Biblical principles that shape our approach to safeguarding
CSS views safeguarding as an important practical expression of biblical principles. As evangelical Christians, we believe that Scripture is authoritative for all areas of life and conduct to which it speaks. There are many passages in Scripture that we believe should shape our thinking about safeguarding. We are not suggesting in any way that these views should take priority over other biblical teachings. As Christians, there is a sense in which our first responsibility for the spiritual wellbeing of those to whom we minister and witness. This does not, however, mean that the more practical aspects are unimportant. In this section we will consider what a biblical perspective on safeguarding might include, but this must, of course, be seen as one area of life into which biblical principles and teachings should be applied.
One verse that encapsulates our perspective is 1 Peter 2:12:
Keep your conduct among the Gentiles honourable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation (ESV).
We encourage churches and other faith-based organisations to consider how they can do safeguarding in a manner that glorifies God.
As society becomes increasingly secularised, the Church has many opportunities to share the gospel. However, this increasing secularisation also presents us with some challenges. Many current worldviews and societal norms conflict with a biblical worldview. There are sections of society who consider mainstream and orthodox evangelical Christian views as extreme.
Throughout history the gospel has always been a source of offence to some; indeed, scripture itself describes that gospel in that way. Today Christian beliefs, for example, on the sanctity of life and marriage, may be regarded by some as outdated, and even oppressive, abusive and evil.
In this context, the words of 1 Peter 2:12 (as above) seem to be particularly relevant to us. This verse is extremely broad in its scope. While we would not suggest that it is speaking specifically or primarily to safeguarding, it addresses our life and conduct in totality, and so it certainly seems legitimate to consider its application to our care of the most vulnerable members of our community. We would suggest that a valid application of this verse to safeguarding would be to say that while society may not like what we stand for and believe, when they consider the way that we care for one-another, they have to concede that we care well.
Inherent and intrinsic value of all human life
Today, society is wrestling with the question of human rights. The reality is that asserting one right automatically impinges on another. Consequently, society is wrestling with questions such as which rights should be asserted, to what degree, and which rights trump others. As Christians, we believe that all human life is given and sustained by God himself so that as living souls each person is made in God’s image. Accordingly human life is supremely sacred, and each person has an intrinsic value and worth.
Jesus Christ loved and cared for everyone regardless of their position in society. He touched the untouchable, accepted those rejected by the wider society; valuing those that society did not and loving the unlovable. Jesus dealt with men, women and children. He cared for the sick, the poor and the oppressed. He treated each person impartially; giving the same love, compassion and attention to the weak and helpless that he did to the powerful and wealthy. Scripture commands us to follow Jesus’ example, showing no partiality but loving each person as God loves them.
No matter how much the image of God in an individual has been distorted and corrupted, they remain people made in his image and for his glory and they will ultimately stand before the judgement seat of Christ. In scripture, therefore, every human being has equal value, is fallen and sinful and stands in need of the grace and forgiveness of God. The gospel truly is the great leveller.
The world in which we live
Although originally created perfect, Christians believe the world became fallen and corrupted through human sin and rebellion. Nevertheless, God intervened to save the world, supremely through the Lordship of Jesus Christ who will, ultimately, usher in a new and perfect world. Until then, we live in a world where the consequences of rebellion against the ways of God are sadly only too evident and where for example, pain, exploitation and abuse are common.
We see the impact of this fallenness all around us, both in the news and in our daily lives and experiences. Society struggles with the problem of evil; often distancing itself from those who commit heinous crimes. Scripture, however, is much more realistic. Society tells us that we are basically getting better, that human beings are basically good and that through better education and enlightenment things will continue to improve. Scripture tells us that we are all fallen and sinful and that we stand in need of forgiveness and transformation in heart and mind. Society tells us to follow our hearts, but scripture tells us that the heart is wicked and deceitful.
The combination of the Christian view of the inherent value of every human being with the robust view of sin provide us with a solid foundational understanding on which to build our approach to safeguarding.
God’s character
God reveals himself in scripture to be holy, just merciful, patient, kind and loving. He does not treat us as we deserve but in grace shows us mercy and compassion. He knows everything about us and yet he loves us as his children and does not desire that any should be lost. He has sought us and called us to himself, providing a way of salvation for all who will believe. God is love, he cannot be tempted with evil and neither does he tempt anyone else. He is all seeing, all knowing all powerful wise. He is perfect in every way.
God calls us to be holy because He is holy.
God’s heart revealed in his law
In God’s law, given to his people on mount Sinai, we see his heart revealed. He shows us that we are to act responsibly and to consider the impact of our actions on others in society. We are to speak and act in truth and with integrity. We are to care for the weak and vulnerable.
In answer to the question “what does the Lord require of you”, the prophet Micah tells us:
He has told you, O man, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God? (Micah 6:8 – ESV)
Leadership and the exercise of authority
Scripture has much to say about both godly and ungodly leadership and the theme is too large to consider in any depth here. We must, however, consider the characteristics of such leadership. Jesus both taught and modelled humble servant leadership. Those who are leaders of the Lord’s people should care for them as those who will give an account to the Lord himself. Those who teach and have authority will be judged in the light of that privilege, and much will be required of those to who much is given.
The qualifications for leadership given in scripture focus upon both gifting and character, but often in our day gifting is our priority. Those who lead the church must themselves live in a manner that is above reproach.
Accountability
In scripture, we see that no one is above the law and that we have a responsibility to root out sin. The threefold office in Israel has great theological significance, pointing as it does to the work of Jesus himself, however, it surely cannot mean less that that the prophet, priest and king were to discharge their duties before God and to hold one another accountable to the high call of God on their lives. When David sinned with Bathsheba, Nathan the prophet exposes his sin and calls him to repentance.
When a new king came to the throne, he was required to write for himself a copy of the law and then to live by it and to uphold its requirements by dispensing justice.
The prophets are regularly heard calling out the sin of the people and of the religious leaders. In particular, Ezekiel challenges the shepherds who should be leading and caring for the flock but are devouring them instead. Isaiah Calls out leaders who oppress and take advantage of the poor and defenceless. Nehemiah also challenges the leaders who are causing those who have returned to rebuild Jerusalem to sell their children into slavery.
Jesus own actions and teachings
The gospels show us clearly that Jesus had a heart for those in need. Supremely, of course, Jesus rescues sinners from sin and death, however, in his earthly ministry, his care for those in need is clear. He welcomes the children and rebukes his disciples when they try to turn them away. He accepts those that society despised, he touches the untouchables and loves the unlovable. He heals the sick, but interacts with them in a way that not only addresses their physical need, but also ministers to them spiritually and that honours them as God’s image bearers.
Jesus’ teaching was just as counter-cultural and radical as his actions. He tells us that it would be better to have a millstone tied around our necks and to be cast into the sea rather than to cause one of the little ones to stumble. He tells us that those things that are done in secret will be brought into the light. He tells us that when we care for those in need, it is as though we are caring for him and he tells us to render to Caesar that which is Caesar’s and to God that which is God’s.
The community of God’s people
The Church is intended to be a community of grace, love, kindness and compassion, in which Christians gather together as those who have responded to the gospel of salvation through Jesus Christ. As such, the Church should never be a place where abuse or exploitation are experienced, tolerated or covered up. However, the reality is that all human beings are inherently weak and capable of behaving in ways that are sinful and potentially harmful to others, so we must be vigilant. We must recognise that it is unrealistic to assume that every member will always live up to their high calling. Scripture and experience confirms the wickedness and deceitfulness of the human heart, so we must all be constantly on our guard, both individually and as a church community .
Within each church community, there is a diversity of people co-existing together, including wide variances in commitment and experience. Churches are in an unusual position from a safeguarding perspective. The Church is an inclusive community. This involves welcoming strangers and the acceptance of all. That inevitably implies accepting even those who could pose risks to children, young people or vulnerable adults.
This acceptance potentially introduces risks that many organisations may eliminate through specific policies of exclusion. Since the Church seeks to include everyone, recognising that we are all sinners in need of salvation, the handling of associated risk requires great care, wisdom and discernment – and of course a professional and informed approach in accordance with the very best standards of protection for vulnerable people.
Responding to the presence of sin in the Church
A fundamental principle involves dealing in love with those who have fallen into sin. This includes actively seeking their repentance and hopefully restoration before God. Such sin should never be covered up, minimised or excused. Leaders must be held especially accountable. They have greater authority and therefore have greater responsibility. Everyone, including leaders who are raised up by God and who engage in fruitful ministry must be accountable and have appropriate oversight.
The love of God for a broken and corrupt world
God loves those He has created. The Church is called to minister in our communities and to seek to bring the love, compassion and healing of Christ to those around us. This inevitably should bring us into contact with strangers and outcasts, the weak and vulnerable. God’s heart is for the protection, the strengthening and the healing of those in need so we should care for them as Christ would, acting with love and acceptance whilst seeking their healing and blessing. Scripture is clear that as His people we must care for the weak and vulnerable and that exploitation of such people is a complete contradiction of the Christian faith.
Rulers and authorities are appointed by God
Scripture is clear that Christians are to honour and to respect those God has set in authority over us. We are to obey the law, be exemplary citizens, and live at peace with those around us. Sometimes, this can be challenging, especially when matters of conscience or justice are involved and there are times when civil disobedience is necessary, however the general principle in scripture is that the authorities are appointed by God and that we are to obey those He has set over us.
Doing everything for God’s glory
Scripture tell us to do everything for the glory of God. If we are going to take this seriously, surely it must include the way that we care for one-another and particularly for those who are weak and vulnerable. Living for God’s glory must surely include living a life aligned to his revealed truth, his heart and his character.
In summary
This page has simply tried to outline briefly some of the principles that should shape our approach to safeguarding. It is not exhaustive, far less detailed but it is our hope that it encourages to Lord’s people to think biblically about the subject of safeguarding.
Jesus told us that the way the world would know that we are his disciples is that we love one-another. He also told us to love our enemies and pray for those who persecute us. As mentioned above, Micah tells us that what the Lord requires is that we act with justice, love kindness and mercy and that we walk humbly with God. James tells us that true faith involves caring for the weak and vulnerable, and that to simply speak a blessing when we have the opportunity to help is insufficient.
While there are challenges for us all, it is important to appreciate that safeguarding principles on the whole do not contradict biblical principles. Indeed, at CSS we believe that the Church is well able not only to meet its legal requirements but to significantly exceed them and be exemplary in the way we approach and deliver safeguarding practice.
CSS has its own doctrinal statement and all trustees of CSS must be in agreement with the content.