Since the earliest days of our podcasting work, we have been contacted by individuals and families who have been affected by issues such as physical abuse, emotional abuse, sexual abuse, bullying, domestic violence, rape and other forms of abuse all within a context of The Church of Jesus Christ of Latter-day Saints.
The overwhelming feedback we receive is that Church policies have been however well meaning, at best insufficient and at worst damaging in terms of the lack of prevention and response to abuse.
Working with individuals and organisations who have experience in Safeguarding, 21st Century Saints have launched a campaign to help support The Church in improving and implementing practices to keep children and vulnerable adults safe from all forms of abuse.
“A theology of safeguarding is built on each of us recognising our own vulnerability as we rely on the Atonement of Jesus Christ. Robust Safeguarding policies help us testify to the Lord and to His children that we are committed to Jesus Christ and His mission. “
— Jane E. Christie, 21st Century Saints
Does the Church of Jesus Christ of Latter-day Saints have a problem with abuse?
This is a sensitive question. The short answer is yes, we absolutely do have a problem with abuse in the Church. We know that is very uncomfortable to realise so we need to explore what we mean when we make this statement.
All institutions have to look at how power can be used to hurt or exploit vulnerable people. The Church of Jesus Christ understood this from the earliest days of the Restoration (see Doctrine Covenants 121). Abuse in a Latter-day Saint context happens in ways which are specific to our faith community due to our focus on families as well as the dynamics of authority, history and faith. In religious settings, abuse is extremely under reported.
Are reports of abuse sensationalised?
In our opinion, current media reporting is reflective of what we see within our faith community. Since the earliest days of our work, instances of abuse within Latter-day Saint families and congregations have been reported to us on a daily basis. Abuse is under reported generally and especially within close-knit faith organisations. Individuals and families often pay a high price for speaking out.
The calling to mourn with those that mourn requires us to stand with victims of abuse and seek to make The Church of Jesus Christ of Latter-day Saints a safe place for everyone.
Does the Church have robust Safeguarding policies?
It’s complicated. In some areas of the world, the Church meets basic compliance laws. It is much rarer to see Stakes and Wards where safeguarding policies are truly excellent. In these instances, a few insightful and caring leaders have worked with survivors, local authorities and experienced members in this field to create robust policies. However a simple change of leadership is enough to end these programmes.
Safeguarding is a journey in which faith communities should be continuously seeking to understand, respond, learn and improve. Safeguarding should be dynamic, responsive and should always be shaped by victims and survivors voices. Past policies are certainly insufficient for today’s needs. It’s painful to look at ourselves and answer no to this question. But that process of seeing where we fall short is how we begin to improve. Good work is being done, even great work which we want to build on. However to recognise where we fall short and engage in the work of repair and prevention requires us to put aside our discomfort.
So how does Safeguarding in the Church look in various territories around the world?
Safeguarding laws vary from country to country which is why it is vital that the Church partners with charities and organisations in every area of the world to understand best practice.
A platinum standard of Safeguarding within the Church handbook will bless the vulnerable in every territory of the world as the Church accepts invitations to discuss and share its practices with a view to improving them.
What do I need to know about Safeguarding legal requirements in my area?
Most members have contact with someone in a vulnerable group. You should become familiar with the laws around Safeguarding by looking at your local or government website and the United Nations Safeguarding Hub.
Good Safeguarding isn’t just about meeting basic requirements. Members and leaders should seek to understand the needs specific to their areas, to listen to victim experiences and seek to create the safest environment for everyone.
What do I need to know about the recent Safeguarding policy updates in the British Isles?
The Church of Jesus Christ of Latter-day Saints are implementing additional Safeguarding Policies in the UK. These measures, which include criminal background checks, training and Stake Safeguarding Specialists being called in every Stake have been discussed and celebrated around the world. You can find out more about the new policies here.
Aren’t existing Church policies Safeguarding policies sufficient?
Respectfully, and while acknowledging that improvements are continuing to be made, speaking generally, the Church’s current Safeguarding Policies and Practices are not yet sufficient. In fact, as they give leaders and members the illusion of adequate Safeguarding, these policies can inadvertently become dangerous by creating a false sense of security for vulnerable groups and for leaders.
What is the Church getting right about Safeguarding?
The Church proclaims its love for children and its desire to see all children safe from harm. It has reaffirmed that no form of abuse can be tolerated. This motivation from leaders and members is clear and we have seen overwhelming unity and support for Safeguarding across the spectrum of church leadership, membership, our wider community and those who no longer affiliate with the Church.
Here are some examples of policies which we would like to highlight.
Membership Record Annotations: These an excellent policy in communicating risks between wards throughout the world – a policy which we would like to see replicated in other faith communities.
Sustaining: The names of members are presented before their congregations for a sustaining vote. Congregations have the opportunity to oppose/ raise concerns.
Discipline: Church leaders can apply sanctions or withdrawal of membership where the individual is guilty of abuse.
These are excellent starting points for change, improvements and most importantly to be open to the promptings of the Spirit.
What do 21st Century Saints see as being some of the problems with current Church Safeguarding policies?
The Handbook is a resource designed for leaders in the Church although it is available publicly. While it makes clear statements about condemning abuse, it does little to educate general members in how to identify the many different forms of abuse. Ecclesiastical abuse is not mentioned at all, at times leaving general members feeling powerless if their abuser(s) hold leadership positions. The Handbook says nothing to victims about what they should do if they are at risk of being abused.
Annotations: While it is Church policy to make annotations which can be used on membership records to alert leaders of potential risks posed by a member, it is vital to note that this method should not be used instead of robust criminal background checks. There is a risk that leaders may assume anyone is safe unless records are marked.
One to one interviews: Often the subject of youth interviews is the main focus of discussions in this area, however it is important to note that all vulnerable groups are affected by policies about how bishopric and stake presidency members should conduct their regular worthiness and counselling interviews. The standard Church Policy allows for the interviewing leaders to be alone in a room with a young person as long as there is another adult in an adjoining room or corridor and the door ajar (Note: only in the case of youth and children). This creates a misleading impression of safety and protection. The young person can also request a second adult in the room, but the policy as currently worded puts the responsibility to request this additional protection on the child, not their parents or Church leaders. Vulnerable young people, especially those without parental support in a Church setting, are the least likely to request this and the most likely to be targeted in this situation by abusers.
If the safeguarding defaults to the minimum requirement in the Handbook of a second adult in an adjoining room, that person will not be able to hear what is being said. In most cases they will not be able to see what is happening in the room. This makes it impossible for a second person to intervene and stop the interview if they believe that something inappropriate is occurring. They also cannot give any protection to the interviewer if allegations are made about what they said or did in the interview without witnesses.
Reassessing the theological underpinnings and policies around interviews and confessions is an important step in implementing basic Safeguarding. Are interviews necessary? Can the aims of interviews be met in other ways? We assert that asking questions around chastity and modesty can be harmful to adults and children. There are many situations and circumstances which require us to pay extra attention to the needs of the vulnerable in a one to one interview and consider whether there are better ways to meet their needs.
Mandated Reporting: This has become a worldwide issue for all religions and organisations. Simply put, Stake Presidents, Bishops and general members should first report abuse to the authorities. If a child or vulnerable person is suspected to be in danger, police authorities must be contacted immediately.
All Church leaders and members should be fully prepared to demonstrate their commitment to honesty, integrity and following the laws of the land by testifying when required without any concern that they need direction from the Church
The Church Helpline: It is essential that using the church helpline does not become a substitute for effective reporting to local safeguarding teams and, or, police. Reporting should always happen FIRST, taking place PRIOR to calling the helpline. Even if another leader confirms that abuse has been reported to the police, you should also ensure that you make a report. The objective, comprehensive investigation of abuse should take place by legal authorities and never by the Church. This helps maintain confidentiality and ensures that the investigation is never comprised.
What are the problems with the Church training video?
Members can be called to serve in Church programmes then complete the training at a later date. The current training video states training should be done, not must be done, implying a voluntary aspect to Safeguarding training, and even then, only within a month of being called. Effective training takes place prior to members serving, ideally before they formally accept the calling. It’s also problematic that some members may not work directly with youth, yet may from time to time come into contact with children and other vulnerable groups. Safeguarding training should apply to every member, including those serving in the ministering programmes, where members may be serving someone in a vulnerable group and visiting individuals and families with a young person as a companion.
The training video is not country specific and fails to address the laws, guidance or expectations of each country. The training does not provide sufficient information to impart knowledge or confidence in recognising and responding to abuse or disclosures.
Its brevity, 30 minutes, along with the cartoon format minimises the serious nature of Safeguarding. There is no clear preparation or discussion with participants that would identify any triggers for people or allow for discussion about Safeguarding values. There is no opportunity for follow up discussion, no opportunity to ask questions, and no opportunity to identify personal biases. The training video is concerning to us and to Safeguarding charities who have also viewed the training video.
What does the Church Handbook of Instructions say about Safeguarding?
We highlight the need for every member of the Church to be familiar with the Church Handbook section on Safeguarding and to study it regularly.
Abuse is the mistreatment or neglect of others in a way that causes physical, sexual, emotional, or financial harm. The Church’s position is that abuse cannot be tolerated in any form. Those who abuse their spouses, children, other family members, or anyone else violate the laws of God and man.
All members, especially parents and leaders, are encouraged to be alert and diligent and do all they can to protect children and others against abuse. If members become aware of instances of abuse, they report it to civil authorities and counsel with the bishop. Church leaders should take reports of abuse seriously and never disregard them.
Lets talk about Background Checks. Isn’t it true that they aren’t a fail-safe?
True, criminal background checks are not a fail-safe. However they are considerably safer, adding another layer of protection. A person may have previous allegations recorded against them, which did not lead to a conviction, which can, if considered relevant to the role, be shared in a criminal background check. Introducing this system also means safer recruitment practices (for example volunteers to help at a temple visit), references, interview and self disclosure statements. All of these are a deterrent to potential abusers. Implementing criminal background checks sends a message to everyone that the Church cares about harm, protecting vulnerable people and it recognises that abuse occurs. In doing so we make a positive statement to victims: We want the Church to be a safe place for you.
Backgrounds checks only take place with individuals permission and is never made public. If someone chooses NOT to have a background check, they should not be compelled and their choice should be respected. Since people may have many reasons for not wishing to undertakes a background check, assumptions or judgements should never made. It should be made clear that where background checks are required by policy, the individual will be unable to serve in callings where they may come into contact with vulnerable groups.
“Abuse constitutes the influence of the adversary. It is a grievous sin. As President of the Church, I affirm the teachings of the Lord Jesus Christ on this issue. Let me be perfectly clear: any kind of abuse of women, children, or anyone is an abomination to the Lord. He grieves and I grieve whenever anyone is harmed. He mourns and we all mourn for each person who has fallen victim to abuse of any kind. Those who perpetrate these hideous acts are not only accountable to the laws of man but will also face the wrath of Almighty God.
I urge each of us to be alert to anyone who might be in danger of being abused and to act promptly to protect them. The Saviour will not tolerate abuse, and as His disciples, neither can we” – President Nelson, Oct 2022 General Conference
“There is no place for any kind of abuse—physical, sexual, emotional, or verbal—in any home, any country, or any culture.”
Elder Patrick Kearon, April 2022, General Conference
Isn’t having two people in a classroom sufficient?
The two person rule assumes that both adults are safe and appropriate to work with vulnerable groups. Often a married couple are called and, should one partner be controlling, the other will almost certainly be disempowered. This makes one person of the two unable to protect or identify risk. To be effective both adults would need to be equal in power, status, hold healthy attitudes and be trained in how to recognise and respond to abuse. The policy offers minimal protection for children and at best will protect from abuse only in that time and place. The two person policy does not address the risk of grooming or abuse outside the Church by members introduced to a child at Church.
If changes have to be made to Safeguarding policies, the Prophet will know and he’ll make the changes. If members ask for improved policies won’t that mean that we’re not sustaining the Prophet?
Faithful Latter-day Saints believe the Lord hears our prayers and responds to our needs. We recognise the desire which President Russell M Nelson and other leaders have expressed recently in wanting to protect children and the vulnerable and his call for all of us to take responsibility for protecting children. As President Nelson counsels with the Lord and with his Counsellors in the First Presidency, we believe that he also desires to understand the needs and experiences of the members of the Church. We bring these matters to Church members and leaders, including the First Presidency, for their consideration as our response to that prophetic plea.
Can I use group messaging for youth such as WhatsApp?
Messaging youth should only occur when a parent, guardian and other leaders are part of the group. It is not appropriate to message children on a one to one basis.
Is it appropriate for me to give a child, youth or young adult a lift home when it’s just going to be the two of us in the car?
Safeguarding doesn’t require us to stop being Christians. Latter-day Saints often rely on support such as car rides. If someone needs help, the right thing to do is to offer that help if you are in a position to do so. Safeguarding however does require us to make safety and well being our priority. Always call or message a child’s parents to make sure that they know where their child is and who they are with.
The sky is the limit
“Across all faiths, religious leaders have significant power and influence. Children are often taught to show such figures deference and respect. Those in positions of leadership often act as advisers, confidantes, guides and helpers. Religious leaders can abuse their positions of trust. Excessive respect or veneration of leaders within religious communities may result in a feeling that they can act with impunity, and may also contribute to a victim being reluctant to report abuse.
There remain religious or culturally sanctioned views or practices about disclosure that reporting a fellow member of the religion is a betrayal of the community and contrary to religious law. Religious organisations can also prioritise their reputation above the needs of victims of abuse, and so discourage external reporting.” (Independent Inquiry Into Child Sexual Abuse – England & Wales, IICSA, Oct 2022)
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