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Clergy Members as Responders to Victims of Sexual Abuse and Assault
Abstract
Clergy members are frequently cited as a potential source of community support to victims of sexual abuse or assault, as well as one likely avenue for disclosure. However, research and curricula on the topic are poorly developed, and studies show that victims' interactions with clergy are often negative. In the current study, a series of focus groups were conducted with clergy members of several denominations as part of a multi-faceted effort to improve the community response to victims in one state. Participating clergy reported inadequate education, support, and connections to community resources to respond adequately to the needs of sexual assault victims. The discussion presents recommendations for training and community policy, many voiced by participating clergy members themselves.
... One study indicated that clergy had not referred even one respondent in the sample to outside resources or the justice system (Beaulaurier et al., 2007). In some cases, this may be due to a basic lack of information about available resources or unfamiliarity with the specific services offered by such organizations (Bruns et al., 2005;Homiak & Singletary, 2007). ...
... Many clergy report feeling unprepared and ill-equipped to deal with IPV situations (Asay, 2011;Brade & Bent-Goodley, 2009;Moon & Shim, 2010;Petersen, 2009;Ringel & Bina, 2007). This lack of preparedness makes sense given that clergy recount that they have received little to no training on the topic of IPV (Brade & Bent-Goodley, 2009;Bruns et al., 2005;Moon & Shim, 2010;Ringel & Park, 2008). This finding persists despite evidence to the contrary that over the past few decades, most mainline Protestant seminaries include information on domestic violence in the curriculum (Cooper-White, 2011). ...
... Given the perception of this training gap, members of the clergy not only acknowledge a need for IPV education, but also express a desire for training specifically on community resources (Bruns et al., 2005;Homiak & Singletary, 2007). In fact, one study found that nearly 78% of the respondents indicated they would attend a training seminar in IPV, if it were offered (Choi, 2015b). ...
This article examines the extent and types of clergy stress, the strategies used in coping with stressors, and the relationship between stressors and coping mechanisms in a sample of 261 Seventh-day Adventist pastors in North America. The results indicate that the most commonly reported stressors in order are: (1) lack of social support, (2) financial stress, and (3) time and workload stress. In terms of coping strategies, pastors sought relief most often through: (1) reflective growth/internal change; (2) social/emotional coping; (3) passive coping; and lastly (4) action-oriented coping. Significant correlational relationships existed between passive coping and financial stress, relocating stress, and congregational stress. In addition, we found significant inverse correlations between coping through reflective growth or internal change and relocating stress and congregational stress. There were no significant relationships with action coping or social/emotional coping and any stressor. Multi-regression analysis reveals that passive coping strategies were significantly related to financial stress. Thus, the greater the financial stress, the more likely pastors were to engage in passive coping strategies. Other coping strategies showed no significant relationships when included in multi-regression analysis. We conclude with recommendations for Church administrators to address structures and practices in place for pastors including an expansion of coping mechanisms to help pastors address their stress.
... One study indicated that clergy had not referred even one respondent in the sample to outside resources or the justice system (Beaulaurier et al., 2007). In some cases, this may be due to a basic lack of information about available resources or unfamiliarity with the specific services offered by such organizations (Bruns et al., 2005;Homiak & Singletary, 2007). ...
... Many clergy report feeling unprepared and ill-equipped to deal with IPV situations (Asay, 2011;Brade & Bent-Goodley, 2009;Moon & Shim, 2010;Petersen, 2009;Ringel & Bina, 2007). This lack of preparedness makes sense given that clergy recount that they have received little to no training on the topic of IPV (Brade & Bent-Goodley, 2009;Bruns et al., 2005;Moon & Shim, 2010;Ringel & Park, 2008). This finding persists despite evidence to the contrary that over the past few decades, most mainline Protestant seminaries include information on domestic violence in the curriculum (Cooper-White, 2011). ...
... Given the perception of this training gap, members of the clergy not only acknowledge a need for IPV education, but also express a desire for training specifically on community resources (Bruns et al., 2005;Homiak & Singletary, 2007). In fact, one study found that nearly 78% of the respondents indicated they would attend a training seminar in IPV, if it were offered (Choi, 2015b). ...
This study reports findings from an intimate partner violence-training project in which 104 Seventh-Day Adventist pastors received a 4-hr training in responding effectively to intimate partner violence (IPV) disclosure. The educational endeavor targeted three areas for improvement in clergy response: (a) increasing pastors’ understanding of the unique dynamics in abusive relationships, (b) providing information on IPV resources and services, and (c) developing pastors’ abilities and motivations to be proactive in addressing IPV. Pretest, posttest and 1-year follow up data indicate that pastors who engaged in IPV training demonstrated immediate and long-term positive changes. Specifically, participants showed improvements in each of the targeted areas. Beyond the gains in knowledge and attitudes about IPV, the study results also indicate that pastors receiving training expanded their activities to positively address IPV in their congregations. Social workers can play a significant role in addressing clergy training needs by strengthening pastors’ abilities to respond appropriately to parishioners’ IPV disclosures.
... It has been suggested that clerics' care of victims' needs relies primarily on general knowledge from mental health or counselling literature. Consequently, there seems to be little research into methods for supporting or training clerics to help victims of sexual abuse (Bruns, et al., 2005). The literature also shows that many clerics feel unprepared and report a lack of knowledge about how to care for victims of sexual abuse within their congregations (Bruns, et al., 2005;Lount, Hargie & Owen 1997;Rudolfsson & Tidefors, 2009;Smith, 2004). ...
... Consequently, there seems to be little research into methods for supporting or training clerics to help victims of sexual abuse (Bruns, et al., 2005). The literature also shows that many clerics feel unprepared and report a lack of knowledge about how to care for victims of sexual abuse within their congregations (Bruns, et al., 2005;Lount, Hargie & Owen 1997;Rudolfsson & Tidefors, 2009;Smith, 2004). In one Swedish study, ministers from the Church of Sweden has also been suggested that clergy need to be trained in the recognition of such reactions, in order for the victim to receive adequate help (Weaver, Koenig & Ochberg, 1996). ...
... The clergy's lack of information specific to responding appropriately to victims of sexual abuse is problematic because insensitive treatment, disbelief of disclosures, and lack of reaction to the victim's story can further damage the help-seeking individual (Bruns, et al., 2005). Lack of knowledge might also put the cleric at risk by making it more difficult for clerics to protect themselves during pastoral care (Etherington, 2009 ...
Pastoral care can be described as a cleric’s presence with people in their time of need, to promote their well-being and strengthen them in their faith. One dimension of working through an overwhelming trauma, such as sexual abuse, is to find a way to make sense of what has happened and possibly to find some kind of meaning in what has happened. Today, the clergy is identified as an important mental health resource and caring for people suffering from psychological trauma forms an important part of pastoral care. The aim of this thesis was partly to study clerics’ preparedness to, and experiences of, pastoral care for victims of sexual abuse, partly to study what needs victims of sexual abuse bring to pastoral care and their experiences of seeking this help. The aim was also to investigate if pastoral care for victims of sexual abuse could be affected by different aspects of gender, and how the clerical vow of silence was perceived and handled. In Study I the role of gender in the care for victims of sexual abuse was investigated within three Swedish Christian denominations. Questionnaires anchored by vignettes illustrating different abuse situations were answered by 421 clerics. The main findings were that female respondents apprehended the described situations as more likely to occur than male respondents did, and that reported levels of preparedness to offer pastoral care as well as belief in the likelihood of the described situation to occur where higher when a woman was the victim, or a man was the perpetrator. In Study II clerical experiences of pastoral care for victims of sexual abused were studied. Four focus groups with clerics were conducted and analysed using inductive thematic analysis. Participants expressed a wish to offer the best care possible. Insecurities and a perceived lack of psychological knowledge, however, provoked self-protecting strategies that may afflict clerics, confidants, and the outcome of pastoral care. Further, feelings of being caught in a trap where described since the vow of silence prevented actions from being taken. Study III and Study IV were built on interviews with 7 women and 1 man who had been sexually abused and sought pastoral care. The interviews were analysed using inductive thematic analysis. Study III focused on how victims of sexual abuse described their relationship to God and to other parishioners. The main findings were that the informants described feeling abandoned by, and angry at, God and that they sometimes felt excluded from the Christian community. The effects the abuse had on their faith were described as essential to their trauma and, further, as an issue they needed to work through to learn how to live with their experiences. Study IV focused on sexually abused individual’s experiences and perceptions of the benefits and shortcomings of pastoral care, including their experiences of raising faith-related issues in psychotherapy. Main findings were that the informants described their needs to be recognized, their needs to express doubts, and a wish not to be rushed towards forgiveness. They wished for pastoral care givers to gain psychological knowledge and for psychotherapists to gain a deeper understanding about the faith implications of sexual abuse. The vow of silence was described as both making it possible to tell and as sometimes obstructing the cleric’s ability to help the confidant get out of the abusive situation. In summary, results indicate that aspects of gender might affect pastoral care for victims of sexual abuse. In view of existential psychology, pastoral care could have a potential beneficial function for victims of sexual abuse. However, results also indicate that pastoral care for victims of sexual abuse can place both the confidant and the cleric in exposed situations. Consequently, there is a need to support and prepare clerics for this task. Further, there is a need to discuss the consequences of the vow of silence: the burden it puts on clerics and how it affects confidants’ ability to receive help.
... Due to their likelihood of being exposed to stress, human suffering, and other crises through the parishioners they serve, clergy, similar to social workers, are at increased risk for work-related stress and negative outcomes from trauma work, such as burnout and compassion fatigue (Francis, Hills, & Kaldor, 2009;Lewis, Turton, & Francis, 2007;Pfeil, 2006). Further contributing to their risk level, clergy usually receive limited training in mental health counseling and are often unfamiliar with community resources that might help them support victims of traumatic stress and crisis (Bruns et al., 2005;Foskett, Marriott, & Wilson-Rudd, 2004;Oppenheimer, Flannelly, & Weaver, 2004). As compared with social workers, clergy often lack professional education and/or training teaching them how to deliver the most effective treatment for individuals and families experienc-ing crisis and/or trauma (Bruns et al.;Fortune, 1994;Sheldon & Parent, 2002). ...
... Further contributing to their risk level, clergy usually receive limited training in mental health counseling and are often unfamiliar with community resources that might help them support victims of traumatic stress and crisis (Bruns et al., 2005;Foskett, Marriott, & Wilson-Rudd, 2004;Oppenheimer, Flannelly, & Weaver, 2004). As compared with social workers, clergy often lack professional education and/or training teaching them how to deliver the most effective treatment for individuals and families experienc-ing crisis and/or trauma (Bruns et al.;Fortune, 1994;Sheldon & Parent, 2002). Clergy reported feeling more competent to counsel individuals and families regarding issues of grief, death and dying, anxiety, and marital problems, and they reported feeling less competent to provide counseling for severe mental illness, depression, HIV/AIDS, substance abuse, and suicide (Moran et al., 2005). ...
... Overall, clergy in the study fared well; they reported low-to-moderate risk for burnout and compassion fatigue and scored in the middle range for potential for compassion satisfaction. This was contrary to researchers' expectations based on prior research and the opinions of members of the Church Research Advisory Board suggesting that clergy would score in the moderate-to-high risk range for burnout and possibly a similar range for compassion fatigue (Beebe, 2007;Bruns et al., 2005;Chandler, 2009;Doolittle, 2007;Francis et al., 2009). ...
This study explores the relationship of personal and organizational characteristics, along with symptoms of depression, and clergy compassion fatigue, burnout, and potential for compassion satisfaction. Ninety-five clergy from a cluster of Lutheran churches in the Mid-Atlantic United States completed anonymous surveys. Results suggested that clergy were at low risk for burnout and moderate risk for compassion fatigue and they had a moderate potential for compassion satisfaction. Results further revealed that years in service and reported depression significantly predicted burnout. The model did not predict risk for compassion fatigue. Similarities and differences between social workers and clergy are discussed, with recommendations for collaboration and support between the two professions.
... Previous research indicate that many clerics feel unprepared and report a lack of knowledge about how to care for victims of sexual abuse in their congregations (Bruns, et al., 2005;Lount, Hargie & Owen 1997;Rudolfsson & Tidefors, 2009;Smith, 2004). Although counselling is increasingly becoming an important part of the ministerial role, in Sweden and elsewhere (e.g. ...
... DeMarinis, 2003;Hendron, Irving & Taylor, 2012), little research has focused on methods for supporting and/or training clerics on how to care for victims of sexual abuse (e.g. Bruns, et al., 2005). The clerics described themselves as lacking the psychological knowledge necessary to offer pastoral care for victims of sexual abuse (Rudolfsson & Tidefors, 2015). ...
... The type and quality of counseling services religious leaders provide to victims has not yet been fully researched, especially in developing countries. Studies from developed countries report that religious leaders are often inadequately trained to address or intervene in cases of spousal violence (Alsdurf 1985;Bruns et al. 2005;Dixon 1995;Knickmeyer, Levitt, and Horne 2010). In developing countries religious leaders are usually taught to evaluate and analyze the problem from within their traditional patriarchal perspective and propose solutions or interventions accordingly. ...
... 371 -384 Zakar, Zakar, and Krämer: Spousal Violence in Pakistan 381 ships between husband and wife. Nonetheless, religious leaders in close contact with the community can play a positive role in providing effective counseling services to the victims of spousal violence (Bruns et al. 2005). Studies conducted in other countries on religious leaders from different faiths also report that compassionate clergy counseling can have a positive influence on psychosocial outcomes for women in abusive relationships (Ali, Milstein, and Marzuk 2005;Pagelow 1981). ...
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The increase in juvenile violence in Argentina since the 1990s results from a combination of economic and socio-structural change and the reinstatement of repressive traditions that became particularly engrained in the armed and security forces during the 1976–1983 dictatorship. Growing unemployment and poverty led to the emergence of loose webs of juvenile delinquency, while increasing public concern about violent crime led to a revival of harsh “iron fist” policing measures by security forces that are often themselves involved in crime in connivance with local politicians. Groups of young urban poor (calling themselves Pibes Chorros or Crooked Kids) and the security forces regard one another with mutual hostility, and police/civilian casualties increased over the period. The music of the Crooked Kids, Cumbia Villera, expresses their life experience. From a comparative perspective, the absence of institutionalized gangs sets Argentina apart from other countries in Latin and North America.
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... Because victims do not regularly approach clergy for spiritual support, clergy often are inexperienced in dealing with issues of sexual traumatization. In a study by Bruns et al. (2005), participating clergy members stated that they encountered few sexual assault cases in the course of ministering to their congregations and that issues of abuse often arose as a secondary reason for seeking counseling. The participants in the study also reported that they were unsure of how to respond to parishioners who brought up the topic of sexual assault. ...
... In the focus groups that were a part of the study, clergy also identified several areas where additional training is needed on the topic of sexual assault. These included (a) general information on types of assault, risk factors, and common presenting problems victims exhibit; (b) how to identify cases of assault and how to avoid minimizing the effects on the victims; (c) best practices for clergy counseling of sexual assault survivors; and (d) how/ where to refer victims and when to refer rather than provide pastoral counseling (Bruns et al., 2005). ...
Although congregants often turn to clergy for help in dealing with personal difficulties, including marital problems, substance abuse issues, and mental illness, survivors of sexual assault do not commonly turn to clergy for support or guidance. This study utilized a mixed-methods approach, online survey, and semi-structured interviews to determine how clergy perceive sexual assault victimization. The results of this study showed that more blame was assigned to the victim as the relationship with the perpetrator became closer, with the exception of marital rape. This study also found that hostile sexism was a predictor of negative attitudes toward rape victims.
... The type and quality of counseling services religious leaders provide to victims has not yet been fully researched, especially in developing countries. Studies from developed countries report that religious leaders are often inadequately trained to address or intervene in cases of spousal violence (Alsdurf 1985;Bruns et al. 2005;Dixon 1995;Knickmeyer, Levitt, and Horne 2010). In developing countries religious leaders are usually taught to evaluate and analyze the problem from within their traditional patriarchal perspective and propose solutions or interventions accordingly. ...
... 371 -384 Zakar, Zakar, and Krämer: Spousal Violence in Pakistan 381 ships between husband and wife. Nonetheless, religious leaders in close contact with the community can play a positive role in providing effective counseling services to the victims of spousal violence (Bruns et al. 2005). Studies conducted in other countries on religious leaders from different faiths also report that compassionate clergy counseling can have a positive influence on psychosocial outcomes for women in abusive relationships (Ali, Milstein, and Marzuk 2005;Pagelow 1981). ...
p class="MsoNormal" style="line-height: 200%;"> Spousal violence against women is a controversial issue in Pakistan. Some religious leaders argue that “mild wife-beating” is permissible in exceptional circumstances to discipline the wife and protect the institution of the family. Some conservative religious leaders also argue that the husband has a superior and authoritative position in marital relations. This highly contested and sensitive issue acquires religious overtones and the scientific community seems reluctant to investigate it. Based on fourteen in-depth interviews, this article documents the views and opinions of religious leaders in Lahore, Pakistan, concerning spousal violence within the context of marital inequality. Rather than debating the position of Islam on spousal violence, the paper explores the minds of religious leaders who greatly influence the views of the general public.
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... Prevention initiatives within the ELCT often include educational programs that raise awareness about sexual abuse and GBV, emphasizing the importance of respect, consent, and healthy relationships. These programs may involve workshops, sermons, and community discussions aimed at fostering a culture of vigilance and intolerance towards abuse (Bruns et al., 2005). Additionally, the church can implement policies and protocols for reporting and addressing incidents of abuse, ensuring that victims have a safe and confidential means to seek help. ...
Church discipline aims to correct, confront, and encourage repentance for sin with the intention of maintaining moral and spiritual integrity within the congregation. Under the category of moral delinquency, the church holds the authority to impose disciplinary measures on members proven to engage in immoral behaviours. Within the context of the Evangelical Lutheran Church in Tanzania, cases of sexual immorality and adultery are often highlighted when unmarried adult members and adolescents are found to be pregnant. While pregnancy visibly points to moral misconduct for women, equivalent indicators of immorality or adultery for men are less explicitly addressed. Furthermore, under Tanzania’s Penal Code Cap 16 2002 (R.E 2019), impregnating a girl under 18 is a criminal offense with legal implications. This paper seeks to explore religious barriers to transformative masculinity and femininities, fostering dialogue on critical concerns such as: Why are victims of sexual abuse or violence often forced to repent or prohibited from partaking in the Eucharist (frequently discovered through pregnancy)? What are the roles of the church in preventing, supporting, and responding to sexual abuse, violence, and gender-based violence? How can the church challenge unequal moral standards for men and women while equipping both to support adolescent girls and promote transformative masculinity and femininity in the face of exploitation, abuse, violence, and stigmatization?
... But faith leaders should not be viewed as some kind of silver bullet, with potential to single-handedly deal with GBV. As do all individuals involved in GBV prevention and response, they too face challenges and discouragement, and they too lack training and support (Bruns et al. 2005). Faith leaders are often particularly challenged by what they experience as a clash between their personal views of GBV and appropriate prevention and response, and what their particular faith ideology teaches in terms of GBV and GBV prevention and response (Nason-Clarke 2009;Petersen 2009). ...
... With regard to child sexual abuse, similar to Islam and Christianity (Bruns et al., 2005;Holtzhausen, 2011), the tendency of the ultra-Orthodox community is to silence it, in order to protect the reputation of community members (Boehm and Itzhaky, 2004;Bunge, 2014). A family who decides to violate this agreed-upon silence and turn to the secular authorities for help may risk becoming alienated by community members. ...
The matter of the role of the social worker within religious communities has occupied researchers and professionals during the last several years. One of the religious communities discussed in the literature is the ultra-Orthodox Jewish community, as a result of its insular nature, the distance it keeps from society at large and the growing need for professional treatment within this sector. To date, the literature regarding religious communities has focused mainly on individual and group interventions. The current article, however, focuses on the unique task of community social workers in the ultra-Orthodox community and the challenges of conducting macro-level interventions. Focusing on core issues of community social work, the current study aims to shed light on community development (including building trusting and cooperative relationship, empowerment and leadership) and promoting social change. The article focuses on challenges and opportunities in community social work in a closed religious community and provides principles for each of the above points of intervention. Finally, with reference to community social work’s goals, the article conceptualises the main goal of the community social worker in these kinds of communities.
... Although this is not new in what is known about religious leaders being consulted for advice in times of crises, more so than other professionals combined (Bruns et al., 2005;Horton & Williamson, 1988;Shannon-Lewy & Dull, 2005), this study has shown that religious leaders provide women with inaccurate advice about a secular problem using religious texts. Their literal interpretation may sustain DV when religious leaders suggest reducing beating rather than condemning violence, and when they advise women to remain in an abusive relationship and to submit to their husbands. ...
Domestic violence (DV) is described as a major public health issue that negatively affects women’s physical, mental, reproductive, and sexual health. In Lebanon, there are 18 religious sects that are allowed by the Lebanese constitution to manage their own affairs, judge, legislate, and issue rulings. These laws discriminate against married women and favor men over women. The purpose of this research is to explore the views and attitudes of religious leaders on DV, and their experiences of dealing with DV in Lebanon. This study involved in-depth interviews with 13 male religious leaders from various religious denominations. Each religious leader participated in an in-depth interview to assess understanding and perceptions about DV, and how DV cases are usually dealt with. All of the participants stated that they were involved in the affairs of their communities by counseling on familial and marital problems. Thus, several themes emerged throughout this study which are related to types and prevalence of DV, causes of DV, responding to DV through counseling and taking legal measures, religious leaders’ opinions on the DV law, and the support they need from the community and stakeholders to encourage the implementation of the law against DV. The results demonstrated that religious leaders are one of the many stakeholders concerned with addressing community-level issues because religion is a prominent part of people’s lives in Lebanon. Therefore, religious leaders could have a pivotal role in raising awareness about and responding to DV. Providing them with proper information and referral options in the communities they serve would improve society’s response to DV. Finally, their request for building their skills in DV counseling in the form of trainings or workshops indicates a need that can be met by local community organizations.
... As for community perceptions, the present review corroborates literature on closed or religious societies, particularly Jewish ones (Farrell & Taylor, 2000;Itzhaky & York, 2001;Katzenstein & Fontes, 2017). It describes how they tend to silence the abuse, doubt the victims, and prevent disclosure and formal therapy since acknowledging the "deviant" threatens the community's validity, integrity, and patriarchal norms (e.g., Abu-Baker, 2013;Bruns et al., 2005;Harper & Perkins, 2018;Minto et al., 2016;Shalhoub-Kevorkian, 1999;Sheldon & Parent, 2002;Yuvarajan & Stanford, 2016) and its hierarchical structure and social control, as well as its members' reputation (Neustein & Lesher, 2008;Shalhoub-Kevorkian, 2016). In some cases, absence of response is due to lack of awareness of the prevalence and characteristics of the phenomenon among community members (Schmid & Benbenishty, 2011). ...
Sexual abuse is a cross-cultural phenomenon related to multiple cultural contexts including religious affiliation. The Haredi, or Orthodox Jewish community (OJC), constitutes a significant minority group of the worldwide Jewish population, characterized by cultural conservatism, steadfast loyalty to the community, and strict religious behavioral codes. To date, only few empirical studies (as opposed to multiple media reports) have dealt with the issue of sexual abuse within the OJC. Using Preferred Reporting Items for Systematic Reviews and Meta-Analyses guidelines, we conducted a systematic review of the literature on sexual abuse within the OJC and its subgroups that addresses experiences and reports of victims, perpetrators, the Jewish and general community, and professionals in the North America, Israel, and Australia. Articles were collected from peer-reviewed databases and bibliographies; 13 quantitative and qualitative articles were included in the final sample. Three themes emerged: disclosure of sexual abuse, perceptions and attitudes toward the abuse, and its implications. Results indicated that alongside several findings that were specifically grounded in the context of closed collective or religious societies and the OJC in particular, most essentially reflected universal aspects of sexual abuse. The results suggest promoting context-informed interventions based on community knowledge and resilience, together with appropriate training in order to better understand the needs of the OJC and of closed communities in general.
... The faith leaders stated that they were ill-equipped to counsel survivors. This is not a response unique to faith leaders working in IDP communities, as a number of studies conducted in different settings on faith leaders' responses to sexual violence have noted that they feel untrained, unskilled and inadequately prepared to assist survivors of sexual violence (see Bruns et al. 2005;Choi 2015; Moon & Shim 2010;Petersen 2009). There are also decided risks to such unskilled faith-based counselling (Fouque & Glachan 2000). ...
After over 50 years of warfare, Colombia has the largest internally displaced population in the world. Internally displaced women appear to be particularly at risk of sexual violence. Religious belief and affiliation can potentially impact the coping of internally displaced and sexual violence survivors in a country where 79% of the population self-identifies as Catholic and 13% as Protestant. This article explores the complex intersect of religion, internal displacement and sexual violence by drawing on interview and focus group data collected from sexual violence survivors and faith leaders in a community of internally displaced survivors in Medellín, Colombia. The qualitative empirical data are used to unpack displaced survivors’ experiences and needs, and reflect on churches’ response to internally displaced and sexual violence survivors more broadly. We see that by offering a spiritual response to a traumatic event and its consequences, as well as a sense of community and belonging, churches can contribute to the coping ability and healing process of displaced survivors. A theological approach to sexual violence can ensure that sexual violence prevention and response is seen as part of churches’ core mandate and mainstreamed in their activities, and by leveraging their ability to influence community and individual beliefs and behaviours, churches can counter the inter-generational cycle of intra-familial violence that so often emerges in the settings of internally displaced persons.
... However, clergy as helpers, and as a resource for victims, has received less attention in research than have clergy as perpetrators of abuse (e.g., Rudolfsson, 2015). Previous research indicates that caring for victims of sexual abuse is associated with discomfort and insecurity (e.g., Goldblatt, 2009) and, further, studies in Christian samples show that many representatives of the Church feel unprepared and report a lack of knowledge about how to care for victims of sexual abuse within their congregations (Bruns et al., 2005;Rudolfsson &Tidefors, 2009, 2013. Consequently, some studies have highlighted that it could be important for clergy to be able to recognize such reactions and the victims' need for psychiatric care (Milstein, Middel, & Espinosa, 2017;Noort, Braam, van Gool, & Beekman, 2012;Rudolfsson & Portin, 2018). ...
Every year thousands of people are subjected to sexual abuse and a substantial part of that abuse occurs within the family. Many victims of sexual abuse find it hard to disclose being a victim, especially if someone close, that the victim loves and trusts, is the perpetrator of the abuse. For the victim who has a religious faith, besides the psychological consequences suffered, the victim’s faith may also become traumatized. This chapter will outline the psychological consequences of being sexually abused as well as the potential consequences on the victims’ faith, highlighting the search for meaning and the effect of sexual abuse on an individual’s relation to God. Thereafter, commonalities and diversities in religious coping across religions will be outlined. Specific challenges will be discussed, highlighting reactions from faith communities, the role of family structure, sexual moral, shame, and lack of knowledge. Lastly, conclusions and practical implications will be outlined.
... Previous research indicates that caring for victims of sexual abuse is associated with discomfort and insecurity (Goldblatt 2009), and many representatives of the Church feel unprepared and report a lack of knowledge about how to care for victims of sexual abuse within their congregations (Bruns et al. 2005;Rudolfsson and Tidefors 2009;Rudolfsson and Tidefors 2013). ...
The focus of this research was on ways in which Christian congregations can address the concept of forgiveness when caring for victims of sexual abuse, and to make suggestions for a restitution mass as a possible way for congregations to work with these victims. Interviews with seven women and one man, who were victims of sexual abuse, were analyzed according to inductive thematic analysis. Our focus was on abuse that had occurred outside Church, i.e., not perpetrated by representatives for the Church. The informants described how attending services in Church could trigger their memories of sexual abuse, and they struggled to understand the concept of forgiveness; who they were to forgive and what made their forgiveness good enough. They expressed a need for the Church to offer them a safe space, rituals where their experiences would be acknowledged, and to meet with other victims of sexual abuse. We argue that representatives for the Church need to acquire knowledge about sexual abuse and its consequences before offering care. Further, the presence of victims of sexual abuse in a congregation demands that the congregation create appropriate conditions where the victim’s needs and concerns are put into focus. Addressing forgiveness and offering rituals must be done in such a way that it does not consolidate the victim’s feelings of exclusion, guilt, and shame.
... Rabbis should work toward a better understanding of the connections between religion and DV. This study's results are consistent with the literature reporting that rabbis do not feel properly trained or prepared to handle DV (Bruns et al., 2005;Dixon, 1995;Ringel & Bina, 2007;Thompson, 2001;Wolff, Burleigh, Tripp, & Gadomski, 2001). Thus, if trained in best practices around DV, rabbis could provide a new level of services to the community in the area of prevention, as well as successfully assist those who are currently involved in abusive relationships (Weaver et al., 2003). ...
Clergy, including Rabbis, though not specifically trained to provide domestic violence (DV) counseling, are often now considered formal helpers because of the active role they have taken in addressing DV issues among congregants. Participants were presented with two vignettes about couples engaged in conflict and asked to describe how they would respond to each. The Rabbis in this sample, while willing and desiring to help, also talked much about their discomfort with providing advice, as they did not feel qualified to help or to provide advice. Implications for social work practitioners and educators will be discussed.
... But faith leaders should not be viewed as some kind of silver bullet, with potential to single-handedly deal with GBV. As do all individuals involved in GBV prevention and response, they too face challenges and discouragement, and they too lack training and support (Bruns et al. 2005). Faith leaders are often particularly challenged by what they experience as a clash between their personal views of GBV and appropriate prevention and response, and what their particular faith ideology teaches in terms of GBV and GBV prevention and response (Nason-Clark 2009;Petersen 2009). ...
Faith is increasingly being recognised as important in developmental work in general, and specifically in addressing gender-based violence. However, this recognition does not mean that the potential of the faith sector for preventing and responding to GBV is effectively being harnessed. This article explores the potential of faith leaders and communities for addressing GBV, as well as the barriers to them realising this potential, by bringing together primary data and findings from several unrelated studies conducted in six African countries and Myanmar, synthesizing different kinds of data on faith sector involvement in GBV prevention and response.
... For example, Frazier, Rosenberger, and Moore (2000) found only 9% of 522 SA victims seen in emergency room settings returned for follow-up counseling and young ethnic minority women who tended to be more distressed were least likely to seek follow-up counseling. Related to these findings, there is suggestive evidence SA survivors, in general, might prefer more informal sources of support following assault such as those provided by clergy (Bruns, Lewis, Kinney, Weist, & Dantzler, 2005;Sims, 2002;Young, Griffith, & Williams, 2003), family, friends, or romantic partners (Fisher, Daigle, Cullen, & Turner, 2003) and might be more likely to turn to these supports for assistance, perhaps to avoid stigmatization. However, please note these studies represent an emergent area of investigation, and there is a lack of clarity regarding survivor exploration of informal social support systems beyond race, which can be dependent on features of the assault (i.e., stranger vs. acquaintance assaults, use of weapons, the development of posttraumatic stress symptoms; Starzynski, Ullman, Filipas, & Townsend, 2005). ...
This article presents the results of a study assessing the needs and experiences of African American and White female survivors of sexual assault in the state of Maryland. Eight specific hypotheses regarding differences in the needs and experiences of African American as compared to White women receiving partial or no support through analyses of interview data drawn from 213 survivors (African American survivors, n = 133; White survivors, n = 80) were explored. No differences were reported in medical care received; however, in comparison to their White counterparts, African American women reported decreased use of sexual assault crisis centers and mental health services, and postassault help-seeking through use of sexual assault hotlines. Barriers and facilitators associated with treatment experiences differed by ethnicity. Findings are discussed in relation to future directions for research, and service and policy improvement for survivors of sexual assault.
The current study explores the association between religion and family functioning. Specifically, this study examined whether two aspects of religion, social religious support (from clergy and members of the congregation) and support from God (or spirituality), were related to frequency of household routines and parenting strategies as reported by both parents and adolescents, as well as adolescent problem behaviors. The sample consisted of 115 low-income African American mother-adolescent (age 14-18 years) dyads. Families were recruited as part of a larger study on the lives of low-income African American families with adolescents. Results indicated that higher levels of social religious support and spirituality were associated with increased levels of family routine as reported by caregivers. These results highlight the important roles relationships with God and other church members may play in supporting the lives of low-income African American parents and their children.
It is vital to identify forms of intimate partner violence (IPV) experienced by women and men in intimate relations, their underlying causes, and the impact on their own lives and the society. Research on victimization of women is ample; however, men's victimization in intimate relations is a neglected area of research in many world regions, thus requiring more attention. Among the common psychosocial factors correlated with IPV, specific social, economic, and cultural factors in South Asian and Middle Eastern countries increase women's vulnerability to face and bear the detrimental consequences of IPV. The review of existing literature and interviews with 16 notable agencies in Pakistan indicate that most of the existing intervention programs in these countries focus on providing legal and psychosocial support to female victims. In addition, there is lack of adequate evaluation or proper documentation of the activities and outcomes of intervention programs. These findings strongly suggest that further research on structured perpetrators programs in this part of the world is needed.
Sexual and gender-based violence (SGBV) is a global public health, development and human rights issue with far-reaching consequences for those who have experienced SGBV, their families and communities. Recognising the ability of religion to promote stability and cohesion in times of upheaval, and the fact that faith groups are present globally at grassroots-level, the United Kingdom’s Department for International Development (DFID) commissioned a scoping study on the role of faith communities in the prevention and response to SGBV. The scoping study builds on the work of the Joint Learning Initiative on Faith and Local Communities (JLI). The JLI is an international collaboration on evidence for faith groups’ activities and contribution to community health and wellbeing. The research report contains nine chapters. First the scoping study methodology and how it was implemented, as well as the limitations of the study, are unpacked. Thereafter the literature that was mapped is explored and the general characteristics summarised into four tables. The Consultation Step data is used to explore the possible reasons for the current state of the evidence. This is followed by a reflection on the key challenges and opportunities of faith-based involvement in SGBV prevention and response, informed by the literature and the Consultation Step data. Then current key global SGBV strategies and policies are considered, and how these are effecting faith-based involvement and collaboration between sectors, followed by the report’s general conclusions and a set of recommendations. The final section of the report discusses the way forward.
There has been a resurgence of interest in the unique ability of the faith community to support youth and promote their healthy development. Faith-based organizations (FBOs) according to White (1998) are “organizations or programs which claim to be affiliated with a religious congregation, or those organizations that are independent from a religious congregation or order, but who express a religious motivation for working with at-risk youth.” Recently, the U.S. federal government has expressed clear support for the role of FBOs in community efforts to improve health and life functioning for children and adults. In 2001, President George W. Bush submitted an executive order that created the White House Office of FaithBased and Community Initiatives. According to Jim Towey, director, this proposal was designed to make federal funds available to FBOs instrumental in providing a variety of community services that the federal and state governments have been unsuccessful in implementing (Abernethy, 2003). The Bush administration is adamant that funds will not be used to fund “clearly religious” programs but to fund those aspects or parts of programs that instead support programs that address human needs. Furthermore, organizations are forbidden from using federally supported programs as a means of proselytizing to recipients and/or promoting the organization’s religious beliefs.
Background: In order to prevent sexual abuse and support those affected by it in an appropriate manner, basic information about sexual abuse is needed. In a cooperation between the University Hospital for Child and Adolescent Psychiatry and Psychotherapy of Ulm, the Pontifical Gregorian University and the Archdiocese of Munich and Freising, the e-learning curriculum "Prevention of child sexual abuse for pastoral professions" was developed, with the aim of training employees in Catholic institutions all over the world on preventing sexual abuse. Methods: The e-learning curriculum encompasses a learning time of approximately 70 hours and is offered in four languages in ten different countries. The learners receive basic information and can deepen their knowledge using case examples and interactive exercises. To assure the quality, participants are surveyed before, during and after participation regarding their satisfaction, the quality of learning units and the fit. Results: 716 participants from ten countries took park in the e-learning curriculum, 148 completed it with a certificate. Participants reported high levels of satisfaction with the materials offered. Furthermore, they consider them fitting and helpful for their professional and cultural context. Conclusions: The participants' feedback shows the high acceptance and satisfaction with the e-learning curriculum. Difficulties resulting from poor infrastructure in some countries could partly be solved via the engagement of local partners.
An online survey was conducted to determine the characteristics, practices, and experiences of Mennonite Church USA congregations with and without written child protection policies. In June 2010, 269 congregational leaders responded to an online survey on child protection policies, personnel practices, child abuse experiences and preventive practices, and needs related to child protection and strengthening families. Results indicated that much remains to be done in raising awareness of child abuse and neglect and in moving congregations to adopt and implement child protection practices. Future research recommendations include the use of a follow-up survey that would show whether current interventions will have an effect and thereby increase child protection in Mennonite Church USA congregations.
With baby boomers coming of age, the increasing life span of elders, and the unstable economic times, several experts have predicted that the incidence of elder abuse will escalate (Bonnie & Wallace, 20024.
Bonnie, R. J., & Wallace, R. B. (2002). Elder mistreatment: Abuse, neglect, and exploitation in an aging America. National Academy of Sciences. http://www.nap.edu/catalog/10406.html (http://www.nap.edu/catalog/10406.html) View all references; Podnieks & Wilson, 200517.
Podnieks , E. and
Wilson , S. 2005. Raising awareness of abuse of older persons: An issue for faith communities?. Journal of Religion, Spirituality & Aging, 17(1/2): 55–86. [Taylor & Francis Online]View all references). To address this pressing challenge, innovative solutions—across different sectors—need to be developed. The purpose of this article is to provide an overview and results achieved through a partnership between two public-sector organizations and an interfaith coalition to prevent and report elder abuse. Interestingly, in addition to addressing elder abuse, the lives of the participants were enriched as they established new networks and developed greater respect for other faith traditions.
This article explores the research question: What is the perceived level of elder abuse and neglect awareness and knowledge among Protestant clergy members in Kentucky? Of the 300 clergy contacted, 160 participated, for a response rate of 53.3%. Pearson Chi-Square analyses were used to determine statistical significance, and phi coefficient correlations examined the strength of the associations between variables. Findings indicate that approximately 44% of clergy members in this study report some "awareness" of elder abuse and neglect. However, 56% of clergy respondents do not know that Kentucky is an "any person" mandatory reporting state. Specifically, participating clergy appear poorly informed about legal requirements for reporting elder abuse and neglect and perceive types of abuse differently. Untrained clergy with little formal training indicate a willingness to provide therapy to victims despite reporting that they do not feel qualified to do so. For a copy of the original research survey, please contact John D. Rudnick, Jr.
This paper draws attention to issues for supervisors who support counsellors working with adult survivors of childhood sexual abuse from the perspective of trauma theory. The author describes the effects of vicarious traumatization and the unconscious dynamics that contribute to this experience. A narrative approach is included as another way of supervisors listening to distressing stories, both those of clients and of their counsellors, and reflects on the value of bearing witness to those stories in supervision and of recognizing them as a source of healing.
Although prevention efforts aimed at eliminating the occurrence of sexual assault are clearly needed, it is also important to consider how we can prevent further trauma among those already victimized. Prior research suggests that rape survivors may experience victim-blaming treatment from system personnel (termed secondary victimization or the second rape). This research examined how postassault contact with community systems exacerbated rape victims' psychological and physical health distress. Findings revealed that the majority of rape survivors who reported their assault to the legal or medical system did not receive needed services. These difficulties with service delivery were associated with both perceived and objective measures of negative health outcomes. Contact with the mental health system, rape crisis centers, or religious communities was generally perceived by victims as beneficial. This study suggests that the trauma of rape extends far beyond the assault itself, as negative community responses can significantly elevate distress.
This research examined how the legal, medical, and mental health systems respond to the needs of rape victims. A national random sample of rape victim advocates (N = 168) participated in a phone interview that assessed the resources available to victims in their communities, as well as the specific experiences of the most recent rape victim with which they had completed work. Results from hierarchical and iterative cluster analysis revealed three patterns in victims' experiences with the legal, medical, and mental health systems. One group of victims had relatively positive experiences with all three systems, a second group had beneficial outcomes with only the medical systems, and the final group had difficult encounters with all three systems. Multinominal logistic regression was then used to evaluate an ecological model predicting cluster membership. Community-level factors as well as features of the assault and characteristics of the victims predicted unique variance in victims' outcomes with the legal, medical, and mental health systems. These findings provide empirical support for a basic tenet of ecological theory: environmental structures and practices influence individual outcomes. Implications for ecological theory and interventions to improve the community response to rape victims' needs are discussed.
Little is currently known about the pastoral counseling work of pastors of African-American churches. The authors interviewed the pastors of nearly all African-American churches in a metropolitan area about their pastoral counseling work and related aspects of their ministry.
Of 121 African-American pastors identified, 99 completed a semistructured interview describing their backgrounds, attitudes, concerns, and work. The interview included detailed queries about how they understood and carried out any pastoral counseling work.
The respondents averaged more than six hours of counseling work weekly and often addressed serious problems similar to those seen by secular mental health professionals, with whom they reported readily exchanging referrals. Many of the respondents reported having and maintaining specialized education for their counseling work, which they described as including both spiritual and psychological dimensions. Most of the pastors reported that they observe and address severe mental illness and substance abuse in their congregations and that they also counsel individuals outside their own denominations.
African-American urban ministers functioning as pastoral counselors constitute an engaging and useful group with experiences and skills that can be tapped by interested secular professionals. Their work represents a significant mental health resource for persons who lack sufficient access to needed care.
A statewide assessment was conducted of assaults, experiences, needs, and recommendations of 125 adult victims receiving care at 19 sexual assault centers (SACs) in the State of Maryland. More than one half of the victims (55.6%) waited years before disclosing, with delays in reporting especially likely if the assault was perpetrated by a family member (the most frequent perpetrators at 42.4% of respondents). About one half of the victims (51.3%) had been previously sexually assaulted, yet only 9% of these victims had sought treatment. The majority of respondents (69.4%) indicated they would not be filing charges against perpetrators, and of those who did, 46.2% reported dissatisfaction with the interview with police. Psychological symptoms such as depression and anxiety were the most common reasons for seeking care at the centers. Nearly all of respondents rated the care they received at the centers as very good or excellent. Respondents recommended more SACs, better advertising of their services, more mental health care within them (especially group therapy), and improved laws and law enforcement of perpetrators.
The more covert, “subtle” violations of sexual abuse are considered, especially the projection of shame (projective identification) routinely committed by perpetrators. James Nelson's concepts of spiritual dualism and sexist dualism are used to understand the deeper dynamics of such shaming and their societal roots. The pastoral counseling relationship can help heal the shame of those who have been abused.
This article presents a case study of a process for responding to sexual abuse of parishioners by clergy within the Menno-nite Church. The process attempts to hold the perpetrator accountable in an effort to achieve both justice and community restoration. The study reveals advantages and difficulties inherent in this process and makes recommendations for churches and social workers who may be involved.
Adult survivors of childhood sexual abuse who are members of patriarchal religions face a particular challenge because church teachings and interactions with church members may present barriers to the full recognition and healing of their abuse. This article reports on a study of the experiences of 71 Mormon women survivors of abuse in their dealings with church leaders and the women's responses to these interactions.
Th authors investigated clergy's attitudes toward rape victims by using the Attitudes toward Rape Victims Scale and three rape scenarios (marital, date, and acquaintance). Clergy's sexism and religious fundamentalism were also measured. Results indicated that the more fundamentalist and sexist the clergy were, the more negative their attitudes toward rape victims. Qualitative analyses demonstrated that clergy take into account the woman's resistance, provocative behavior, decision making, marital role, and unusual behaviorwhen assigning responsibility for rape. The results indicated that most clergy blame the victimand adhere to rape myths; therefore, they need to be more educated about sexual assault.
The absence of research and growing involvement of Christians in all areas of counselling gave rise to this study which explores the impact of Christian counselling on adult survivors of sexual abuse. The sample of 44 women and 5 men from an inter-denominational, self-help network, completed a self-report questionnaire of perceived Christian and professional counselling experiences involving issues of trust, power, directive approach, use of prayer and Scripture, responsibility and outcome. Results show that Christian counselling is experienced as qualitatively different from professional counselling: Christian counsellors are perceived as significantly more directive and more powerful than professional counsellors and the overall outcome was perceived more negatively. A number of key factors were identified which influenced the negative experience of some Christian counselling. These included having experience of professional counselling, an emphasis on the use of prayer and Scripture, perceiving the counsellor to have different goals from the client, feeling blamed for continued distress and having prior experience of prayer ministry. Implications for counselling practice and training are discussed.
Sexual abuse victims can be members of churches which serve people in many ways, yet some of these victims are unable to report the abuse to a church leader or other members. In the church's efforts to understand and meet needs in the world today, helping victims of sexual trauma is part of God's work to touch lives through ministry in His church. Whether these victims are children or adults, the church can play an active role in recognizing and meeting needs of sexually abused persons.
