Reform or Retreat: The Southern Baptist & Women

The revelation of sexual abuse within the Southern Baptist Convention (SBC), America’s largest Protestant denomination, initially sent shockwaves through both religious communities and secular media. Commissioned by the SBC itself, Guidepost Solutions’ 288-page report was covered by major outlets such as CNN, the New York Times, CBS, NBC, and NPR, yet its profound implications may still have escaped wider sustained attention. The report detailed how the denomination willingly protected 700 ministers credibly accused of sexual misconduct. For nearly two decades, SBC executive committee leaders orchestrated cover-ups, lied, protected abusers, and vilified victims.

Initially, the SBC appeared poised for serious reform, promising accountability and significant institutional changes. Yet, recent developments indicate troubling steps backward. The Abuse Reform Implementation Task Force, intended to carry forward the Guidepost recommendations, has been disbanded prematurely, signaling a concerning retreat from genuine reform. Moreover, the anticipated public database naming credibly accused abusers remains nonexistent, despite promises and public pressure.

The loss of trust among survivors is profound. Many view the SBC’s response as cosmetic rather than genuine reform. Repeated public statements by SBC leadership asserting commitments to action have proven hollow in light of inadequate follow-through. Structural change has been minimal, with no permanent abuse office or robust oversight mechanisms firmly established, underscoring the denomination’s reluctance or inability to tackle systemic problems effectively.

This report and subsequent lack of meaningful reform come at a crucial moment when many young Christians are actively “deconstructing” their faith—examining deeply-held beliefs and the institutions that propagate them. This introspection is especially poignant amid renewed debates around what it truly means to be “pro-life,” intensified following the Supreme Court’s recent overturning of Roe v. Wade. The contradiction between advocating for the sanctity of life while neglecting to protect women from abuse within church communities has become starkly evident.

During a dinner event, Joyce Shelter Holt, founder and executive director of Hagar Sisters—an organization addressing domestic violence within Christian homes—stated that her mission is “to make the church safe for women.” When confronted with the ideal that “the church should be the safest place in the world for women,” Holt soberly replied, “Well, it’s not.” Holt’s organization has extensive experience serving women from various denominations who consistently report feeling unsafe and unsupported within their own churches.

At the same gathering, numerous women shared personal experiences, highlighting widespread systemic failings by the church in its dealing with women. These accounts were predominantly from white, professional, affluent evangelical women in suburban churches, prompting the alarming realization that if even privileged women feel unsafe, then no woman can confidently expect safety within the church environment.

The Southern Baptist Convention scandal serves not only as a dire warning for the SBC but for all Christian denominations. Similar cases have emerged elsewhere, notably at Willow Creek Community Church. Movements such as #ChurchToo and #SilenceIsNotSpiritual further underscore the widespread, systemic nature of abuse and institutional denial within religious communities.

Prominent advocates like Rachael Denhollander have underscored the depth and pervasiveness of the issue. Denhollander has noted that approximately 25% of women in an average congregation have experienced sexual abuse, with around 30% facing domestic violence. Such realities threaten women’s physical, emotional, and spiritual well-being, undermining their faith in religious institutions that fail them repeatedly.

Unfortunately, many churches continue to respond inadequately. Women who report abuse frequently encounter disbelief, dismissiveness, or even victim-blaming from pastors misusing scripture related to submission, forgiveness, or prayer. This not only re-traumatizes victims but also profoundly damages their trust in a supposedly loving and just God. Church responses that prioritize protecting reputations over supporting survivors severely damage the broader Christian witness.

Critically, this crisis requires a theological reckoning. Church leaders who deny or dismiss abuse facilitate predatory environments and betray their fundamental responsibility to protect their congregants. While debates surrounding women’s ordination, church leadership roles, marriage dynamics, and scriptural gender roles remain significant, they must not overshadow urgent issues of sexual abuse, domestic violence, and harassment. Equally problematic is the tendency within some Christian circles to blame women for their spouses’ infidelity or pornography addictions—behaviors symptomatic of broader cultural and spiritual deficiencies.

Further amplifying the urgency are alarming statistics from Lifeway Research:

• One in eight Protestant senior pastors acknowledges sexual harassment by church staff.
• One in six pastors reports harassment of staff members within the church.
• Two-thirds of pastors confirm domestic or sexual violence affects their congregations.

Ignoring or minimizing these realities does not protect conservative churches from “radical feminism,” as some fear; rather, it fosters precisely the disenchantment and estrangement these institutions dread. Labeling women who raise concerns as “liberals,” “Marxists,” or “feminists” serves only to alienate survivors and prevent honest, essential discussions.

Addressing the crisis begins with acknowledging its existence. Churches must urgently implement practical responses. Lifeway Research indicates half of surveyed pastors admit lacking essential training on addressing sexual and domestic violence. Such education should be integrated into premarital counseling, youth programs, and routine pastoral training to foster awareness and responsiveness.

Moreover, adopting corporate-style protocols on sexual harassment and abuse could enhance accountability and fairness, minimizing the temptation toward favoritism. The church must critically evaluate and reform its theological interpretations of marriage, sexuality, and gender roles, explicitly confronting historical biases and harmful stereotypes that often depict women primarily as temptresses or mere vehicles for male fulfillment.

Ultimately, Christians must acknowledge their profound responsibility to create genuinely safe spaces for women within their churches. Transparency, accountability, education, and reflective theology are foundational steps toward this goal. In the wake of the SBC scandal and the disappointing retreat from meaningful reform, church leaders must contemplate the accountability they bear—not only before their congregations but ultimately before Christ himself. The urgency of this call cannot be overstated: ensuring the church is a sanctuary of safety, dignity, and respect for women is not merely a moral imperative but essential to Christianity’s very credibility and witness.