[1] In November of 2025, the ELCA approved a social message on child protection which calls for a number of reforms and greater theological engagement with the topic of child abuse. One of the resources cited in the social message is Here We Stand: A Lutheran Response to Child Abuse. This book is a collection of writings by scholars from the three largest Lutheran denominations (LCMS, WELS, and ELCA). Drawing on Scripture and Lutheran doctrine, they offer a rich theological framework for protecting and honoring children as God’s beloved. Here We Stand emphasizes the churches’ struggle to integrate societal gains in understanding and addressing child maltreatment. Lutheran scholars place this conversation at the center, for the sake of faith.
Our failure to engage theologically with this subject has contributed to widespread child abuse scandals within the houses of God and has forced many survivors to seek refuge outside of the Christian churches. [XXI]
This book centers our faith on all that Jesus and Luther tell us about our obligations to children.(XXI). It is organized into three sections: Lutheran theological foundations for addressing child abuse, Lutheran interpretation of challenging texts, and Lutheran theology addressing the sin of child abuse.
[2] Marcia J. Bunge draws on Scripture and Luther’s writings to emphasize responsibilities toward children worthy of care and protection. She explains how, when adults center their own perspectives in the church, children’s vulnerabilities and strengths become inadvertently overlooked. Bunge explains this may be why, despite children making up one-third of the world’s population, Christians across the world can fail to include children’s voices or experiences even within liberation theologies (3-5). To address this gap, Bunge outlines six biblical and multifaceted perspectives to encourage a fuller understanding of children (6-18). She urges Lutheran denominations, and especially the ELCA, to deepen their understanding of children as complex beings in order to strengthen child protection and faith formation. Bunge especially stresses how “theological education must make room in its research, course offerings, internships, and institutional mission statements for serious attention to children” (26).
[3] In his reflection on Luther’s Small and Large Catechisms (1529), Timothy J. Wengert explores Luther’s condemnation of religious and relational abuse. Wengert details Luther’s firm boundaries on parental and governmental authority by detailing the hierarchical order of the Commandments (35-38). He then presents how care and protection of children are weaved throughout the Catechisms.
[4] From the Book of Concord, Martin J. Lohrmann illustrates how the early Lutheran reformers regarded children as vital participants in gospel-centered communities (53-57). Lohrmann details how the Lutheran Confessions affirm the importance of honoring children as integral members of the body of Christ. He then challenges today’s church to reclaim this theological vision.
[5] Winston D. Persaud grounds the church’s response to child abuse within key Lutheran doctrines, including the doctrine of justification, the doctrine of original sin, and theology of the cross (60-70). He turns to the language of Lutheran theology to instruct contemporary issues in confronting the evil and injustice of child abuse.
It is essential that the reality of child abuse be recognized, named, and addressed within a theological framework that intrinsically presses the question about hiding, withholding, and distorting the message of God’s loving, liberating presence for the sake of the sinner, the sinned against, and the victim. (64)
[6] Craig Nessan examines the legacy of Lutheran pastor Wilhelm Loehe, whose framework of diaconal service originated over the welfare of children. In order to meet the current needs, seven threads of safeguarding children are presented as an extension of such ministry in the diaconal mission of the church today (85-97).
It is imperative to insist that protecting children is not and cannot ever be an open question…it would be timely for churches of the Lutheran Confessions to enact with the urgency of a ‘status confessionis’ rigorous child protection policies and practices as a sign of their commitment to repentance and the renewal of our common life. (93)
[7] Recalling Christ’s command to care for the ‘least of these’ (Matthew 25:34-40), Rick Marrs calls on Christian leaders to acknowledge the deep harm caused by child abuse in order to address the spiritual injuries that accompany them. Marrs observes how clergy often focus on spiritual care of children solely as teaching Scripture (99). Recognizing how abuse hinders a child’s relationship with God is often ignored as a form of spiritual care (100). Trusting the scope of harm in child abuse, Marrs frames the urgency for congregations to structure responses.[i] Marrs also gives helpful guidance in providing spiritual care of abusers:
Distinguishing clearly between their earthly consequences and their baptismal identity in Christ is extremely important. Forgiveness in Christ does not mean the abuser has gained control…of what may have led to abuse. They must remain a safe distance…from anyone whom they might be tempted to abuse again. (105)
[8]Jesus warns against leading children astray or causing harm, saying it would be better for such a person to be drowned than to place a “stumbling block” before a child (Mattnew 18:6-7). Norma Cook Everist asks Lutherans to consider seriously the ways abuse hinders children’s faith or well-being. She encourages Christians to rid ancient applications of viewing children as property, or inherently sinful so that ‘moments can be seized’ that has an influence in the safety and protection of children.[ii]
[9]Troy Troftgruben challenges biblical interpretations that are used to justify corporal punishment, or to deny medical and mental health care.
Many of the worst forms of child abuse are not so much justified by apathy or indifference as by Scripture and religious grounds. (123)
[10] John Schuetze centers a conversation around consent by exploring 25 commentaries over the story of David and Bathsheba.
[11] Schuetze urges Christians to remember Matthew 18 also includes verse 6, a clear warning against harming little ones. He raises a pressing question for Lutherans that needs urgent clarification involving a confession of child abuse: do clergy report? The chapter opens detailing an adult confessing he has sexually abused another within his home:
He admits his sin. He recognizes it was wrong. It happened three months ago, and he has not done anything since. He seems crushed. He cries. He promises never to do it again. The pastor applies the gospel and assures him that Christ paid for his sin of sexually abusing his daughter. Now what? (139)
Schuetze pleads that as we navigate this sin, our pastoral concern must extend beyond guiding the abuser toward repentance to include protecting and caring for the abused child (143-144).
[12] Timothy Bourman equips pastors with five homiletical principles for trauma-sensitive preaching and teaching (165-174). He details compelling reasons why Lutheran pastors should utilize trauma awareness into their ministry, explaining,
The best reason for Lutheran pastors to become familiar with trauma theory is the dear people who are sitting in the pews of their churches. For many parishioners, trauma is very ordinary as a life experience. (145).
Bourman overviews trauma theory (147-161) and its applications as a heuristic for both biblical hermeneutics and systematic theology (161-165).
[13] In separate articles, Victor Vieth and Martin J. Lohrmann reflect upon the physical abuse Luther endured as a child and its possible theological impact, including a close examination of Table Talk quotes attributed to Luther.
[14] Through the lens of Scripture and the Book of Concord, Vieth calls to elevate Christ’s teachings above human traditions for the sake of both the offender and victim. He details three reasons pastors should not be exempt from complying with mandated reporting laws. First, the Book of Concord does not support the concept of keeping a confidence if it risks the ongoing abuse or death of a child (214-216). Second, WELS, ELCA, and LCMS have all set expectations that confidentiality can be broken when a secret endangers another’s life (216-220). Third, although private confession is a valued Lutheran tradition that is used to convey God’s promises of forgiveness and absolution, it is a human doctrine not found in scripture (220-224). He then offers scriptural support for the sake of a child’s protection and wellbeing. In addition, Vieth cites what is at stake, for both offender and victim, when confidences are kept involving child abuse:
In cases of child abuse, “satisfaction” or the fruits of repentance often require treatment of the offender, medical and mental health care for the victim, and justice for those who have been wronged. None of this can happen if the offender’s confession of guilt is not reported to the authorities…An offender unwilling to set in motion essential care for his or her victims is not repenting—he or she is simply seeking cheap grace. (216)
Vieth also cites research showing how sex offenders view pastors as easily manipulated and exploit this trust to continue their abuse.
[15] Relying on Luther’s Table Talks and letters for his wisdom in pastoral care, authors Stephen Saunders, Olurotimi Oluwakemi, and Vieth outline ways Christian leaders can support those suffering from the mental health effects of past child abuse.
[16] Vieth discusses theological perspectives on corporal punishment in order to structure pastoral Centering the Lost Sheep parable (Matt 18:10-14), Vieth challenges Christian leaders to seek those that have left the church after being harmed by its support of corporal punishment.
Martin Luther lamented the beatings he received from parents and teachers, and openly worried that harsh discipline would drive children away from the church. Luther’s words appear prophetic. (264)
[17] Expounding upon F.W. Walther’s teachings and example, the first Lutheran president of the Missouri Synod, Vieth puts forward the argument that proper understanding of Law and Gospel is critical in ministering to those affected by child abuse.
Christians often apply a heavy dosage of Law to victims and Gospel to offenders. This misguided, sometimes cruel, application of theological principles often drives victims away from the church and emboldens offenders to remain in their sin, if not to offend again. (266)
Vieth offers applications of Law and Gospel to address the complexities of abuse that many church leaders encounter in ministry, for both the victim [iii] and offender.[iv]
[18] When ministering to adults who have sexually abused children, Vieth details the ways Christian pastors can benefit from the study of Henry Gerecke, a Lutheran pastor who was assigned to minister to Nazi war criminals.[v]
[19] Vieth equips clergy to care for the spiritual needs of adults who are sexually attracted to children who report never abusing a child. This guidance includes 15 recommendations drawn from research to guide pastoral care encounters with such adults while prioritizing the safety of children (332-349).
[20] Sister Meghan Wyant details a real-world implementation and creation of a child protection policy (356-360). Wyant suggests that churches do not have to do this alone, and can receive guidance from synods or organizations like Zero Abuse Project. Realistic and clear criteria is best with the end goal for policies to reflect the realities of child maltreatment and to support safe sanctuaries where faith formation can thrive.
[21] Pete Singer equips Lutheran congregations to prevent and respond to child abuse by integrating trauma-informed practices.[vi] Drawing from the ground-breaking work from SAMHSA, Substance Abuse and Mental Health Services Administration, Singer details steps towards trauma-informed ministry which would create sanctuaries of safety and healing for those affected by child abuse.
[22] In summary, Here We Stand pleads for a collective response by Lutheran seminaries, synods, clergy, lay leaders, and those sitting in the pews to stand with and care for those affected by child abuse. As Pete Singer reminds us, “Jesus calls the church to reflect his heart, to be salt and light in a world of tribulation, and to be a source of hope and healing” (391). Here We Stand gives shape to the ways church can embody Christ’s compassion and hope of abundant life by forming faith communities where all children can thrive, and where their safety and well-being are regarded as sacred responsibilities.
Endnotes
[i] Pastoral responses for spiritual care of maltreated children include an adoption of a trauma-informed approach; consultation and collaboration with treatment therapists; openly naming abuse in prayer, teaching, and worship; maintenance of resource lists of therapists; prioritization of the safety of children; and preparation of clear responses for when abuse is reported (pp 101-104).
[ii] Seizing moments where we can have an influence include advocating for child protection policies in our church, suggesting a Bible study on child maltreatment, offering to serve as a foster parent, or teaching our children and grandchildren about personal safety (p 119).
[iii] Applying Law and Gospel to victims of child sexual abuse include avoiding the temptation to focus on the victim’s sins; assuring the victim of Christ’s empathy; applying the gospel compassionately; assisting the victim in accessing appropriate medical and mental health care; refraining from platitudes; do not make forgiveness a law, rather a change of heart rooted in the gospel; responding cautiously when a victim asks to confront the perpetrator; and seeking the lost. (pp 292-301).
[iv] Applying Law and Gospel to perpetrators of child sexual abuse include avoiding cheap grace, asking tough questions, applying the law as an act of genuine love, seeking true confession, and recognizing the value of earthly consequences (pp 301-305).
[v] Lessons from Henry Gerecke include assessing your own abilities for ministry of this kind, keeping in the forefront of your mind the victims of the offender, closely reviewing the evidence to lessen the possibility of being manipulated, staying within your field of expertise, don’t do it alone (compare notes with other pastors and professionals), remembering the offender was once a child, be cautious in pronouncing forgiveness, reminding the offender of the second thief on the cross, finding an avenue to care for yourself, and preparing yourself for criticism from multiple sources (pp 310-322).
[vi] A program, organization, or system that is trauma-informed centers around the “Four Rs”: it realizes the widespread impact of trauma and understands potential paths for recovery; it recognizes signs and symptoms of trauma; it responds by fully integrating knowledge about trauma into policies, procedures, and practices; and it resists re-traumatization (p 370).
Staci Stought is the founder of Unnamed No More, a non-profit organization that helps churches incorporate safe church practices. She is a retired Sexual Assault Police Officer with specialized forensic expertise in Child Abuse. She currently serves as the Pastoral Care Minister at Messiah Lutheran Church in Reynoldsburg, Ohio, while pursuing her Master of Divinity at Luther Seminary. Staci has been endorsed for Word and Sacrament Ordination for the ELCA.