Healing Violent People
By Chaplain Sharon J. Reives

I recently read David J. Livingston’s book, “Healing Violent Men: A Model for Christian Communities.” His book could have very easily been titled, “Healing Violent People.” Men are not the only ones who are violent, some women demonstrate violence in their relationships with as much fervor as any man could, and their feelings and behavior issues come from the same kinds of childhood experiences and dynamics. Violent people are actually hurting people who are deeply wounded.

The author quotes Martin Buber’s admonition: “The evil man is simply one in greater need of love.” This book is an invaluable tool in pastoral ministry. It is a resource that every pastor should have in her or his library. Like Jackson Katz in his educational video, “Tough Guise,” Livingston discusses the gendered character of violence. The issue of violent people requires an ecclesial response that moves beyond denial of responsibility which, according to Livingston, is a vital part of the “healing” process.

In Livingston’s model, the first step toward the reentry of violent men into the community is expressing concern and care for them. Before the men can begin to let go of their need to control others, they must feel loved and accepted as people.

Livingston stresses that “healing individual batterers is a process that involves the four aspects of traditional reconciliation: contrition, confession, satisfaction, and absolution.” These four moments may be integrated theologically and communally.

However, the focus of this book is not forgiveness but healing. The role of church leaders and the church community is not to demand that the violated forgive the violator. Instead, it is the community’s task to create an environment in which both violator and violated may begin the process of healing. Livingston admonishes clergy to speak out against domestic violence from the pulpit.

By emphasizing compassionate healing that does not dismiss responsibility; the church community can enter into a dialogue with society at large about the larger purposes and processes of the justice system. Livingston accurately asserts: “Within a relational theology and ecclesiology, absolution can become a moment of both healing and responsibility.”

By embracing violent people in their brokenness, the church community offers witness to the healing power of Christian faith. Individuals who are abusive to the people they love also desire a supportive community. Accountability coupled with support addresses the tragic flaw of both violent men and violent women.

The church needs to engage in a more in-depth discussion about the origin of the violence. Only through working with people who are violent does the community strike at the root of the violence. Often lying within violent people is a hurting child inside of an adult body. The church must help men and women to understand the origin of their violence in order to address its depth and unearth its core.

This book is most timely and needful. It is not only women who will benefit when men’s lives are transformed, and vice versa. Livingston asks: “What greater gift could one give to the world than to participate in the transformation of hatred, insecurity and abusive power into love, respect and safety?” The church universal can speak out with clarity and vision to address the confusion and despair of these violent people.

Livingston further reconstructs the doctrine of reconciliation in terms of “reconciliation,” that is, a readmission to the church community. The author challenges us as church leaders to walk the difficult journey of self discovery with these violent people. If the church will reclaim its role as a healing community, then our society will gain healthier people, healthier marriages and healthier children for future generations.

Furthermore, when violent people have recovered, they shall be able to fulfill that biblical mandate to “strengthen” their brothers and sisters.