situation. This is more
egregious if he had proper training and chose to ignore it. Certainly if this was a
pattern given all the other vulnerabilities in this girl’s life there is reasonable
suspicion and a report should be made.
• Pastors and leaders should always take extra care to follow all child protection
policies and encourage others to hold them accountable. The pastors need to
do this so that the least powerful adults know that the leadership will support
them even if there is another leader who is crossing boundaries or abusing. Jill
should not confront this pastor alone with the boundary violation but enlist the
help of other leaders.
Key Takeaways: The safest church is the church where the entire church embraces its
part in protecting children. This is especially critical for the leadership because they hold
the most power, and can therefore most effectively protect or harm depending on their
posture (see Ezekiel 34). Even if the church is doing all of the right things it would still
take great courage for Jill to intervene and do the right thing.
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Exhibit E: Spiritual Injury Case Studies Discussion
For each of the cases below, please discuss in small groups the questions that follow.
Answer the question assigned to your group—this is the question your group will be
asked to present on. If you have time, you can work through one or more of the other
case scenarios.
Case study #1
“My mother used to tell me she wished that I had never been born. She said she wanted
to abort me but it was too late and the doctors wouldn’t let her. She told me I was ugly
and stupid and a drain on her financially. She used to hit me. She also had a lot of
boyfriends, and some of them touched me sexually. When I became a teenager, I
turned to drugs and alcohol and sex to feed the ache I have always felt inside of me.
Now I’m 22, and I’m pregnant, and I’m alone. I don’t want to be preached to. I don’t
want to be told about all the things I’ve done wrong. All I want is to find a god, any god,
that understands my pain. What do you have to offer me?”
Case study #2
“I’m a 40 year old man, twice divorced with no children. My childhood was filled with
violence. My dad often beat up my mom and sometimes he hit me. Mostly, though, I
remember my Dad getting drunk and then having sex with me. It started when I was
about five and continued until I left for college. I can still remember the smell of his
breath as he grunted over me. I suffer from depression, and I drink too much myself. I
used to go to church and, as a boy, I always prayed that God would stop the abuse, but
those prayers were never answered. I talked to a religious friend who told me that
“sometimes there is pain and suffering in this world even to undeserving good and
righteous people. We don’t know why, but God is watching over us and everything that
happens is for the good.” What ‘good’ has ever come from being a victim of sexual
abuse? Where is this ‘good’ in my life? Did God enjoy watching me as I was abused?”
Case study #3
“I’m a 12 year old girl and my grandfather has been touching me sexually for five years
now. My family is very religious and active in the church with my Dad currently the
president of the congregation. Grandpa tells me that I’m as much to blame for the
sexual touching as he is. He tells me that I am no longer a virgin in God’s eyes and that
I have sinned and committed adultery. I don’t think Grandpa is right and I desperately
want him to stop touching me. It is true, though, that when he touches me my body
sometimes betrays me and becomes aroused. Perhaps Grandpa is right, perhaps there
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is a part of me that enjoys the sexual touching. Is he right? Am I no longer a virgin in
God’s eyes? What do I tell my parents? What will I one day tell my husband? What
does God think of all of this? What does God think of me?”
Case study #4
“I’m a 15 year old girl living in a foster home. The authorities took me away because my
mother is addicted to meth. I’ve pretty much raised myself the past ten years or so.
When my mom uses meth, she is sometimes awake for several days in a row, and then
she sleeps for several days. She will do anything to continue to feed her addiction,
including selling me as a prostitute. I have a lot of anger toward a lot of people. I want to
hurt somebody, anybody. Is my anger sinful? If I hurt the people who hurt me, is that
really my fault? Would it be wrong? Isn’t God to blame for allowing this to happen? Is it
wrong to hate God as much as I hate everyone else?”
Discussion Questions:
1. From your professional perspective/background – discuss the aspects of the
case.
2. Consider spiritual impact and identify what the obstacles are to healing.
3. How do you specifically address spirituality/faith in this case? How would you
answer the survivor’s question(s)?
4. Who are the other conversation partners that you would need for a holistic
approach to the healing of the individual?
5. What resources would professionals need who are working with this individual?
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Exhibit F - Discerning Offender Repentance
Show the class the Alicia Gray Apology Video with minimal explanation of the situation:
https://www.youtube.com/watch?v=LXddop44Mxw
Have the class watch the video together and get an initial reaction (question 1). Then
share the rest of the facts with the class, divide into small groups and have them
discuss the questions together. Then share answers with the whole in a class
discussion.
1. What is your initial reaction to this video? Without any more details, what do you
think has occurred? What do you think are the goals of this pastor and this
perpetrator?
2. Share some more of the facts of the case:
[Underlying facts: Alicia Gray groomed and abused a student under her authority who
was 14 at the time (she was 28 and married). She sent nude pictures of herself to him
and she raped him. She pleaded guilty to first-degree sodomy, sexual abuse and being
a school employee who engaged in a sex act with a student younger than 19. She will
serve six-months behind bars and be on probation for five years.
http://www.capitalbay.news/news/454191-alicia-gray-married-math-teacher-28-pleadsguilty-to-sex-with-14-year-old-male-student.html
http://blog.al.com/live/2014/01/family_of_boy_sexually_abused.html]
With this understanding, what is your reaction to this video apology by the pastor and
the offender? Has it changed in any way?
3. How does the pastor minimize her abuse actions? How does the perpetrator
minimize her abusive actions?
Good answers might include:
Pastor:
• The Pastor calls this crime a “sexual relationship” multiple times. A relationship
implies consent, but this was predatory abuse. A 14 year old is unable to consent
to a relationships with an adult and especially an authority like a teacher. This was
an act of calculated rape by Alicia.
• He says that she apologized to the young man “involved in the relationship” again emphasizing the mutuality of the relationship.
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• He never calls her actions a crime and he never discusses the consequences for
the victim. Where is the compassion for the victim?
• The focus is all on the offender instead of lamenting the damage done to the
victim.
• He is quick to pronounce her healed, although repentance is something that has to
be tested over time.
Alicia:
• Her phrasing of her apology is disturbing. She says “of course” she is sorry. This
makes is sound like she is sorry she was caught.
• She casts her actions mainly as “selfish choices” and “inappropriate actions” - not
a crime, child abuse, or rape.
• She refers to “the situation that happened” - distancing herself from the person
who perpetrated these crimes. Again, “I pray he uses this situation to heal all
involved.”
• She claims that her own “hurts and insecurities” explain why she acted this way.
She is a victim too! She had pain and a void in her heart she tried to fill with
attention.
• She quickly claims she is changed completely.
• All of this is a classic attempt to minimize and avoid taking full responsibility.
4. The pastor says, “We decided then and there, that the degree of her guilt or
innocence would not be a deciding factor in how much we loved her.” How was the
pastor quick to apply “cheap grace” to Alicia? Why is this inappropriate in this case?
Good answers might include:
• Grace and forgiveness is for repentant sinners (Acts 2:38; 1 John 1:8-10). It is
doubtful from this video whether she understands her actions as a great sin
against the Lord and this boy. According to Jesus, justice demands that she would
have a millstone hung around her neck and she should be drowned in the sea
(Matthew 18:5-6). There is little hope based on this video that she understands
this.
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• Instead she says: “You don’t have to do something to make God happy” and “God
has given me the security of knowing that I am not that person anymore.”
• Where is the Lament from the pastor over what she did to the victim? Our first
action in such terrible abuse is to cry out to God and lament the terrible evil that
has been perpetrated by the abuser.
• The pastor appears to conflate holding someone accountable with offering grace
and love. True love for someone would start by holding them accountable for their
crimes and sins. Assurance and forgiveness should not be offered before there is
clear evidence of repentance and this takes time.
5. What are the signs that her repentance might not be sincere? What mistakes has
this pastor made in terms of how he thinks about repentance?
• Pastors often have little training in how offenders operate and how sexual abuse
typically works. Pastors long to see redemption and so at times are too eager to
see it when it isn’t actually there. This is often a very dangerous combination.
• It is critical to remember that she did not come forward and confess this abuse, but
rather she was caught. When an offender is caught, we must be very slow to
proclaim the person is repentant.
• She claims she is changed and she won’t do this anymore, but an offender who is
repentant acknowledges that they are a danger to children and need
accountability. Her proclamation that she is completely new is very disconcerting.
• She has clearly worked hard at learning the right language that this pastor wants
to here. This seems very scripted and not heartfelt. Contrast genuine confessions
in Scripture (David to Nathan, The Prodigal Son, etc.).
6. How might the things she says be hurtful to the victim? The Pastor?
Good answers might include:
• This perpetrator has caused the victim great harm and now she is given centerstage to be celebrated as the central person in an amazing story. He is forgotten,
pushed to the side, and this horrific abuse is now spun as something wonderful.
How hurtful must this be to the victim?
• Abuse at its heart is a perpetrator exerting control over and silencing a victim for
their own ends. This video simply perpetuates this dynamic. Alicia “wanted to do
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this” and “share her heart” - she is controlling the narrative, she is given a voice God says we are to give a voice to the voiceless, not the abuser (Proverbs 31:8-9)
• As we saw above, she and the pastor minimize this “situation”.
• Abusers are self-focused and self-serving in their actions. This video simply
continues that pattern. For helpful analysis of this situation as simply a self-serving
response see: http://boz.religionnews.com/2014/01/21/caught-tape-5-commonresponses-sex-offenders-church/
• She also tries to exert control over him by coaching him to in essence move on.
She says he needs to move on past the bitterness because “that’s not from God”
and “God doesn’t want that for you.” She is continuing the same pattern of control:
“I have now learned wisdom. You must do this, you must believe this, you must
accept my words.”
• She says that “God will use the hurt she has inflicted in his life.” The whole video
gives a narrative that God allowed this to happen to him so this amazing testimony
of the gospel could go forward - what does this say to the victim? (You are the
disposable part in this and don’t get in the way of God’s amazing plan!). The
gospel is about the rescue of the weak and needy from the oppressed as well as
the forgiveness of sins and renewal in repentance (and these are also absent
seemingly apart from the thinest of claims).
• The bottom line is we are called to rally around victims, not perpetrators. We are
called to hold perpetrators accountable to walk in repentance.
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Exhibit G: Final Assignment - Letter to the Apathetic Church
Part 1: Watch the movie Spotlight: Pay particular attention to how the movie shows that
“it takes a village to abuse a child” and observe how various parts of the whole system
were in place that kept the abuse from being exposed to the light and kept children from
being safe.
Part 2: Read Martin Luther King Jr.’s classic Letter from a Birmingham Jail. Pay
particular attention to how he develops his arguments toward the “white moderate” who
might agree that reform was needed but who opposed his non-violent campaigns to
bring change. Those with power who might be a little sympathetic mostly disappointed
Dr. King in his struggle to bring justice for marginalized and vulnerable AfricanAmericans because they had the power to work for change in the system but so often
refused.
Part 3: Compose an open letter to the present day church and make the case for urgent
action with regard to child protection. Drawing from Spotlight, the Letter from a
Birmingham Jail, and the course material, explain to the church why it takes addressing
the system as a whole to bring change and as well as what changes need to be made.
You should develop several lines of argument including but not limited to the following:
• Make an appeal to the church that is largely apathetic to the urgency of child
protection and explain this is an unacceptable posture.
• Explain some common realities and statistics about abuse and its prevalence in
the church.
• Explain why the church as a whole system has a role in keeping kids safe. Detail
the specific parts of a church system and what role they should play in child
protection.
• Anticipate objections from “moderates” who might perceive following “best
practices” on child protection as unnecessary, or at least something that should be
addressed slowly over time with small steps.
• Argue for the most important and specific “best practices” and show how they are
all necessary to keep kids safe in a particular church system.
• Establish why adopting such key changes are close to God’s heart and should be
held dear by the church.
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• Address some key aspects of the necessary heart posture that a church will need
to make changes, such as: courage, empathy, humility, and teamwork.
• Explain the impact a church could have on its community if it becomes a leader for
the community on issues of child protection including its testimony to the Gospel
and witness to character of God.