Domestic Violence and the Pulpit

 

In the familial, social and religious order, men are ordained in the capacity to provide and protect; however, for an increased number of years, Black men have neglected to optimally perform in the better interest of their intimate counterparts and offspring. Such viral inflammations can be traced back to slavery, an era in which a Black male was physically, emotionally and economically torn from his most vital asset, his legacy. Women were left to balance the grunt work of laboring, childrearing and defending. Unprotected by the said order, Black women became increasingly vulnerable to worldly demise, but what happens when the essence of world creation must be shielded from her provider and protector? The world becomes an increasingly unsafe place for her and her carried seed. Already worn from years of neglect, abuse and rape of “Massuh” she is naked and ashamed. But where is her cover?

Intimate partner violence (IPV)/domestic violence/family violence as defined by the National Violence against Women Act  (NVAWA)and the International Violence against Women Act  (IVAWA) as an unwelcomed attempt or act characterized by exercising of control, verbal abuse, threats, stalking, rape, coercion and/or economic control.4  The Center of Disease Control and Prevention, 2006 (CDC) identifies intimate partner violence as abusive power to control another (punching, burning, stabbing, biting, rape, creating psychological terror, destruction of property and intimidation). The CDC charges that violence among intimate cohorts is a preventable, public health crisis. The NVAWA revealed that women are more likely than men to report domestic abuse, while African American women and Native American/Alaskan Native women reported higher rates than Whites and Asian Pacific Islanders. Issues of poverty, societal stress, substance abuse, witnessing violence and poor health are contributing factors.1

IPV has a substantially negative impact on children and families. Women of abusive relationships find it difficult to maintain and obtain suitable employment. Bruises and black-eyes keep victims away from social interactions, resulting in poor job performance and limited access to viable support, while diminishing the ability to care for children and/or reproduce.4 Cognitive and health implications for children mimic those of the mothers. Children of dysfunctional parental relations are more likely to exert aggressive behavior, depression, cognitive and social incompetence and physical health issues. A large number of women have reported depression and thoughts of suicide. Afflicted women also experience symptoms of Post Traumatic Stress Syndrome contributing to cognitive impairment. Repeated exposure to trauma causes brain injury to the cerebral cortex. This area of the cranium is responsible for memory and recognition. Damage to the cortex alters memory retention, disabling the ability to recall traumatic events. 5 Care-givers unable to manage emotional stressors are most likely to engage in some form of neglect or abuse of a child. Children prone to neglect and abuse develop high levels of fear, anxiety, distrust and insecurity. Negative childhood influencers considerably impacts personality development well into adulthood and further degenerates the family structure.

African-American women are more likely to distrust the advice of health professionals. Black women also tend to overcompensate against stereotypes of weakness, ignorance and inability to positively contribute to family and community structures, thus many perceive domestic violence as an emotional and spiritual challenge, diminishing the frequency of secular help. 5 While these stigmas create barriers to professional counseling, a large number of women turn to ordained men of God for refuge. The institution of church is viewed by many as a solid solution to modern day stressors. According to the 2000 Census Bureau Blacks account for 12.3-12.9 percent of the total population. The 2008 Pew reports that among these numbers, approximately seven percent attended historically African-American churches. A massive 90 percent of African-Americans believed that church is the pillar of the community.  Out of 1,431 conservative Christians surveyed in 2006, 46 percent experienced IPV at least once in their life time.1

Christianity and subdivisions of Christianity (African Methodist, Episcopal, Baptist, Seven Day Adventist, Presbyterian, Full Gospel Church of God, Nazarene Assemblies of God, Evangelical, Catholic and non-Denominational) teach that God’s hierarchy of family order is rooted in female submission.3  These faith-based teachings lend that marriage is a sacred institution and needs to be protected at all costs. Such emphasis promotes a tolerance for violence and discourages divorce, leaving a large number of battered women in conflict as whether to take it or leave it. A 2003 study revealed that, women received mixed messages from pastoral advisors. While many faith-based curriculums support that the body is a holy temple deserving of proper care, women are encouraged to submit and forgive despite physical and mental abuse. Clergy offer that God supplies strength to sustain abuse. Battered women must have faith that God will intervene on their behalf. These notions promote exposure to repeated abuse.

Feminist theorists believe that domestic violence is about masculinity and power. 2
 Cultural definitions validate masculinity through violence, the ability to exert physical control as a tool of discipline or teach respect. A charge to correct domestic violence is seen by many males as a challenge against manhood.5 Common practices assert inappropriate biblical application for claims of family unity, while underlying motives ensure male dominance. Dr. James Dobson’s Focus on the Family initiative support that women are responsible for stopping violence. Women able to endure long-suffering are the epitome of obedience, a charge for only the purest and the strongest. Clergy attempt to infuse unrealistic optimism by stating that an abusive man is ill and should not be abandoned in his time of need, further validating that his illness can be cured by love and prayer. Such teachings grant biblical permission to abuse.3

A 2010 panel of Christian priest advises that the victim’s needs should be attended first, while offering soul salvation to the offender should come thereafter.1 Many religious leaders choose to ignore or misrepresent scriptures because they have not been trained to address IPV.  Fortune, 2000 found that it is infrequent for ministers to visit women’s shelters or invite violence counselors to speak at their churches.2 In an attempt to remain objective, clergy tend to suppress such interventions for fear of offending friends and tithe paying members; however, religious politics and/or ignorance are no excuse to deny civil liberties to battered women. If the church and our Black men will not cover us, who will? Uncovered we are naked and ashamed. While the good book teaches that wives submit to husbands, God also encourages us to submit to one another.

 

1.       Dyer, J. (2010) Challenging assumptions: Clergy perspective and practices regarding intimate partner violence. Journal of Religion and Spirituality in Social Work: Social Thought, 29, 33-48.

2.       Knickmeyer, N., Levitt, H., Horne, S. and Bayer, G. (2003). Double binds: Religious oriented strategies of Christian battered women. Journal of Religion and Abuse, 5 (2)

3.       Pyles, L. (2007) The complexities of the religious response to domestic violence: Implications for faith-based initiatives. Journal of Women and Social Work, 22 (3) 281-291.

4.       Schneider, E. (2008). Domestic violence law reform in the twenty first century: Looking back and looking forward. Family Law Quarterly, 42.

5.       Valente, S. (2002). Evaluating intimate partner violence. Journal of the American Academy of Nurse Practitioners, 14, 505-515