Michelle Egan-Bitran writes that for the Church to recover from its history of abuse we must demonstrate respect and love for each person in every aspect of church life.
“Everyone is born with mana. Everyone is sacred. No one was created to be abused. No one.” We want everyone to believe this statement because it is a fundamental principle of a well-functioning community. It is a foundation for justice and inclusion. But we have found that violence and abuse, including child abuse, occurs not only in society but in our Christian congregations, and both victims and perpetrators of violence are often members of the same congregation.
Abuse and violence distort and destroy relationships. In church communities they go against everything that the Gospels show us about God’s heart of love, compassion and grace towards us. They undermine opportunities for communion and peace.
The Catholic Social Teaching principle of the promotion of peace — te whakatairanga i te rangimārie — views community peace as the fruit of justice and love. Respect for human life is a fundamental requirement for just interpersonal and community relationships. So safeguarding the dignity and freedom of everyone in a community, including church communities, is essential.
Abuse Has No Place in Church
Religious institutions and congregations are in powerful positions of moral authority — they speak of God. Their teachings, developed over time in texts, traditions, doctrines and practices, as well as the roles within the institutions, have the potential to protect and nurture the spiritual well-being of everyone in the community. They could provide direct support, guidance and instruction and encourage discussion of issues arising in Church and society.
It's in Scripture we find that Jesus challenged the misuse and abuse of power and challenged that behaviour in religious authorities. He walked alongside those who had been oppressed, showing them God’s unconditional love. He attended to and healed those wounded by harsh and unjust treatment.
In a 1995 statement on restorative justice processes, the New Zealand Catholic Bishops reminded the Church of our responsibility in society: “We are called to act responsibly and peacefully towards our neighbour. Violence of any form towards another is a denial of the teachings of Christ, and an affront to the dignity of people.”
By seeing it as our responsibility in community, we can help stop abuse — we all have a part to play. To do this we need to recognise and name the abuse and stand up for and in solidarity with those who are being abused. We need to challenge structural inequalities. We need to share understandings of what constitutes healthy relationships, what contributes to equality in relationships and inculcate attitudes and behaviours that uphold human dignity. And we need to provide spiritual and emotional support and practical guidance.
However, some religious institutional, congregational, and pastoral responses enabled perpetrators to continue abusing.
Facing the Reality
Survivors’ accounts to the New Zealand Abuse in Care Royal Commission of Inquiry highlight highlight a misuse of power, an abuse of trust and a blatant disregard of human dignity.
“Often many victims and survivors of such abuse come from the most disadvantaged or marginalised segments of the community. They are the children, young people and vulnerable adults of Māori, Pacific and lower socio-economic families, as well as disabled people, members of the Rainbow community, those struggling with mental distress, as well as women and girls.”
Unfortunately, victims and survivors who disclosed abuse or sought help were often not supported, were silenced, and the abuse has been covered up to protect perpetrators or religious institutions. Most victims and survivors did not receive the help they needed.
Impact of Abuse in Faith Settings
The Church’s misuse of the spiritual authority to care for God’s people is a betrayal of the Spirit of Christ, goes against biblical principles of servant leadership and has a devastating intergenerational impact on individuals, families, communities and the wider society.
The Royal Commission of Inquiry noted how abuse in a religious setting negatively affects the intertwining of spirituality with the person’s identity and worldview.
“Many of the survivors we heard from told us that they had been sexually abused. Victims of religious abuse may believe that any form of sexual expression, whether thought, word, or deed, is sinful. This leads to moral confusion when a religious figure leads the survivor into a forbidden sexual act. The survivor may experience shock, confusion, guilt and shame. People in some faiths are taught that homosexuality is unnatural, and that homosexual people are ‘fundamentally disordered’. If the abuser is the same sex as the victim, this is likely to lead to further distress and harm.”
“An abuser’s perceived closeness to God intensifies the emotional, psychological and spiritual impacts of the abuse, and can make disclosure extremely challenging … Some survivors were left feeling responsible for the spiritual downfall of their abusers.”
“Survivors who experience religious or spiritual abuse can have a shaken sense or complete loss of faith and spirituality — things that are sometimes central to the survivor’s sense of identity prior to the abuse. They may stop participating in religious observances and practices all together. This can contribute to an intense sense of loss of the spiritual dimension of identity, which previously provided a source of strength, support and meaning.”
Victims may often feel ashamed and isolated. They may suffer silently, hoping and praying that somehow God will intervene, stop the abuse and help them heal.
Silence is not the answer. And it is not the responsibility of the ones abused to continually break the silence. The Church is responsible for respecting the human dignity of each person, for doing justice and for redress — so that there is a possibility of healing.
Need a Deeper Look at Safeguarding
Beginning in 2017 the New Zealand Catholic National Office for Professional Standards has developed a suite of national safeguarding policies, documents and guidelines to prevent and address violence and abuse. Diocesan safeguarding officers have been appointed to oversee this work within each diocese.
In my doctoral research I found that there is a great need for training, supervision and a more inclusive, courageous and consistent leadership and governance to drive the development of a safeguarding culture within Churches and congregations.
At present, while structures, policies, procedures and resources may be in place, there are significant issues within the Catholic institutional culture and practices that are creating barriers against this work — in fact, they can perpetuate abuse. These include clericalism, the inadequate formation of clergy and Church workers, a lack of transparency in processes, lack of accountability and an attitude of protecting the institution more than the human dignity of each person.
If the Church is to show love for each person as God loves each person, justice, redress and informed practice is needed.
Tui Motu Magazine. Issue 284 August 2023: 12-13