SOC 655NE

How to End Violence Against Women and Girls BY the Church

My theology is to stop violence against women and girls via the Church. Salary comes down to the financial situation of each church and how much a church can afford to have a licenced counselor because most churches and smaller suburbia will not be able to afford such a thing to be done in the inner city. The church is representative of Christ on earth, so obviously, the church has to stand for what is right. As we look back to the church, the early church women played a key role in the community. This means that it was the Virgin Mary who was first to say yes to Christ, and in essence, all of us, like the virtual mayor, carry Christ and manifest him.

Starting the Possibility

I think the first thing I would do is start a group advertisement during the Sunday service to see if anybody is interested if I have a client come to me seeking my help. I will have all the resources available to them for domestic violence again, the penny on your resources, there’s not much you can do I know the Episcopal Church in Connecticut has a safe church programme, and they only allow you to work with somebody once or twice and then the top of it to meet with the priest down the Episcopal church you have to have another person there which you know takes away from the foreign ministry of a priest with their pressure which is a shame but the society that we live in today we put money before people. There’s no excuse for domestic violence, and there’s no reason for it to be within the church. I will call again to the body of Christ and to represent him true: if you beat your wife, you’re not a man; you’re a coward. Here are some suggestions: Collect supplies for a refuge. Find out with the shelter if they have needs. For example, soaps and maybe baby supplies. Most of all, food and furniture are just about our everyday needs.  Encourage volunteer chances and further volunteering. Please check out the Ananias website for professionals seeking to donate their proficiency to a faith-based organisation directing this issue. Maybe analyse your church by what method established domestic violence is in their lives. It is also probable to ask whether they see your church as a safe zone and a helpful place to turn for help when in need.

Determine a domestic violence strategy. If one doesn’t previously have one, a domestic violence program is a must for every church in modern times. If one has one, ensure all church workers are acquainted with it. With your elders, design the guidelines for the whole church, not just workers.

Pray for those in your parishioners and identity who may be struggling with domestic violence. Pray for the children, the ones being harmed, and the ones causing harm. Identify gaps in your training. Data show that about half of pastors feel ill-equipped to address a domestic violence issue—many extraordinary struggles to know what to do with the one who has caused harm. Work to fill that interval so you can be more efficient and confident in addressing domestic violence when you see it. Jacqui True wrote that protection requires the delivery of effective justice, as well as the establishment of services to help women deal with and leave violent situations. Including telephone hotlines and counselling centres. Also, such as legal advice, Homeless shelters, and protection orders; sometimes financial aid[1]. These programs could help women have better options. In Canada, they offer such programs by Women Against Violence Against Women (WAVAW).[2]  Maybe large churches could have their own programs or all local churches could work together. Trues explains, “(WAVAW) Services include a 24-hour crisis and info line, hospital accompaniment, police and court accompaniment, and counselling[3]. “Again, maybe network between small churches to provide. This problem must be solved at home more than that. People in the Western and other parts of the world have come to terms with sexism. Jackson Katz states, “Generations of men and boys have been conditioned to think about sexism—including gender violence—as something they need only concern themselves with when forced to do so, usually by a woman in their life”[4]. Men need to figure out how to treat women and allow them to have more of a voice. A great deal has improved, but churches must do more to teach society and other religious institutions. Dr Gerhardt wrote, “The theological and spiritual themes related to both kerygma and Diakonia include the meaning of Christian freedom, the role of suffering, the dialectic of faith”[5]. Dr Gerhardt explains how the gospel and servants of churches go out and preach and get people to repent, change, and work. She further states Christians with the poor and the connection of church and state. If these activities happen in churches and society. Carolyn James, “The maelstrom is the particular ways in which the fall impacts the male of the human species — causing a man to lose himself, his identity and purpose as a man, and above all, to lose sight of God’s original vision for his sons “. Sin has made humanity so distorted it has made men’s sexism seem the social norm[6].

Possible Options

Fundraise for a violent establishment, whether it is a neighbouring shelter or a faith-based organisation working to help those who cause harm to change. These organisations are on the front line of daily violence work, which is a beautiful resource. This service is provided as part of the responsibility of church workers. A culpability worker is constructive for anyone working to transform activities that cause harm to others. A counsellor or a pastor, a lay leader, and a representative from the victim’s care team make for a strong unit. Padre Gustavo , wrote “ Theology is intrinsic to a life of faith seeking to be authentic and complete and is, therefore, essential to the common consideration of this faith in the ecclesial community”[7].

The Padre goes on to state, “This process, strengthened in recent years by the search for a spirituality of the laity, culminates today in the studies on the religious value of the profane and in the spirituality of the activity of the Christian in the world”[8]. The lay leadership needs more say and demand changes within the churches. In another work of Gustavo wrote, “as there remain groundless injustices and illnesses that lead to the deaths of the poor who do not receive medical treatment because of injustice, and as long as there are other structural prejudices in the form of more than 830 million hungry people around the world, and until God’s kingdom is fully present in the world, there also must and will be the theology of liberation, for God in Jesus is liberating all people to freedom (see Galatians 5:1)”[9]This can be used to stop the abuse because money issues do cause problems within a family. They are starting funding in churches. This fund exists to help families who experience a violent crisis. For example, they may need resource help with accommodations, food, childcare, etc. I feel this is a good start both locally and globally. There needs to be a focus on each community.

Reference

Custis James, Carolyn.  Malestrom: Manhood Swept into the Currents of a Changing World.

Grand Rapids: Zondervan, 2015.  ISBN 978-0-310-32557-4

Gerhardt, Elizabeth. The Cross and Gendercide: A Theological Response to Global Violence

Against Women and Girls. IVP Academic, 2014. ISBN-13: 978-0830840496

Gutierrez Gustavo . A Theology of Liberation: 15th Anniversary Edition (p. 3). Orbis Books. Kindle

Edition.

Gutierrez, Gustavo; Muller, Cardinal Gerhard Ludwig. On the Side of the Poor: The Theology of Liberation . Orbis Books. Kindle Edition

Katz, Jackson.  The Macho Paradox:  Why Some Men Hurt Women and How All Men Can Help.

Naperville, Ill:  Sourcebooks, Inc., 2006.   ISBN-13:  978-1-4022-0401-2

1

Kroeger, Catherine Clark and Nancy Nason-Clark.  No Place for Abuse: Biblical & Practical

Resources to Counteract Domestic Violence.  Downers Grove, Illinois:  InterVarsity

Press, 2001.  ISBN-13: 978-0830838387

McAlister, Betsy.  Children Who See Too Much: Lessons from the Child Witness to Violence

Project.  Boston: Beacon Press, 2002.  ISBN-13: 978-0807031391

True, Jacqui. Violence against Women: What Everyone Needs to Know® (p. 171). Oxford University

Press. Kindle Edition.

Katz, Jackson. The Macho Paradox: Why Some Men Hurt Women and How All Men Can Help (How to End Domestic Violence, Mental and Emotional Abuse, and Sexual Harassment . Sourcebooks. Kindle Edition.

1. Remember to keep to the word limit! Also, use subtitles and begin with your Dr. Elizabeth Gerhardt.  Describe a biblical and theological foundation for the work of ending violence and a proposal for change for the entire church to be involved.
2. You should include both a global and local response! Be specific in your suggestions for intervention!
3. Please ground your response in the material you have read (you may also use outside resources). I do not want just a list of activities the church can perform.  It should be based on a biblical theology of ministry.  From that foundation, you can then describe what an involved and activist church should “look like” that involves all church members engaged in local and global initiatives.

[1] Jacqui True . Violence against Women: What Everyone Needs to Know® (p. 171). Oxford University Press. Kindle Edition

[2] True, 172

[3] True,172

[4] , Jackson Katz The Macho Paradox: Why Some Men Hurt Women and How All Men Can Help (How to End Domestic Violence, Mental and Emotional Abuse, and Sexual Harassment) (p. 13).

[5] Gerhardt , 84

[6] Carolyn Custis James . Malestrom: Manhood Swept into the Currents of a Changing World (p. 18).

[7] Gustavo Gutierrez. A Theology of Liberation: 15th Anniversary Edition (p. 3). Orbis Books. Kindle Edition.

[8] Gustavo ,6

[9] Gutierrez, Gustavo; Muller, Cardinal Gerhard Ludwig. On the Side of the Poor: The Theology of Liberation . Orbis Books. Kindle Edition