Select Glossary from The Long Journey Home

An excerpt from The Long Journey Home: Understanding and Ministering to the Sexually Abused, edited by Andrew J. Schmutzer.

Several terms, prompted by an asterisk (*) in the chapters appearing in Pneuma Review, have been defined by pastors, therapists, and theologians that contributed to the book and are included in a select glossary. Please also continue the conversation with Andrew Schmutzer as he answers questions throughout this series.

Chiastic Structure. Derived from the Greek letter chi (X), it is a literary device employing words and poetic lines that are inversely repeated for rhetorical effect. Chiastic structures shape episodes, speeches, or entire stories (e.g., Amos 5:4b–6a).

Community Consultation. The coordinated integration of various community agencies and organizations to help provide for the best level of care and support for targeted individuals and groups. Such usually involves a collaborative relationship among hospitals, mental health and substance abuse treatment agencies, as well as other supportive organizations.

Conspiracy of Silence. Having to do with a condition or matter which is known to exist in a family or other social group but which, by implied or unspoken agreement, is not talked about or acknowledged. Such matters are typically considered to be shameful or taboo (e.g., of a family regarding their abusing member). (See also Taboo)

Corrective Rape. A criminal practice where men rape lesbian women, purportedly as a means of “curing” the woman of her sexual orientation.

Domestic Violence. Any pattern of violence or abuse (e.g., physical, sexual, emotional) that occurs within the context of the home or other intimate relationships. (See also Sexual Abuse)

Dualism. The concept that the world is ruled by opposing realities, whether visible and invisible or forces of good and evil; the concept that humans have two basic natures, the physical and the spiritual, body and soul or mind and matter. Most dualistic philosophies celebrate the soul or spirit while denigrating flesh, bodies, and material creation.

Family Dysfunction. Family dysfunction is any interactive process in the family that limits the effective and healthy development of family members. Such processes may include things like poor communication patterns, enmeshed relationships, poor boundaries between members, unclear roles, spiritual chaos, and poor problem-solving.

Fertility Cult. In general, fertility cults have believed there is a causal connection between the fertility and blessing of the cropland, herds, and other such forms of prosperity to the sexual relations enacted by the “divine couple,” priests and priestesses, or by cult prostitutes. Such activity is viewed as an act of worship intended to emulate the gods’ creative abilities, or seen as an act of imitative magic by which the gods are then compelled to preserve the earth’s fertility.

Forgiveness. Forgiveness extends grace to the offender for a relationship that has been ruptured due to the violation or sin of one party against the other. Forgiveness does not cancel any legal verdict, nor does it dismiss, minimize, ignore, or forget the pain. In forgiveness, the offended party relinquishes the right to vengeance, thus often called the act of forgiveness.

Hendiadys. A figure of speech using two parts (noun or verb), connected by a conjunction, to express a single idea (e.g., “pain and trembling” = “labor pains” [Gen 3:16a]; “full of grace and truth” = “God’s gracious truth” [John 1:17]).

Imago Dei. Latin, “image of God.” Image of God is a phrase used in theology to describe the uniqueness of humankind among God’s creatures (Gen 1:26–27). Theologians differ on what the “image of God” actually refers to, but there seems to be some combination of internal and external aspects, though reason, will, and relationality have traditionally received greater emphasis. Whether or not the image of God was actually damaged in the Fall is also debated (cf. Gen 9:6; Jam 3:9).

Intrafamilial. That which occurs within a family and in contrast to “interfamilial,” that which occurs between families.

Performative Statement. Also called utterance. In speech act theory, a performative statement is an action in and of itself (e.g., oaths; “I forgive you”; “I establish my covenant with you,” Gen 6:18, [illocutionary acts]) or ceremonial events of “performance” (e.g., marriage; “I now declare you husband and wife,” [perlocutionary acts]).

Reductionism. Reducing complex data to simple terms. As an ideological or tactless use of critical thought, however, reductionism is an oversimplification, occurring in a “nothing but …” kind of thinking or argument (e.g., “If only the homeless would just get a job,” or “Just forgive and move on!”).

Relational Ecosystem. Based on creation theology, the relational ecosystem refers to the interrelationship all created life: God with humankind, humankind with animals, humankind with the earth, and man with woman (Genesis 1–2; Psalms 8, 104, 148). These are core bindings that help define personhood, function, ethics, and human stewardship in the Creation Mandate (Gen 1:28). Sin’s consequences tear apart the Relational Ecosystem (cf. Rom 8:19–22).

Sacred Space. The dignity, health and integrity of the self, often in a potentially dangerous social environment. In the Scripture, and particularly the Old Testament, “sacred space” revolved particularly around the tabernacle/temple and the holy of holies. Thus, sacred space created a “sacred compass” that guarded and calibrated peoples’ access to the presence of the holy God. In the New Testament, Christ as sacred person eclipsed sacred space: “Remain in me …” (John 15:4); and elsewhere, “For God was pleased to have all his fullness dwell in him, and through him to reconcile to himself all things, whether things on earth or things in heaven …” (Col 1:19).

Self-soothe. A form of self management involving the regulation of one’s emotions; being able to adaptively manage difficult emotions by the application of certain stress reducing and comforting activities.

Sexual Abuse (SA). Sexual abuse (SA) generally, and particularly childhood sexual abuse (CSA), is any behavior that exploits a child/person for the sexual gratification of another. The types of sexual exploitation may include: physical force, intimidation, bribery, and abuse of power, such as using one’s greater authority, status or knowledge, position, and age. A distinction can be made between (a) contact and (b) non-contact SA. The former can include excessive rubbing, fondling, or forced vaginal, oral, or anal intercourse. The latter can include exhibitionism, voyeurism, exposure to pornography, obscene sexual phone calls, and intrusive behavior such as not allowing a child to undress or use the bathroom in privacy. While definitions vary, SA can be defined within a rubric of four key elements: (a) traumatic sexualization, (b) relational betrayal, (c) personal powerlessness, (d) and socio-religious stigmatization. Sexual abuse can be a spectrum of experiences and behaviors.

Shalom. Hebrew. A word basically meaning “peace” or “welcome” when used as a greeting. Used as a benediction or blessing, the idea is “completeness”; also with notions of recompense and uninjured (cf. Gen 33:18; Jer 18:20). With internal and external significance, “granting someone shalom,” for example, is incorporating them into your fellowship—giving them identity, safety, well-being, and fellowship.

Spiritual Incest. Spiritual incest describes the power-plays and narcissism standard in physical incest; only it is applied to religious control (similar to the profile of religious cults and their leaders). Spiritual incest is characterized by: religious syncretism, rigid hierarchies, religious chaos in the home or social group, doctrinal brainwashing, spiritual ideas/terms used as “mantras” (e.g., “I can trust you, but not your flesh”), and instilling an “in-group vs. out-group” spiritual elitism. Shaming techniques are used against dissent (e.g., “God is going to punish you for …!”). Survivors can feel a profound sense of spiritual betrayal, spoiling of religious heritage, lack of intellectual agency, and personal “ruin” when they try to process their experience.

Support Group. Somewhat like a self-help group, members who have a similar problem meet to provide each other with help and support in dealing with those issues. Leaders of such groups are usually trained professionals who act as facilitators and so do not share the problem around which the group was established (in contrast to a typical self-help group format).

Survivor. One who was the victim of sexual abuse or assault and who has attempted to deal productively and realistically with the reality of their victimization. As a declaration of healing, empowerment, and personal agency, the term “survivor” (also “thriver”) is preferred by many over “victim.”

Taboo. Signifying that which is forbidden. A ban on an unacceptable action that carries with it significant social ramifications if violated.

Type-scene. A type-scene is a literary device in which the repetition of conventions of speech and behavior occur in analogous situations (e.g., birth, initiatory trial, betrothals, annunciations, rivalries between the barren and fertile wives, trials in the wilderness, revival of the dead child, and the deathbed). In a story, a type-scene produces expectations in a reader (e.g., “Once upon a time”), which can then be reworked for emphasis by the narrator.

This select glossary is from Andrew J. Schmutzer, ed., The Long Journey Home: Understanding and Ministering to the Sexually Abused (Eugene, OR: Resource Publications, 2011). Used by permission of Wipf and Stock Publishers. www.wipfandstock.com