The Christian gallery is full of images of suffering and pain. Most prominent within this gallery is the theological model of Christ submitting to the "redemptive" suffering of the cross in obedience to his divine father's will. A feminist reading of this model suggests that it promotes sexualized violence within the Church; with dire consequences (Strahm 2019). First of all, the propagation of suffering, sacrifice and self-denial as redeeming behavior, might lead people affected by sexualized violence to the resigned bearing of their suffering instead of actively fighting against it. What is more, supporters of this model are relieved of the burden to identify the mechanisms that cause avoidable suffering such as sexualized violence. They also need not name the perpetrators or advocate for a structural change. A prominent example for such "evil blindness" (Soto Morera 2010) is the Pastoral Letter of Pope Benedict XVI to the Catholics of Ireland (2010) that will be analyzed more deeply. The analysis underlines that references to Christ's suffering might have a healing effect only when the structures that enable sexualized violence and the theologies that formulate suffering as redemptive in this context are critiqued and transformed. In doing-so perspectives and voices of people affected by sexualized violence within the Church need to be brought to the fore. Empirical research suggests that persons who are affected by sexualized violence tend to reject the notion that Christ's suffering might be redemptive. Rather, they refer to the idea that Jesus suffered with them or was affected himself by sexualized violence (Reaves/Tombs 2020; 2021): "Sexual abuse is, above all, an abuse of power. Jesus particularly suffered all kinds of abuse including sexual abuse. I think that is why a victim could feel solidarity with Christ who suffered all kinds of abuses: insults, isolation, slander, solitude, betrayal, abandonment and sexual humiliation." (Reaves/Tombs 2020, 68).