Trauma Informed Pastoral Care

Introduction

This post aims to delve into how trauma-informed care can be woven into church practices to foster healing and prevention.

Understanding Spiritual Abuse

Spiritual abuse is a delicate and often painful form of emotional and psychological harm that happens within a religious setting.  It involves a consistent pattern of controlling behaviour, which can show up as manipulation, exploitation, enforced accountability, censorship, demands for secrecy, pressure to conform, misuse of scripture, and an assertion of a “divine” authority. This kind of abuse can leave a survivor/victim with lasting and often debilitating scars, holistically affecting their spiritual, emotional, and psychological wellbeing.

When considering the issue of pastoral and spiritual abuse The Evangelical Alliance points out the challenges experienced when addressing spiritual abuse within legal systems, noting that as spiritual abuse overlaps with coercive, emotional and psychological abuse, it is tough to define and prosecute separately. They believe that existing laws for emotional or psychological abuse or coercive behaviours should be enough to prosecute, without needing a separate or extra category for spiritual abuse.^[1] On the other hand, organisations like The Church of England stress the need to acknowledge spiritual abuse in safeguarding practices, emphasising that as it involves coercive and controlling behaviours specifically in a faith context, spiritual abuse calls for specific awareness and intervention to protect those who are vulnerable.^[2]

The Prevalence and Impact of Pastoral and Spiritual Abuse

It is a troubling reality that studies have shown high rates of abuse happening within religious environments. I will now consider three main theological concepts which play a role in the issue of pastoral and spiritual abuse.

o   Authoritarian Ecclesiology and the Divine Right of Clergy

In certain church traditions, clergy and leaders are viewed as having divine authority that should never be questioned.  This mindset often flourishes in hierarchical structures where leaders—like pastors or bishops—act as spiritual gatekeepers, wielding immense power over their congregants. Theologian Martyn Percy pointed out that when leaders are seen as above reproach their spiritual authority becomes untouchable.  He noted, “When pastors or priests are placed above reproach, their spiritual authority is seen as sacrosanct, and any challenge to their decisions is framed as rebellion against God.” This kind of setup creates a lack of accountability, making it all too easy for abusive behaviours to thrive unchecked.

• The Prophetic Authority Model

In  some  charismatic  and  Pentecostal  circles,  certain  leaders  assert  that  they  receive unquestionable direct revelations from God, placing their authority beyond any critique. This can lead to unhealthy dynamics where questioning a leader feels like opposing the Holy Spirit. Bennett discussed this manipulation in 2018, saying, “The claim to prophetic insight  grants  certain  leaders  an  unchallenged  position  of  power.  When  these  leaders declare  their  guidance  as  divinely  inspired,  followers  may  fear  questioning  them, believing they risk spiritual consequences.”

• Gendered Power Structures

Some  theological  interpretations  that  stress  male  leadership  and  female  submission contribute  to power  imbalances  that  can  enable  abuse.  While  supporters  argue  this reflects biblical gender roles, critics point out that it’s often used to justify coercion  and control within Christian communities. Rachel Held Evans  said “When authority is given solely  based  on  gender  rather  than  character  or  gifting,  it creates  an  imbalance  that fosters unhealthy power dynamics.” This atmosphere makes it easier for spiritual abuse to grow when questioning authority is viewed as defying God’s order.

• Integrating Trauma-Informed Care into Church Practices

Bringing trauma-informed care principles into church life can be a powerful step towards healing for survivors and a way to help prevent future harm. A trauma -informed church understands  how  deeply  trauma  affects  individuals  and  communities,  recognising  the signs  of  trauma  in  its  members  and  working  hard  to  avoid  causing  further  trauma.  As Gregory Jones pointed out in 2009, “A theology of healing requires not just an individual focus  but  a  transformation  of  community  structures  that  have enabled  harm.”  I t’s essential for churches to adopt specific strategies to cultivate a more trauma -sensitive environment. Theologian N.T. Wright highlighted in 2006 that “True Christian leadership is  not  about  power  or  status,  but  about  responsibility  and  self -sacrificial  love.”  This perspective  underscores  that reforming  pastoral  authority  through  the lens  of  trauma - informed  care  isn't  just  a  logistical  change;  it's  a  vital  theological  mission  aimed  at restoring the Church as a haven of healing, trust, and Christ-like compassion.

One effective framework to consider is the Four R’s by Harris and Fallot, which  is today used  in  many  secular  organisations  to  ensure  support  for  trauma  survivors  within  the organisations.  It is  a  framework  which  can  guide  churches  in  reshaping  their  pastoral care.  In  their  2001  work,  Harris  and  Fallot  noted  that  “Trauma-informed  care  is  not  a treatment itself but a framework that guides an organisation in responding to the effects of trauma.” This insight reminds us that the aim isn’t just to treat trauma but to transform the environment where care is offered.

The  first  principle  of  “the  four  R’s”  to  do  this  is,  Realise,  churches  must  gain  a  deep understanding of the widespread impact of trauma on both individuals and systems. This awareness helps us see how trauma shapes behaviour and choices at every level.

Next, Recognise involves spotting the signs and symptoms of trauma among individuals and within  church  practices.  This  step  is  crucial for tailoring  responses  that  truly meet the needs of survivors.

The  third  element,  Respond,  emphasises  the  need  for  churches  to  put  policies  and practices in place that not only passively support but actively foster recovery.

Finally,  Resist  highlights  the  importance  of  creating  safeguards  against  re- traumatisation  through  thoughtful  structural  changes.  This  means  building  an environment  where  power  is  shared,  and  accountability  measures  are  established  to protect those who are vulnerable. A second framework that recognises the far-reaching effects of trauma and weaves this understanding  into  the  practices  of  trauma-informed  care  comes  from  The  Substance Abuse  and  Mental  Health  Services  Administration  (SAMHSA).  They  highlight  five  key principles that are vital for creating environments that foster healing and help prevent re- traumatisation: Safety:  It’s  crucial  that  everyone  feels  safe—both  physically  and  emotionally—when they  step  into  the  church.  This  means  creating  spaces  where  people  can  share  their thoughts and feelings without worrying about being judged or harmed.

Trustworthiness and Transparency:  Trust is built on honesty. That’s why it’s important to have clear communication and decision-making processes. Establishing and sticking to policies that protect against abuse and misconduct is essential to this principle. Peer  Support:  Encouraging  congregants  to  support  one  another  can  really  strengthen the sense of community and shared healing. This might involve setting up support groups or  mentorship  programs  where  individuals  can  talk  about  their  experiences  and  share coping strategies. Collaboration  and  Mutuality:  It’s  all  about  sharing  power  and  making  decisions together.  By  promoting  collaboration  between  church  leaders  and  members,  we  can break down the rigid hierarchies that sometimes lead to abuse. Empowerment,  Voice,  and  Choice:  Everyone’s  experiences  matter.  It’s  important  to ensure that all congregants feel heard and valued, especially when it comes to decisions that impact  their  lives.  This  principle  is  about  recognising  each  person’s  strengths and creating an environment where they can make choices for themselves. By embracing these two frameworks, we could cultivate a supportive and healing church community. Practical Applications for Trauma-Informed Church Leadership

•  Creating Accountability Structures

One  of  the  main  issues  at  the  heart  of  spiritual  abuse  is  the  absence  of  strong accountability  systems.  When  church  leaders  operate  without  oversight,  it  creates  an environment  where  abusive  behaviours  can  thrive.  To  combat  this,  churches  need  to implement  layered  accountability  structures that  involve  not  just  elders  and denominational  leaders,  but  also  lay  members.  As  Sande  pointed  out  back  in  2004,  a well-functioning  elder  board  can  help  curb  the  autocratic  tendencies  that  sometimes lead to spiritual and emotional abuse. It’s crucial to empower lay members, giving them a voice in decisions and educating them on recognising signs of abuse. They should have safe and conidential ways to raise concerns without fearing retaliation.

•  Restorative Justice and Pastoral Accountability

For a church to truly be trauma-informed, it must take reports of pastoral abuse seriously and  respond  with  integrity.  This  means  creating  external  reporting  systems,  perhaps  by partnering  with  survivor  advocacy  organisations  or  independent  investigative  bodies. These reports should be treated with conidentiality, focusing on the survivor’s needs and ensuring  there  are  clear  consequences  for  any misconduct.  When  abuse  occurs,  the emphasis should be on justice for the victims/survivors rather than rushing to restore the ofender.  As  Galli  highlighted  in  2018,  true  theological  repentance  involves  not  just personal accountability but also making necessary changes within the institution. Public apologies,  reparations  for  survivors,  and  systemic  reforms  are  crucial  steps  toward healing and rebuilding trust.

•  Trauma-Informed Discipleship and Pastoral Care

For those who have faced pastoral or spiritual abuse, the scars run deep—both spiritually and psychologically.  Pastors  involved  in  ministry  need  to  be  aware  that  survivors  might wrestle with issues of trust, guilt, and a skewed perception of God. Research by Johnson &  VanVonderen  points  out  that "abused  individuals  often  need  to  deconstruct  toxic theology before they can heal." For many survivors, their experiences twist their views of God, themselves, and the church community.

•  Lament as a Theological and Pastoral Practice

Biblical  lament  ofers  a  vital  outlet  for  survivors  to  voice  their  grief,  anger,  and  hard questions to God. It’s essential for churches to carve out intentional spaces for lament, recognising that the feelings  of survivors are entirely valid. Lament is woven throughout Scripture—from  the  Psalms  to  Lamentations and  the  prophetic  writings.  This  raw expression of pain serves to honour the emotions of those who have sufered. It acts as a powerful theological protest, urging both God and the community to acknow ledge and take  sufering  seriously.  To  truly  be  trauma-informed,  churches  need  to  weave  lament into their worship services, sermons, and small group discussions.

•  Training and Education for Leaders

Creating lasting cultural change requires churches to prioritise trauma-informed training for leaders at all levels. As Miller-McLemore argues, seminaries and theological colleges should  embed  trauma-informed  theology  into  their  programs,  including  courses  on pastoral  ethics,  psychological  irst  aid,  and  how  to respond  to  abuse.  Beyond  formal education,  churches  should  also  hold  regular  workshops  focused on  trauma-informed ministry  for  both  ordained  leaders  and  lay  members.  A  trauma-informed  church is  one where everyone is actively engaged in cultivating  a safe and supportive environment for all congregants.

By  prioritising  these  practices,  churches  can  foster  an  environment  that  promotes healing, accountability, and genuine care for all members of the community.

A Theological Call for Change: Embracing Servant Leadership Again

Spiritual abuse happens when power is used to manipulate, coerce, or take advantage of others  instead  of  genuinely  serving  them.  Within  Christian  theology,  there’s  a  powerful alternative  to  authoritarian  leadership:  the  model  of  servant  leadership,  beautifully embodied by Jesus Christ. To truly reform, we need to return to a Christ-centred model of servant leadership. At the core of Christian leadership is Jesus himself, who turned away from top-down, authoritarian styles in favour of serving others. He showed us that being a leader means choosing self-sacriice over self-promotion and humility over power.

Dietrich Bonhoefer once said, “The Church must be the Church of the sufering servant Christ, not the Church of the self-exalting leader.” This is a powerful reminder for church leaders to adopt structures that hold them accountable. Churches can no longer aford to  sit  quietly  when  it  comes  to  justice. Since  justice  is  integral  to  God’s  character,  it should  be  central  to  how  the  church  responds  to  abuse.  As  Boz  Tchividjian  points  out, “Churches that fail to address injustice within their own ranks betray the very Gospel they claim to preach.”

Healthy  churches  share  leadership  among  many  voices,  which  helps  prevent  any  one person from holding too much power. Research indicates that “churches with strong lay leadership are far more  resistant to authoritarian  abuses than those where all authority is centralised in one individual.” It's vital for church members to understand what pastoral abuse  looks  like  and  how  to  respond  when  they  see  it  happening.  Creating  survivor advocacy groups within the church can make a big diference, providing a safe spa ce for victims to speak out. Tchividjian reiterated in 2017, “When church members are educated and empowered, abusive leaders lose their ability to manipulate in secrecy.”

In Conclusion: A Call to Action

Creating  a  Church  that  truly  understands  and  heals  from  trauma  is  a  journey  we  must take together, with intention and heart. Here’s how we can make a real diference: Establish Clear Safeguarding Policies: It’s essential for churches to have straightforward procedures  for  handling  allegations  of  abuse.  These  should  prioritise  transparency, fairness, and, most importantly, the well-being of survivors.

Cultivate a Culture of Openness and Accountability: We need leadership that welcomes dialogue and feedback from everyone in the congregation. This kind of environment helps prevent unchecked power and fosters shared responsibility.

Ofer  Trauma-Informed  Training  for  Leaders  and  Volunteers:  By  educating  church  staf and volunteers on trauma and its efects, we prepare them to respond with sensitivity and care, ensuring that our support is compassionate and informed.

Build  Support  Networks  Within  the  Church:  Setting  up  peer  support  groups  and  can create  a  sense of  community  and  understanding  for  survivors,  aiding  their  healing journey.

Relect on Theological Concepts of Power and Service: Engaging in conversations about Christ’s example of servant-leadership can help us rethink how we understand authority, focusing on serving rather than controlling.

These are just some of the  steps that  can help transform our churches into safe spaces that not only prevent abuse but actively foster healing and justice, mirroring the Kingdom of God here on earth. At the heart of our faith is Jesus Christ, whose life embodies love, justice,  and  healing.  He  consistently  showed  deep  empathy  for  those  on  the  margins, ofering  them  dignity  and  hope.  Remember  when  Jesus washed  His  disciples'  feet?  In John  13:15  This  act,  typically  reserved  for  the  lowest  servant,  was His  way  of  saying, “Follow my lead”. It beautifully captures the spirit of servant-leadership—an invitation to humility and sellessness while uplifting others.

Inspired  by  Christ’s  example,  we’re  called  to  look  closely  at  our  church  structures  and practices,  ensuring  they  relect  love  and  justice.  This  means  confronting  abuse, advocating  for  those  in  need, and  nurturing  communities  where  healing  thrives. Integrating  trauma-informed  care  in  our  worshiping communities  isn’t  just  a good  idea; it’s  essential  to  our  faith.  It’s  how  we  live  out  the  Gospel’s  call  to  love  our  neighbours, pursue  justice,  and  walk  humbly  with  God.  By  embracing  this  mission,  our  Church  can shine as a source of hope and restoration in a world that desperately needs it.