sexual abuse
Definition
Sexual abuse is any unwanted physical contact, verbal communication or action that implies or demonstrates sexual activity. Sexual abuse causes the victim to feel shame while providing power, stimulation and pleasure for the abuser.
Biblical Position
At the creation of humanity, God made them male and female and established marriage as the proper environment for sexual activity. However, sexual abuse has existed since man’s fall into sin.
Boaz recognized the rampant sexual abuse of his day. He urged Ruth to stay with his men where she would not be harmed, and warned his harvesters not to “touch” (sexually abuse) her (Ruth 2:9). Naomi also recognized the commonness of sexual abuse and urged Ruth to stay in Boaz’s fields because “in someone else’s field, [she] might be harmed” (Ruth 2:22 NIV).
God’s expectations for sexual purity are spelled out in Leviticus 18 and 20. These prohibitions clearly express God’s expectations for all people. The breaking of these laws is what prompted God to punish Canaan and its inhabitants. God abhorred these practices even among the nations (Leviticus 20:23). These laws clearly prohibit sexual contact between close relatives (incest), sexual contact with children, homosexuality, and bestiality.
However, a common thread in all these prohibitions is the Hebrew term galah `erevah, which literally means to expose the nakedness of another person. Therefore, the emphasis of these passages is not on the consummation of a sexual act, but the initiation of sexual activity. God’s people are to categorize as sin the desire to see the nakedness of any person to whom one is not married. This was Christ’s understanding of these passages (Matthew 5:28-30). Thus Christ defined the lustful look as sin in God’s eyes, and as heinous as adultery.
In one of the key New Testament passages about sexual abuse (1 Thessalonians 4:3-8), the Apostle Paul reminds his hearers that self-control and sexual purity were topics taught early to new believers (1 Thessalonians 4:1,2,6). The point of this passage is that God has clear laws regarding sexual behavior, and that the person who breaks these laws will be punished directly by God. These laws are not spelled out here because they are so completely explained in Leviticus 18 and other Old Testament passages. Christ warns against the use of one’s eye or hand for sinful purposes in the context of sexual sin (Matthew 5:28-30).
Sexual abuse begins in the mind of the abuser. For this reason, Job made a covenant with his eyes not to look lustfully at an unmarried girl (Job 31:1-4). Job also determined that he would not even allow himself the pleasure of infatuation with any married woman besides his wife (Job 31:9-11). He called such infatuation “shameful, a sin to be judged, … a fire that burns to Destruction; it would have uprooted my harvest.”
Sexual abuse often pushes children toward behavior that is unacceptable according to God’s Word. The sexual abuser not only incurs God’s wrath for his own sin, but incurs additional wrath for pushing a child into an act or a life of sin (MT 18:5-9).
Societal Considerations
Sexual abuse causes the victim to feel demoralized, dirty, guilty, and of little value. It causes the abuser to view people not as God’s handiwork, but as objects to be used for personal gratification. Victims of abuse often find it difficult to develop close, meaningful relationships with other people, thus weakening society rather than strengthening societal bonds.
The abuser has become a criminal. The abuser’s guilt tends to prevent meaningful relationships and causes the abuser to withdraw from society, thus reducing his or her ability to be a useful citizen.
Individual and Corporate Responsibility
The believer must refuse to fill his mind with sexually explicit or deviant material. Instead, he must fill his mind with the word of God (Psalm 119:9,11).
Each believer should work to develop a pure mind (Philippians 4:8). The apostle Paul affirmed the possibility of this when he said, “We take captive every thought to make it obedient to Christ” (2 Corinthians 10:5). Beginning with the truth that each person is created in the image of God, we need to develop a sense of respect and value for other persons. We cannot view any other person as a means to our selfish pleasure. At the same time we must develop an abhorrence of sexual sin, realizing that any sexual sin is a violation of God’s law and that God will judge such a person (1 Thessalonians 4:3-8).
The individual who has been sexually abused must understand that such abuse is the result of sinful behavior on the part of the abuser. The victim can realize cleansing and healing through God’s grace. Psychotherapy alone cannot wipe away all tears. God can. Replacing bitterness and hate for one’s abuser with forgiveness and love will allow the abused to live a free and productive life.
Churches should teach what God has to say about sex, including honorable sex, illicit sex, and deviant activity. Passages such as Leviticus 18; Matthew 5:28-30; 1 Timothy 5:1,2; 1 Thessalonians 4:3-8; and Hebrews 13:4 should form a framework for sexual instruction in our churches.
Churches must deal with the perpetrator of sexual abuse in accordance with the laws of their jurisdictions. Generally laws require that sexual abuse be reported to authorities.
Fellowship Conclusions
We stand opposed to all who would sexually abuse another person whether by word, touch, or conquest. We denounce any behavior that may lead to sexual activity outside of a marriage relationship as defined in God’s Word.
We believe that God’s grace and forgiveness are available to persons who have sexually abused others. It is possible for them to forsake this sin and be changed by the Holy Spirit (1 Corinthians 6:9-11) and be restored to fellowship and service in the church (2 Corinthians 2:5-11).
Each church should develop a policy in an effort to protect its people from sexual abuse. An effective policy will establish definitions and standards, set boundaries for physical touch, devise ways to minimize the possibility of abuse, and establish reporting procedures. The church should also encourage both abusers and abused persons to seek help. A strict rule of confidentiality should allow persons to pour out their hearts without fear of their information being spread or misused.
Resources to help churches develop sexual abuse policies can be obtained from the National Association of Evangelicals (NAE) or the Canadian Council of Christian Charities (CCCC). Additional material is available in a kit from Church Law and Tax Report (www.churchlawtoday.com). The kit is called “Reducing the Risk of Child Sexual Abuse in Your Church.”
Models for writing church policies are available from:
NEXUS Solutions
418 W Troutman Parkway
Fort Collins, CO 80526-3681
Sexual abuse is any unwanted physical contact, verbal communication or action that implies or demonstrates sexual activity. Sexual abuse causes the victim to feel shame while providing power, stimulation and pleasure for the abuser.
Biblical Position
At the creation of humanity, God made them male and female and established marriage as the proper environment for sexual activity. However, sexual abuse has existed since man’s fall into sin.
Boaz recognized the rampant sexual abuse of his day. He urged Ruth to stay with his men where she would not be harmed, and warned his harvesters not to “touch” (sexually abuse) her (Ruth 2:9). Naomi also recognized the commonness of sexual abuse and urged Ruth to stay in Boaz’s fields because “in someone else’s field, [she] might be harmed” (Ruth 2:22 NIV).
God’s expectations for sexual purity are spelled out in Leviticus 18 and 20. These prohibitions clearly express God’s expectations for all people. The breaking of these laws is what prompted God to punish Canaan and its inhabitants. God abhorred these practices even among the nations (Leviticus 20:23). These laws clearly prohibit sexual contact between close relatives (incest), sexual contact with children, homosexuality, and bestiality.
However, a common thread in all these prohibitions is the Hebrew term galah `erevah, which literally means to expose the nakedness of another person. Therefore, the emphasis of these passages is not on the consummation of a sexual act, but the initiation of sexual activity. God’s people are to categorize as sin the desire to see the nakedness of any person to whom one is not married. This was Christ’s understanding of these passages (Matthew 5:28-30). Thus Christ defined the lustful look as sin in God’s eyes, and as heinous as adultery.
In one of the key New Testament passages about sexual abuse (1 Thessalonians 4:3-8), the Apostle Paul reminds his hearers that self-control and sexual purity were topics taught early to new believers (1 Thessalonians 4:1,2,6). The point of this passage is that God has clear laws regarding sexual behavior, and that the person who breaks these laws will be punished directly by God. These laws are not spelled out here because they are so completely explained in Leviticus 18 and other Old Testament passages. Christ warns against the use of one’s eye or hand for sinful purposes in the context of sexual sin (Matthew 5:28-30).
Sexual abuse begins in the mind of the abuser. For this reason, Job made a covenant with his eyes not to look lustfully at an unmarried girl (Job 31:1-4). Job also determined that he would not even allow himself the pleasure of infatuation with any married woman besides his wife (Job 31:9-11). He called such infatuation “shameful, a sin to be judged, … a fire that burns to Destruction; it would have uprooted my harvest.”
Sexual abuse often pushes children toward behavior that is unacceptable according to God’s Word. The sexual abuser not only incurs God’s wrath for his own sin, but incurs additional wrath for pushing a child into an act or a life of sin (MT 18:5-9).
Societal Considerations
Sexual abuse causes the victim to feel demoralized, dirty, guilty, and of little value. It causes the abuser to view people not as God’s handiwork, but as objects to be used for personal gratification. Victims of abuse often find it difficult to develop close, meaningful relationships with other people, thus weakening society rather than strengthening societal bonds.
The abuser has become a criminal. The abuser’s guilt tends to prevent meaningful relationships and causes the abuser to withdraw from society, thus reducing his or her ability to be a useful citizen.
Individual and Corporate Responsibility
The believer must refuse to fill his mind with sexually explicit or deviant material. Instead, he must fill his mind with the word of God (Psalm 119:9,11).
Each believer should work to develop a pure mind (Philippians 4:8). The apostle Paul affirmed the possibility of this when he said, “We take captive every thought to make it obedient to Christ” (2 Corinthians 10:5). Beginning with the truth that each person is created in the image of God, we need to develop a sense of respect and value for other persons. We cannot view any other person as a means to our selfish pleasure. At the same time we must develop an abhorrence of sexual sin, realizing that any sexual sin is a violation of God’s law and that God will judge such a person (1 Thessalonians 4:3-8).
The individual who has been sexually abused must understand that such abuse is the result of sinful behavior on the part of the abuser. The victim can realize cleansing and healing through God’s grace. Psychotherapy alone cannot wipe away all tears. God can. Replacing bitterness and hate for one’s abuser with forgiveness and love will allow the abused to live a free and productive life.
Churches should teach what God has to say about sex, including honorable sex, illicit sex, and deviant activity. Passages such as Leviticus 18; Matthew 5:28-30; 1 Timothy 5:1,2; 1 Thessalonians 4:3-8; and Hebrews 13:4 should form a framework for sexual instruction in our churches.
Churches must deal with the perpetrator of sexual abuse in accordance with the laws of their jurisdictions. Generally laws require that sexual abuse be reported to authorities.
Fellowship Conclusions
We stand opposed to all who would sexually abuse another person whether by word, touch, or conquest. We denounce any behavior that may lead to sexual activity outside of a marriage relationship as defined in God’s Word.
We believe that God’s grace and forgiveness are available to persons who have sexually abused others. It is possible for them to forsake this sin and be changed by the Holy Spirit (1 Corinthians 6:9-11) and be restored to fellowship and service in the church (2 Corinthians 2:5-11).
Each church should develop a policy in an effort to protect its people from sexual abuse. An effective policy will establish definitions and standards, set boundaries for physical touch, devise ways to minimize the possibility of abuse, and establish reporting procedures. The church should also encourage both abusers and abused persons to seek help. A strict rule of confidentiality should allow persons to pour out their hearts without fear of their information being spread or misused.
Resources to help churches develop sexual abuse policies can be obtained from the National Association of Evangelicals (NAE) or the Canadian Council of Christian Charities (CCCC). Additional material is available in a kit from Church Law and Tax Report (www.churchlawtoday.com). The kit is called “Reducing the Risk of Child Sexual Abuse in Your Church.”
Models for writing church policies are available from:
NEXUS Solutions
418 W Troutman Parkway
Fort Collins, CO 80526-3681