What would Walther do? Applying law and gospel to victims and perpetrators of child sexual abuse.
Vieth, Victor I.
Counselors and theologians failing to understand the dynamics of
child sexual abuse cases often apply the concept of law and gospel
incorrectly. When this happens, perpetrators are emboldened to offend
again and many victims leave the church. To assist spiritual counselors
in avoiding this pitfall, I provide an overview of the dynamics present
in many cases of sexual abuse and the impact this has on children
physically, emotionally, and spiritually. I also discuss the
characteristics of many sex offenders and the efforts offenders make to
manipulate both the victim and the church. In determining the proper
application of law and gospel to victims and offenders, I discuss the
law and gospel treatise of C.F.W. Walther. In doing so, I include
examples of Walther's application of law and gospel in cases of
domestic violence and sexual exploitation. Finally, I include practical
suggestions for psychotherapists and theologians in applying law and
gospel to victims and to perpetrators of child sexual abuse.
"You are not rightly distinguishing Law and Gospel in the Word
of God if you preach the Law to those who are already in terror on
account of their sins or the Gospel to those who are living securely in
their sins."
--C.F.W. Walther
Members of the clergy, church elders, and lay Christians often
struggle with the application of Biblical law (1) and gospel (2) to
victims and perpetrators of child sexual abuse. Partly as a result of
ignorance of the dynamics involved in these cases, Christians often
apply a heavy dosage of law to victims and gospel to offenders. This
misguided, sometimes cruel application of theological principles often
drives victims away from the church and emboldens offenders to remain in
their sin, if not to offend again.
To assist the church in better responding to instances of child
sexual abuse, I present an overview of the typical dynamics present in
cases of child sexual abuse from the standpoint of the victim. I also
highlight the impact of abuse on children physically, emotionally, and
spiritually. In addition, I review cognitive features of child
molesters, and the extraordinary steps taken by many offenders to
manipulate not only their victims, but also the church as a whole.
In applying law and gospel to victims and offenders, I also present
a brief biography of the legendary theologian C.F.W. Walther, whose
seminary lectures on law and gospel delivered in 1884-1885 have
influenced protestant pastors and church leaders for over a century.
More importantly, I analyze one of Walther's central thesis--that
the gospel should be pronounced to "crushed" sinners and the
law pronounced to "secure sinners." I examine Walther's
use of this thesis in a case of domestic violence and in another case of
sexual exploitation by a clergy. Finally, I also provide practical
suggestions for pastors, church leaders, and laity in applying law and
gospel to victims of sexual abuse and to perpetrators of sexual abuse.
Although I focus on instances of sexual abuse, much of the principles
discussed are also pertinent to cases of interpersonal violence and
other forms of child maltreatment.
Overview of the Dynamics of Child Sexual Abuse
In order to spiritually counsel or assist sexually abused children
in any way, both clergy and laity need to understand the dynamics
inherent in cases of familial sexual abuse, as well as many other forms
of abuse. Unfortunately, many in the clergy and laity have accepted
decades worth of myths about child sexual abuse victims, These myths
include the belief that children fantasize about incest and that
childrens' allegations of abuse are inherently suspect.
Sigmund Freud and the Historic Skepticism of the Mental Health
Field Toward Victims of Child Sexual Abuse
In 1896, about a decade after Walther's law and gospel
lectures, Sigmund Freud gave an equally monumental lecture entitled
"The Aetiology of Hysteria" in which he discussed 18 male and
female patients victimized by sexual abuse as children and the profound
impact this had on their mental health. By the close of 1897, however,
Freud abandoned his theory partly on the basis that widespread sexual
abuse was not probable (Masson 2003). Instead, Freud postulated the
theory of infantile sexuality, which evolved into the Oedipus complex
theory--the concept that children may fantasize about incestuous
relationships and violence (Masson 2003).
Freud's abandonment of the reality of numerous instances of
child sexual abuse, and his subsequent assertion that such abuse is rare
at best, was instrumental in fueling a dark chapter in the history of
psychology. Dr. Anna Salter describes this history with this sober
assessment of the field:
The history of psychology in the past one hundred years has been
filled with theories that deny sexual abuse occurs, that discounts
the responsibility of the offender, that blame the mother and/or
child when it does occur, and that minimize the impact. It
constitutes a sorry chapter in the history of psychology, but it is
not only shameful, it is also puzzling. Hostility toward child
victims and adult women leaks through the literature like poison.
(p. victims and adult women leaks through the literature like
poison. (p.57)
This biased view of allegations of sexual abuse, coupled with high
profile day care cases from the 1980's in which many believed
children were coached into false allegations (see, for a review,
Hechler, 1988), spilled over into our mainstream culture, including
religion. For example, one Christian publishing house printed a book
whose author claimed there was an "industry" of child
protection professionals working to manufacture allegations of abuse and
to "snatch" children away from parents (Pride, 1986).
Clergy and laity with such a skeptical view of sexual abuse claims
are more likely to view claims of abuse as suspicious, to conclude that
the child was equally responsible for any victimization, and to apply a
heavy dosage of law to problematic behaviors exhibited by the
child--behaviors that, ironically, may be attributable to the abuse (for
a review, see Anda & Felitti, 2012).
There is no excuse for modern era clergy applying such a distorted
view of law and gospel to child abuse victims. Although all child
protection professionals need to be mindful of the possibility of false
allegations, a number of studies conclude that false claims of sexual
abuse are rare (Oates et al., 2000) and that when children do lie, it is
usually done to protect the perpetrator, not to get anyone in trouble
(Lawson & Chaffin, 1992). Law enforcement officers and other child
protection professionals have made great strides in the past 25 years,
improving their skills in interviewing abused children and in collecting
evidence--thus further reducing the risk of false allegations (Johnson
& Vieth, 2012). Accordingly, it is unreasonable for any pastor to
automatically assume that an allegation of abuse, even against a
respected member of the church, is untrue.
There is also no excuse for clergy to fail to understand the
dynamics inherent in cases of sexual abuse. There is a large and growing
body of literature to assist spiritual leaders in understanding these
dynamics--including many resources for the faith community (see, for
example, Langberg, 1999; 2003; Tracy, 2005).
The Child Sexual Abuse Accommodation Syndrome (CSAAS)
In 1983, Dr. Roland Summit from UCLA published a pioneering paper
which not only challenged decades of myths partly fueled by Freud's
theories, but that helped professionals and laypersons understand the
dynamics present in child sexual abuse cases that make it difficult for
children to disclose abuse timely, if at all. Although not universally
accepted, Summit's work has been widely heralded in the mental
health field (Lyon, 2002) and accepted by many courts as helpful in
assisting laity understand sexual abuse dynamics (Myers, 1997). Despite
its imperfections, CSAAS is a helpful model for theologians or other
laypersons to use in understanding the psychological dynamics present in
many cases of sexual abuse.
According to Summit (1983), sexual abuse cases are engulfed in
secrecy, helplessness, entrapment and accommodation, delayed,
conflicting and unconvincing disclosure, and retraction. Clergy and
laity who take the time to understand these and other dynamics will
increase the chance of responding sensitively to the spiritual needs of
maltreated children.
Secrecy
According to Summit (1983), at least three dynamics convey to the
victim that the abuse is to remain a secret. First, the circumstances of
the abuse suggest the need for secrecy. The abuse may only happen when
the victim and perpetrator are alone, it may only happen late at night
when the door is locked and the perpetrator is whispering. Second, the
secrecy is often a source of fear in which the perpetrator conveys to
the child that bad things will happen if there is a disclosure. Bad
things may include the abuse of the child's sibling, non-offending
parent, or pet. Disclosure may result in the victim's placement in
a foster home. Disclosure may result in the child's embarrassment
in front of fellow classmates who learn details of the sexual abuse
through media or other sources. The child may fear that disclosure will
result in his or her condemnation in their church community. Third,
secrecy may result in a "promise of safety" and the hope of
good things to come. The child may expect that secrecy will keep the
family unit intact and may result in special privileges such as staying
up later at night, a trip to a favorite vacation destination, or a new
toy or other coveted item.
Helplessness
In Summit's (1983) view, child sexual abuse victims typically
feel helpless to stop the abuse. First, their size and immaturity create
this feeling. A young boy or girl may be less than half the
perpetrator's height and weight and is likely less knowledgeable
and mature. Second, in our society children are taught to obey those in
positions of authority. In church, for example, children are taught to
obey their teachers, pastors, and parents and that this obedience is
commanded by God (Ex. 20:12). Perpetrators use this dynamic to their
advantage as they admonish children to honor requests to submit to
sexual conduct with the offender. Third, it is important to keep in mind
that most sexual abuse is committed by a trusted, even loved, adult.
Accordingly, Summit (1983) contends that many parents or other offenders
simply need to suggest that they will no longer love the child if abuse
is revealed. In one instance, a child lamented that his grandfather was
in i prison for sexual abuse and asked the prosecutor "is it OK if
I keep grandpa in my heart?"
Entrapment and Accommodation
Since the child has a secret that he or she is helpless to do
anything about, Summit (1983) said the child must "accept the
situation and survive." Summit claimed that a child may cope with
abuse in at least three ways. First, and most commonly, a child will
develop what Summit called a "coping mechanism." It may be as
simple as a child telling him or herself that the sexual abuse prevents
a father from abusing siblings or that the victim is deriving benefits
from the abuse in the form of money, gifts, or other privileges. For
example, a grand jury investigation of former Penn State University
football coach Jerry Sandusky concluded he had given golf clubs, trips,
and other expensive gifts to boys he was sexually abusing (Thirty-Third
Grand Jury Investigation Report, 2012).
Second, Summit (1983) also suggested that an abused child might
dissociate during abusive episodes. To assist theologians in
understanding dissociation, think of a time when driving a significant
distance and you suddenly realize you have no memory of the drive
because your mind was thinking about the sermon that needs writing or
any number of other church or family obligations. This is, at some
level, a form of dissociation.
When sexually abused, a child may dissociate by sub-consciously
sending his or her mind to another place or room during abuse. In one
case that the author is personally familiar with, for example, a child
victim told the investigator she was with Winnie the Pooh in the hundred
acre woods during the time her father was anally raping her.
Dissociation of this type offers "a kind of temporary emotional
escape from the horror, the fear, and that pain" of child abuse
(Walker 2008 p. 16).
Third, in extreme cases of trauma, some children may develop what
in Summit's day was called a multiple personality disorder but is
today referred to as dissociative identity disorder. According to the
DSM-IV (APA, 1994), "Dissociative Identity Disorder is the presence
of two or more distinct identities or personality states" that
"recurrently take control of behavior." Each personality state
may be experienced as if it has a distinct personal history, self-image,
and identity, including a separate name." In lay terms, a child
abuse victim may sub-consciously develop a second personality or alter
who "suffered the abuse ... that alter is the one present during
the abusive episodes, but is not the one seated at the breakfast table
the morning after the attack, chatting away as if nothing happened"
(Walker 2008, p. 16).
In movies such as Sybil and Primal Fear, Hollywood has given the
general public a sense of dissociative identity disorder that is not
always accurate. For example, football legend Herschel Walker endured
bullying and cruel racism as a child, which led him to develop a second
"Sentry" personality that would protect him whenever he felt
threatened. Walker (2008) tells of going to a dentist to have teeth
removed when this second, tougher persona took over and led him to
refuse novocain or another anesthetic drug to numb the pain. However,
Walker says he never changed his name when his "Sentry"
personality exhibited itself--he simply developed a different, seemingly
invincible persona. Clergy and laity alike should not assume that
Christian victims of abuse are immune from dissociative identity
disorder. Indeed, Hershel Walker describes himself as a devout Christian
"baptized and washed with the blood of Jesus" (Walker, 2008,
p. 43).
Theologians should be aware that although there is little doubt
that dissociation exists, the medical and mental health fields are not
in complete agreement as to the prevalence or even existence of
dissociative identity disorder (Raison, 2010). Theologians may not need
to understand the many nuances of this debate but should, as a general
rule, understand that anyone diagnosed with dissociative identity
disorder has likely suffered severe trauma and is in need of continuing,
professional mental health support.
If a child cannot figure out a way to cope emotionally, what Summit
(1983) calls a psychic economy, feelings of rage may cause a child to
commit suicide, engage in self-mutilation, become promiscuous, or
develop other harmful patterns of behavior. Clergy and laity unaware of
these and other dynamics may be quick to dismiss a child's
allegations of abuse, concluding the child is exhibiting mental
illnesses or is not credible given the closeness with a perpetrator and
the many "kindnesses" a child has received from an offender.
Similarly, the Christian pastor or lay member may unwittingly focus on
delinquent or other behaviors without realizing these behaviors reflect
deep-seated childhood trauma.
Delayed and Unconvincing Disclosure
As a result of the dynamics described above, many children never
disclose sexual abuse. When children do disclose abuse, Summit (1983)
contends the disclosure is often delayed and comes out in an
unconvincing manner. Consider, for example, a girl molested for years by
her father. Not surprisingly, the child develops an array of mental
health problems, truancy and delinquency behaviors, and is sexually
promiscuous. At a family reunion, the child asks her father to borrow
the keys to a car because she wishes to go on a date. Her father
reprimands her, reminding her that the family reunion was planned for
more than a year and she needs to stay put. Years of rage fueled by
repeated molestations bubble over as the child yells at her dad that
when she grows up she will not rape children. A guest overhears this
outburst and reports the incident to the church pastor. When confronted,
the father tells the pastor the outburst is true but the allegation is
not. The father calmly explains the child is out of control and he is
simply, as a Christian parent, trying to reign in his troubled daughter.
Unless the pastor is aware of child sexual abuse dynamics, he may
dismiss the underlying allegations without reporting the case to the
authorities or taking any other appropriate action.
Retraction
According to Summit (2003, p. 188), "in the chaotic aftermath
of disclosure, the child discovers that the bedrock fears and threats
underlying the secrecy are true." In other words, the
perpetrator's claim the child would be isolated, not believed, be
removed from the home, bullied at school or any number of other horrors
do in fact occur. As a result, the child concludes that living with the
lie is easier than telling the truth and chooses to recant his or her
allegation of sexual abuse. A number of studies of sexual abuse victims
have found that recantation is not unusual (Sorenson & Snow, 1991).
Again, clergy and laity unfamiliar with these dynamics are not only at
risk to accept a recantation at face value, they are often used by
perpetrators to apply pressure on children in the hope of securing a
recantation. In more than one instance, for example, a non-offending
caretaker has taken a child to a pastor to "confess" the lie.
Many clergy have testified as character witnesses for an accused
perpetrator with little thought as to the impact on the child alleging
abuse. In one case that the author prosecuted, a child victim saw both
of her ministers and numerous church leaders in the courtroom as a sign
of support for the father she accused of molesting her. Upon witnessing
this spectacle, the victim asked the prosecutor "Does this mean
that God is against me too?"
The ACE Studies: the Medical and Mental Health Risks of Child Abuse
The Adverse Childhood Experience Study is an ongoing collaborative
research project between the Centers for Disease Control and Prevention
in Atlanta, Georgia, and Kaiser Permanente in San Diego, California.
Over 17,000 patients participating in routine health screening
volunteered to participate in the study. According to the ACE
researchers, "data resulting from their participation ... reveals
staggering proof of the health, social, and economic risks that result
from childhood trauma." (Anda & Felitti, 2012). Specifically,
the researchers queried adult patients on ten types of adverse childhood
experiences including child sexual abuse, physical abuse, emotional
abuse, neglect, and witnessing domestic violence. Researchers concluded
that patients suffering from one or more adverse childhood experience
were statistically more likely to suffer from a variety of medical and
mental health problems with the risk of these conditions increasing
markedly based on the number and severity of adverse experiences.
Clergy and laity not familiar with the ACE study are at risk to
conclude an allegation of sexual abuse is not credible and to focus
primarily on the victim's behaviors, including delinquent and
criminal behaviors, without fully appreciating the role childhood abuse
played in their life. In spiritual terms, the danger is that a pastor
will be quick to apply the law, without an appreciation of the need to
provide a victim already burdened with enormous guilt the comfort of the
gospel.
Spiritual Injuries Resulting from Sexual Abuse
There are a number of studies documenting the impact of abuse on
spirituality. For example, in a study of 527 victims of child abuse
(physical, sexual, or emotional) it was found that there were
significant "spiritual injury" such as feelings of guilt,
anger, grief, despair, doubt, fear of death, and belief that God is
unfair (Lawson, Drebing, Berg, Vincellette, & Penk, 1998). However,
the same study found that survivors of childhood abuse report praying
more frequently and having " a spiritual experience."
When the perpetrator is a member of the clergy, the impact on the
victim's spirituality may be even more pronounced. Clergy abusers
often use their religion to justify or excuse their sexual abuse of
children. According to one study, clergy in treatment for sexually
abusing children believed that God would particularly look after the
children they had victimized and otherwise keep them from harm
(Saradjian & Nobus, 2003). Through their religious role, these
offenders also engaged in "compensatory behavior" and believed
that their good works in the community would result in God excusing
their moral lapses with children. The religious cover used by clergy
abusers is often communicated to the victims in a manner that
irreparably damages their spirituality. Specifically, church attendance
of these survivors decreases, they are less likely to trust God, and
their relationship with God often ceases to grow (McLaughlin, 1994).
The Importance of Spirituality for Many Abused Children
Spirituality is of critical importance to most children. Indeed, a
"growing body of theoretical and research literature suggests that
spiritual development is an intrinsic part of being human"
(McLaughlin, 1994, p. 14). Research from UCLA's Higher Education
Research institute found that 77% of college freshman believed "we
are all spiritual beings" (p.14). Eighty percent of these freshmen
said they had an "interest" in spirituality (McLaughlin,
1994). Some studies suggest spirituality may be particularly important
to vulnerable children, In a study of 149 youth in an institutional care
setting, 86% of these children considered themselves spiritual or
somewhat spiritual (McLaughlin, 1994). As an example of the importance
spirituality plays for some vulnerable youth, a teenage survivor of the
sex industry told a journalist, "I admit that I'm still
struggling, even after six months away from the business ... Because I
dropped out of school I have few career options ... Yet I know what God
wants for me. I need to be healed" (Yancey, 2010, p. 73-74).
Gall (2006) found that a victim's "spiritual coping
behavior" might play either a positive or negative role in the
survivor's ability to cope with the abuse and with life in general.
Victims of severe abuse may remain "stuck" in their spiritual
development such as remaining angry with God. Children abused at younger
ages are "less likely to turn to God and others for spiritual
support" (Gall, 2006, p. 838). Nonetheless, even victims describing
a difficult relationship with God "still rely on their spirituality
for healing." Victims who experience "greater resolution"
of their childhood abuse are able to "actively turn to their
spirituality to cope ... rather than attempt to cope on their own"
(Gall, 2006, p. 839). When Christian clergy and laity misapply law and
gospel to victims of abuse, they risk destroying the very coping
mechanism many children need to survive physically and
emotionally--their sense of spirituality.
Overview of Dynamics of Child Molesters
Child Molesters Vary in Their Typology
It is beyond the expertise of theologians to diagnose or even
understand the myriad types of sex offenders or the mindset of those who
sexually abuse children (Schlank, 2010). This is important to understand
because many pastors and laity assume that everyone who sexually
violates a child does so for the same reason or requires the same degree
of supervision, consequences or treatment. For example, there is a
difference in the risks posed by a 19-year-old man impregnating his
15-year-old girlfriend and a man accused of molesting multiple boys or
girls at a church summer camp. There is also a difference between adult
and juvenile sex offenders--with the latter generally more amenable to
treatment (Carpenter, Silovsky, & Chaffin, 2006).
In dealing with any particular sex offender, it is important for
church leaders to consult with a mental health professional well versed
in the literature on sex offenders and who is experienced in dealing
with this population. If a parishioner sought spiritual guidance on
treating their cancer, diabetes or other ailments, a wise pastor would
inquire about the physician's diagnosis and treatment options. A
wise pastor would do this because he or she is not a physician. In the
same vein, a pastor should not be deciding the risks posed by a given
sex offender without consulting a mental health professional who is
skilled in the treatment of sex offenders and who, ideally, has assessed
and/or treated the offender in question.
Having said this, there are some general characteristics of child
molesters that every pastor should know--in part because sex offenders
often count on clergy and laity to be ignorant about these
characteristics. For starters, clergy and laity should have a working
definition of a pedophile. A child molester meeting the DS1v1-TV
criteria of pedophilia (1) is at least 16-years-old, (2) is at least
five years older than the child victim, and (3) over a period of at
least 6 months has "recurrent, intense sexually arousing fantasies,
sexual urges, or behaviors involving sexual activity with a prepubescent
child or children (generally age 13 years or younger)" (APA, 1994).
Although this working definition is helpful, clergy and laity
should be cautious in applying the definition without professional
guidance. In one instance that the author is personally familiar with, a
church assumed the allegations of sexual abuse made by two separate
children could not be true because, if they were, the pedophile in
question would have had dozens of additional victims in his life. There
were two glaring errors made by the church. First, the church leaders
failed to recognize that many pedophiles molest hundreds, even
thousands, of children without ever getting caught (Abel et al., 1987).
Accordingly, it is possible that the alleged offender may have had other
victims. Second, and equally important, the offender may not have been a
pedophile but could have fit into any number of categories of sex
offenders. In commenting on the various reasons offenders molest
children, one sex offender treatment provider notes the following:
There is a subgroup of child molesters who molest children simply
because they are sexually attracted to them. There are others who
molest because they are antisocial or even psychopathic and simply
feel entitled. There are still others who use children for the
intimacy they are too timid or impaired to obtain from adults. And
there are others who molest children for reasons we don't
understand at all. (Salter, 2003, p. 75)
Many child molesters are religious. Although clergy and laity may
never be able to master the myriad nuances of sex offenders, they can
and should be cognizant of a number of pertinent characteristics of
those who offend against children. For starters, the faith community
needs to be cognizant that sex offenders are often religious and many of
them attend church. In a study of 3,952 male sex offenders, 93% of these
perpetrators described themselves as "religious" (Abel &
Harlow, 2001).
Religious sex offenders may be the most dangerous group of child
molesters. There is some evidence that "religious" sex
offenders may be the most dangerous category of offenders. One study
found that sex offenders maintaining significant involvement with
religious institutions "had more sexual offense convictions, more
victims, and younger victims" (Eshuys & Smallbone, 2006;
Firestone & Moulden, 2009). According to another study, clergy sex
offenders share the same characteristics of non-clergy sex offenders
with the exception that clergy are more likely to use force (Langevin et
al., 2000).
Child molesters manipulate both children and the church. Child
molesters, particularly those meeting the diagnostic criteria of
pedophilia, are extremely manipulative of not only their victims but
also the church as a whole. According to Salter (2003, p. 28) "If
children can be silenced and the average person is easy to fool, many
offenders report that religious people are even easier to fool than most
people." In the words of one convicted child molester:
I consider church people easy to fool ... they have a trust that
comes from being Christians ... They tend to be better folks all
around. And they seem to want to believe in the good that exists in
all people ... I think they want to believe in people. And because
of that, you can easily convince, with or without convincing
words. (Salter, 2003, p. 29)
Child molesters are skilled at deception because, in part, they
have considerable practice at lying to their families, their victims,
their friends, and to themselves. Sex offender treatment provider Anna
Salter describes the abilities of molesters to lie convincingly in this
way:
Very few of us have ever been suspected of a crime, and fewer
still have been interviewed by the police about one. Under such
circumstances, detection apprehension would be very high for most
of us ... But that would change had we practiced lying over
serious matters every day, had we lived a double life, had we
been questioned matters every day, had we lived a double life,
had we been questioned by upset parents or by police numerous
times in the past. You are never going to run into a child
molester who is not a practiced liar, even if he is not a natural
one. (Salter, 2003, p. 203)
Not only are child molesters skilled at lying to pastors and
parishioners alike, they are often proud of their abilities to fool the
leaders and members of their congregations. In the words of one
convicted child molester:
(T)here was a great amount of pride. Well, I pulled this one off
again. You're a good one ... There were times when little old
ladies would pat me on the back and say, 'You're one of the best
young men that I have ever known.' I would think back and think 'If
you really knew me, you wouldn't think that: (Salter, 2003, p.199)
Many child molesters offend with others present. In many instances,
a child molester offends with other children or even another adult
present. According to one study, 54.9% of child molesters offended when
another child was present and 23.9% offended when another was adult
present (Underwood, Patch, Cappelletty, & Wolfe, 1999). The abuse,
of course, may be subtle and not easily detected. For example, a child
molester in a Christian school may call a pupil up to his desk
ostensibly to review an examination while, at the same time, touches the
child's genitals which are covered from the other students by the
desk. As another example, a father may touch a child beneath the bed
covers while his wife is asleep in the same bed. Offenders report that
molesting a child with others present may be more arousing and may also
give them more power over the child--conveying to the victim that he or
she can be abused at any time, in any place, with anyone present. The
fact that many sex offenders molest victims with others present is
critical for clergy and laity to understand. Without this recognition,
offenders often argue that a child's allegations are absurd--after
all, who would sexually touch a child with others in the room? A pastor
acquainted with studies such as those cited in this article will tell a
suspect that, as it turns out, many sex offenders engage in precisely
this conduct.
Many child molesters carefully select their victims. Many child
molesters put a great deal of time and thought into selecting the
children they will violate. There are two reasons for this. First, sex
offenders often look for the easiest target. Second, sex offenders often
look for the child or children least likely to be believed should he or
she disclose the abuse. A Christian convicted of sexually abusing
children at church was asked how he selected his victims. The offender
icily responded:
First of all you start the grooming process from day one ... the
children that you're interested in ... You find a child you might
be attracted to ... For me, it might be nobody fat. It had to be
a you attracted to ... For me, it might be nobody fat. It had to
be a you know, a nice looking child ... You maybe look at a kid
that doesn't have a father image at home, or a father that cares
about them ... if you've got a group of 25 kids you might find 9
that are appealing ... then you start looking at their family
backgrounds. You find out all you can ... which ones are the most
accessible ... you get it down to one that is the easiest target,
and that's the one you do. (Salter, 2003, p. 57)
This is a critical dynamic for clergy and laity to be aware of
(Vieth, 2011). When sex offenders are suspected of abuse, they often
point to the accuser and remind the congregation of the child's
history of problems--ignoring the fact that it was precisely these
problems that made the child such an easy target. Simply stated, child
molesters often select damaged children or, in the alternative, they
damage the children in their homes and then cite the damage as proof the
victim cannot be believed. It is a wicked game in which the church and
the children often lose.
Child molesters often abuse children in the name of God. Child
molesters often use religious or spiritual themes in the abuse of
children. Child molesters may cite a child's biological reaction to
abuse and contend the victim equally enjoyed the abuse and is equally
sinful. It is not uncommon for a molester to pray with his victim and
ask God's forgiveness for both. A molester may tell a victim that
if he or she disclosed the abuse, the church will condemn the victim for
his of her sin. In one case that the author is personally familiar with
from his experience as a prosecuting attorney, a child eventually
learned to initiate sexual activity with her father simply as a means of
getting the abuse over with. The perpetrator, however, reminded the
victim of the initiation and convinced her she was the offender. The
victim developed a series of medical and mental health conditions
including attempted suicide.
In a highly publicized case, Father Lawrence Murphy sexually abused
as many as 200 deaf or hard of hearing boys and often used spiritual
language or religious concepts in the abuse. For example, he told one
victim that, "God wanted him to teach the boy about sex but that he
had to keep it quiet because it was under the sacrament of
confession" (for a review, see Goodstein, 2010).
According to one sex offender treatment provider, sexual abuse in
the name of God creates a "triple trauma" involving the abuse
itself, the betrayal of trust, and spiritual harm that often includes
"threats regarding God and damnation" (Pendergast, 2004).
According to Pendergast:
Fear of retribution from God, whom the abusers related 'gave me
permission to do this to you,' and 'if you tell anyone, God will
punish you in hell for eternity,' produces an intense fear as well
as feeling of confusion. The confusion results from the fact their
religion teaches them that what they are doing is wrong and sinful,
but the religious abusers teach them that the God of their religion
gave them permission to sexually abuse them. (p. 285)
In one case that I handled as a prosecutor, a teenage victim of a
neighborhood child molester told me, when I was preparing her for court
case, that she had not disclosed the abuse for years because she was
certain her church would reprimand her for the sin and not the offender.
The child had internalized many of the messages provided by the
perpetrator and saw no difference between sinning and being the victim
of sin.
What would Walther Do?
C.F.W. Walther: A Brief History
Carl Ferdinand Wilhelm Walther was born in Germany on October 25,
1811. His great grandfather, grandfather, and father were pastors and
Walther continued this family tradition. Although little is known of
Walther's mother, there is some indication his father was
physically abusive. In reference to his father, Walther said "A
young man must endure much pain, ere he becomes a gentleman"
(Walther, 2010, p. 100). As one example of this strictness, there was a
special sofa in the family parlor reserved only for guests. When the boy
Walther forgot this rule and sat on the sofa he was physically punished
(Suelflow, 2000). This harshness may have particularly impacted the
sensitive Walther who, according to one scholar, lacked self-confidence
and saw himself as a "miserable boy" (Barnbrock, Espinosa,
Holtan, Schaum, & Egger, 2011). Although there is little, if any,
indication that Walther ever considered himself a victim of child
abuse--the harsh discipline of children was more commonly accepted in
his era than in ours (3)--it is possible that, under current law,
Walther's childhood would be deemed abusive (Vieth, 1994).
Although it is difficult, probably impossible, to accurately assess
how physical blows received as a boy may have impacted Walther, it is
interesting to note that he developed some of the characteristics of
children enduring maltreatment--including bouts of depression. Indeed,
Walther suffered at least three nervous breakdowns at different points
in his life and, at the height of his career, wished that he were dead
(Harrison, 2011). (4) Although there may have been a biological
component to Walther's mental illness and any or all of the myriad
heartaches in his life may have contributed to his depression, the
impact of violence during his childhood should not be excluded as a
possible contributing factor (Barnbrock et al., 2011). Whether or not
the violence he experienced influenced his empathy toward victims, there
is evidence that, on more than one occasion, Walther displayed a
remarkable sensitivity to the victims of physical and sexual
exploitation.
Walther was part of a group of Saxons who migrated to Missouri in
search of religious freedom. The group was led by Martin Stephan, a
charismatic leader who became increasingly isolated from his followers.
Stephan assumed dictatorial powers and insisted the Saxons build roads
and bridges prior to planting crops or homes. There were also
allegations of financial mismanagement and, most seriously, the sexual
exploitation of a number of women. Additional details of these events,
and Walther's response, are discussed below.
Walther eventually became the leader of the Lutheran
Church--Missouri Synod, serving as its first president. Under
Walther's leadership, the synod grew from 30 congregations to 678,
and from less than 5,000 baptized members to nearly 450,000. He oversaw
the development of schools, seminaries, and publications (for a review,
see Walther, 2011). His most noteworthy achievement, however, was a
series of Friday evening seminary lectures on the application of law and
gospel--lectures that have profoundly influenced Christianity for more
than a century.
Walther's Treatise on Law and Gospel
In distinguishing between law and gospel, Martin Luther described
the terms this way:
(T)he gospel is the message about the incarnate Son of God, who was
given us without our merits for salvation and peace. It is the word
of salvation, the Word of grace, the Word of comfort, the Word of
joy of salvation, the Word of grace, the Word of comfort, the
Word of joy ... But the law is the Word of perdition, the Word
of wrath the Word of sadness, the Word of pain, the voice
of the Judge and the accused, the Word of unrest, the Word
of malediction. (Plass, 1959, p. 732)
Although Luther's description of law and gospel are clear, the
great reformer acknowledged the complexity of applying these concepts as
a theologian to individual cases. Indeed, Luther said that anyone who
could accurately and consistently apply these concepts was worthy of the
title "Doctor of Holy Scripture" (Kinnaman & Lane, 2010,
p. 129)
Perhaps more than any other theologian, C.F.W. Walther applied
himself to understanding the application of law and gospel. According to
a noted historian of American religion:
Walther's influence was especially significant in that he stood
almost alone in the nineteenth-century American theological scene
as one fully aware of the crucial importance of the problems of Law
and Gospel. (Suelflow, 2000, p.11)
Walther's lectures on the law and gospel extend several
hundred pages and continue to be utilized by Christian theologians of
diverse denominations (Pless, 2005). Walther found at least twenty-one
ways in which Christians confuse and otherwise fail to properly apply
law and gospel (Kinnaman, 2010). Walther's law and gospel thesis
most applicable to instances of child sexual abuse is thesis VIII.
According to this thesis, "(y)ou are not rightly distinguishing Law
and Gospel in the Word of God if you preach the Law to those who are
already in terror on account of their sins or the Gospel to those who
are living securely in their sins" (Walther, 2010, p. 113).
Walther's Application of Law and Gospel in Cases of Sexual or
Domestic Abuse
The case of a woman fleeing an abusive husband. According to
Suelflow (2000), while still serving as a pastor in Germany, Walther
provided spiritual counseling to a woman whose husband physically abused
her. On one occasion, the woman was beaten so severely that she was
unconscious. Walther intervened on behalf of the woman's safety,
going so far as to draft a petition for separation. Although Walther was
reprimanded and fined for his intervention, he wrote a letter defending
his conduct and his theology. It may even be that Walther lied to the
authorities as a means of protecting the woman--claiming she was not
interested in emigration to America when in fact both the woman and her
son appeared on the immigrant list.
Perhaps the blows Walther received from his father made him
particularly empathetic to others "disciplined" with violence.
Whether or not this is true, Walther understood that a husband pledged
to love his wife as Christ loved the church would not beat her (Eph.
5:34). In a wedding sermon on the obligations of a husband to love his
wife, Walther said:
(T)he Christian husband should love his wife in deed, care for her
body and soul, pray for her and with her, not let her lack any good
thing, be her protector, comfort her in moments of sadness, and as
his other self, daily seek to provide her joy. (Walther, 1978, p.
176, emphasis added)
Obviously, a man who is physically striking his wife is failing his
Christian obligation to protect her and to fill her life with joy. Long
before a societal recognition of domestic violence, Walther understood
this fundamental principle of a Christian marriage.
The case of Martin Stephan. Suelflow (2000) also details that, upon
their arrival in Missouri, the Saxon immigrants divided themselves into
two groups with Walther among the pastors and parishioners remaining in
St. Louis and the rest going to Perry County under the leadership of
Martin Stephan. On the voyage to America, Stephan became increasingly
isolated from his flock and prepared documents declaring himself Bishop
and assuming significant powers over his flock. In Perry County, Stephan
ordered the Saxons to build roads and bridges instead of planting crops
or constructing dwellings. He ordered the pastors and parishioners in
St. Louis not to visit Perry County without his explicit permission.
On May 5, 1839, one of the pastors remaining in St. Louis,
Friedeman Loeber, delivered a "soul-searching" sermon.
Although the contents of the sermon no longer exist, Loeber's words
contributed to two women visiting him separately and confessing to
sexual relations with Martin Stephan. In the days that followed, two
additional women also made detailed confessions.
Loeber confided in his fellow St. Louis clergy who selected Walther
to travel to Perry County to address the situation. One factor in
selecting Walther appears to be that he was the pastor who had
"expressed greater opposition to Stephan" (Suelflow, 2000, p.
50-52).
Walther arrived unannounced and in direct contradiction to
Stephan's edicts. When Walther arrived, Stephan and others were
gathered around a campfire and there was an immediate confrontation with
Stephan who, according to one scholar, expressed "total
disapproval" of Walther's presence (Suelflow 2000, p. 50-52).
The next day, Walther met alone with Stephan. Although he did not
apparently discuss the allegations of sexual exploitation, there is no
doubt that Walther was openly defying Stephan and otherwise making it
clear his belief that Stephan's conduct was sinful. Walther then
proceeded to undermine Stephan's authority by preaching publicly,
by encouraging parishioners to plant crops and build houses as opposed
to roads and bridges, and to otherwise deliberately "give the
impression ... that something was very wrong" (Suelflow, 2000, p.
51). Within a few weeks, most of the St. Louis Saxons also arrived,
formed a church council and invited Stephan to meet with them. When
Stephan refused, calling the council a "rebellious faction,"
the council excommunicated Stephan on the basis of teaching false
doctrine, financial mismanagement, and sexual immorality. Stephan was
given the option of a church trial, returning to Saxony, or exile across
the river to Illinois. Stephan chose the latter and never returned to
his parishioners.
Some modern day theologians and scholars challenge Walther's
handling of the Stephan matter, alleging Walther violated the principle
in the gospel of Matthew to first privately confront a sinner
(Manteufal, 2011). One theologian calls Walther's application of
the principles in Matthew "dubious" and fraught with
"serious errors" (Manteufal, 2011). I contend that this
analysis is flawed on at least three grounds. First, Stephan's
misconduct involved more than just sexual relations with multiple women,
it involved dictatorial demands on all of the Saxon pastors and
parishioners including a prohibition from setting foot in the colony
without permission. Accordingly, Walther fulfilled his obligations in
Matthew simply by showing up--his mere presence informed Stephan that
Walther regarded his edicts and conduct as sinful.
Second, Walther did meet privately with Stephan before advising the
immigrants in Perry County to violate Stephan's commands. Although
Walther did not apparently speak about the allegations of sexual
exploitation, it is a fair inference that Walther received a clear
indication of Stephan's unrepentant state. Indeed, shortly after
his meeting with Stephan, Walther delivered a sermon based on the text
of John 3:20: "For everyone who does wicked things hates the light,
and does not come to the light, lest his works should be exposed"
(Concordia Seminary, 2011). This text and accompanying sermon suggest
Walther had concluded that Stephan had hardened his heart and was far
from the broken sinner for which the gospel is intended.
Third, an explicit confrontation with Stephan about the sexual
exploitation allegations may have endangered the lives of others. Given
that Stephan had left his wife in Germany, that multiple women had
accused him of sexual offenses, and that he had created a situation in
Perry County where he was seemingly immune from oversight raised a
strong possibility of additional victims. Too strong of a confrontation
with Stephan may have caused him to pressure other women not to disclose
additional offenses. Moreover, Stephan's control of the treasury
and the sway he had over the immigrants, a sway that was endangering
their lives because crops were not planted, required extreme caution.
If a member of a congregation were observed by a fellow believer to
be holding up a convenience store with a gun, it would be ludicrous to
suggest our Christian obligation is to speak with the man before calling
the police or taking other meaningful action to protect the victim of
this crime (Schuetze, personal communication). Applying Mathew 18 in
such a rigid, thoughtless manner would endanger lives should the
criminal choose to fire the weapon to avoid capture. In cases of sexual
exploitation and abuse, there is also a grave danger in rigidly adhering
to Mathew 18 in that doing so may result in an offender destroying
evidence, pressuring victims to remain silent or recant, or even the
possibility an offender may harm himself.
The seriousness of Stephan's conduct cannot be overstated.
Given his absolute power over the flock, and the vulnerability of the
Saxons in a new country and culture, the potential for continued abuse
was extremely high. In many states today, it is a felony crime for a
pastor to have sex with a parishioner that he or she is providing
spiritual counseling to, even if the parishioner consents (Minnesota
Statutory Section, 609.344, subd. 1(k)(1)(ii) 2012). As noted by one
historian, the women Stephan sexually exploited were both
"impressionable and vulnerable." (Concordia Seminary, 2011).
Although Walther may not have had our modern era appreciation of the
significant differences in power between a pastor and the parishioner he
is counseling, Stephan's conduct was so extreme it is difficult to
believe Walther did not understand the egregiousness of the conduct.
Walther's handling of the Stephan situation is akin to the
Apostle Paul's letter to the Corinthians in which he urged that a
man involved in an incestuous relationship be expelled from the
congregation (1 Cor. 5: 1-13, ESV). Paul did not ask the congregation to
meet privately with the man before excommunication or wait until Paul
could visit and examine the man. Instead, Paul wrote "For though
absent in body ... I have already pronounced judgment on the one who did
such a thing ... You are to deliver this man to Satan for the
destruction of the flesh, so that his spirit may be saved" (1 Cor.
5:3-5).
It is interesting to note that Paul does not urge the
excommunication of the woman involved in this incest--perhaps an
implicit understanding of her vulnerability. Similarly, Walther and the
other Saxon pastors appear to have recognized the particular
vulnerability of the women Stephan exploited and simply pronounced
forgiveness and the full force of the gospel. The law was reserved for
the unrepentant perpetrator.
Applying Law and Gospel to Victims of Child Sexual Abuse
In a great many of his published prayers and addresses, C.F.W.
Walther recognized that Christians are charged with grave
responsibilities for the care of children and that God will hold us
accountable for our unfaithfulness in discharging this duty (Walther,
2011). Walther called children "far more precious than gold or
silver, than house and home" and said that God would one day ask us
"Where are the children I have given you? Have any of them been
lost?" (Walther, 2011, p. 136).
Reflecting his belief that God was especially concerned with the
welfare of children, Walther prayed "Lord Jesus, by Your holy Word
You have again warned us against despising any one of these little ones,
for their angels always behold the face of Your Father in heaven."
In the care of children, Walther admonished his parishioners to
"leave no stone unturned to keep them safe from the evil foe and
the world ..." (Walther, 2011, p. 133).
Given his childhood history and his pastoral history in applying
the law and gospel in cases of violence and sexual exploitation, it is
more than conjecture to suggest that if Walther were alive today he
would take heed of the many studies documenting the devastation that
abuse has on a child's spirituality. Accordingly, pastors wishing
to follow the spirit of Walther in applying law and gospel to victims of
child abuse may begin by reviewing the Adverse Childhood Experience
(ACE) Studies and remind themselves of the shattered lives left from
child abuse. With these studies in mind, a pastor contemplating the
words of our Savior will likely find a clear course of action--the
liberal use of the gospel, and the sparing use of the law. To this end,
the following guidelines may be of assistance.
Avoid the Temptation to Focus on the Victim's Sins
If the ACE studies are accurate, a pastor or other Christian
meeting with a boy or girl, man or woman, abused as a child may very
well see the aftermath of this exploitation--a child or adult who has
turned to alcohol, drugs, smoking, sex, food, etc. in search of solace.
The victim may have anger problems, multiple divorces, a criminal
history, drug or alcohol problems, or mental illness. Consequently, the
victim may be the subject of church gossip as elders and other modern
day Pharisees whisper her shame and promote their own righteousness.
When confronted with such a pilgrim, a pastor may be tempted to focus
his or her gaze on the specks in the victim's eye, and avert
attention away from the gaping hole in the victim's heart--a hole
that can only be filled by the gospel. A pastor who judges quickly and
harshly may lose the child forever--and will one day be a subject to the
gaze of a Savior who asks us to care for the suffering.
Instead, the pastor should recognize the brokenness before him--a
brokenness that may have displayed itself for years. Jesus came to bind
the wounds of the broken hearted and the gospel may be the only tonic
the abused child has never experienced. The pastor must pour out this
oil liberally.
Assure the Victim of Christ's Empathy
A victim may question the goodness of God, in part, because of the
theological statements made by the offender. The victim may also
question whether or not God can truly understand his or her pain or
experiences. When this is the case, a Christian pastor can assist by
showing the child a very different image of God. Tell the victim that
those who abused him or her violated the clear commandments of God and
that any twisted theology they employed in justification came not from
God, but from Satan himself. Tell them that Jesus understands such toxic
theology--after all, the devil employed that trickery on Christ as well
(see, for example, Mt. 4: 1-11). More importantly, speak of
Christ's love of children and the grave warnings he gave to anyone
who harms them--telling his disciples that the angels of children have
direct access to his Father and that being tossed into a sea with a
millstone around their neck would be a better choice than to hurt a
child (Mt. 18:6). Tell them that Christ, the very Son of God, was a
descendant of a sexually exploited woman (Joshua 2, 6:22-25; Heb 11:31;
Mt 1:5), and was frequently seen in the company of other sexually
exploited women as he promised not only his help, but the very kingdom
of God (Mt. 21:31).
Tell the suffering soul that Jesus understands maltreatment. As one
who was called names and mocked with purple robes and twisted thorns,
Christ understands emotional abuse. As the recipient of blows to his
face and whips to his back, Christ understands physical abuse. As one
nailed naked to a tree, publicly exposed to the jeers of soldiers,
Christ even understands the pain of children forced to disrobe before
the eyes of men with only evil thoughts. Surely he has borne our
sorrows.
Apply the Gospel Compassionately
The victim may have extreme guilt over the usage of drugs or
alcohol, may have suffered from myriad failed relationships or a host of
other problems. The pastor should recognize the enormity of this pain
and assure the survivor of God's forgiveness and love. Simply
stated, the pastor must display the compassion of our Savior.
Tony Campolo tells of being at a diner early one morning and
overhearing Agnes, a prostitute, lament that she was about to turn 39
years old and had never had a birthday party. Campolo worked with the
manager of the diner to arrange for a splendid party for Agnes, complete
with a birthday cake. Upon seeing the cake, Agnes was overcome with this
strange love. She asked if she could take the cake to show her mother.
As Agnes left momentarily with the cake, Campolo led all the prostitutes
gathered for the party in prayer for Agnes (see Campolo, 2009, for a
complete account). In other words, Campolo preached the gospel by
demonstrating the compassion of Christ.
Assist the Victim in Accessing Appropriate Medical and Mental
Health Care
Pastors should not ignore the needs of those struggling with drugs,
alcohol, sexual impulses, anger, or any number of other conditions often
found among those ripped from childhood. In helping the child access
mental health services, pastors should seek a mental health provider
current on the literature addressing childhood trauma and who is skilled
at providing counseling or other services. Many well-educated
professionals have had very little training at the undergraduate and
graduate level on child sexual abuse (Champion, Shipman, Bonner,
Hensley, & Howe, 2003), and thus it is critical to ask some
questions before making a referral. In some cases, an incompetent
counselor may be worse than no counselor at all.
Refrain from Platitudes
Many well-meaning theologians are quick to offer a biblical
platitude to complex spiritual struggles. When this happens, a victim
often feels frustrated and looks elsewhere for guidance (Brown, 2009).
Consider, for example, the complex theological questions contained in
this survivor's account of trauma, shared with the author:
When I was a little girl, my dad would come into my bedroom to
tuck me in. He would read me a story and then he would have me
utter my bedtime prayers. 'Now I lay me down to sleep ...' After
the prayers, Dad would sexually When the abuse was done he
would tell me things like 'God doesn't hear your prayers. If he
did, he wouldn't allow me to touch you sexually right after your
prayers. Either there is no God or, if God exists, he is unable
to protect you.' I have never forgotten what my dad said, I'm a
grown woman now and every time I pray, I remember all the
times I asked God to watch over me during the night, and how
the prayers went unanswered. I want to pray, I want to be close
to God, but I don't know how. I'm thinking maybe my dad was
right--either there is no God or else he is unable to protect me.
Please tell me what to do.
A pastor engaged with this parishioner will need to explore the
toxic theology presented by her father as well as the difficult
questions posed about prayer. Simply stated, a platitude won't due.
What is likely needed is a series of theological discussions on these
myriad issues. The pastor may wish to recommend helpful books or
materials on one or more of these issues and discuss the assignments
with the parishioner (see, for example, Yancey, 2010 for a helpful book
that includes myriad references to the unanswered prayers of child abuse
victims). The pastor must be invested for the long haul.
Don't Make Forgiveness Into a Law, But a Change of Heart
Rooted in the Gospel
Many victims of abuse struggle with the issue of forgiveness and,
when forgiveness does occur, it often takes time (Worthington et al.,
2000). Consider, for example, the pain of this victim, shared with the
author:
I am a police officer and a Christian. I've been baptized,
confirmed, confirmed, and have faithfully attended church all my
life. I am, though, deeply troubled. When I was a boy, my father
cruelly abused me. One of his favorite things to do was to take
me into the barn (we lived on a farm), strip me naked, bind my
hands together with a rope and then toss the other end of the
same rope over the rafters in the barn so that I would hang naked
in the barn as he beat me with a stick. The sound of that stick,
the smell of that barn, and the sight of my blood are never far
from my memory. I am a good person, and I believe Jesus is my
savior. At the same time, though, I know I'm going to hell. I
recall the Sunday School lesson of Jesus scolding Peter that our
obligation is not to forgive seven times but seventy times
seven--meaning an infinite number of times. I recall Jesus saying
that if we can't forgive others, we won't be forgiven. Try as I
might, I cannot forgive my father. Why should 1 have to go to
hell because I can't forgive the man who tortured me?
Although some of the answers to this question may differ depending
on the particular denomination of the survivor, it is clear that the
survivor has multiple theological questions, which need careful
consideration and compassionate responses (Tracy, 2005). As a starting
point, though, three concepts may be helpful. First, assure the survivor
that forgiveness is not a toleration of sin. The child abuse victim has
every right to have a perpetrator prosecuted and otherwise held
accountable for crimes committed. If forgiveness was the toleration of
sin, no government could enforce the law, no parent could correct a
child, and no church could exercise discipline.
Second, recognize that forgiveness cannot be forced. Requiring the
victim to forgive a perpetrator as a condition of redemption is simply
to place the victim under the law. Instead, suggest to the victim that
forgiveness is a gift of God that allows the survivor to let go
overwhelming feelings of anxiety, hatred, and anger. Many victims have
told me over the years that until they forgave an offender, the
perpetrator continued to have power over them. Martin Moran, a survivor
of child sexual abuse at the hands of "Bob: a man at a church
summer camp, described the process of forgiveness with these words
(Moran, 2005, p. 279):
And a thought came to me. Something Sister Christine said all
those years ago. That with the really tough things it would
always come down to grace. A gi ft from the beyond that moves us
toward our own salvation. And as I crawled out into the thick Los
Angeles traffic, what I kept hearing in my head was this prayer,
a plea repeating: OK, grace, please, let it go, let him be>for
heavens sake. Let him rest. I mean Bob, of course. But then, I
realize I'm really talking about someone else. The twelve-year-
old. The sweet kid caught in a photo, still talking his way out.
And I'm not sure how in the world to let him rest. Not yet,
anyway.
Third, point the victim to the cross and trust the Holy Spirit to
do His work. Diane Langberg, a Christian psychologist specializing in
counseling sexually abused children, puts it this way:
It has been my experience in my work with survivors that rather
than simply telling them they need to forgive--a statement that
often overwhelms them with despair--it is much more helpful to
teach them, as they are ready, about the work of God in Christ on
the cross ... Over time, clients see evidence of that work in their
own lives ... The recognition of that wonderful redemption almost
always results in The recognition of that wonderful redemption
almost always results in a hunger to be like the one who has loved
them so faithfully. (Langberg, 2003, p. 185)
Cautiously Respond When a Victim Asks to Confront the Perpetrator
Martin Moran chose to confront the nun who molested him at a church
camp only to find that the offender continued to engage in cognitive
distortions that minimized his conduct. Specifically, the perpetrator
told Moran:
I wanted to help you. You were such a gentle soul ... Mentally,
you were way ahead of the other boys. You were special ... There
were others, I admit. But not like you. You were so curious about
things ... you were shy and I wanted to teach you about the land
and animals and help you gain confidence. And you did. (Moran,
2005, p. 274).
Rather than genuine repentance, the offender continued to minimize
his own conduct and suggest to Moran that somehow the sexual abuse was
good for him. This is not an isolated or unusual occurrence and pastors
need to help survivors understand that a confrontation with the offender
is unlikely to go as they envision. If they nonetheless choose to
confront the offender, the survivor should be fully prepared by a mental
health professional to process the event before and after the
confrontation. It may also be wise for a pastor, counselor, or other
support person to be with the victim during any confrontation so that
the support person can immediately challenge the cognitive distortions
the offender may direct at the survivor (Langberg, 2003).
Seek the Lost
Preaching the gospel to abused children involves more than waiting
for one to appear in our office or even our churches--it means an active
search for the lost. Given how many of these children are driven from
the church by Christians who violated their bodies in the name of God
and by other Christians who, at best, responded passively, there is an
urgent need for Christendom to adorn itself in sackcloth and ashes and
then change course. Pastors should be proactive in preaching about the
sin of child abuse, Christian publishing houses should produce books and
other materials directed at abused children or those who seek to help
them, and every Christian should promote and enforce rigorous child
protection policies as a public witness that the church cares for
children in deed and not just in word (Vieth, 2011). This is not an easy
course to take and many will bristle at a bold ministry to abused
children, particularly if this means bringing such damaged souls into
our midst. If, though, the church cannot heed Christ's command to
care for children, those closest to God in faith (Mt. 18: 3, Lk 10:21)
and yet the most vulnerable, it is doubtful a church can consider itself
truly Christian. In addressing the needs of abused children, the church
has done too little for too long and, when it has acted, has often done
so for the wrong reason--such as avoiding a lawsuit (Lytton, 2008).
Instead, the church needs to act out of genuine repentance and an
overflowing of Christian love. Let that reformation begin with each of
us.
Applying Law and Gospel to Perpetrators of Child Sexual Abuse
Throughout his lectures on law and gospel, as well as his addresses
and prayers, Walther was deeply concerned about applying the gospel to
"secure sinners." Walther claimed that a Christian church does
not "tolerate obvious servants of sin" (Walther, 2011, p.
155). In his lectures on law and gospel, Walther told his seminary
students: "Do not proclaim forgiveness of sins to impenitent and
secure sinners. That would be a horrible mingling of Law and Gospel. It
would be like stuffing food into the mouth of a person who is already
filled to the point of vomiting ..." (Walther, 2011, p. 45).
Avoid Cheap Grace
Walther's words reflect the concept of "cheap
Grace"--a term coined by Dietrich Bonhoeffer, a Lutheran minister
executed by the Nazis because of his opposition to the government (for a
review, see Metaxas, 2010). Bonhoeffer defined cheap grace as
"grace sold on the market like cheapjacks' wares. The
sacraments, the forgiveness of sin, and the consolations of religion are
thrown away at cut prices" (Bonhoeffer, 1959, p. 43). Many sex
offenders have found the value of "cheap grace" in faith
communities. Simply put, these sex offenders have come to realize that
if they cry readily and mouth the words of repentance they won't
have to take any action to remedy the damage they have inflicted.
Numerous clergy have been confronted with offenders who confess to
sexually abusing children, emotionally express remorse, and pledge that
abuse will never happen again. Many offenders beg for God's
forgiveness and some clergy members are quick to absolve sinners while
simultaneously ignoring the needs of victims. When this happens, many
offenders return home, realize how easy it is to be forgiven and will
molest children again.
Ask Tough Questions
Given the manipulative nature of many offenders, members of the
clergy may wish to ask a series of questions to determine the
seriousness of the offender's repentance. Pastors faced with
offenders may wish to ask the following:
* Have you informed your spouse that you have sexually abused your
child? If your wife wants you to move out of the house, are you willing
to do it? If the child victim wants you to leave the house are you
willing to do it?
* Have you informed your child's medical provider that you
have violated his or her body?
* Have you referred your child to a counselor to assist in coping
with the abuse you have inflicted on him or her?
* Do you hold yourself fully responsible for your conduct--or do
you believe your victim in some way contributed to the abuse?
* Have you turned yourself in to the police? Are you willing to
confess your crimes to the police or will you make them "prove
it"? If the government files charges for crimes you have committed,
will you be pleading guilty or will you force your child victim to
testify publicly and be grilled by any attorney you hire?
* Are you willing to enroll in a sex offender treatment program?
An offender who is confessing sexual misconduct but is unwilling to
address the physical or emotional needs of his victim, to disclose the
abuse to his spouse, or to seek sex offender treatment, may be seeking
forgiveness but is giving no indication of an intention to repair the
damage inflicted or to reform his behavior. Given the serious criminal
nature of the conduct, an offender unwilling to turn him or herself into
the police should be subjected to church discipline--not the recipient
of sacraments (Metaxas, 2010).
Apply the Law as an Act of Genuine Love
Some members of the clergy have suggested to me that such harsh
treatment of an offender removes the gospel from their work. Pastors
with this concern should contemplate how they would handle a situation
in which a parishioner confesses to having committed numerous thefts,
asks God's forgiveness for his crimes, but freely admits he has no
intention of returning any of the stolen property to his victims, much
less turning himself into the police. When confronted with this
hypothetical, many pastors acknowledge they would not pronounce
forgiveness since it is clear the offender is not truly penitent. This
is the universal response that I have received when presenting this
hypothetical scenario to clergy attending lectures. The very same
principle must be applied to sex offenders unwilling to hold themselves
accountable to the authorities or to do everything within their means to
assist the children they have harmed.
Such a harsh application of the law is not cruel, but a genuine act
of love. A sex offender unwilling to accept full responsibility for his
conduct, who continues to minimize his offense or to blame others for
his conduct is not yet the "crushed" sinner Walther believed
to be ready for the gospel. Specifically, Walther said:
Woe to everyone who pampers secure sinners with soft pillows and
cushions! These preachers lull to sleep with the Gospel those who
ought to be awakened from their sleep with the law. It is a wrong
application of the Gospel to preach to preach it to people who are
not afraid of sinning. (Walther, 2010, p.39)
Just as Walther believed God will hold us accountable for failing
to care for children, it is also true God will hold us accountable for
failing to properly apply the law to those sex offenders secure in their
sins. Pastors offering cheap grace provide a false solace and serve only
to endanger the soul.
Seek True Confession
Like Walther, Dietrich Bonhoeffer recognized the need for true
confession, fearing that many parishioners avoid discussing their sins
with a fellow Christian in the secret hope of continuing their conduct.
Bonhoeffer believed these Christians recognize that a brother in the
faith may hold them accountable for their sins and demand a change in
their behavior (Bonhoeffer, 1954). Fearing the necessary dosage of the
law, these sinners unwittingly also deprive themselves of the gospel.
Recognize the Value of Earthly Consequences
When a pastor provides a healthy dose of the law, the child
molester is forced to realize how much damage he has done and the
consequences of his actions. The sex offender may lose his freedom and
his family, may have significant restrictions on where he can work and
live, and may forever be ostracized by society. It is only in this
brokenness, though, that an offender will find the true power of the
gospel. For many sex offenders, the only way to the cross is to lose
everything.
Consider, for example, the two thieves crucified with Jesus.
Although both thieves recognized their crimes, one of the men was not
repentant, choosing instead to mock Christ and demanding that Jesus take
this criminal from the cross (Lk 23:39). The other thief, though, did
not ask to be excused from earthly consequences for his sins,
acknowledging, "(w)e are punished justly, for we are getting what
our deeds deserve" (Lk. 23:41). This repentant sinner simply threw
himself upon the mercy of his Lord. In response, he received the gospel:
"I tell you the truth: Jesus said, "Today you will be with me
in paradise" (Lk. 23: 42-43).
When confronted by sex offenders complaining of prison sentences
and registration requirements, clergy and laity may wish to remind them
of the thief who accepted governmental punishments for his crimes and
asked only for the mercy of God. It was this genuine repentance, a
repentance that did not seek relief from earthly consequences to sin,
that Jesus responded to with unmerited grace.
Conclusion
Jesus called on us to display the humility and faith of
"little children" if we are to enter the kingdom of heaven
(Mt. 18: 2-3). Jesus also warned us not to cause these children to sin
and said that, "whoever welcomes a little child like this in my
name welcomes me" (Mt. 18: 5-6). Unfortunately, many who sexually
abuse children do so in the name of Christ and purposely twist theology
in such a way as to convince the child he or she is responsible for the
abuse. As a result, many of these children suffer significant medical,
mental health, and spiritual damage. Abused children are at greater risk
to develop problems with drugs, alcohol, smoking, anger, and a host of
other ills.
Clergy and laity unfamiliar with these dynamics often apply the law
to victims and the gospel to perpetrators of abuse. When this happens,
perpetrators are emboldened to strike again, and many children are lost
to the church. With a large and growing body of research documenting
these facts, the church can no longer hide behind ignorance. Simply
stated, the church must properly apply law and gospel to victims and
offenders and to otherwise fully prepare for the day of judgment when
our Lord will ask each of us, "Where are the children?"
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(1.) The law is "God's will, which shows people how they
should live in order to please God (e.g. the Ten Commandments), condemns
their failure to fulfill His will (sin), and threatens God's wrath
because of sin. The preaching of the Law is the cause of contrition.
Although the ceremonial laws of the Old Testament have been abolished
(Colossians 2:16-17), the moral law (the Ten Commandments) is in force
until the end of time (Mathew 5:18)." (Walther 2010, p. 481).
(2.) The Gospel "in its proper and narrow sense, is the glad
tidings of forgiveness, peace, life, and joy; the eternal divine counsel
of redemption, of which Christ Himself ever was, is, and will be the
living center, the very heart and soul. The Gospel (a) imparts the
forgiveness of sin; (b) produces true joy and the zeal to do good works;
and (c) destroys sin both outwardly and inwardly." (Walther 2010,
p. 480).
(3.) Even among conservative Christians, corporal punishment is
viewed much more skeptically in the modern era with a number of
theologians challenging the belief that the Bible requires physical
discipline (Webb 2011).
(4.) In 1860, at the height of his productivity, Walther wrote:
"I may and must now reveal to you that the last half of the
previous year has been one of the most difficult times of my life. I was
physically incapable of attending to even half the office that I am
dignified to carry out among you in unworthy fashion. Even more, the
prospect that I would again be capable of the same became gloomier and
darker month by month. I owe it to you to be transparent ... My own
relationship with my God and Lord filled me with deep aversion and
vexation. God placed before me, as never before, my entire past. He let
me see my misery as I had never seen it before. I was filled with misery
and distress ... My only hope was a blessed death." (Harrison 2011,
p. 24)
Victor I. Vieth
National Child Protection Training Center
Author Information
VIETH, VICTOR I. JD. Address: National Child Protection Training
Center, Winona State University, Maxwell Hall, Winona, MN 55987. Title:
Executive Director, National Child Protection Training Center. Degrees:
B.S. (Public Administration) Washington State University, J.D., Mainline
University School of Law.