A host of powerful and ever-present cultural and ecclesiastical realities constitute a large part of the context (“frame”) in which we live, and move, and have our being. Quite literally these realities constitute the “air we breathe” when issues of abuse are to be considered. Like the air we breathe, these realities often go unrecognized in spite of the fact that they fundamentally shape our thinking about and response to the issues of abuse. Like the frame of a photo, they have a large role to play in determining the boundaries within which our responses to abuse are pursued. Some of these realities are outlined in what follows. Because they are in a real sense hidden they may be elusive and controversial, making it difficult at times for us to deal with them.

The Impact of Culture
Regrettably, our ecclesiastical culture is contaminated by the currents of the larger cultural context. It is a well-known fact that the membership of our congregations may include children and adults who are victims of vicious abuse. Strategies that aim to prevent that from happening lie close to the heart of the case to be made for Safe Church initiatives.

William Stringfellow was one of the first to explore the profound implications of the above-mentioned cultural and ecclesiastical realities as being consistent with the principalities and powers that St. Paul mentions:

“For our struggle is not against enemies of blood and flesh, but against the rulers, against the authorities, against the cosmic powers of this present darkness, against the spiritual forces of evil in the heavenly places.” (Eph. 6:12, NRSV)

Walter Wink has written a popular three-volume series on the “powers.” To his way of thinking the principalities and powers are cultural patterns, paradigms, structures, and/or institutions that were created to serve humankind and to contribute, in obedience to the Lord, to the Kingdom of God.

The Influence of Evil
However, as a result of the Fall, these powers have been subverted by powerful forces of evil and may no longer be in obedience to the Lord. For the purposes of promoting awareness and appropriate action with regard to abuse in our congregations we think it important to recognize the role of disobedient powers in the cultural and ecclesiastical realities summarized above, and the consequent call we have to resist them in the name of our Lord.

In several articles the Contemporary Testimony of the CRCNA (“Our World Belongs to God”), either directly or indirectly, acknowledges the world-and-life view implied by Ephesians 6:12. References to the sin of “abuse” are forceful and direct (see Art. 46, 54). “Cultural patterns,” of which “sexuality” is one, are “disordered in a fallen world” (see Art. 47). The “powers” are to be brought into obedience to God (see Art. 53). Mention is made of our call to “struggle” against the demonic forces of darkness (see Art. 3, 6, 7, 15, 25, 53).

Relationships and Forgiveness
Tackling the problems associated with abusive relationships is, most basically, a struggle for change in perceptions and behaviors that have become customary for those who are enslaved by the powers. Adoption and implementation of transparent policies and practices that will guide congregations toward a safe church environment, though difficult to realize, are both possible and necessary.

The hurt and suffering to which abuse can lead may envelop not only people who are abused, and those who abuse them, but friends, neighbors, and even whole congregations as well. Though we know that suffering can be redemptive, as the Scriptures teach, that fact should never be used to recommend continue toleration of suffering, or the counseling of victims to remain in abusive relationships.

Negotiating the trauma which abuse entails inevitably raises, for Christians and their congregations, puzzling questions about forgiveness. Careful examination of Scriptural references to forgiveness reveal a variety of Hebrew and Greek words, all of which are translated as forgive in our English translations. David Augsburger has distinguished seven shades of meaning for the word, starting with “civility” and moving progressively with increasing rigor to “reconciliation” and “restitution.”

It is important that congregations and their leaders pay close attention to these distinctions and exercise great care in the use made of the word forgiveness in pastoral relationships with victims of abuse. Well-meaning attempts to be understanding and helpful must not place upon victims the additional burden of having to forgive until the time for that has authentically arrived.

Support via Small Groups
One of the best places to wrestle with the powers, so as to bring about change, is in small groups of people who know and trust one another. It is in such places that people may gradually become vulnerable to and dependent upon one another in the wrestling that is to take place. We therefore propose that the Safe Church Team explore ways to encourage the formation of small groups around issues and instances of abuse. Small groups are more likely to provide the context required for the exercise of trust and compassion in the shelter of which, therefore, hurting people can be healed.

Hearing the Stories
As a final consideration, we believe it is important to recognize the distinction between statistics concerning the prevalence of abuse in our society (and churches) and stories of abusive relationships. People who cannot believe that abuse happens in their congregation, not being persuaded by alarming statistics, may change their minds once the stories, framed so as to protect the privacy of the persons involved, are heard.