Compassion, Forgiveness, Protection of the Vulnerable, and Hope Led Approach: Assessing the Process of How a Low Risk Sex Offender Can Reenter a Congregation with Theological Integrity

Compassion, Forgiveness, Protection of the Vulnerable, and Hope Led Approach: Assessing the Process of How a Low Risk Sex Offender Can Reenter a Congregation with Theological Integrity

by

Dr. John W. Lancaster

Copyright 2018 John W. Lamcaster

Smashwords Edition

Smashwords Edition, License Notes

This ebook is licensed for your personal enjoyment only. This ebook may not be re-sold or given away to other people. If you would like to share this book with another person, please purchase an additional copy for each recipient. If you’re reading this book and did not purchase it, or it was not purchased for your use only, then please return to your favorite ebook retailer and purchase your own copy. Thank you for respecting the hard work of this author.

Table of Contents

Introduction

Chapter 1: Receptive Nature of the Church

Chapter 2: Theological Integrity

Chapter 3: Safely Reentering the Faith Community

Chapter 4: What has Occurred – Pros and Cons

Chapter 5: Is There a Model for Best Fit?

Conclusion

References

Introduction

I tell you the truth, if you have faith and do not doubt…. (Matt. 21:21; p.1470, New International Version). If you believe, you will receive whatever you ask for in prayer (Matt. 21:22). Throughout the Bible, Jesus stated that problems could be solved through prayer. So doesn’t this project introduction need to start with and be engulfed in prayer? Moreover, when trying to solve a problem in the community of faith shouldn’t the community be focused on and surround itself with prayer? Isn’t prayer the great spiritual equalizer?

The question will be asked several times in this project: Were the teachings of Christ only empty words or do they work? In a text by Spike and Ladd (2013), The Psychology of Prayer: A Scientific Approach, they repeatedly cited research studies that support the use of prayer to change and alter life dilemmas.

This project’s author asks this question: Can a low risk sex offender clergy and lay leader enter the community of faith in an environment of Theological Integrity? Theological Integrity will include protection of the vulnerable, justice for the vulnerable, compassion, forgiveness, and hope. The acceptance by the community of faith will start with the faith that this process will bring about healing and wholeness for all involved. The question also should be asked: Is the behavior of the low risk sex offender clergy and lay leader too heinous of a crime to deal with in this way? Can the community protect the vulnerable? A woman caught in adultery, a sexual behavior punishable by stoning, was brought to Jesus by the teachers of the law and Pharisees. Christ said, If anyone of you is without sin, let him be the first to throw a stone at her. (John 8:7, p. 608). Have all done inappropriate behaviors and come short of God’s standard? Of course the answer is yes. But the real concern for the faith community is how to balance protecting the vulnerable, God’s vulnerable children, and at the same time accept low risk clergy and lay leader sex offenders back into the community? Paul, in Romans 3:23,24, explained that, for all have sinned and fall short of the glory of God and are justified freely by His grace through the redemption that came by Christ Jesus." The question in this project is certainly not asking that the faith community be excessively tolerant or be too restrictive but cautiously guarded since there are sex offender clergy who have a propensity to reoffend.

This is a difficult project to undertake. The following information explains some of the reasons why it is difficult.

Impact of Abuse

There are few crimes that bring about public outcry more than sex crimes (Harris & Hanson, 2004). The reaction to these crimes is even more intense when the crime could have been prevented and possibly predicted. Victims of sexual trauma are more inclined to develop problems such as substance abuse and to be re-victimized (Levenson, 2003; Sample and Bray, 2003). Many find it striking that the recidivism rate for sex offenders varies so dramatically. Although, the recidivism rate for sex offenders is lower than the rate for other offender groups, it is a major social problem. It certainly should be pointed out that the likelihood of sex offenders to reoffend is not the same for all offenders. Rates of offenders under 50 were 26% and 12% for those over 50 in a 15 year study (Harris & Hanson, 2004). Depending on the rates of recidivism measured, the rate was as high as 70% for abuse outside the family in a study of 25 years to 9.2% in a study of 13 years (Crosson-Tower, 2015). Even lower rates are also reported in other studies (Hanson & Morton-Bourgon, 2009).

General reports indicated that as many as 32% of women and 14% of men have experienced some sort of sexual mistreatment during childhood. Moreover, other reports noted that 22% of women and 2% of men have been victims of some form of sexual assault with an estimate of around 104,000 being abused each year (Levenson, Morin, & Cotter, 2009). Many victims of these crimes experience excessive difficulty with self-worth, shame, physical and interpersonal problems (Crosson-Tower, 2015).

Cursory History of Clergy Abuse

Traditionally, sex abuse has been a difficult problem for the church (Doyle, Sipe, & Wall, 2006). The church has been concerned about priests sexually abusing children since the onset of the church. The early church decrees repeatedly pointed out the inappropriate nature of clergy abuse of children by priests. Moreover, from the beginning there was constant secrecy and cover up, even though the church viewed, in the 2nd Century, any church authority interacting sexually with others as unclean and even unnatural. Even marital sex was viewed as a necessary evil and as a way to justify human reproduction. In contrast, the gospels made only few references to sex and showed none of the extreme reactions. The early church did not have much hesitation in viewing sexual behavior in general as evil, and certainly sexual behavior by clergy as totally unacceptable (Doyle, et.al. 2006).

In the Second Lateran Council in 1139, universal celibacy was decreed. The clergy were now unable to marry. Redundantly, many early Christian writers elevated sexual misbehavior to a much greater position than the gospel or the scriptural text. Sexual sins began to be looked upon at the same level as adultery and homicide. These sexual sins were considered to be extremely serious offenses to church law and authorities. What was considered sexual crimes against nature carried a double liability for clergy. All forms of casual sex by clergy were highly condemned and a perpetrator of such crimes would be expected to lose their ecclesiastical office and be confined to a monastery, possibly for life (Doyle, Sipe, & Wall, 2006).

Crosson-Tower (2015) cited that throughout civilization, dating back as far as the Greeks and then the Romans, incest was prohibited by most civilizations. However, there was a practice of sexual interaction with under aged children. These sexual behaviors were, unfortunately, viewed in the society with a somewhat acceptable slant. Later, child abuse was covered up by individuals such as Freud and even by sex therapists such as Kinsey and his researchers. In Crosson-Tower’s (2015) evaluations of sexual abuse by clergy, she pointed out that the Catholic Church has had a propensity to cover up sexual crimes for years. Only when, in 1983, the allegations became so intense in Louisiana, did the Catholic Church become more serious about these crimes. Moreover, as other studies about the Catholic Church were instituted, more and more scandals were uncovered. In 2004 John Jay College of Criminology did an extensive study which showed a lengthy history from 1950-2002 of repeated cover-ups and inappropriate sexual activity by the Catholic clergy. Crosson-Tower (2015) pointed out that this was not a problem unique to the Catholic Church, but was also a concern for Protestant clergy.

Although the statistical percentages were certainly much higher for Catholic priests, sex abuse by clergy was a problem in the Protestant church, as well. For the most part, much of the Protestant clergy sexual misconduct was with adults, although youth were also victimized. The percent of clergy that did abuse others range from 12-37%, whereas with the percent of priests who abused others was 30%. In other words, for Protestant clergy acting out sexually was directed more toward adults than children. The statistics percentage suggest that clergy and priests who abuse others is significant. Sexual clergy abuse, whether priest or protestant, is a devastating problem and has lasting impact on the victims. Abuse not only affects the victims but the victim’s family. Children that have been sexually abused are many more times fearful, depressed, have low self-esteem, have difficulty trusting, as well as experiencing excessive anxiety and other traumatic related stress reactions. According to Crosson-Towers (2015), to appropriately deal with sex abusers, the assessment and treatment of these sex abuse offenders is critical, as well as, necessary. She pointed to models such as the Risk-Need-Responsivity Model, as well as, the Good Lives Models as ways to help sex offenders adjust, thereby lowering their rate of recidivism. She noted that the recidivism rate varied depending on the study. Some studies showed that as many as 50% of in family offenders reoffend, whereas, other studies pointed to low rates of 9% or less. These differences in percentages may be due to a function referred to as static factors. Static factors are factors that cannot be altered and, on the other hand, dynamic factors are factors that can be altered within the sex offender and their environment. Static and dynamic factors influence the rate of recidivism. For sex offenders who target individuals outside the home, their recidivism rate appeared to be much higher than incest abusers. Also, offenders who abused females tended to have a lower rate of recidivism than sex offenders who victimized boys. Sex offenders who victimized boys had a much higher rate of recidivism (Crosson-Tower, 2015).

To reiterate, sex crimes have a devastating effect on their victims. Many victims experience post-traumatic reactions as well as issues like self-concept, growth and achievement. Victims tend to have more physical and medical problems throughout their lives and have difficulty forming interpersonal relationships. Trying to cope with feelings of guilt, shame, and self-blame is extremely difficult for many of these victims. For many, it takes long term treatment to deal with their issues related to being abused. Long term treatment can help stabilize the victims who are attempting to adjust to this traumatizing event or events (Crosson-Tower, 2015).

Abuse of Power: What can be done?

No one is more familiar to a child than their family, friends, relatives, school personnel, and for many, church leaders. Within the church setting, clergy and lay personnel have had a long history, as noted previously, of sexual abuse. In an earlier text Crosson-Tower (2006) explained that sex abuse is at a high percentage for children molested by caregivers or neighbors. She defined sexual abuse as sexual involvement imposed upon a child by an adult, one who has great power or resource.(pg. 22) She also explained that between 75 and 80% of sexual molestation of children is committed by someone who is known to and usually trusted by the child, such as a family member, caregiver, or neighbor. (pg. 23). She expressed that when a clergy abuser is involved in abuse it is an abuse of clergy power. Weak boundaries and poor selection of its leaders may add to this problem, she notes. The congregation may fail to recognize an offender and allow the possible offender too much latitude. She pointed out that poor boundaries and ineffective monitoring by the congregation is likely to allow clergy abuse of power to flourish. Needy congregations, she outlined, have a proclivity to attract pastors that can interact in an ineffective manner. Since the congregation is very much like a family, dysfunctional systems can support dysfunctional leaders. Some congregations respond to many clergy as having ultimate power. These faith communities may view clergy as having too strong of an affiliation with God and not be cognizant of their manipulative motives. She felt that sexual offending clergy can also react negatively due to stress they are under even though they may have been functional prior to entering the church. She feels that the stress of the church environment increased their proclivity to act out in an inappropriate, dysfunctional way (Crosson-Tower, 2006). Even though a congregation may suspect that the clergy is responding to children in an ineffective way, they do not want to respond to the apparent abuse since they do not want to create an environment of distrust and suspicion. When cover ups by clergy happen after sexual abuse, Crosson-Tower (2006) listed a number of consequences that may occur. She indicated that abused children learn to have difficulty trusting, feel damaged, experience low self-assessment, have problems learning, and feel an excessive amount of anger and/or rage. Crosson-Tower (2006) reiterated that it is imperative that the church address and confronts this problem. They must appropriately support the child through the crisis, and develop a plan for not engaging in a future of poor clergy selection and cover ups. Crosson-Tower (2006) explained that in order to effectively cope with abuse, the church must undergo a process of several phases that provide healing and reconstruction.

Benyei (2007) also discussed clergy that have a history of being dysfunctional and how, many times, they are brought into a dysfunctional church with poor boundaries. She indicated that some faith communities may not feel good about themselves. They, Benyei (2007) felt, will attract overzealous, controlling leaders who are actually experiencing poor self-worth and poor judgement but present themselves as emotionally competent. They are abusing others and their power. Dysfunctional systems have rules; one of the main rules is to not identify problematic situations. The system will suppress what they know, they will internalize their anger and their suspicions and can, on the surface, appear acceptable, but internally they are time bombs ready to explode (Benyei, 2007). She explains that dysfunctional church families or congregations may, collectively, lack effective inner self worth and the ability to deal with internal conflict that can lead to selecting individuals that are trying to meet their own needs in ineffective ways by abusing their power. Denial, rationalization, and suppression are used by these highly defensive congregations to deal, not only with their own issues, but with the issues of abuse of power by their leaders, the clergy and lay personnel. She pointed to the fact that these congregations may have a long dysfunctional history. This ineffective style does not emerge overnight. The tendency to view religious leaders as gods and, in fact, worship them is much of the problem, she explains. Many abusive clergy come from dysfunctional families with emotional turmoil. The traits that appear on the surface to make good religious professionals, she inserted, also leads to their abuse of power. She pointed to the high divorce rate among these clergy and the difficulty many of them have with interpersonal relationships. It is unfortunate, explained Benyei (2007), but understandable, how clergy inappropriate needs can be met by abusing their power by abusing vulnerable individuals within the church community of faith.

McClintock (2004) suggested many ways to prevent abuse in the church. First, she listed factors that create an atmosphere of abuse. She then discusses how important and complex sexual behavior is for most abused individuals. The culture of churches was explored by McClintock (2004). She contrasts behavior in a dysfunctional and functional church environment. When clergy abuse of power occurs in the form of sexual harassment and other inappropriate sexual boundaries are crossed, problems can intensify by the clergy further abusing their power. McClintock (2004) listed many seemingly benign situations that can lead to inappropriate acting out by manipulative clergy and/or laity. An important factor is to educate the children and others in the church about what abuse is and is not. She noted that it is important to educate the congregation about high risk individuals and about individuals that act out inappropriately. Just because they are known to the church members does not mean they will not abuse their power. Clergy’s inappropriate romantic relationships are discussed. McClintock (2004) expressed how easy these romantic relationships can be to develop in a dysfunctional church environment where boundaries can be easily crossed. As previously noted, dysfunctional churches are, many times, high risk environments that must be confronted and changed through education. McClintock (2004) explained that there are many issues that occur. Some are direct sexual abuse, indirect sexual acting out through cybersex and other media developed problems. She notes that there are dangers presented in the church when leaders abuse their power. Abusive church leaders are masters at abusing faith communities that appear vulnerable. Examples are pastoral counseling sessions that are poorly structured, too much counseling by the church personnel, and compassion fatigue that creates excessive stress. She outlined numerous policies for protection of church members and personnel. She suggests developing an ethical standard for professionals and lay personnel to follow so that it is more difficult for them to abuse their power. Reporting a crime of sexual abuse is important and should be supported by all of the congregation. She explained that every community should have a registered sex offender list and individuals should be cognizant of who in their community is on the sex offender list (McClintock, 2004).

Furthermore, Glover (2005), in his text, Protecting the Church Against Sexual Predators, outlined how the church must be aware of the sexual predators in their community and how the church must protect its members. He expressed that throughout the United States, particularly within the Catholic Church, clergy abuse has had a devastating impact. He explained that pornography has increased. He explains how pornography can be a sex crime in certain situations. He noted that there are numerous dangerous individuals within any community that are predators. They will seek out children and the vulnerable. Glover (2005) outlined how there can be safeguards. The church environment can be a warzone that must be protected through foresight, accountability, and structure. He pointed to factors such as duty to report and insurance coverage. Screening devices