The Scope of Clergy Sexual Abuse
The congregations have also assumed that people in the clergy and ministry know themselves and are, therefore, of integrity. The same has spread to the community and society (Trull & Carter, 2012). Thus, the people of the ministry are automatically worthy of trust and respect, so they choose to assume. Trull and Carter argue that over the years, there have been sex scandals in the ministry, tracing back to the times of King David’s incident with his servant’s wife Bathsheba to famous television evangelist Jim Bakker’s scandal with one of the church members, Jessica. There have also been other cases of children bone out of wedlock and adultery, such as the famous Reverend Jackson’s confession of a similar issue (Trull & Carter, 2012). All these scenarios have caused massive destruction to the ministries’ reputation and the leaders involved.
Most ministries always have good intentions and a strong desire to maintain their image when building up their church and accumulating and retaining the number of followers they have. It is evident that as the ministers grow in their ministries, so does the social responsibility and power that comes with it. One might wonder what the problem could be. It is important to note that when these ministers fall into such lust and temptations of sexual scandals, they drag the church with it and their victims.
The clergy’s sexual abuse has spread like wildfire, and the media has not been left behind whenever a scandal emerges. Since the early 1990s, there have been televised cases of televangelists, ministers, priests, and other people holding top offices in the church who have been found guilty of the sex scandal, specifically clergy sexual abuse. Maintaining ethics in the ministry has become a bone of contention. The issue has become so prevalent that it infringed on insurance coverage firms. These insurance companies that offer coverage to the clergy have been forced to reconsider and reevaluate their norm of business and the services they provide for clergy coverage. Similarly, they have been forced to reinvent their packages and exclude clergy coverage altogether.
The history of clergy sexual abuse history cuts deep, tracing back to the times of the Old Testament. The Old Testament has recorded similar stories of these sexual abuses witnessed in Priest Eli’s household. As recorded in the book of Samuel, priest Eli’s sons misused their position. Several warnings were passed to the church later in the history of Christianity by the apostle Paul, mainly regarding sexual sin and the dangers and destruction that come with it. Top church leaders recorded in the bible also seem to hold similar standpoints; Tertullian, Jerome, and Augustine write several warnings to the pastors regarding clergy sexual abuse and misbehavior.
Roman Catholic Church has not been left behind with similar cases. Today, there have been several cases and lawsuits in which the Catholic Church has faced and sued against them. For the Roman Catholic Church, the issue is particularly acute right now. In addition to dealing with scandal and legal issues, it has also lost about one-fourth of its professional priests owing to marital and sexual problems (Trull & Carter, 2012). There have been cases of priests reported to have secret families and others sexually misbehaving with a specific church member. Protestants are not exempt from the issue in any manner. The prevalence of Protestant perpetrators is significantly higher than that of Catholic victims, according to therapists and some of the top experts in the country.
One looming question is how the issue can is solved and minimize sexual exploitation in the clergy. Trull and Carter argue that it is vital to acknowledge and accept that this problem exists in the church and is evil. Similarly, they say that denying that it is a menace and its existence is a threat to the church is like providing tacit approval for it to flourish within the ministers (Trull & Carter, 2012). The existing research on the matter has failed because there are limited to a few anonymous witnesses and respondents who are at liberty to report honestly.
A seminal research report showed that the number of ministers who have experienced sexual intercourse was 12 percent high. The clergy members who admit to having been in an inappropriate sexual situation were 39 and 37 percent for another two studies (Trull & Carter, 2012). Eighteen percent of the 300 pastors who replied to the Leadership Magazine survey and were asked about their sexual behavior acknowledged having had some interaction with a person other than their spouse. Seventeen percent confessed to sex with a counselee, 8% with a church employee, 5% with a ministry staff member, and 9% with a congregation member.
Long-term sexual relationships, gay relationships, child abuse, luring of youngsters, inappropriate touching, and nonverbal and verbal sexual innuendos are all revealed in the reports. Rediger listed the following six instances of what he terms sexual misconduct: sexual activity with people not bound by marriage (Trull & Carter, 2012). This covers the rape of children, consenting adults, adults, and incompetent people and encompasses any inappropriate physical contact for pastoral ministry or casual acquaintance, such as genital foreplay and fondling. Displays of the body are sensually or physically suggestive of illicit sex (Trull & Carter, 2012). Individual or group use of pornographic material to incite erotic ideas of inappropriate sexual activity
The Nature of Clergy Sexual Abuse
The nature of this abuse encompasses many areas in the modern church and the churches that used to exist before. Most of these misconduct cases are reported among a female church member and a minister of the same church. A cleric has entered what is referred to as a “forbidden zone” by Trull & Carter (2012) when the clergy in question abuses his power to pursue personal sexual fulfillment, whether through blatant sexual provocation, annoying harassment, or actual physiological contact. The integrity and dignity of the pastoral office are violated by clergy sexual misbehavior, which is a breach of the ordination obligations. In addition, the abuse of power and the misuse of sexuality diminish a pastor’s faith in their flock. Therefore, regarding this topic, Trull and Carter look into three major areas: betrayal of sexual trust, betrayal of power trust, and types of abusive ministers.
Betrayal of Sexual Trust
God, in His ways, created human beings with boundaries in which they are supposed to express their sexual desires. Therefore, sexual expression is purposely designated to marriages which are arrangements ordained by God. Only through this and only are people allowed to engage in heterosexual relationships. The right intention of the sex act—unconditional, sanctified love—can only be expressed through sexual activity within the setting of heterosexual marriage. One may wonder why that is so. Trull & Carter (2012) quote Mathew 19:4-6 “one flesh,” to clarify this issue. Sexual activity is intended to commemorate the “one body” nature of marriage and a sign of shared commitment as intended by the Almighty God.
Based on the same argument presented, any sexual conduct that may be expressed by a clergy member or ministers outside the frame mentioned, then that act bears a meaning but not the same as the one God intends. Extramarital relationships do not have an absolute commitment and can all too quickly become acts of self-indulgence, exploitation, and betrayal, claims Trull & Carter (2012). Outside of the confines of the marriage bond, sex serves to negate the act’s original intent. In this regard, to argue on the same, in such circumstances, the sexual activity turns into a non-binding covenant, a temporary link, and a misleading claim about the strength of the relationship.
Therefore, there are outlined requirements for ministers. He wishes to marry must and should only bare his commitment to marital fidelity and should do so with dignity and as God commands (Trull & Carter, 2012). For a single pastor, sexual faithfulness starts with the equally significant decision to abstain from sexual activity until after marriage. Even though people and institutions who have been found in such predicaments have tried to mask it with specific names or activities, the fact, therefore, is that those misconducts fall under adultery for those who hard early on vowed to stay in the marriage and meet its commitments and similarly to ministers who have to choose singlehood.
Betrayal of Power Trust
As many would like to put it, Clergy Sexual misconduct is not always about sex, nor are they based on daily exploitation. This leaves the argument to the fact that these abuses are a betrayal of the power bestowed on these clergymen. It has more to do with abusing one’s position in the workplace for personal advantage than with sexual immorality, like adultery. The church can only stop participating in collusion and denial and turn into a place of genuine healing and power once the power component is embraced.
In the same way, people chosen by voting are only winning and ascending to such positions. God allows them to be the same way people in ministry are in such situations because God has allowed them to be. The unique effect a minister has over the people in their congregation becomes apparent when the strength of the pastor’s involvement through ministry is coupled with that status. Every pastor serves as a representation of spiritual power. A minister explains religious truth, life’s significance, the path of faith, and even the existence of God through the pastoral office.
Trull and Carter give an example of a female parishioner who seeks counsel from a male minister. To reach a point where there is mutual trust, the female parishioner must pour out and, in the process, shows her vulnerabilities, intimacy, wounded, and undeveloped parts. This is a process of seeking healing and consolation. In such instances, it is widespread for a special bond to develop (Trull & Carter, 2012). If the minister or the woman makes advances, then this can be grouped as a misuse of trust. Whatever the context, a minister’s sexual activity is always an abuse of the trust of a member.
The Impact of Clergy Abuse
The impact of clergy abuse is undeniably destructive. When responding to clergy abuse, the church body frequently adopts specific, predictable patterns, ranging from secrecy and quiet to blame and justification. The clergy offender typically does not foresee the serious issues his mistake will bring him and his family. The impact on the family and the aggrieved woman is frequently disregarded. Therefore, to discuss this part, the effect on the church, ministers, the perpetrator’s family, and the abused family together with her family must be addressed.
Impact on the Church
When these misconducts happen in the church, the top leaders usually work hard to conceal it from the on-looking eyes and the general public. While some church members are often content with the concealment and ignore the incident, this is very destructive and harmful to the remaining church members and the other parties involved. Covering up sexual exploitation worsens things and does more harm (Trull & Carter, 2012). Breaking the taboo is a crucial first step toward solving the problem. Church leaders focus their efforts on preserving the reputations of the church and the pastor. Occasionally, the pastor gets pardoned, but the victim is held responsible. Thus, the sole eyewitness is condemned because she is the seductress who preyed on her beloved pastor during a time of frailty.
To the outside world, the church’s reputation is tarnished. Members may begin to leave and seek services elsewhere. They are thus subjected to shame, resentment, empathy, and anger (Trull & Carter, 2012). Trull and Crater argue that the effects of a Morale loss are the crippling result of internal conflict and public humiliation. The congregation wastes its focus on the internal issue rather than using its resources for testimony and service. A good comparison from the instance from the church traces back to the times of Solomon. Trull & Carter (2012, p. 172) point out that “like Solomon’s razed temple, once the church has been damaged by clergy sexual abuse, it may be unable to regain its past influence.”
Impact on the Minister
The abuser, in this case, the minister, may suffer terrible repercussions throughout their career. It is important to note that the minister has everything to lose, even though churches tend to cover for them. Even so, they usually get a transfer or termination from the church operations. The sexual misconduct compromises his ministry’s integrity because it contradicts everything he has said he is and everything he has instructed others to be (Trull & Carter, 2012). The reputation of the entire ministry is tarnished by allegations of clerical sexual abuse, much like the waves left in the wake of a departing ship. A report of sexual misconduct by clergy causes people to lose faith in all ministers.
Impact on the Perpetrator’s Family
Trull and Carter report that the transgression committed by the clergy often does not end with them but extends to their respective families. As outlined, the instant effect would be for them to lose their livelihood, as the ministers are demoted or resigned with immediate effect (Trull & Carter, 2012). In the crisis, the church elders would not consider the minister’s family members involved in the act. Neither would they mind their loss of income. To them, it is of top priority to protect the congregation and maintain the number as much as possible. It is not unusual for the parish to ask that the family leave the housing provided within a few days if they currently reside in the parsonage.
Marital fidelity is another crucial aspect of the destruction of the minister’s wife. In the cases that it had been a planned relationship behind the wife’s knowledge, the wife suffers deceit, a severe issue that is hard to recover from (Trull & Carter, 2012). She is likely to suffer emotional pain, guilt, personal inadequacy, and shame, and they can quickly lose the intimacy and trust they once had for their husband. Most of the time, the wife is left with the challenging task of explaining what is happening to the children (Trull & Carter, 2012). Consequently, she is bound to lose some of her friends she mutually shares a church. The minister’s children will feel every pinch of it, from losing their source of income to losing friends and stigmatization from some church members.
Impact on the Family and the Abused Woman
As bad as the other impacts might be, it is none compared to what these victims usually go through. It is reported that most victims stay hidden and hardly come to light to report such incidents. As written by Grenz and Bell, only one in ten women sexually abused by the clergy is doomed to experience triple jeopardy. She is rejected and left by her church after the incident becomes public. The woman, who was already hurt, sought assistance but encountered more harm from her pastor, church, and family. The collision afterward destroys and makes things worse than they already are.
After that, it is almost impossible for these women to maintain their marriages. If she had children, they were also affected as they lost their motherly trust and bond with her (Trull & Carter, 2012). The abused lady is thus plagued by shame, loneliness, and embarrassment due to her dysfunctional family, her church abandonment, and her pastoral consultant’s betrayal. Her feelings of guilt and blame give way to desperation and hopelessness. She might consider suicide or do it and inevitably experiences a faith crisis while believing God has betrayed her since everyone who represents God has.
The Prevention of Clergy Abuse
The issue of clergy sexual abuse is of most concern, and prevention of it should be put in place to ensure that it does not occur in any church setting. Several solutions are brought forward as preventative measures (Trull & Carter, 2012). Trull and Carter show that to offer preventive measures, churches and individuals prone to the menace should be identified early to put the action in place. It might be challenging to anticipate clergy sexual harassment and assault. No one component in and of itself can be defined as the cause of why a particular pastor falls prey to sexual temptation.
Giving pastors and churches the knowledge and tools to recognize harmful influences and to support constructive opposition is a better method of avoiding clergy sexual misconduct. The devils of denial, confusion, and understatement, which typically encourage concealment and cooperation, must not be allowed to possess clergy and churches. Therefore, tested and proven preventative measures are most likely to fall under personal awareness, being vigilant to warning signs, building an adequate support system, and professional safeguards.
Personal Awareness
Personal awareness requires every individual to analyze the inner self more to recognize the problem entirely. Taking the route of a blame game usually worsens the situation and offers little to no help in the long run. While churchgoers frequently engage in denial and wish to defend the pastor, doing so is unfair to both the church members and the pastor. Trull & Carter (2012) show that instead of the blame game, the top officials, ministers, and the church should say, “It was unethical behavior.”
There is a widespread assumption that the male minister is bulletproof to being attracted to the opposite sex neither do they fall into the temptations of sexual advancement. Personal awareness requires that every minister be alert that even they can fall into such temptations and find themselves in a tricky situation. Trull & Carter (2012) argue that every minister must recognize that he runs the daily risk of straying into the restricted area. The male pastor can experience sexual attraction to members of the congregation. He must be conscious of his emotions and openly admit any sexual inclinations. Minister is required to master their weakness so that they can close the door that leads them to the road. Thus, a pastor’s sexual past should be scrutinized.
Warning Signs
There are several warning signs that a pastor or a minister should hold on to. Understanding the symptoms of clergy sexual abuse can help in its prevention. Ministers should be conscious of their limitations and work to uphold them at all times. Even though the restrictions on sexual intimacy apply to both laypeople and pastors, the professional person must enforce those restrictions. Trull & Carter (2012) have looked into the proposed checklist containing signals developed by Barton and Lepacqz. These checklists are believed to aid a minister in providing warning signs in the face of trouble.
Support System
The support system for ministers will include all the valuable resources that are available to the person in terms of books and human resources. Through this robust support system, ministers can have an accountable relationship that offers an antidote for clergy sexual misconduct. It is, therefore, important for ministers to marry for faiths that allow them to marry. In many respects, a happy marriage fosters sexual fidelity. It offers the setting for healthy sexual expression. Intimacy within a marriage encourages open communication and reminds a wedded church leader of his responsibility to his spouse.
Personal counselors and colleagues are a good source of support groups. It is recommended that a minister seek counsel; neither should they hesitate. Mentors and models make up a crucial additional support network. Many pastors participate in accountability groups, wherein members get together regularly to build relationships, provide support, and hold one another to high moral standards (Trull & Carter, 2012). Above all, ministers should look up to Jesus Christ as their divine role model who views everyone through the same lens. So as ministers walk with God, they should strive to mimic Jesus in their words and deeds.
Professional Safeguards
Churches individually are partially accountable for prevention. Churches ought to have a code of behavior, methods for investigating claims of sexual misconduct against ministers, rules for supervision, proper insurance coverage, honest pastoral recommendations, and other measures (Trull & Carter, 2012). The frequent habit of abusers migrating from one jurisdiction to another, one establishment to another, and one faith to another make protecting potential victims from offenders more challenging. Independent churches are particularly susceptible to traveling abusers due to their organizational structure and practices (Trull & Carter, 2012). They must, therefore, thoroughly investigate each prospective minister. Although the churches are independent, one religious group has lately acknowledged that it must help congregations uncover former offenders. The congregation body should be notified if a candidate’s background of sexual abuse is found.
Reference
Trull, J. E., & Carter, J. E. (2012). Ministerial ethics: Moral formation for church leaders. Media Production Services Unit, Manitoba Education.