presented by abused women and their children outweigh professional loyalties and ideological positions. In an age of fiscal restraint and shrinking public budgets, it is in everyone's best interests to attempt to build bridges between groups committed to a common cause.
In this chapter we have considered ways in which conservative Protestants have accommodated the reality of wife abuse within their ideology of the family. Evangelical women respond to victims of battery by offering practical, emotional, and spiritual assistance. They support the transition house movement through tangible means that could be regarded as bridge building, attempting to narrow the chasm between religious caregivers and those employed by community agencies. The magnitude of the problem of wife abuse in Canada, as elsewhere, means that all institutions--religious and secular in nature--need to work together to respond to the needs of victims and to promote violence-free family relationships.
I would like to acknowledge financial support from the following sources: the Louisville Institute for the Study of Protestantism and American Culture, the Social Sciences and Humanities Research Council, the Department of the Solicitor General, the Lawson Foundation, the Constant Jacquet Research Award of the Religious Research Association, the Department of the Secretary of State of the Government of Canada, the Muriel McQueen Fergusson Center for Family Violence Research, and the University of New Brunswick Research Fund.
Beaman-Hall Lori, and Nancy Nason-Clark. 1997a. "Partners or Protagonists? The Transition House Movement and Conservative Churches." Affilia 12(2):176-196.
-----. 1997b. "Translating Spiritual Commitment Into Service: The Response of Evangelical Women to Wife Abuse." Canadian Woman Studies 17(1):58-61.
Brown Joanne, and Carole Bohn (eds.). 1989. Christianity, Patriarchy and Abuse: A Feminist Critique. Cleveland: The Pilgrim Press.