Victims Pastoral Care Consultation

Table of Contents

PROJECT SUMMARY...........................................................................3

PROJECT REPORT

What is currently happening?...............................................................5

What key resources and capacities already exist?...................................6
What additional resources would assist parishes/churches?.....................7
What should be our “Next Steps”?........................................................9

APPENDIXES

Appendix 1 - List of Participants...........................................................12

Appendix 2 - About CCJC..................................................................13
Appendix 3 - Report on the Pastoral Care and Victims Consultation
Evaluation.........................................................................................15
Appendix 4 - Reflection of One Participant...........................................18

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 Project Summary

“ You asked us to come here not as interveners, or pastors,

“
but as victims ourselves. And that was profound.
- Laurent Champagne, facilitator and participant

For centuries Christian churches have been in the forefront of service delivery in areas that traditionally
garner little community and government support. Churches have accessed, developed and provided
significant human and material resources for the meeting of needs in their local communities and
within the larger global context. Unfortunately, church response to victimization as a result of crime has
tended to reflect attitudes of minimization and avoidance of the problem, too often leading to misplaced
judgment and condemnation of, rather than compassionate care for, the victim. This approach has left
significant portions of our society without the care, resources and support of their churches.

As a result of efforts by the Church Council on Justice and Corrections (CCJC), the Mennonite Central
Committee (MCC) Canada, The Religious Society of Friends (Quakers) and the Canadian Conference
of Catholic Bishops (CCCB), thirty-nine people1 representing thirty organizations gathered in Ottawa,
Ontario, in early May 2009 to take part in a consultation focused on the question: What is the role of
the Church in providing pastoral care to victims of crime?

The consultation was designed to bring together people who are active and interested in the pastoral
care of those harmed by crime. The participants, who came from five provinces and one territory, work
in NGOs, government offices, churches, hospitals, prisons and other ministries. They came from the
member constituencies of CCJC2, in addition CCJC’s board members and staff.

The primary goals of the project were to:

• identify churches that have developed positive models of responding to victims of crime,
• discover what resources they have already developed,
• identify helpful models and gaps in existing resources, and
• develop plans to create resources to fill the gaps.

We met with profound compassion and a sense of awe at this invitation to listen to each other and discern
God’s will together. We all brought energy and enthusiasm to the event. Some graced us with their
stories of victimization, and many shared their insights and wisdom born of compassion (and sometimes
frustration).
Participants at the consultation

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 Project Summary

We met with profound compassion and a sense of awe at this invitation to listen to each other and discern
God’s will together. We all brought energy and enthusiasm to the event. Some graced us with their
stories of victimization, and many shared their insights and wisdom born of compassion (and sometimes
frustration).

We asked participants four basic questions:

1. What is currently happening with this concern?

2. What key resources and capacities already exist?

3. What additional resources would assist parishes/churches with this concern?

4. What should be our “Next Steps”?

By beginning to raise the volume of the victim’s voice in the churches and by providing effective responses
to the needs expressed, CCJC hopes to tap into the profound resource base that is represented in the
churches, thereby significantly improving the experience of victims of crime in Canada.

In the process of the consultation, the participants identified existing services and resources, as well as
gaps. Some expressed a concern that many of the participants were particularly “offender-focused” in
their perspective, perhaps because of their longstanding work in the justice and correctional fields. But by
the end of the two days, potential partnerships had begun to develop between denominations and local
churches.

The many Francophone participants patiently and gracefully shared their experience, which the
simultaneous translation allowed Anglophones to appreciate and understand. Many expressed an
appreciation for the richness provided by this cross-cultural participation and the depth achieved in
sharing3.

CCJC’s role is now to foster and enable those partnerships as ways to move forward are explored. Those
most affected by this project are victims of crime who will receive skilled support and care within their
own communities.

What follows is a summary of what we heard.

1
See List of Participants in Appendix 1
2
See Appendix 2
3
See Appendix 3 - Report on the Pastoral Care and Victims Consultation Evaluation

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 What is Currently Happening?

1. What is currently happening with this concern?

We heard from many people that their faith congregations are aware of people who have experienced
trauma and harm due to crime. We also heard concerns about how their needs were not being met and
how sometimes the response to their needs was actually detrimental. With much focus on “caring for the
prisoners”, victims’ concerns are framed in that context. In some cases, people are being asked to heal
quickly, to “forgive”, to “understand the offenders” and “move on”.

Many mentioned that churches tend not to be places where we share our brokenness and stories of
victimization. There was a sense that “we bring our best selves to church” and that being vulnerable in
a faith community is a real challenge. The tension between wanting church to be a place of solace and
worship and a place of social justice activities was also explored.

We heard that when ministers admit their vulnerability, or their willingness to work in prisons as
chaplains, people feel led to speak with them about their own situations concerning crime and/or
incarceration. So we discussed whether the churches are called to do this work both within and beyond
our parishes. If victims’ needs are not being met currently, can the churches minister to victims as they do
to the prisoners, the homeless and the hungry?

Churches involved in the Residential Schools are now hearing the stories of those who were harmed. This
has created an awareness about the needs of those whom the church has victimized. It has also created a
sense that the institutions themselves have become “victims” as they now face their legally and financially
vulnerabilities.

Most churches are well-equipped to meet the needs of people in their parishes who suffer in grief or with
illness. There is a sense that, with some training, these skills could be re-focused to effectively support
victims of crime. At the same time it seems that few churches have done this in any intentional way,
though there are good examples of responding with great skill and positive impact in individual high
profile cases.

There exists in places a richness of language, liturgy, prayer and pastoral care providers who could meet
the need for mobilizing the churches to this important work; work that needs to be emphasized and
revitalized. One example is a structure that the Quakers have for helping people who are struggling,
called Committees of Care. These have been used to help both victims and offenders who have asked for
assistance.

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 What Key Resources and Capacities Already Exist?

2. What key resources and capacities already exist?

As stated above, there was agreement that our churches have a wealth of resources that could be used to
create materials that are more focused on this work: compassion, listening, prayer, biblical understanding,
liturgy/ritual and music, Circles of Support and Accountability, sermons/homilies, bible study, and
Sunday school. As well, churches have the capacity to fund raise, educate (seminaries, schools and
colleges), train, etc.

However, participants felt that there are generally few resources available to churches embarking on this
ministry. Meeting immediate physical needs (by sending baking or casseroles, for example) is often easier
when those with the need make others aware of their situation. It can be more difficult, however, when
people feel shame or shyness around their situation, as some victims do, and do not communicate what
their experiences and needs are.

In some cases, where pastors/priests are overburdened, deacons and lay ministers are meeting the pastoral
needs of parishioners. This creates the “physical plant” for both developing training and housing the
infrastructure to develop the resources for these concerns. Safety, witness, and developing both capacity
and awareness of limits of capacity were voiced as concerns/important aspects.

This could become a ministry to people beyond the parishes (i.e. there exist needs other than those of
“church-goers”), which in turn could increase the relevance of the church in the lives of some and possibly
increase church membership.

In some cases, individual churches facing special circumstances have learned to provide pastoral care to
victims, emphasizing listening and resilience, and working towards being reborn or renewed. Out of a
sense of need cultivated through sharing individual stories, one parish developed a victim support group
and developed a space for sharing psalms, praise and lamentations. Participants discussed forgiveness in
an open-ended way, without giving or expecting advice. As well they learned and practiced advanced
communication skills.

One participant identified the concern that there seems little available to assist children who have
experienced harm or crime. Because their needs are unique, the responses should be tailored to their
abilities and capacities.

The U.S. Department of Justice’s Office of Victims of Crime site has information about the Good
Samaritan Project, which is one model that could be explored.

http://www.ojp.usdoj.gov/ovc/publications/infores/Good_Samaritans/message.html

The site also has other information that churches in Canada could use.

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 What Resources Would Assist Parishes/Churches?

3. What additional resources would assist parishes/churches with this concern?

There was a general sense among participants that all churches would benefit from increasing awareness
and sensitivity with respect to concern for victims for crime. People spoke of this being at the heart of
the Christian faith. Every church has a “Good Samaritan”-like parable or teaching, ways of creating the
Christian narrative of why this response is a calling, essential to faith.

There are various platforms for reflection about victimization, the spiritual effects of and the needs
created by crime, which could afford churches the opportunity to “normalize” their understanding of
victims’ humanity and the gifts that their experience may bring.

Responding to this concern in the following ways has the potential to create a sense of renewal within our
faith communities:

• Help to create safe spaces where people can share their stories, and also where it is safe to decide to “not
share”. Everyone has a story, but what is often missing is a feeling of safety, and the obstacle to sharing
is fear. Faith and faithfulness can be nourished to overcome this fear. Safety may hinge on practical
assistance without judgment, especially of the choices people have made and the situations they find
themselves in.

• Create a “culture” in which the church is not just a place to serve or assist, but also a place to be
vulnerable and ask for assistance; a place where being vulnerable is not a weakness. Be prepared to
manage the fact that unfolding this concern may open post-trauma stories for people (and peoples) who
have experienced struggles and victimization.

• Develop resources to help mobilize youth; provide role models who are willing to be vulnerable, like
Mandela, Obama, and others.

• Provide education about what the current legal and correctional systems do and cannot do, education
about what victim assistance agencies do and cannot do. This could be tied to raising awareness of needs.

• Training and information to help people in parishes understand the nature and complexity of
addressing issues of “crime” and “victimization” (i.e. when the victim is not considered an “acceptable”
victim), the responsibility and long-term commitment needed, and how to create resilient structures that
will address self-care and sustainability for those who offer pastoral care.

• Materials to help people understand the intersections, connections and relationships between secular
and religious approaches serving victims. The materials should sensitize, empower, and help build
resilience.

• Compile worship materials that are sensitive to the theological idea of “God as victim” including
liturgy, homilies, music, adult and youth education.

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 What Resources Would Assist Parishes/Churches?

• Develop training programs for clergy, pastoral care workers, chaplains, etc.

• Design materials that help parishioners understand that their lived experiences are relevant within the
faith story unfolding around them; resources to encourage discussion, in a personal context, not just
“What does the Bible say?”, on difficult topics like forgiveness, courage, resilience, hope, etc; resources
like the “Quote cards on Justice”.

Participants at the consultation

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 What Should Be Our “Next Steps”?

4. What should be our “Next Steps”?

The topics raised during the consultation are grouped by theme. Priority and timelines for these activities
have yet to be assigned; however, CCJC sees these as providing a framework to guide its strategic
planning in this area and for structuring the promotion of partnerships arising out of the conference.

Education (within the churches and the general public)

• Raise awareness of the concern

• Target both adults and children
• Address issues of capacity building

Resource Development

Pastoral Care Materials

• For adults and children

• Curriculum for training
• Skills development/ regional conferences in Clinical Pastoral Education
• Develop materials in partnership with the Canadian Association for Pastoral Practice and Education
(CAPPE)

Educational Materials

• Website development/directory development (church-focused)

- The website should be presented in a way that “speaks” to (catches the eye of ) people who come
looking for this topic and what the churches are doing about it.
- Create a “clearinghouse” of existing policies, position papers, etc.
- Provide a point of contact to keep each other abreast of developments
- Ensure regular evaluation/updates of material.
- Should we translate existing resources?
• Sunday School curricula (Explore materials by John Vandenhenkle who produces children’s materials
and may partner with us)
• Consider ALPHA program for seekers and church members
• Bible Study: Pre-fab 5-8 sessions with leaders’ guides
• Activities focused on the topic for youth
• Materials for the Elderly
• Lectionary “study”
• Resiliency training
• Spiritual discernment and accompaniment within small groups

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 What Should be Our “Next Steps”?

• French workshop with leaders’ guides for:

- Offenders (Ombre et Lumière)
- Victims (Halte a la déchirure)
• The Quakers’ “pamphlet” on “Compassionate Accompaniment” for non-professionals
• “Bullying” materials available for schools, date rape information, and other material – “piggyback” on
other existing material
• “Re-teach” about forgiveness (Jesus can forgive and forget; but we forgive and have freedom, we
cannot forget)
• Materials by Jean Montbourquette
• “Return to Spirit” – Aboriginal/non-Aboriginal Healing Processes
• Use an approach that helps victims overcome their isolation and encourages them to look at their issues
(shame, guilt)

Networking, Fostering Partnerships and Building Capacity

Participants saw great potential in working together to share existing resources and collaborate to create
others:

• Website development/directory development (church-focused)

• Collaboration between publishing houses
• MCC materials available at www.mcc.org/abuse – brochures and booklets
• See www.mylemonade.org
• Interfaith Committee on Chaplaincy in the Correctional Service of Canada (IFC)
• Ontario Multifaith Council
• Canadian Association for Pastoral Practice and Education (CAPPE)
• Work with those developing restorative justice materials, and with restorative justice practitioners
• Pay attention to sustainability, dissemination, and partnerships
• National church offices (materials must give sufficient “lead time”)

CCJC’s next steps will be discussed at its Board meeting in September when it will develop the
organization’s Operational Plan for 2010-2012. The Pastoral Care Committee will present the following
undertakings for the Board’s consideration:

Website development/directory development (church-focused)

CCJC would need to apply for specific funding to obtain the necessary technical support (web developer
and marketing professional). We have the capacity to pool together the information to form the directory,
both through our membership and the network that resulted from our Victims’ Symposium in 2007 and
the Victims Pastoral Care consultation this year.

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 What Should be Our “Next Steps”?

Creation of fact sheets/pamphlets

Creation of educational resources for religious communities is one of our areas of expertise and a natural
undertaking for CCJC. We have found in the last few years that the assistance of a marketing professional
can be paramount in helping us reach out to a specific audience (in this case the churches) and define
the message we want to convey. CCJC would need to apply for specific funding to hire a marketing
consultant, and resources could then be developed by a committee of our members and networks.

Sponsoring conferences

With specific funding available, CCJC could promote bi-annual conferences to further raise awareness
of the need for more community-based resources to victims, allow for dissemination of information on
what is already available, and share professional knowledge on issues related to victimization.

Encouraging Pilot projects*

Developing a network of professionals interested in discussing the issues identified during these
consultations, building a common understanding and working on a plan to begin to address them*.

* CCJC has already begun encouraging the consultation participants who expressed interest in starting to work
with their local churches to consider launching pilot projects, such as developing a program for the care of people
harmed by crime. CCJC is also exploring the development of a mechanism to gather and circulate information about
these initiatives as a way of supporting and encourage further initiatives. CCJC will support networking in this area
by sharing contact information among participants and functioning as a central point for reference for information
sharing and dissemination.

“ This was the first time I felt that the church cared about my story.

This comment was made after a last minute change to the consultation agenda to include a victims’
“
story of loss and pain, and the role the church played in her experience. This opportunity, added to
the way participants and facilitators responded throughout the consultation with affirmation and
encouragement through their attentive listening and statements of care, led to her sense of being
cared for. It is amazing that, if we listen to the Spirit, we can not only meet to talk about caring for
victims of crime, we can actually engage in caring for each other and our own experiences of pain.

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 Appendix 1 - List of Participants

Invitee Representation City/Province

Alain Ferron SCC and Comité de Justice Réparatrice et Aumônerie région du Québec Laval, QC
Anne Burreau Établissement de detention de Québec, Comité de coordination de la Quebec, QC
pastorale carcerale
Bishop Gary Gordon Canadian Council of Catholic Churches Yukon
Caroline Lemay Centre de services de Justice Réparatrice Montreal, QC
Christina Guest Anglican Church of Canada Ottawa, ON
Christine Culham-Keays Ottawa Victims Services Ottawa, ON
Christine Lecompte Église Évangelique de la Rive Nord, CSC Restorative Justice Division Montreal, QC
Christine Sauvageau Corporation Jean-Paul Morin Laval, QC
Cindy Ayala Église Évangelique de la Rive Nord Montreal, QC
Cynthia Kathleen Taylor St. Joseph’s parish Ottawa, ON
Dave Goodridge Individual participation Iroquois, ON
Eileen Henderson Mennonite Central Committee ON Toronto, ON
Elsie Goerzen Mennonite Central Committee BC Abbotsford, BC
Estele Drouvin Centre de services pour La Justice réparatrice Montreal, QC
François Godbout Pastorale Sociale Ahuntsic Montreal, QC
Greg Dunwoody CAPPE and Prison Chaplain Winnipeg, MB
Heather Quinn-Imming Office for Victims of Crime, Ontario Toronto, ON
Heidi Illingworth Canadian Resource Centre for Victims of Crime Ottawa, ON
Jamie Scott The United Church of Canada Ottawa, ON
Jennifer Walker National Office for Victims - PSC Ottawa, ON
Kathy Howe St. Margaret’s Mary parish, The Ottawa Hospital - Civic Campus Ottawa, ON
Lolita Walsh St. Joseph’s parish Ottawa, ON
Marie Josée Doucet Pastorale Sociale Ahuntsic Montreal, QC
Mark Vander Vennen Shalem Mental Health Network Hamilton, ON
Maureen Donegan Catholic Charities Justice Services Vancouver, BC
Maylanne Maybee The Anglican Church of Canada Toronto, ON
Michael Maher Individual participation Toronto, ON
Michael Paetzold Canadian Friends Services Committee Indian River, ON
Peggy Land Unitarian Universalist Fellowship of Ottawa Ottawa, ON
Rachelle Nolet Paroisse Catholique de St-Denis a Montreal Montreal, QC
Sarah Cook Christian Reformed Church Ottawa, ON
Scott Harris CSC - Citizen Engagement Ottawa, ON
Scott McIsaac Disciples of Christ Charlottetown, PEI
Sharen Bowen First United Church Ottawa, ON
Wanda Goodridge Individual participation Iroquois, ON
Wilma Derksen Mennonite Central Committee Canada Winnipeg, MB

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 Appendix 2 – About CCJC

The Church Council on Justice and Corrections (CCJC) is a national and bi-lingual voluntary
organization with charitable status. As a coalition of 11 national church and faith groups, we are
accountable and provide resource support to national church and religious bodies. You will find more
information about our history and our founding denomination on our website: www.ccjc.ca

CCJC strives to bring about community awareness and shared knowledge of criminal justice and public
safety matters in order to enhance the role of citizens in activities that can contribute to the healing of
victims, offenders, and social relationships when a community is damaged by crime.

As representatives of faith communities, we believe that together we can be a voice for healing justice.
We affirm each person’s dignity and worth through fairness, equity and trust. We believe in non-violent
conflict resolution that is person-centered. We believe we can help guide all communities responding to
the effects of crime and, thereby, contribute to a healing process by: naming the harm done, attending
to the healing of all parties involved, encouraging social responsibility and developing and exploring
resources for all communities.

Some CCJC and CEJC board members and staff

From left to right: Laurent Champagne, James Loewen, Lorraine Berzins, Dick von Briesen, Meredith Egan,
Brian MacDonough, and Cindy Ayala

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 Appendix 2 – About CCJC

Throughout over 35 years of existence, CCJC has fulfilled its mandate through a number or strategies.
We have produced educational kits on a range of issues related to criminal justice, promoted conferences,
supported local restorative justice projects, analyzed public policy and contributed to its making
through consultative processes, partnered with and supported like-minded organizations, sensitized
communities to the realities of crime in innovative ways, shared accurate information on statistics and
public perceptions of crime, promoted effective crime prevention programs and strategies, and fostered
initiatives that provided supervision and care to those harmed by crime.

CCJC concerns itself with a broad range of issues: Aboriginal justice, alternatives to punishment,
community fears, death penalty, families of prisoners, family violence, law reform, long-term prisoners,
parole, racism, sentencing, sexual offences, urban crime, victims of crime, violence prevention, women’s
concerns, youth and crime. We strive to assist those we serve to reflect theologically about the nature of
justice, to examine the impact of the present system on the lives of those it touches, and to search for
pathways of redemptive change.

Our commitment is to stimulate new thinking about what justice is, cultivate a new generation of justice
seekers, engage people with faith in God’s justice and in community-building values, to explore critical
paths to healing from crime, to open new doors into the community for those disenfranchised by crime,
and to bring to light the failings of current practices to awaken a justice that heals.

Who we are

President Directors
James Loewen Brian MacDonough
Dick von Briesen
Vice-presidents Christina Guest
Richard Haughian Gloria Savage
John deVries Scott MacIsaac

Community Chair of Justice

Secretary Lorraine Berzins
Meredith Egan

Coordinator
Treasurer Maristela Carrara
Laurent Champagne

Past-president
Jane Griffiths

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 Appendix 3 – Report on Pastoral Care and Victims Consultation

1. Sector Representation in the Consultation

Participants represented a variety of sectors. When asked to indicate the 3 roles that best described their
participation, most indicated “Church member” with 52.9%, followed by “Community person” with
47.1%, “Pastoral care worker” with 35.3%, “Victim support worker” and “Chaplain” both with 23.5%.
The roles of “Church staff”, “person harmed by crime”, and “Lay leader” were equally represented with
17.6%. “Victim support volunteer” was the least indicated role, with 11.8%.

2. Opportunities for Interaction and Relationship Building

All respondents agreed that the gathering created opportunities for interaction and relationship building
among participants. 41.2% indicated that they strongly agreed with this. Among the comments that
were offered by survey participants, some concerned the interaction with participants from different
provinces, and one person specified that they really enjoyed the national aspect of the gathering. One
respondent expressed gratitude for the opportunity to speak with Wilma Derksen, while another noted
that interaction with the other participants “was very helpful with the healing process”.

Other respondents said that they had made some good contacts and anticipated the relationships
to be ongoing. One indicated that the structure of the sessions (‘staying with the same small group
throughout, having organized meals and breaks together, process design in large groups”) lead to a
“natural development” of relationships. Another added that the relationship building was the aspect
which “provided the greatest benefit” and would have appreciated more opportunities to connect, such
as an evening activity, also noting that a contact distribution list to be shared among participants will be
helpful.

3. Introduction and Welcome: properly informing and setting the stage for group discussions.

Participants were asked if they agreed that the introduction and welcome properly informed and set the
stage for the three small group discussions. All survey participants who responded to this question agreed.
37.5% strongly agreed with this statement.

4. Facilitation and Participation

Participants were asked if the small group discussions were well facilitated and if they felt their input
was noted and valued. Only 5.9% of the respondents, or one person, disagreed. The remaining 94.1%
agreed, with 52.9% of all respondents strongly agreeing. Overall, respondents said that the sessions were
well facilitated and that the sharing of experiences was helpful. Two out of ten comments offered by the
survey participants referred to the victims’ testimonies as powerful. One person noted the importance
of giving victim’s issues a priority. Two respondents added that it would have been helpful to have a
longer introduction (e.g. more in-depth perspective on who the participants were professionally). One
participant said that their group had great interaction and stimulating conversation, but that the noise
coming from other groups in the foyer area was distracting.

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 Appendix 3 – Report on Pastoral Care and Victims Consultation

Overall, respondents indicated that the facilitators did a great job, one person even specifying that their
facilitator “kept things on track and made sure everyone had a chance to participate”. However, one
person indicated that there was some friction in their group and that it would have been helpful if one of
the delegated organizers had served as a trouble shooter. Another participant noted that their small group
leader seemed to lack experience. One respondent wrote that the small group discussion provided “doable
examples of effective victim services [that] helped me realize that others are struggling with similar
issues”.

5. Large Group Sharing

We also asked participants if they agreed that the larger group sharing was helpful and reflected the
substance of small group discussions. All respondents agreed, with 29.4% strongly agreeing. In general,
respondents who provided feedback in the form of comments felt that this type of sharing was very
insightful, one person noting that it provided an opportunity for participants to add what they did not
mention during the small group discussion or to share what they felt should be given to the whole group.
One person noted the danger of repetition in the interventions, and another added that although they
mostly agreed with the statement, there were some important nuances missed. One participant felt that
the auditorium was not the best setting for community-building and sharing.

6. Process and Organization

All respondents agreed, with 35.7% highly agreeing, that they were satisfied with the process we followed
as a group to organize the consultation. Eleven of the fourteen respondents to this question provided
details. One person felt that there was some confusion as to whether the purpose of the gathering was
for information or consultation and would have enjoyed more presentations. Another noted that the
transportation from the hotel to St. Paul’s University could have been better organized and that earlier
confirmation of the meeting would have been better in terms of airline seat sales. One person appreciated
the focus of the gathering, as well as its functioning (“maintaining the same small groups and the process
within each portion of the event”). Another would have preferred spending less time in the small groups
and more in the larger group, or even a change of the small groups for the second day.

Again, the national scope of the consultation was appreciated, as was the fact that many churches were
represented. However, one respondent noted that they would have appreciated more of a multi-faith
representation, rather than just an ecumenical [Christian] one. One person felt that although the person
who chaired the consultation made good use of humour, he was “overly directive”.

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 Appendix 3 – Report on Pastoral Care and Victims Consultation

7. Consultation Outcomes: new skills, new information, changed awareness, enhanced services.

Among the comments that were offered by survey participants, one mentioned that the consultation
provided participants with an enhanced understanding of CCJC as an organization, and another reported
that it was helpful to know that CCJC was working on the victim’s issues. Two respondents made note
of the fact that the consultation resulted in a greater awareness of the many issues surrounding pastoral
care of victims, and one reported being more conscious of “the need to provide more intentional support
for victims and to get the faith community involved”. Two others mentioned that it called attention to
the role which can be played by faith communities, in terms of care for victims, while one wrote that the
consultation enabled them to realize “that many people are working on the promotion of pastoral care for
victims”.

Overall, participants felt that good information was provided. One person felt that the consultation
“normalized” their vision of the religious community’s approach to crime, and therefore enabled them to
find common ground for discussion. Another reported appreciating the message that was sent concerning
work with victims – “peace cannot be built other than by peaceful means”. One comment was that the
consultation provided ‘some conceptual frameworks, new perspectives, access to resources, motivation
and inspiration to take action”.

8. Further Reflections

Among the comments that were offered by survey participants, one expressed hope that some of the
ideas generated during the consultation will come to fruition. One participant indicated plans to discuss
them with their denominational leader to facilitate development of new initiatives. However, another
respondent felt that they did not receive enough input as to the next steps to be taken. An interesting
comment was offered by a responded who reported that, after participating in the consultation, they
felt less alienated and marginalized in the church community as a result of their victimization. Another
respondent added that the consultation helped focus attention on the “hit and miss” nature of many
existing services to victims. Lastly, one respondent reflected on the need to incorporate his knowledge
within the work of helping congregations to provide safe environments, ongoing education, and support
for victims.

9. Logistics Feedback

Overall, the respondents indicated that they were satisfied with the accommodations. However, two
participants mentioned the challenge of having to move from the hotel to St. Paul’s University, and one
added that they did not enjoy the food. Another mentioned that it was sometimes difficult to interact
with the participants who were not all housed at the same location. Lastly, one participant expressed
gratitude for the simultaneous translation.

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 Appendix 4 – Reflection of One Participant

“ And if anyone sins, we have an Advocate with the

Father, Jesus Christ the righteous; and He Himself is the

“
propitiation for our sins; and not for ours only, but also
for (those of) the whole world. 1John 2, 1b-2

These words from Saint John kept haunting me since the public consultation held in Ottawa on May 5
and 6, on the pastoral care which should be offered to victims of criminal acts. A victim of incest and of
my own decisions made after being hurt, I was walking through life constantly looking back on my past,
but when I truly understood that Christ was the victim and that I didn’t have to remain a victim, my
life changed completely. I was a broken woman: sex, health problems, petty theft, a single mother with
two children alone for many years, no self-esteem and no self-confidence. Today, I have been married
for 19 years and together, my husband and I have 4 other children. I do volunteer work in prisons with
incestuous fathers and women who are victims of incest.

For the last 29 years, the Lord has nourished me with His words and his Eucharist through a small
catholic community. This community also provides human support, for example help during pregnancy,
prepared meals when my husband was hospitalized after his heart attack, and babysitting. I have often
recognized myself in some biblical figures, especially Mary Magdalene and Saint Paul and his spiritual
conflicts: I do the harm that I do not want and not the good that I would like to do. It has been quite a
spiritual journey to accept my victim/aggressor duality and to recognize that I am hurt but can also hurt
others. I am thankful that God was with me during these trials and made them glorious, and gave me
back all of my dignity and my values as a child of God. What a relief to know that God loves me as I am!

From across Canada and from all denominations, we have listened to the victims” stories and tried to
clearly identify their pastoral care needs and especially to correct current shortfalls. I was nevertheless
surprised to see what services and documentation already exist. It is important that we avoid reinventing
the wheel, each one of us in our own Churches and our own regions. The Church Council on Justice and
Criminality will be responsible for sharing this information through its website intended for victims.

These two days of public consultation allowed me meet dedicated people who are a little out of breath, to
say the least. But more importantly, I realized how lucky I was to have long-term support.

In life, some people break lives but others repair lives with the help of God who from death creates life.

Rachelle Nolet

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The Church Council on Justice and Corrections
507 Bank Street 2nd Floor
Ottawa, Ontario
K2P 1Z5
613-563-1688
www.ccjc.ca
info@ccjc.ca

This consultation was made possible through funding

from the Department of Justice Canada, the Mennonite
Central Committee, and the Religious Society of
Friends (Quakers)