Introduction

Mary had just stepped out of church on a usual Sunday; She lived in Austin, TX. As the children's pastor, she volunteered alongside her husband at Living Hope Church. Her spouse is attending the Seminary. After grabbing brunch, she turns to her pastor’s revelatory news that he had abused a volunteer in the Kids’ Ministry and was leaving the pulpit. While this is a fictional story, it has been the reality for some of the past two years. During an internship, the author was given the opportunity to observe challenging ministry situations. It is essential to evaluate ministers with accountability, honesty, education, and awareness of the issues of sexual abuse in the church. However, there are ways to address this unique infidelity within congregations. To effectively combat the rise of sexual abuse by known pastors in evangelical churches, it is essential to promote a shared responsibility among clergy and parishioners to create a safe space for victims through implementing strict accountability and encouraging open dialogue on issues of sexual abuse in evangelical churches in sexual abuse, taking practical steps within the congregation, and creating a loving atmosphere. Your role in making this loving atmosphere is not just a concept, but a tangible hope for a future where such incidents are a thing of the past. As part of this community, you have the power to make a difference.

Issues in Evangelical Churches in Sexual Abuse

The first point is that to effectively combat the rise of sexual abuse by known pastors in evangelical churches, it is essential to promote a shared responsibility among clergy and parishioners to create a safe space for victims through implementing strict accountability and encouraging open dialogue on issues of sexual abuse in evangelical churches in sexual abuse. This open dialogue is not just a formality, but a crucial way to ensure that everyone's voice is heard and considered in the fight against sexual abuse. It is valuable to understand different cases of ministers sexually abusing Christians in the church. Jim and Tammy Faye Bakker were around fifty years ago, yet their sexual and financial scandal impacted evangelical Christianity in more ways than not. Jim Bakker had a sexual encounter with Jessica Hahn through ungodly means. While these individuals were televangelists, their influence had a lasting impact on many pastors moving forward. In recent news, Jerry Falwell Jr., the former president of Liberty University, and his wife were also involved in scandals. They were brought into this discussion with the Bakkers because Jerry Falwell Sr took over PTL after these infidelities. The next area will focus on other pastors who gave in to this sin.

While Falwell Jr and Jim and Tammy Bakker were notable evangelists who gave in to sexual, financial, and theological infidelity, others have unfortunately fallen into this same trap. Eddie Long, in Atlanta, was sued by three individuals regarding the Grassley investigation, claiming he had brought about seduction.[1] Paul and Randy White are known for their work at Without Walls International Church in Tampa and Lakeland, FL. Paula White had sexual relations with Benny Hinn and was able to get out of her ex-husband’s ministry mess. Paula has continued to be Donald Trump’s spiritual advisor at this writing.[2] These are interesting cases of sexual abuse, yet there is time to cover Mark Driscoll at Mars Hill Church.

Observed in this essay are explicit sexual abuses from known preachers and evangelists; now, it is time to explain one major abuse from a great megachurch briefly. Mars Hill is known as one of the fastest-growing churches, for which Mark Driscoll is responsible.[3] This can be easily compared to Willow Creek Church on various levels. He was an extremely charismatic pastor, except he was abusive in the workplace through domineering, verbal assault, and was highly temperamental.[4] Sexual abuse is so evil that even scholars partaking in the MeToo movement have spoken up against sexual abuse (and cases thereof).[5] Having portrayed real people who have displayed acts of fidelity in their churches, it is time to discuss the biblical and theological implications revealed in these situations.

Many of these cases are sober and serious reminders of sin in congregations; yet, there are theological premises to address for pastors and ministers who have committed these ungodly acts. One of the most significant areas to address is the issue of sin from the Garden of Eden (Gen. 3). Humanity remains responsible for sinning, as God imposed consequences on Adam for sowing the ground and Eve for childbearing (Gen. 3:16-19). However, there is hope in Jesus Christ. Much can be understood from the garden scene, the serpent convinced Eve to partake of the knowledge of good and evil, from which God commanded the serpent to be bruised by the Son of Man (Gen. 3:15). Let us dive into leadership.

Influence and leadership are essential elements that a pastor needs to minister to the congregation. Despite the bleakness of these situations, there is redemption. Furthermore, pastors are given the power of influence by God to lead their congregations. Paul wrote to Timothy on his power in Ephesus, to pursue righteousness, godliness, faith, love, endurance, and gentleness (1 Tim. 6:11). Paul David Tripp, in his work, explains his journey teaching a pastoral counseling class at Westminster, explaining to his heavily “theologically” minded students’ difficult pastoral situations.[6] Tripp completes his summary of this experience with this statement: “I wanted them to grapple with the question of whether they were in seminary because they loved the labyrinthine superstructure of the theological concepts of Scripture or because they loved Jesus and wanted to be his tool of transformation in the lives of messy people.”[7] Ministry leaders in the church should apply their theological knowledge to their lives (Jas. 1:22). The person should not use this knowledge as an abuse of power. The minister is held to a greater standard because he is teaching eternal wisdom to believers (Jas. 3:1). Furthermore, if the minister has committed grave folly, it should be rebuked before all so that others might be afraid and heed the warning (1 Tim. 5:20). This is an excellent warning for everyone in the church, and the victims. Following these Scriptures, discussed later in the essay, provides an honest dialogue that acknowledges the existence of grace despite the presence of sin. Sometimes, apart from greed and power, there are false prophets. Paul writes in Galatians about false believers trying to convert Christians to a form of Judaism (Acts 15; Gal 2). Marshall Shelley and Rick McKinley share Paul’s journey, which states that single people do not lead the church; a congregation should be led nicely and firmly.[8] While this topic of false prophets might be uncomfortable, it is crucial not to shove it under the rug and deal with this area biblically, following Christ. It is valuable, therefore, to understand practical steps for the church to take regarding dealing with sexual abuse.

Practical Steps within the Congregation

The second point is that to effectively combat the rise of sexual abuse by known pastors in evangelical churches, it is essential to promote a shared responsibility among clergy and parishioners to create a safe space for victims through implementing strict accountability and encouraging open dialogue through practical steps within the congregation. Understanding the biblical and theological steps for the pastor is valuable. Lisa Compton and Taylor Ann Patterson describe and dialogue with Thomas Aquinas’ model to extend healing as part of his fields of complication.[9] Thomas Aquinas was a systematic theologian who discussed many topics, including moral philosophy. Another area is through safeguarding. These writers continue to discuss a model used by permission by the Catholic Safeguarding Institute: safe self, safe community, and safe ministry.[10] A safe self and community build a safe ministry, which follows a “victim-first” approach, prioritizing all other ministerial duties and correctly handling God’s Word and the world.[11] Witnessed in this first practical step, accountability includes community. However, the pastor should be aware of his actions in church work.

Now, let us examine the pulpit and the proper guidelines for pastors. Tim Hein said that the influence of the pulpit can unintentionally trigger many memories for many believers. The leader should avoid making spontaneous comments on abuse, as this prepares the room for an expert to address the issue.[12] This is valuable for proper discussion and delicacy as church members become aware and educated on the topic. This not only provides respect for the topic but also for the lecturer and the politician, who may be acutely aware of the seriousness of the conversation. Carolyn Heggen describes a troubling situation involving a young woman and a middle-aged married pastor, highlighting the excessive abuse of power and the crossing of moral and pastoral boundaries.[13] Heggen provides pastors with proper guidelines, including honesty about power and a commitment to high integrity.[14] Be honest about weaknesses, and confess to being drunk with authority and power.[15] Face wounds (from childhood or so forth) head-on, while growing in one’s walk with Christ.[16] Have good guy friends, be aware of sexual energy in the congregation, develop counseling guidelines, be sensitive to danger signs in relationships, foster accountability and mentorship, and learn to relate to the opposite sex in healthy ways.[17] It is for the good of the minister to be constantly aware of his authority and power as a minister of God’s Word. The following section provides theological guidance for those affected by this abuse.

After spending time on responsibility for ministerial leaders, it is time to focus on biblical and theological steps for the victims. Regardless of who the offender is, they must genuinely repent to the victim, and reconciliation can occur as a result of their repentance.[18] The victim should have an outside person to choose a restitution plan, in which the offender provides a sacrifice for paying for counseling, or an organization for bringing together abused people for healing.[19] This is one way for practical applications for the victim.

It is unique to note that there are other methods of pastoral counseling for sexual abuse. Robert Kellemen describes a technique for healing victims by sustaining, healing, reconciling, and guiding them through the process.[20] Kellemen further explains the significance for the victim to be heard in the conversation, not proclaiming denial, and weeping (or any given emotion) from the abuse.[21] This allows the victim to articulate everything she is saying accurately, ultimately reaching a place of healing. The writer's second journey is to show God’s hope for good, His power in weakness (Hab. 3:17-19; 2 Cor. 12), and healing through the resurrection.[22] Weary and victimized believers can be comforted by a constant reminder of God’s redemptive purposes in sin. The third journey expands upon this area of reconciling peace through the reality of sin and grace in an individual’s life (Rom. 5:20), the seriousness of sin, and the need for precautions against sinful abuse.[23] Abuse should not be taken lightly; it should be reported to the proper authorities for proper handling of the case. In contrast, someone may argue for a lesser sin than a worse one. Abuse of any kind impacts a person’s mental health, keeping the victim paralyzed in her agonizing wound. The following field focuses on the marginalization of churches.

It is in the best interest of the pastor, congregation, and clergy to take this seriously. Otherwise, the victim will be subjected to the church area where the hurt is. In the final journey, the author ensures there is beauty, despite feeling worthless. Identity is rooted in Jesus and is now projected towards loving others better. This is Kellemen’s four journey analysis.[24] After healing, guiding others through similar struggles is essential for both the victim and the believer. This involves displaying the love of Christ despite brokenness. The final section prescribes steps for the clergy.

Having discussed areas pertinent to the ministers and victims, it is now time to expand the discussion to include the clergy. Chris Burkey, Michael Braswell, and John Whitehead provide comprehensive environmental details and security measures to ensure the church is established correctly and to catch parishioners in the congregation who report sexual offenses.[25] This is essential for maintaining accountability among all ministry leaders, pastors, and Christians. Heggen notes that believers within the congregation should remove all barriers of secrecy and denial surrounding sexual abuse.[26] Furthermore, if an offender repents or processes through religious conversion, he is genuinely to walk, or remove the area for therapy.[27] Believers should focus on accountability and getting professional assistance to the offender (not pastoral counseling).[28] Heggen concludes the chapter by urging the clergy to accompany the victim through this uncomfortable and unique healing process.[29] The next area focuses on councils of clergy.

It is essential to understand how to implement this in everyday ministry. Eugene Austin notes that the clergy are responsible for having clear guidelines regarding sexual abuse; some ordination processes go through this type of training.[30] This is essential for maintaining proper bylaws within the church organization to foster a healthy environment. Bradford Hinze explains the method of synods in the Catholic religion.[31] Having a committee to discuss changes is crucial for enhancing methods within the organization. To contextualize to evangelical circles, elders and committee members of any church government structure should discuss ways to prevent sexual abuse. The second way to prevent this crime is restorative justice. The local community brings in professionals to deal with the issue.[32] This field depends on the congregation's spiritual and relational health, as well as the resources available to the church. The final approach is to move forward with the marginal people in the church, who, like everyone else, hold solid theological beliefs.[33] While this path is not the greatest, some are theoretically part of the church, just partially disfranchised. While this can provide some space for discussion, it may also introduce a sense of bitterness. The necessary factor for this path is having friends and a community to continue the journey.[34] The following field discloses a God-fearing atmosphere.

Creating a Loving Atmosphere

The third point is that to effectively combat the rise of sexual abuse by known pastors in evangelical churches, it is essential to promote a shared responsibility among clergy and parishioners to create a safe space for victims through implementing strict accountability and encouraging open dialogue through creating a loving atmosphere. Creating a Christian culture is the first step to developing this poignantly safe space. Andy Crouch, in his work describing the implications of power, writes this about the leader’s spiritual disciplines and authority, “So anyone who desires to use their power for image bearing rather than god playing needs to embrace not just the disciplines that lead to success but the disciplines that lead away from it.”[35] One way or another, everyone has some form of authority; the question arises whether it is under the tutelage of Jesus Christ. Crouch emphasizes a uniquely similar conversation about the discipline of power through service and self-sacrifice.[36] Stewardship is another discipline relevant to this conversation, in which a person is entrusted with God’s gifts (they are not yet expected to act responsibly).[37]

Expectations explicitly held in the workplace are crucial for fostering a positive atmosphere. The writer’s ministry, which he was involved in while living in Pittsburgh, PA, focused on these standards for grade ministry.[38] Furthermore, Crouch describes the significance of three, twelve, and one hundred twenty in the next chapter as means of culture making.[39] Every person in the church ministry has opportunities to flourish and follow God in community. For safeguarding against sexual abuse, everyone in the staff needs to be aware of their power, striving towards an expectedly safe (and honest) culture for all. The following field develops this in depth through accountability.

While creating a Christian culture is significant for creating a loving atmosphere, so is having accountability. The writer of this essay understands this in a discipleship setting, where one person is ministered to by Paul, and he has a Timothy and a peer relationship, similar to that of Titus. Mentorship should be prioritized among all church members, not just the pastor. Heggen, in describing healthy congregational steps against sexual abuse, discusses God’s standard for sexuality among the body of believers.[40] Hein suggests that Christian leaders create support groups (small groups?) led by a person who has experience in sexual abuse.[41] This should be an experienced counselor, not a pastoral counselor. What is fascinating to consider is that in the accountability world, the “counselor” should refrain from giving advice and instead listen and respond appropriately.[42] The writer’s personal experience in this has come from a “Titus” in his friendships. Through unique, heavy conversations, God provided an opportunity for accountability, which has developed since the beginning of the author’s seminary journey. These conversations have helped flesh out challenging thoughts on sanctification in Jesus Christ. This ties in with the final point of open dialogue, which is that the body of Christ should be honest with one another, which is the ultimate goal. In developing healthy disciples, Rod Dempsey, Dave Earley, and Adam McClendon note this criterion for leaders: “Coaching: The leader meets with a mentor to receive ongoing coaching for life and ministry.”[43] Mentoring, coaching, and growth are vital for all church staff. Especially when walking with Jesus, everyone needs to be accountable in ministry. This will prevent premature falls in the future, such as sexual abuse. The last area touches open dialogue.

Having established fields of Christ-like culture and accountability, it is now time to engage in open dialogue with believers. Heggen continues to write in her applications from her book on sexual abuse, to foster honest conversation about sexual issues in the congregations.[44] Open dialogue allows no person to be shy, misplaced, strange, or bizarre. If it does, there is an opportunity for growth in this area. The author is afraid that church culture is about being buttoned up in a suit or a shirt, drinking coffee, which Christians cannot grow in. Place must be a place for abundant life, not a sterile culture. This prevents open dialogue. Pastors in the known Christendom world talk of grace and no cost for discipleship (Mk. 8-10). While this present example presses into the lack of discipleship, it also applies to serious issues such as sexual, emotional, and spiritual abuse. Open dialogue prevents the individual from running on the third journey, becoming a marginal person in the church.[45] This was written earlier in the essay; hiding issues and covering them up is not a good integral practice for anyone in leadership or the congregation. Most of these issues have become magnified because of the lack of conversation. This is a serious issue that requires attention. The final section presents key takeaways from this study.

Application

The fourth point is that to effectively combat the rise of sexual abuse by known pastors in evangelical churches, it is essential to promote a shared responsibility among clergy and parishioners to create a safe space for victims through implementing strict accountability and encouraging open dialogue through application. The first application to consider regarding sexual abuse is to be aware of the issue. Being aware of this prevalent problem means fighting half the battle, yet it is extremely necessary to prevent this sin. As the old saying goes, “ignorance is bliss.” For those victims and abusers, ignorance is not bliss behind closed doors. Many people are hurting due to issues that have not been openly discussed in a local context. This is a summary of the first takeaway.

The second application is to have expectations in the church environment. This provides a safe space for the church staff, volunteers, and the pastor. Establishing boundaries in the church is valuable. Boundaries are essential for the pastor, ministry leaders, staff, volunteers, Christians, and everyone worldwide. Whether these expectations are verbalized in a Sunday school class, meeting, or sermon, it allows grace to abound and consequences for sin to follow. These standards should be properly understood by everyone involved in the congregation. Let us say there were no expectations for the safety of others, then there is a greater risk of error. The pastor will continue to abuse, and others will. There is not enough time in this essay to discuss parishioner abuse, but it should be noted that this happens in many congregations. Therefore, for living a greater integrity-filled life with Christ, boundaries, expectations, and procedures are essential for church ministry.

The third takeaway is to listen attentively to the victims. This point should not be dismissed, as people are the image of God; there is a right to be heard (Gen. 1:27). It should be noted that not everything can be dealt with in a simple conversation; a counselor would be a great benefit to listen and challenge the victim towards healing appropriately. In this case, the pastoral counselor should meditate on the situation, as Christ is the Great High Priest (Heb. 4:14-16). According to the author, Christian conciliation services, Catholic Safeguard, and other similar organizations are established to legally address this type of conflict. While not discussed much in this essay, humility for the abuser and victim is crucial for reconciliation and repentance of the circumstance. The final application will conclude this essay.

The fourth application is to promote accountability and foster open dialogue, accompanied by valuable resources. In comparison, mentorship should focus on those in the church, humility with power, and honest and open conversations to deal with sexual abuse. What is valuable for this takeaway is to have the resources and a stable, healthy church culture for members to thrive with education on sexual abuse. A church leader may be aware of this tragic, ungodly act, but knowing how to respond is the rest of the battle. Please prayerfully consider this education outside the church. This applies to church culture, family homes, government, businesses, and organizations. Jeffrey Driver attributes that at the end of his work, pain and trauma, like Good Friday, are redeemed through the Resurrection of Jesus Christ on Easter.[46] These are practical applications for dealing with sexual abuse.

Conclusion

In conclusion, to effectively combat the rise of sexual abuse by known pastors in evangelical churches, it is essential to promote a shared responsibility among clergy and parishioners to create a safe space for victims through implementing strict accountability and encouraging open dialogue on issues in evangelical churches regarding sexual abuse, practical steps within the congregation, creating a loving atmosphere, and application. The call to action is to respond appropriately to serious issues, critically analyzing them for potential cultural changes.

Bibliography

Austin, Eugene Kent, and Regent University School of Divinity. “Sexual Abuse Awareness and Training Course for Ministry: Toward a Program to Eradicate Ministry Misconduct for Healthier Churches in the Twenty-First Century.” Dissertation Abstracts International. Dissertation, ProQuest Dissertations & Theses, 2014.

Compton, Lisa, and Taylor Patterson. Skills for Safeguarding: A Guide to Preventing Abuse and Fostering Healing in the Church. Downers Grove, Illinois: IVP, 2024.

Crouch, Andy. Culture Making: Recovering Our Creative Calling. Downers Grove, Illinois: IVP, 2013.

___________. Playing God: Redeeming the Gift of Power. Downers Grove, Illinois: IVP, 2013.

Dempsey, Rod, Dave Earley, and Adam McClendon. The Three-Dimensional Leader: A Biblical, Spiritual & Practical Guide to Christian Leadership. Bellingham, WA: Kirkdale, 2023.

Driver, Jeffrey W. Grey Spaces: Searching out the Church in the Shadows of Abuse. Eugene, OR: Cascade, 2022.

Everhart, Ruth. The Me Too Reckoning: Facing the Church’s Complicity in Sexual Abuse and Misconduct. Downers Grove, IL: IVP, 2020.

Heggen, Carolyn Holderread. Sexual Abuse in Christian Homes and Churches. Scottdale, Pa: Herald, 1993.

Hein, Tim. Understanding Sexual Abuse: A Guide for Ministry Leaders and Survivors. Downers Grove: IVP, 2018.

Hinze, Bradford E. Confronting a Church in Controversy. Mahwah, New Jersey: Paulist, 2022.

Kellemen, Robert W. Sexual Abuse: Beauty for Ashes. Phillipsburg, New Jersey: P&R, 2013.

McKinney, Jennifer. Making Christianity Manly Again: Mark Driscoll, Mars Hill Church, and

American Evangelicalism. New York: Oxford University, 2023.

Rush Burkey, Chris, Michael Braswell, and John T Whitehead. Sexual Abuse within the Church: Assessment, Intervention, and Prevention. New York: Routledge, 2021.

Shelley, Marshall, and Rick McKinley. Ministering to Problem People in Your Church: What to Do with Well-Intentioned Dragons. Grand Rapids, MI: Bethany House, 2013.

Smith, Warren Cole. Faith-Based Fraud: Learning from the Great Religious Scandals of Our Time. Denver: Wildblue, 2021.

Tripp, Paul David. Dangerous Calling: Confronting the Unique Challenges of Pastoral Ministry. Wheaton, IL: Crossway, 2012.

[1] Ibid, 195.

[2] Ibid, 197-198.

[3] Jennifer, McKinney, Making Christianity Manly Again: Mark Driscoll, Mars Hill Church, and American Evangelicalism (New York, NY: Oxford University, 2023), 6.

[4] Rod Dempsey, Dave Earley, and Adam McClendon, The Three-Dimensional Leader: A Biblical, Spiritual & Practical Guide to Christian Leadership (Bellingham, WA: Kirkdale Press, 2023), 64.

[5] Ruth Everhart. The Metoo Reckoning: Facing the Church’s Complicity in Sexual Abuse and Misconduct (Downers Grove, IL: IVP, an imprint of InterVarsity Press, 2020), 15.

[6] Paul David Tripp, Dangerous Calling: Confronting the Unique Challenges of Pastoral Ministry (Wheaton, IL: Crossway, 2012), 43.

[7] Ibid, 43–44.

[8] Marshall Shelley and Rick McKinley, Ministering to Problem People in Your Church: What to Do with Well-Intentioned Dragons (Grand Rapids, MI: Bethany House, 2013).

[9] Lisa, Compton, and Taylor (Taylor Ann) Patterson. Skills for Safeguarding: A Guide to Preventing Abuse and Fostering Healing in the Church (Downers Grove, Illinois: IVP, 2024), 24.

[10] Ibid, 33.

[11] Ibid, 34-35.

[12] Hein, Tim. Understanding Sexual Abuse: A Guide for Ministry Leaders and Survivors (Downers Grove: InterVarsity, 2018), 18.

[13] Carolyn Holderread, Heggen, Sexual Abuse in Christian Homes and Churches (Scottdale, Pa: Herald, 1993), 101-106.

[14] Ibid, 119.

[15] Ibid.

[16] Ibid.

[17] Ibid, 119-120.

[18] Ibid, 123.

[19] Heggen, Sexual Abuse in Christian Homes, 125.

[20] Kellemen, Robert W. Sexual Abuse: Beauty for Ashes (Phillipsburg, New Jersey: P&R, 2013), 19.

[21] Ibid, 20-22.

[22] Ibid. 22-23.

[23] Ibid, 23-25.

[24] Ibid, 26-28.

[25] Rush Burkey, Chris, Michael Braswell, and John T Whitehead. Sexual Abuse within the Church: Assessment, Intervention, and Prevention (New York, NY: Routledge, 2021), Ch. 6-7.

[26] Heggen, Sexual Abuse in Christian Homes, 136.

[27] Ibid, 145-146.

[28] Ibid, 146-147.

[29] Ibid, 148-152.

[30] Austin, Eugene Kent, and Regent University School of Divinity. “Sexual Abuse Awareness and Training Course for Ministry: Toward a Program to Eradicate Ministry Misconduct for Healthier Churches in the Twenty-First Century.” (Dissertation Abstracts International. Dissertation, ProQuest Dissertations & Theses, 2014), 135-136.

[31] Hinze, Bradford E. Confronting a Church in Controversy (Mahwah, New Jersey: Paulist, 2022), 140-148.

[32] Ibid, 148-151.

[33] Ibid, 152-156.

[34] Ibid., 156.

[35] And, Crouch. Playing God: Redeeming the Gift of Power (Downers Grove, Illinois: IVP, 2013), 234.

[36] Andy Crouch. Culture Making: Recovering Our Creative Calling (Downers Grove, Illinois: IVP, 2013), 258-261.

[37] Ibid, 261-264.

[38] Urban Impact Foundation is an intercity ministry located on the North Side of Pittsburgh. They had four expectations based on loving God, others, the environment, and the self. https://uifpgh.org/.

[39] Andy Crouch. Culture Making: Recovering Our Creative Calling (Downers Grove, Illinois: IVP, 2013), 268-281.

[40] Heggen, Carolyn Holderread, Sexual Abuse in Christian Homes and Churches (Scottdale, Pa: Herald, 1993), 194-195.

[41] Hein, Tim, Understanding Sexual Abuse: A Guide for Ministry Leaders and Survivors (Downers Grove: InterVarsity, 2018), 136.

[42] Ibid, 52-53.

[43] Rod Dempsey, Dave Earley, and Adam McClendon, The Three-Dimensional Leader: A Biblical, Spiritual & Practical Guide to Christian Leadership (Bellingham, WA: Kirkdale Press, 2023), 167.

[44] Heggen, Carolyn Holderread, Sexual Abuse in Christian Homes and Churches (Scottdale, Pa: Herald, 1993), 193-194.

[45] Hinze, Bradford E. Confronting a Church in Controversy (Mahwah, New Jersey: Paulist, 2022), 152-156.

[46] Jeffrey W Driver. Grey Spaces: Searching out the Church in the Shadows of Abuse (Eugene, OR: Cascade Books, 2022), Ch. 8.