on spiritual abuse

 This coming Sunday is designated Safeguarding Sunday in the Church of England.

In the Gospel reading set for the day, Matthew 25.14-30, Jesus gives a masterclass in spotting spiritual abuse—

and yet, I strongly suggest, this parable of the talents is universally misinterpreted in ways that nurture and endorse a culture of abuse.

This year, Safeguarding Sunday arrives against the backdrop of yet another celebrity convicted for sexual abuse, and with another—who cannot be named for legal reasons, but whose identity is widely known—not far behind. [Update: now made public; acknowledging that power imbalances are ‘inevitable,’ denying abusing that imbalance, denying being a predator; and claiming to be devastated that women should have expressed hurt or anger towards him.]

We have a power problem in our culture. These celebrities are not simply the odd bad penny or rotten apple, but products of the normative cultural scripts—such as the entire canon of popular music since the 1950s. I suspect that Brand is genuinely confused as to how and why, having lived faithfully and enthusiastically according to those normalising and validating scripts, he is now (rightly) being punished.

Within the Church, our primary normalising and validating script is the Bible. This is not a bad thing in itself—indeed, it is good—but it does mean that we ought to take how we interpret these texts seriously and with humility. Where we see power abused in the church—spiritual abuse of people, to exercise control over their lives, by which a church becomes a cult—the conditions are always nurtured by how scripture is taught.

In Matthew 25, Jesus is preparing his disciples for an imminent crisis in the life of the nation, under which they will find themselves thrown out of the temple and the synagogue, out of the community they have belonged to their whole lives. He says, then the kingdom of heaven will be like this: and tells a parable about ‘foolish’ bridesmaids, shunned by the wisdom (bridesmaids) and hope (bridegroom) that the Messiah will galvanise rebellion against Rome, and, through bloodshed, establish peace. They will find themselves shut out, with only a lamp (Jesus), oil (the Holy Spirit) and the dealer of oil (God the Father).

Jesus then tells the same story, in a different way. This being excluded will be like...

A man of considerable power goes away hoping to extend his sphere of influence. Perhaps he has secured a book deal, or is doing the conference platform rounds. He elevates three others to carry on his programme in his absence, and, when he returns, he claims for himself the credit (literally, financially) for their labour. After all, they owe their success to him, the opportunity he gave them. One of the three, however, has had misgivings as to the great man’s character. He has come to realise that his master is harsh; that he takes what is not his, the work done by others. This servant decides that he will give back to the great man what he had given him, nothing more, nothing less. He wants out. The great man is incandescent with rage, calls the junior ungrateful, wicked, lazy, accuses him of wasting the gain that was rightfully due the great man himself. He calls the junior worthless, and orders that he be removed, shut out; that as far as anyone within the organisation is concerned, he is now to be considered dead to them.

Beloved, this is exactly how spiritual abuse operates. It is a masterclass in how to spot it.

And yet, we have always and everywhere been told, the great man is God; God has given you gifts, to exercise for his glory; and if you do not, you will face the consequences.

Parables have a super-abundance of meaning, because God is greater than we can possess. But they can only speak truth. A parable cannot present God as evil, for God is not evil. God does not treat us harshly, not demand from us, not call us worthless, nor bring death. It is the thief who comes to steal and kill and destroy. God comes to us, in the human person of Jesus, in vulnerability and humility, laying down his life for the sake of the world.

Yes, God gives us gifts, to use to bless our neighbours, and to God’s glory. But we don’t get that from this parable. I would go so far as to say that the image of God most commonly portrayed in the exposition of this parable is heretical. It is certainly dangerous. Because if God behaves in this way, it entirely justifies the actions of spiritually abusive leaders. Our texts are normalising and vindicating.

Ah, some will say, but God does pass judgement on us. This parable is followed immediately by the parable of the sheep and the goats, and the goats are sent to eternal fire. But, this is a parable of the nations, and how they treat Jesus’ brothers and sisters. Those nations who welcome them will inherit the kingdom of heaven—which is to say, their nationhood is dissolved, or at least purified. Those nations who do not welcome them are sent to eternal fire—that is, all that is opposed to God is consumed. We see this, in the coming to an end of empire after empire. Indeed, it is also my personal hope: that all that is within me that is not godly will be consumed by the flames; and that I would know such union with God, as found in Jesus, that, without losing my identity, we would be inseparable.

Where is God in the parable of the talents? God is with those who weep and wail—comforting them, and wiping away their tears; and, ultimately, vindicating them and bringing about justice.

Where is God in our present day, when powerful people exploit others for personal gain? See above: God is with those who are vilified for the sake of truth, of righteousness.

If our churches are to be truly communities where a culture is nurtured where all may flourish, we need to address our power problem. Jesus gives us all that we need to do so.

Matthew 25.14-30

14 ‘For it is as if a man, going on a journey, summoned his slaves and entrusted his property to them;
15 to one he gave five talents, to another two, to another one, to each according to his ability. Then he went away.
16 The one who had received the five talents went off at once and traded with them, and made five more talents.
17 In the same way, the one who had the two talents made two more talents.
18 But the one who had received the one talent went off and dug a hole in the ground and hid his master’s money.
19 After a long time the master of those slaves came and settled accounts with them.
20 Then the one who had received the five talents came forward, bringing five more talents, saying, “Master, you handed over to me five talents; see, I have made five more talents.”
21 His master said to him, “Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.”
22 And the one with the two talents also came forward, saying, “Master, you handed over to me two talents; see, I have made two more talents.”
23 His master said to him, “Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.”
24 Then the one who had received the one talent also came forward, saying, “Master, I knew that you were a harsh man, reaping where you did not sow, and gathering where you did not scatter seed;
25 so I was afraid, and I went and hid your talent in the ground. Here you have what is yours.”
26 But his master replied, “You wicked and lazy slave! You knew, did you, that I reap where I did not sow, and gather where I did not scatter?
27 Then you ought to have invested my money with the bankers, and on my return I would have received what was my own with interest.
28 So take the talent from him, and give it to the one with the ten talents.
29 For to all those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away.
30 As for this worthless slave, throw him into the outer darkness, where there will be weeping and gnashing of teeth.”