In the previous article, we asked ourselves a key question: what should true repentance look like when the person who has sinned is a pastor who has abused the trust of others?

We stated that we cannot judge the heart of anyone, but the Bible does teach us to recognise the fruits of repentance and offers guidelines to distinguish a sincere confession from a statement that may prove insufficient.

This distinction is particularly important when we are talking about those who exercise spiritual authority over others.

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We have already seen three important factors:

• Confessing sin means naming things properly

• True repentance does not seek excuses

• Behaviour that contradicts repentance

Today we conclude with five more:

Asking for forgiveness requires acknowledging those we have hurt

This is one of the most sensitive issues, and that is why we addressed it in a previous article.

Sometimes, public declarations of repentance are directed primarily at the Christian community, the followers, or those whose trust has been betrayed.

It is understandable to ask the Church for forgiveness for the scandal caused. But what about those who suffered directly as a result of the perpetrator’s behaviour?

As we have seen in previous articles, Zacchaeus said, “If I have wronged anyone, I will repay them fourfold” (Luke 19:8). He understood that his spiritual transformation had concrete consequences for those he had wronged.

His repentance did not end with an intimate encounter with God. It resulted in a willingness to make amends for the wrongs he had committed.

Jesus also taught that if anyone realises that their brother has something against them, they must seek reconciliation (Matthew 5:23–24).

The pastor who has abused his position should not simply ask the church for forgiveness while ignoring those who have suffered as a direct result of his actions

However, in situations of abuse, these principles require particularly careful application. Reconciliation must never be imposed or used to force contact with the person who caused the harm.

A pastor who has abused his position should not simply ask the church for forgiveness while ignoring those who have suffered as a direct result of his actions.

Acknowledgement of the harm must also be directed towards them, respecting their wishes.

If they wish to receive an apology, this can be done safely, including via independent professionals, to avoid unsolicited contact that could cause further distress.

The team overseeing discipline and restoration must conduct a thorough investigation into all potential victims and give them the opportunity to receive compensation.

That said, victims are not obliged to respond, accept the apology, meet with the person responsible or take part in their restoration.

Asking for forgiveness does not grant any rights over the person we have hurt. A genuine apology does not require a favourable response.

 

Repentance must bear fruit and restoration

John the Baptist issued a strong exhortation to those who came to him: “Produce fruit in keeping with repentance” (Matthew 3:8).

Paul also describes in 2 Corinthians 7:11 the visible consequences of godly sorrow: solicitude, indignation, fear, zeal and a willingness to face up to what has happened. In other words, biblical repentance is not shown only through words, tears or public declarations. It is manifested in concrete and sustained changes.

When a pastor has been abusive, those fruits should include a willingness to cooperate in clarifying the facts, to rectify unjust accusations, to accept independent oversight, and to face the consequences of their actions.

There should also be a genuine willingness to make amends for the harm caused.

The grace of God does not remove our responsibility to do justice to those we have wronged

In some cases, this may involve providing specialist psychological support, complying with any legal obligations and undertaking appropriate redress, without conditioning help on the silence of those affected.

However, not all harm can be fully repaired. How can lost spiritual trust be restored? How can years of emotional suffering be repaired?

I am aware of a case where an abusive leader sent pornographic photos of himself to a young woman in the church, photos that self-destruct after a short time.

Today, this young woman has strayed far from the path of the Lord. How can this be put right? What about the eternal consequences? Can a leader like this be cleansed by a simple, generic apology?

It may not be possible to fix everything that has happened. However, that does not exempt us from trying to repair what is within our reach.

God’s grace does not remove our responsibility to do justice to those we have wronged.

 

Restorers must help to bring the whole truth to light

No leader should oversee their own restoration process. This may seem obvious, but I can assure you it happens more often than we realise.

When a group of pastors or mentors takes on this responsibility, they cannot simply listen to the person’s confession, support them emotionally and help them rebuild their family life. They must also seek to understand the true extent of the events and their consequences.

Those in charge of the process must ask themselves whether there are other people affected, if there were previous allegations, if those who spoke out were discredited and if the victims have been given the opportunity to give their testimony.

It is not enough to listen only to what the perpetrator is willing to admit. A restoration process based exclusively on the perpetrator’s account risks becoming self-restoration supervised by their friends.

That is why we need independent mechanisms to clarify the facts, listen to those affected and evaluate the conduct in question.

The seriousness of the events, the extent of the harm caused and the level of responsibility and influence of the leader involved must also determine the degree of transparency and accountability required of the team responsible for their discipline and restoration.

A restoration process exclusively based on the perpetrator’s account risks becoming self-restoration supervised by their friends

In the most serious cases, the members of that team must be publicly identified, take responsibility for their decisions and appear before the church, communicating their conclusions and the criteria on which they are based, always with due respect for the confidentiality and dignity of those affected.

Furthermore, they must set up secure channels through which victims can provide relevant information and express their observations or objections before final decisions are taken regarding a possible return to ministry.

Those who have suffered the consequences of abuse must not be excluded from a process whose decisions may directly affect their safety, dignity and trust in the church.

It is therefore essential to have genuinely independent investigation and assessment mechanisms, made up of competent individuals who are free from conflicts of interest.

It is not enough to bring together pastors who are friends of the person in charge, people close to his family or leaders connected to him through personal, economic or ministerial interests.

The restoration process must not become a procedure designed to legitimise a decision that has already been made.

It must be a serious, impartial and verifiable process committed to uncovering the truth, protecting victims and ensuring justice, above and beyond any friendship, prestige or institutional interest.

Pastoral companions can help a person to restore their spiritual life, but they are not necessarily in a position to certify their suitability for ministry. These are different responsibilities.

 

Repentance means accepting the consequences

One of the most common mistakes is thinking that God’s forgiveness means regaining lost responsibilities. But forgiveness and restoration to ministry are not synonymous.

David was forgiven, but he faced serious consequences for his sin (2 Samuel 12). Paul states that those who exercise pastoral leadership must be blameless and have a good reputation (1 Timothy 3:2, 7; Titus 1:7).

None of us meets these requirements because we are perfect; rather, it is because our lives must offer a recognisable testimony of maturity and integrity.

When a leader has engaged in serious abusive behaviour, especially if it has been repeated with manipulation or deception, they may have lost the necessary qualifications to continue exercising pastoral authority. And that loss may be permanent.

A person may be fully forgiven by God and yet never again be qualified to serve as a pastor.

Ministry is neither personal property nor an acquired right that is regained after a few months or years of discipline. There is no biblical timetable stipulating that someone automatically qualifies to exercise leadership again after a certain period of time.

The aim of restoration is not to regain the pulpit, but to live a life of obedience to Christ. True repentance does not need to reclaim the stage

Spiritual restoration is a transformative process. Ministerial rehabilitation also requires an independent assessment of suitability, risks, and the trust required to exercise authority.

Perhaps one of the most profound signs of repentance is when a person accepts without resentment or demands that they will never again hold the position they lost.

The aim of restoration is not to regain the pulpit, but to regain a life of obedience to Christ. True repentance does not need to reclaim the stage.

I deeply believe in the restorative power of Jesus Christ. I believe that a pastor who has seriously sinned can find forgiveness, spiritual transformation, and a new life in Christ.

But I also believe that we have all too often confused a person’s restoration with the restoration of their ministry.

True repentance does not need to rush to announce a new public chapter. It does not demand immediate forgiveness from those who have been hurt. It does not reclaim lost trust as if it were a debt that others are obliged to repay. Nor does it use God’s mercy as an argument to avoid the consequences of one’s own actions.

Authentic repentance clearly acknowledges sin, listens to those who have suffered, seeks to make amends for the harm caused, submits to the truth, and accepts the consequences, no matter how painful they may be.

It is not demonstrated through the emotion behind a statement, but by the consistency of a transformed life.

 

The church must also learn to apologise

There is one final dimension: institutional responsibility. I know I have mentioned this before, but it can never be stressed enough.

Sometimes, abusive behaviour continued because no one was supervising the leader properly, because of a culture of silence, or because complaints were ignored.

When these circumstances are proven, the church or organisation involved must acknowledge its responsibilities.

The church that honestly acknowledges its mistakes does not lose spiritual authority. It loses it when it tries to protect its reputation by concealing them

The prophet Ezekiel condemns shepherds who did not strengthen weak sheep or bind up the wounded (Ezekiel 34:4). That is a particularly serious accusation.

When an institution has failed, its repentance should include acknowledging its mistakes, asking for forgiveness from those who have been harmed, and taking verifiable measures to ensure that such behaviour does not happen again.

A church that honestly acknowledges its mistakes does not lose spiritual authority. It loses it when it tries to protect its reputation by concealing them.

As a church, we need to approach those processes with greater biblical rigour and sensitivity towards victims, and with genuine accountability.

Perhaps the most convincing sign of sincere repentance is not hearing someone say, “I am ready to return”, but seeing them live humbly before God, willing to take full responsibility, even if they never stand at a pulpit again.

You can read the first,  second and third articles in this series.

Marcos Zapata, evangelical pastor, president of the Spanish Evangelical Alliance and member of the Psalm 15 Table in Spain.