Confronting a Sex Offender in the Park After Church

We hadn’t been able to track him down until he unexpectedly showed up at worship one day.


Content warnings: child abuse, sexual abuse, evil, deception


Our church learned that an occasional attendee had repeatedly sexually abused a minor some decades ago.1 The one who shared was courageous to do so. The abuser had not confessed or taken accountability for his heinous behaviors.

Believing the report of the abuse, church leadership prayed and worked through a plan for talking to the offending man about what we had learned. Then we tried to find him—without success.

One Sunday, after a long absence from our church, he showed up at the public park where we were worshiping… mid-service. It was the first time I’d seen Ned Notrealname since learning of the abuse he perpetrated. I had to finish the sermon before I could talk to him.

I preached with one eye on the congregation and another eye on Ned. His presence that day was a surprise, but we were prepared for this moment.

After the service I approached him. With two church elders standing next to me, I told him we knew that he had sexually abused a minor, and that what he did is not okay. I called him to repentance.

Ned not only admitted it, he doubled down and said he was proud of what he did.

He was exulting in how he sexually abused a dearly loved child of God.

I’ve seen some things in 20+ years of ministry, but this was the most evil I’ve ever been face to face with.

Given Ned’s response, I told him he could not be present at our church. We were clear with him that what he did was awful. Here he was not only unrepentant, not only defending himself, but he was calling evil good. It was the actual worst.

Already agitated and combative, Ned looked poised to aggress. A member of the church offered to call the police. The police came and (kind of?) helped de-escalate the situation. Ned eventually left.

I planned to share with the congregation what happened. As a special announcement at the beginning of the next week’s service, I would be clear and open about what we’d learned about Ned and about how he responded to us. I wanted our people to know what was actually going on. And to know what kind of a church we would be when confronted with abuse in our midst.

That following Sunday, outside in the park again, I was in the middle of my planned, “You may have seen us talking last week after the service with Ned….” Before even my third sentence, a couple folks in the congregation motioned toward me to look behind them. There was Ned.

He was keeping a distance from us, and I hoped it would stay that way, but I was amplified through a speaker and he could have heard me. I cut the announcement short. I would have to put all this in a letter to the congregation.

So I did. Later that day I wrote:

Beloved Church,

This is a fuller version of the announcement I started to give in church today but chose to cut short because the person in question showed up, and I didn’t want another combative response from him. Note that the below has potentially triggering content around abuse. In the end I hope you receive it as a message of assurance.

If you were at the park in person last week, after church you saw or maybe even experienced a difficult interaction with Ned, who has a long on-and-off history with our church. I want you all to know what happened:

We heard a report earlier this year that Ned had repeatedly sexually abused a minor some decades ago. …

According to the plan we elders had set out, I was confronting Ned over his acts of abuse. I told him: we know about it, what he did is not okay, and I invited him to repentance. Instead he doubled down and said he was proud of what he did.

Any anger you may have seen toward Ned on Sunday wasn’t anger toward him for his mental condition, nor even for his being difficult to talk to, both in the past and again Sunday. Rather, we were angry at him for the acts of abuse he committed, and that he was now exulting in how he hurt a dearly loved child of God.

We do not see Ned as a safe person, and our church will be a physically safe environment, as best as we can make it. Consequently I told Ned that he may not be present at our church. If he does try to come around again, please do not engage him.

As I’ve spent time listening and praying through this, I want to share with you my heart for our church:

We will be a church that stands up for those who have been abused or harassed or hurt.

We will be a church that does our best to come alongside the wounded for their healing, and that calls oppressors to repentance.

We will be a church that–with God’s help–does the right thing in uncomfortable situations, especially where children and other vulnerable people are involved.

This difficult topic can open up past trauma for folks, especially if you have abuse in your past. If that is the case for you, please know that I am here and willing to listen. ___ is here and willing to listen, as well. Please don’t hesitate to reach out.

Empowered by the Holy Spirit, let’s keep on being a loving church and a place of safety, of hope, and of healing.

Yours in the strong and healing name of Jesus,

Pastor Abram

Let me repeat what I said in another post, where I expressed skepticism at any time a church leader is the hero (or just protagonist) in their own story:

Not that the above makes me heroic—trauma sensitivity is a bare minimum expectation we should have of the Church!

The above collective actions—and the supportive response of the congregation—encouraged me in my hope for the church. The interaction with Ned lit a fire under an already existing vision I had for the church. I wanted to be clear in communicating that vision again.

Even so, I believe that such a response is the bare minimum expectationany of us should have for how the Church responds to disclosures of sexual abuse.

And it grieves me that it seems to take so much to get churches to stop enabling abuse. Let alone respond to it in a way that centers the ones harmed and prioritizes everyone’s safety.

We ALL have work to do here.

May any of us with influence in the Church be found faithful before God in how we respond to abusers and care for the abused in our midst.

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The above is cross-posted at Healing Pastors.

RESOURCES:

National Child Abuse Hotline  1-800-4-A-CHILD (1-800-422-4453)

GRACE (Godly Response to Abuse in the Christian Environment)


  1. I don’t say “occasional” or “some decades ago” to minimize the situation but to describe it. Abuse is abuse and people disclose (or don’t!) on their own timeline, and long-delayed disclosure of abuse is common. This is a documented and knowable phenomenon, one that I don’t understand why churches and pastors continue to overlook or deny. The church should be lovingly responsive to those who disclose abuse, no matter what—bare minimum, no excuses. I conclude the post this way too. ↩︎

“Backpacks,” by Leslé Honoré

I came across this beautiful and heart-wrenching poem this morning (via): “Backpacks” by Leslé Honoré.

It starts like this:

When black boys are born

We mothers kiss their faces

Put them in carriers on our chest

Twirl our fingers in their curls

Show them to the world

Our tiny black princes

And when they start school

As early as 3

We mothers

Place huge back packs on their backs

And we slowly fill them with bricks

Read the whole thing here. Or watch and listen below.

BACKPACKS by Leslé Honoré from STOPTIME.LIVE on Vimeo.


New Book: A Book-by-Book Guide to Septuagint Vocabulary

/ Note from Abram: I’ve started using this book, and it’s excellent. What an age to live in, where we have both a Reader’s Septuagint and this accompanying vocabulary guide! There are *multiple* Reader’s Greek New Testaments and all kinds of NT Greek vocabulary resources, but both the Reader’s LXX and this vocab guide are the first of their kind.

See reblogged post below. /

Greg Lanier's avatarSeptuaginta: A Reader's Edition

We are pleased to announce that our new book, A Book-by-Book Guide to Septuagint Vocabulary (Hendrickson), is releasing in the coming weeks. It is currently on pre-order sale for 50% off as well!

What Is It?

LXXVocabThis book fills an important gap in the market by providing a tool to help those reading the Septuagint “get up the learning curve” with Septuagint vocabulary. Surprisingly, there’s no comparable resource out there in an accessible form.

The book consists of 28 chapters that present vocabulary lists for specific sections of the Septuagint corpus. Within each chapter, vocabulary is arranged according to frequency for that section of the Septuagint, which allows users to focus on the most important words (by frequency) within sections of most importance to them. Each list consists of twenty words, which we deemed to be an ideal size for memorization. And each chapter includes enough lists (typically over a…

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One Year Graded Septuagint Reading Plan

Check out this excellent plan from Will Ross for reading through selections of the Septuagint in 2019. I plan to follow it, using the Reader’s LXX I’m grateful exists in our lifetime.

William A. Ross's avatarSeptuaginta &c.

It’s the time of year when conscientious types start thinking ahead about their next year of bible reading (and how it’s going to be better than this year). With that in mind, it seems appropriate to post a reading plan of my own design. One for the Septuagint, of course.

Like many of my recent side projects, this plan grew out of my work with Greg Lanier on Septuaginta: A Reader’s Edition (Hendrickson 2018).

We have been really pleased over the past several weeks to see the enthusiastic reception of the Reader‘s Edition. It’s garnered a lot of positive attention in various outlets in terms of both production and content. Here are some examples from around the blogosphere:

Zwinglius Redivivus
Abram K-J
Exegetical Tools
Evangelical Textual Criticism
theLAB
Books At a Glance
There is even a pretty lengthy unboxing video and a shorter one.

Amidst all this discussion…

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Canvas Classic Backpack, by Baron Fig

I have tried for three years to like the Command TSA-Friendly Messenger Bag from Timbuk2, which I (used to) use most days for work. It has a lot going for it, but the metallic hook and loop closing system just bugs me. Plus, it’s kind of bulky, and I’d rather have a backpack.

Within one day of using Baron Fig’s new Canvas Classic Backpack, I’d found a new bag, and haven’t changed since.

Baron Fig really nailed its goal of “minimal design focus[ing] on the basic essentials.” It’s got:

  • a padded pocket for a laptop and/or iPad (I easily fit both at once)
  • a big main pouch
  • two side pockets for water bottles, granola bars, apples, coffee mugs, etc. (and they’re not too small to actually hold a good-sized travel mug!)
  • a couple little pouches inside for notebooks, etc.
  • two external pockets, for easy access to pens, wallet, phone, etc.

Check it out:

 

1_Outside View

 

2_Inside View

 

Front View

 

The zippers are high quality and easy to grab without looking.

 

Zippers

 

Bonus: the branding on the back is minimal and not obtrusive.

 

x_Branding

 

I didn’t realize this until recently re-watching Season 1 of Stranger Things, but the backpack could be straight out of 1984 Hawkins, Indiana! Compare.

I was concerned at first that lack of padding on the shoulder straps would either make it uncomfortable or not able to handle heavy loads. No concerns here after a fair amount of use. (Although I still might like to see padded straps on future iterations… I’m guessing those were skipped this time to keep things simple and lower cost.)

 

4a_Straps

 

4b_Strap Closeup

 

The straps are easy to adjust for a good fit. And this is one of my biggest water bottles, fitting just fine in the side pocket:

 

Water Bottle

 

Quality-wise, everything looks great, except I just the other day (after using this for two weeks) noticed a fabric flaw. I’m not sure if this is wear (pilling?) or if it was like this when it came.

 

5_Fabric Flaw

 

What’s in my backpack right now?

And, somehow, it all fits really well without compromising the light and slim profile of the backpack.

I love it, especially in the blue slate color. Baron Fig has really knocked it out of the park with this backpack.

The backpack is $68. You can find it here.

AND… if you shop at Baron Fig (for anything!) through this affiliate link, you get $10 off a purchase of $20 or more, which would apply to this backpack.

 


 

Thanks to Baron Fig for sending the backpack so I could review it! This did not influence the objectivity of this review. This review will also be cross-posted at Words on the Goods.

How Did We Go About Handling the LXX Double-Texts?

Greg Lanier's avatarSeptuaginta: A Reader's Edition

EstherTobitS

As is well known in the field of Septuagint studies, certain books developed over time into distinct textual forms. That is, in some cases there are what look like two different Greek versions of the same book in the Septuagint corpus. In such cases, the manuscript evidence preserves two textual traditions that are substantially different enough that Rahlfs decided to differentiate them in his edition of the Septuagint.* Since we decided to use Rahlfs-Hanhart as a base text, when it came to producing the Reader’s Edition we had to ask ourselves how we would handle these “double texts,” as they are often called.

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BibleWorks Announces Closing

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Image via BibleWorks.com

 

I was surprised and saddened to receive an email the other day announcing that BibleWorks is closing:

BibleWorks has been serving the church for 26 years by providing a suite of professional tools aimed at enabling students of the Word to “rightly divide the word of truth”. But it has become increasingly apparent over the last few years that the need for our services has diminished to the point where we believe the Lord would have us use our gifts in other ways. Accordingly as of June 15, 2018 BibleWorks will cease operation as a provider of Bible software tools. We make this announcement with sadness, but also with gratitude to God and thankfulness to a multitude of faithful users who have stayed with us for a large part of their adult lives. We know that you will have many questions going forward and we will do our best to answer some of them here.

The use of Bible software has been integral to my sermon preparation and teaching and small group leading these last five years. BibleWorks was my first foray into Bible software and always will hold a special place in my heart. One of my very first blog posts was this one on BibleWorks and the Septuagint, followed by a post called “BibleWorks in the Pew?” That led to a six-part review of BibleWorks 9, followed by some posts on BibleWorks 10, the 2015 and most recent release. From there I reviewed Accordance and Logos, culminating in this 2012 comparative review, which is by far the most-visited post at this blog.

The BibleWorks transition to Mac has been a little bumpy, so I haven’t used it nearly as much in the last couple years, although I still remember buying a used PC laptop for the sole purpose of having a machine to run BibleWorks on!

In the meantime, BibleWorks 10 is set to receive support for existing users for the foreseeable future, and until June 15, you can purchase it at $199, by far the lowest price the program has ever been.

There is some ambiguity remaining with the program’s future, although founder Michael Bushell has since elaborated on a forum post here. It looks like either open-sourcing BibleWorks or selling it are not on the table.

BibleWorks has been a big part of my ongoing journey through the Bible via Hebrew and Greek, so like many others, I am sad to see it close. Thanks be to God and to the staff for the many years of ministry and good programming BibleWorks has offered!

Guilty Deputyship: Bonhoeffer’s Justification for Trying to Kill Hitler

One of the abiding questions about the life of Dietrich Bonhoeffer is: How did a theologian with pacifist leanings choose to join a conspiratorial effort to kill Adolf Hitler? How could he justify his action, let alone feel compelled to seek the life of another human?

Larry L. Rasmussen explores the question in his amazing book Dietrich Bonhoeffer: Reality and Resistance. (See my earlier book note here.)

In the section I’ve been reading recently, Rasmussen draws on two key concepts for Bonhoeffer: deputyship and guilt.

Deputyship is “the master mark of responsibility” (38). It is vicarious being and action. As Rasmussen puts it, “Man is not man [sic] in and by himself but only in responsibility to and for another” (38). And Jesus Christ is “the Responsible Man par excellence” (51), the ultimate “deputy” through his sacrifice-for-others on the cross.

Then there is guilt. Rasmussen writes:

If deputyship is the master mark of responsibility, acceptance of guilt (Schulduebernahme) is the heart of deputyship. …Jesus did not seek first of all to be good or to preserve his innocence. Rather, he freely took upon himself the guilt of others. (51)

Rasmussen concludes, “Responsible men should do the same.”

230113_1_ftcYou can see where this is going: the concepts of deputyship and guilt have a great deal of explanatory power when it comes to Bonhoeffer’s attempt to take Hitler’s life.

I love this idea of Bonhoeffer’s that Rasmussen describes, namely, that preservation of our sinlessness, innocence, or purity is not to be our primary motivation in acting in the world. Rather, our deputyship (responsibility for the other) should drive us. This means for Bonhoeffer that we may need to get our hands dirty if a tyrant is threatening the well-being of the “others” on whose behalf we act.

But this notion of guilt is difficult for me to fully grasp, and I wonder how we can still leave room for the fact that Jesus, even if not seeking to preserve his innocence, did preserve his innocence.

1 Peter 2:22 quotes Isaiah 53:9 when it says, “He committed no sin, and no deceit was found in his mouth.” The verse before even says that Christ’s suffering for us in this way leaves us “an example, that you should follow in his steps.”

Specifically in 1 Peter the example we are to follow is Jesus’s suffering for doing good and enduring it (1 Peter 2:20). But Jesus also suffered innocently and is lauded for so doing. 1 Peter 2:23 says:

When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly.

Are we called to follow Jesus’s example in patient suffering on behalf of others (Bonhoeffer’s deputyship) and in emulating Jesus’s innocence when we suffer on behalf of others?

Yet we will never be like Jesus who “committed no sin.” Should we cut our losses and leave room for our guilt—as Rasmussen seems to read Bonhoeffer—when it comes to suffering for others?

(If so, it could be important to distinguish between the guilt Jesus took on through the crucifixion (not a direct consequence of his own impure action) and any guilt a co-conspirator has (presumably a direct consequence of the “impurity” of conspiratorial involvement)).

Bonhoeffer’s idea of deputyship, and acceptance of any guilt deputyship entails, leads Rasmussen to this utterly astounding summary of Bonhoeffer’s thought:

To maintain one’s innocence in a setting such as that of the Third Reich, even to the point of not plotting Hitler’s death, would be irresponsible action. (51)

It’s as if Bonhoeffer thought one could not resist in Nazi Germany in a sinless, innocent, or pure way. This was no longer the non-violent resistance in The Cost of Discipleship. Again: “To maintain one’s innocence in a setting such as that of the Third Reich, even to the point of not plotting Hitler’s death, would be irresponsible action” (51).

If that’s not enough, here’s where Rasmussen, describing Bonhoeffer, gets really intense. (How’s this for a take on martyrdom?)

To refuse to stand with others trying desperately to topple the perpetrators of mass crimes, to refuse to engage oneself in the demands of necessità [where necessity transcends law], would be the selfish act of one who cared for his own innocence, who cared for his own guiltlessness, more than he cared for his guilty brothers. It would be a rejection of deputyship as the form of the responsible life and of acceptance of guilt as the heart of deputyship. If responsible men have no choice but to infiltrate Hitler’s war machinery, the Christian does not forsake them but joins them. And if in the process he becomes a martyr he will not be a saintly martyr but a guilty one. He may have to forfeit every taint of perfectionism in his pacifism. He may have to join the grotesque, evil enterprises of his very enemy. He may even have to consider and carry out tyrannicide, or actively support those who do. He will bear his colleagues’ burdens and share their sinfulness even when they are not related directly to his own actions. And he will do so as an extraordinary form of the imitatio Christ in a demonic society. (52)

Amazing. I’m still trying to work through all this. It at least helps shed light on how Bonhoeffer could actively join efforts to take Hitler’s life. And a step further: Rasmussen suggests Bonhoeffer saw his conspiracy to murder as not just permissible, but as a Christian duty of sorts: deputyship with guilt.