God’s Ordained Means in Mending the Past:

Research on the Topic of Biblical Counseling for Sexual Abuse Victims

James Latta

BCO5500: Biblical Counseling

February 28, 2021

 1

God’s Ordained Means in Mending the Past:

Research on the Topic of Biblical Counseling for Sexual Abuse Victims

What does biblical counseling look like to those who have experienced sexual abuse?

Counseling sexual abuse victims can be incredibly challenging for many reasons like the

intimate nature of the topic or how infrequently such crimes are reported, as Carolyn Haggen

postulated, “Many professionals believe sexual abuse of children by a relative is the most under-

reported of all crimes. No other offense is so effectively shrouded in secrecy. Most victims never

tell anyone, and their abuse remains a proverbial skeleton in the family closet.”1 However, in

spite of these difficulties, it is apparent that using biblically centered counseling for those victims

who have experienced sexual abuse can be remarkably useful if implemented correctly by

trained professionals. Therefore, because of the importance and usefulness of biblical counseling

for sexual abuse victims, the topic should be discussed and examined. In this examination of

biblical sexual abuse counseling, many unique principles emerge that are fundamental in

understanding the interrogative aspects of christen sexual abuse counseling. Of these unique

principles, there are some that are of particular interest or are notable for their significance and

importance, such as defining the terms and categories of sexual abuse, exploring how sexual

abuse is handled in the Bible, and the nature of the techniques and principles involved in the

process of sexual abuse counseling from the Christian perspective.

Sexual abuse can take many forms however, there always some definitive definitional

characteristics that are involved. Using a legal definition sexual abuse can be defined as; “The

engaging in sexual contact with a person who is below a specified age or who is incapable of

1
Carolyn H. Heggen, “Sexual Abuse in Christian Homes and Churches,” Scottdale, Pa: Herald Press, 1993,
50, https://search-ebscohost-com.ezproxy.sebts.edu/login.aspx?direct=true&db=e000xna&AN=27899&site=ehost-
live&scope=site.
 2

giving consent because of age or mental or physical incapacity.”2 This definition is a good

groundwork for a general understanding of what sexual abuse is and what are the key

characteristics involved, which include the authority of one party over another that results in a

non-consensual sexual action. In the case of childhood sexual abuse both criteria are met, since

you have an adult and a child, and the adult is using their authority to compel a child to capitulate

a sexual favor of some kind. The same definitional framework also applies to sexual abuse

scenarios that involve victims with lower intellectual capacities or lesser physical capacities.

The best definition to understand sexual assault is not the legal definition. The main

reason for this is because the legal definition leaves out, at least in a sense, the nonphysical forms

of sexual abuse that can occur. Now that is not to say that if a nonphysical act accrues it would

not legally be sexual abuse, just that the definition, in the absence of a courtroom, seems

incomplete. Haggen put it like this “Sexual abuse occurs whenever anyone with less maturity or

power is tricked, trapped, coerced, or bribed into a sexual experience.”3 This definition gets at

the core of sexual abuse, and that is someone with power forcing someone without power into a

sexual experience.

Keeping in mind this more encompassing definition that includes all sexual experiences,

the next principle logically becomes; what is the biblical response to sexual abuse? There is not a

whole lot in the bible about sexual abuse specifically. However, biblical principles can still be

brought out of the text that can be applied to the subject of sexual abuse. Using proper

hermeneutics and exegesis, one could produce a solid understanding of the Bible’s stance on

sexual abuse and even how to begin the process of recovering from that past experience. Now

the Bible is clearly the underpinning for all truth, and by proxy, any other thoughts about sexual
2
Merriam-Webster.com Legal Dictionary, s.v. “sexual abuse,” accessed February 9, 2021,
https://www.merriam-webster.com/legal/sexual%20abuse.
3
Heggen, “Sexual Abuse in Christian Homes and Churches,” 20.
 3

abuse should be filtered through that lens or built upon it. For example, the aforementioned

mentioned legal definition for sexual abuse is a general example of the opinions of most

governments and indeed most people. Those opinions being that sexual abuse is significantly

deplorable enough to deserve significant punishment. Now the reason this is worth noting is that

even if such public or legal opinion did not exist as to the morally deplorable nature of sexual

abuse the biblical principles would still be true: The question is then this, if we believe that

sexual abuse is biblically wrong how would someone demonstrate this through the bible, and

then what does the bible say about those who have experienced sexual abuse? Also, for those

who have experienced sexual abuse, the biblical question remains what can be done about it, and

this question is especially important to the Christian counselor.

The bible typically has plenty to say on most subjects, but in the case of sexual abuse, the

bible is ostensive silent. Now clearly this does not mean the bible allows sexual assault, so then

how can it be demonstrated through the Bible? This can be done through many agreed-upon

interpretations of various passages in the Bible. The most foundational biblical aspect to

understanding sexual abuse in the Bible is to start with sex itself. In Genesis, we have a real

foundational verse for understanding sex in the bible, but also it helps us understand the next

level of argumentation and that is when or how is sex good? “24 Therefore a man shall leave his

father and his mother and hold fast to his wife, and they shall become one flesh.” (Genesis 2:24

ESV) In this passage, there are several things demonstrated in this passage. Firstly, this passage

shows that God specifically designed and created sex for several purposes. Second, within that

designed purpose there is a specific way or method it is to be done correctly, namely in the

marriage union. In essence, God creates the union of marriage and then creates sex within that

union. Therefore, we can see that sex, at least here, is a wonderful God-ordained thing.
 4

Then the question becomes when does this beautiful thing become wrong? The simple

answer to this question is sex or sexual activities become wrong when they go outside God's

design. Therefore, even though sexual abuse or sexual activities with children is not specifically

mentioned within the general definition of sexual immorality, it is clear that it would fall into this

category. The reason sexual abuse would be a type of sexual immorality is that it goes outside or

beyond the intended bounds of sexual relations. Therefore, when the Bible says in Mathew “For

out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false witness,

slander.” (Mathew 15:19 ESV) It could be argued therefore that sexual abuse is included as one

of the things that are the byproduct of a wicked heart. In summary, there is an order for sex and

sexual activity designed by God, and due to man’s sinful nature man perverts this original design

for sex and one of the unfortunate byproducts of this perversion is sexual abuse.

In Mathew Jesus speaks to a crowd and He says this “Whoever receives one such child

in my name receives me, 6 but whoever causes one of these little ones who believe in me to sin,

it would be better for him to have a great millstone fastened around his neck and to be drowned

in the depth of the sea.” (Matthew 18: 5-6 ESV) This verse in its proper context is obviously not

talking about sexual abuse; however, a strong point can still be made from this and other verses

about the innocence of a child. Therefore, we see from these verses and from this argumentation

that the bible is not silent about sexual abuse, and it is clear that Christens should hate such

things and strive to help those who have suffered in such away. Using the truths and biblical

principles derived from the Bible, a Christian counselor can formulate some principles for

assisting victims of sexual abuse. The general goal of such counseling varies from case to case,

but in essence, the goal is to help those seeking counseling to reconcile the different distresses or
 5

pains that may be present in each victim’s life. In so reconciling those different pains, there are

many possible approaches to achieving such a goal.

In truth, of course, the main underpinning in the counseling setting always remains the

truth of what that person believes about their redeemed image in Christ. Another way to ask this

is how can Christian counselors use this biblical understating of how sexual abuse can be viewed

through the bible to help sexual abuse victims be able to view the truths of their past experiences

in a more helpful way using the truth of God's redemptive work on the cross. To assist a sexual

abuse victim in such a way requires extreme care in the use of counseling methodologies. Heath

Lambert wrote about the development of these strategies for each individual case, stating, “A

counseling methodology is a counselor’s understanding of how to navigate the counseling

process, and it contains any number of issues, including how the counselee relates to the

counselor, how the counselee will collect data, how much personal information a counselor

provides, how much time the counselor should talk, how much time the counselee should talk,

how the counselees will implement what they learn from counseling, how long sessions will last,

how many sessions there will be, and more.”4 This depiction of a counseling methodology is a

good foundation for all counseling and thereby can directly translate to counseling those who

have been through sexual abuse. The reason this depiction is so useful is that it demonstrates that

the method a counselor uses is depended on who that counselor is helping. This might seem like

a rather obvious postulation; however, it is significant to helping those who have been through

sexual abuse. The reason this is significant is because of the often privet, shameful, or hidden

nature of sexual abuse. Therefore, the tools and methods that a counselor would need to use

would likewise be sensitive, gentle, and understanding perhaps even more so than when

4
Heath Lambert, “The Biblical Counseling Movement After Adams,” Wheaton, Ill.: Crossway, 2012, Chap
3, https://web-b-ebscohost- com.ezproxy.sebts.edu/ehost/ebookviewer/ebook/bmxlYmtfXzExNDA0NjhfX0FO0?
sid=aba2fdca-e6a4-4f42-aae6-6604ba1a0078@pdc-v-sessmgr06&vid=0&format=EK&lpid=chapter1&rid=0.
 6

counseling in other situations. Now, the main principal remains, or rather the very fundamental

truth to Christian counseling remains the same and is just as applicable to sexual abuse

counseling as it is to any other subcategory of Christian counseling. That core principle is simply

the foundation of Christ in Christian counseling, or as Lambert also wrote. “All approaches to

counseling have some kind of methodology, but biblical counselors approach methodological

issues differently than secular counselors because they believe that the methodological

commitments of the counselor are theological commitments growing out of the pages of

Scripture.”5 This quote shows the ultimate principle for counseling and that is the risen Christ

and the redemption a broken soul can find in His comfort. This is God’s ordained means in

mending the broken, though He does not need counselors to help mend those who are broken and

though ultimately the counselor cannot take any credit they are used by God to glorify Himself in

assisting those who are suffering.

In conclusion, when examining biblical sexual abuse counseling there are several things

that should be considered. Of these things that should be considered, there are principles that are

key in assisting sexual abuse victims. The first is defining sexual abuse as a person with power

forcing someone into a sexual experience. Secondly is understanding the biblical argumentation

on why sexual abuse is evil and what the response should be for victims and counselors. Lastly

the nature of the techniques and principles involved in the process of sexual abuse counseling

from the Christian perspective. All these things come together in understanding Christian

counseling for sexual abuse victims and how the counselor is to be used by God in helping those

who have unfortunately experienced such misfortune due to the fallen nature of man.

5
Lambert, “The Biblical Counseling Movement After Adams,” Chap 3.
 7

Works Cited

Yantzi, Mark. Sexual Offending and Restoration. Waterloo, Ont.: Herald Press, 1998.
https://web-b-ebscohost-com.ezproxy.sebts.edu/ehost/detail/detail?
vid=0&sid=d0243b9d-2b85-44a5-8841-b8f986cf57ba%40pdc-v-
sessmgr02&bdata=JnNpdGU9ZWhvc3QtbGl2ZSZzY29wZT1zaXRl#AN=27930&db=e
000xna.
 8

Parsons, Olivia, ed. Sexual Abuse : Intervention, Coping Strategies and Psychological Impact.
Health Psychology Research Focus. Hauppauge, New York: Nova Science Publishers,
2016. https://web-b-ebscohost-com.ezproxy.sebts.edu/ehost/detail/detail?
vid=0&sid=0be6f487-ce2e-456d-8d96-2be83da68d37%40pdc-v-
sessmgr05&bdata=JnNpdGU9ZWhvc3QtbGl2ZSZzY29wZT1zaXRl#AN=1226250&db
=e000xna.
Smith, Megan J, ed. Child Sexual Abuse : Issues and Challenges. New York: Nova Science
Publishers, 2008. https://web-b-ebscohost-com.ezproxy.sebts.edu/ehost/detail/detail?
vid=0&sid=331a4cdd-da6b-47ed-8fbe-a42233529caf%40pdc-v-
sessmgr01&bdata=JnNpdGU9ZWhvc3QtbGl2ZSZzY29wZT1zaXRl#AN=243024&db=
e000xna.
Kellemen, Robert W, ed. Biblical Counseling and the Church : God's Care through God's
People. Grand Rapids, Michigan: Zondervan, 2015. https://web-b-ebscohost-
com.ezproxy.sebts.edu/ehost/detail/detail?vid=0&sid=9d18c341-bc00-40f7-a6db-
f09c0271ef8b%40pdc-v-
sessmgr01&bdata=JnNpdGU9ZWhvc3QtbGl2ZSZzY29wZT1zaXRl#AN=1524648&db
=nlebk.
Heggen, Carolyn Holderread. Sexual Abuse in Christian Homes and Churches. Scottdale, Pa:
Herald Press, 1998. https://search-ebscohost-com.ezproxy.sebts.edu/login.aspx?
direct=true&db=e000xna&AN=27899&site=ehost-live&scope=site.
Merriam-Webster.com Legal Dictionary, s.v. “sexual abuse,” accessed February 9, 2021,
https://www.merriam-webster.com/legal/sexual%20abuse.
Lambert, Heath. The Biblical Counseling Movement After Adams. Wheaton, Ill.: Crossway.
2012. https://web-b-ebscohost-
com.ezproxy.sebts.edu/ehost/ebookviewer/ebook/bmxlYmtfXzExNDA0NjhfX0FO0?
sid=aba2fdca-e6a4-4f42-aae6-6604ba1a0078@pdc-v-
sessmgr06&vid=0&format=EK&lpid=chapter1&rid=0
Collins, Gary R. Christian Counseling : A Comprehensive Guide. Rev. ed. Dallas: Word Pub,
1988.
Powlison, David. The Biblical Counseling Movement : History and Context. Greensboro, NC:
New Growth Press, 2010.