CASE REPORTS OF THE MORMON ALLIANCE
VOLUME 1, 1995
Chapter 2
THE ABUSE HELP LINE AND
POLICY STATEMENTS FROM
HANDBOOKS AND MANUALS
Endnotes for Chapter 2
Relatively little information is available to members
of the Church from official sources about child sexual abuse. (See Chapter
1, "Official Statements by General Authorities in General
Conference" and Chapter 3,
"Statements from Other Church Officials and from Other Official
Sources.") That little tends to decry the heinousness of the
sin of sexual abuse but to provide little specific help for victims or
their parents. As usual with all sorts of problems, members are
encouraged to seek counsel and help from their ecclesiastical leaders.
Unless the ecclesiastical leader consults the help line, available only
in the United States and Canada, he has only three official sources of
information available: The General Handbook of Instructions, published
in March 1989 and, at this writing, seven years old, and Responding
to Abuse: Helps for Ecclesiastical Leaders, published in March 1995,
the revision of a 1985 work, Child Abuse: Helps for Ecclesiastical
Leaders. This chapter describes all four sources.
Given the enormous change in the last decade in
public awareness of child sexual abuse, understanding of its evil
dynamics and potentially permanent consequences for child victims, and
advances in therapies, the scantiness and lack of timeliness seem to
communicate a lack of official willingness to address the problem of
abuse seriously. Perhaps a recognition of the need for something more
current is the announcement in May 1995 of the establishment of a
hotline for ecclesiastical leaders reporting abuse.
One of the more encouraging signs of heightened
concern on the issue of child abuse by Mormons is a letter dated 10 May
1995 that went from the Presiding Bishopric (Merrill J. Bateman, H.
David Burton, and Richard C. Edgley) to priesthood leaders in the United
States and Canada (General Authorities; Regional Representatives, stake,
mission, and district presidents; bishops and branch presidents)
establishing a "telephone Help Line" for abuse cases. The
letter reads:
Abuse in any form is tragic and is in opposition to
the teachings of the Savior. Our hearts go out to all those who carry
burdens resulting from such sins. Bishops and counselors in stake
presidencies should consult with their stake president about incidents
of abuse that come to their attention.
To help priesthood leaders respond more effectively
to situations involving abuse, especially child abuse, a telephone
Help Line has been established. Ecclesiastical leaders in the United
States and Canada who become aware of any abuse involving church
members, are to call the Help Line (1-800-453-3860, extension 1911).
This will enable the caller to consult with social services, legal,
and other specialists who can assist in answering questions and in
formulating steps that should be taken. Information about local
reporting requirements will also be provided. Calls made to the Help
Line are confidential.
May the Lord bless your continued efforts to ensure
the well-being of all the members within your charge.
What prompted this letter? The letter itself contains
no clue. Perhaps it is the gradual consciousness-raising as more and
more priesthood leaders on the local level have passed concerns "up
the line." Perhaps it is the growing awareness that even very
orthodox LDS families are not immune. As the case of George P. Lee
shows, even a General Authority may be a perpetrator. And perhaps it is
the blunt financial cost of settling lawsuits against the Church for
negligence that has captured the attention of General Authorities. (See
Chapter 4.) Whatever the reason or reasons, it is a welcome step.
It is unfortunate that this assistance is limited to
priesthood leaders and is not available to the people who need it most:
survivors and their families. In fact, members of the Church at large
are not even supposed to know about it. It is also unfortunate that its
geographical scope is limited to North America. It is somewhat puzzling
that this message came from the Presiding Bishopric, not from the First
Presidency, which suggests that the problem is not top priority."
It is also interesting, in light of the rising number of civil suits in
which the Church has been sued for negligence, that "legal"
advice is among the services being offered.
However, it is encouraging that all forms of abuse
are included, and it is significant that this letter establishes an
internal reporting system for abuse that no longer leaves taking notice
of the reported abuse completely up to the ecclesiastical officer who
hears the report. Bishops and counselors in stake presidencies
"should" consult with the stake president, although they
apparently have the option as "ecclesiastical officers" to ask
their own questions directly from the experts on the help line.
Almost certainly General Authorities who receive
reports from this help line will become aware of the scope of the
problem and the numbers of children and perpetrators involved in ways
that they probably have not been up to this point. What has yet to be
seen is whether this new reporting system will result in improved care
for victims and more serious interventions with perpetrators. It could
work either way—and probably will. If hesitant bishops have access to
experts who can validate the seriousness of the problem and the need for
skilled assistance, the new policy will be a major step in promoting
healing for survivors and protecting other potential victims. If, on the
other hand, the experts provide cookie-cutter answers designed to
minimize "embarrassment" to the Church or promote quick fixes,
then the fact that bishops can say such advice comes "from Salt
Lake" may add to the confusion, betrayal, and fear of survivors.
Investigative reporter Marion Smith interviewed one Mormon woman in the
Midwest who expressed mixed feelings: "The impression [given Mormon
members here] is to refer problems to the bishop and let him call the
800 number. … We have learned first hand that it is foolish to leave
this matter to be dealt with internally—more often than not the
accused is afforded more concern and protection than the person abused.
... With many of the men in ward and stake leadership, we must battle
the assumption that the story ends when the abuse is reported. We
contend that the reporting (and the 800 number) is only one chapter in
the middle of a very long book."1
The General Handbook of Instructions,2
which is available to priesthood leaders but not to members of the
Church, contains the following information about child abuse:
Victims of rape or sexual abuse frequently suffer
serious trauma and feelings of guilt. Victims of the evil acts of
others are not guilty of sin. Church officers should treat such
victims with sensitivity and should help them regain their sense of
innocence and overcome any feelings of guilt. (11-5)
Members who abuse or are cruel to their spouses,
children, or other family members violate the laws of both God and
man.
Civil laws have been enacted to protect victims and
to help offenders and family members obtain needed assistance. (See
also "Restitution," p. 10-2.)
Church members who abuse their family members are
subject to discipline by the Church. Such members should not be called
to positions in the Church and should not be allowed to hold or
receive a temple recommend. Every effort should be made to have them
seek the counsel of their bishops and, where necessary, receive
professional counseling through LDS Social Services or another private
or public agency.
Local leaders should refer to the booklet Child
Abuse: Helps for Ecclesiastical Leaders for additional
information. (11-4)
The section on "Restitution" referred to
states:
Repentance may include disclosure to government
authorities. If confidential information indicates that a member has
violated the law of the land, the bishop should urge him to clear the
matter with the appropriate government authorities. For additional
guidance on local laws that govern reporting child abuse, see the
booklet Child Abuse: Helps for Ecclesiastical Leaders. (10-2)
Under the heading, "When a Disciplinary Council
Is Mandatory" appears the following information:
… Incest refers to sexual relations between a
parent and a natural, adopted, or foster child or stepchild. It
generally requires excommunication. A grandparent is considered the
same as a parent. Bishops and stake presidents should direct questions
to the office of the First Presidency, giving the facts of the case.
(10-3)
Another paragraph under the same heading specifies:
A disciplinary council must be held for a member
who committed a serious transgression while holding a prominent Church
position, such as Regional Representative; temple, mission, or stake
president; patriarch, or bishop.
As used here, serious transgression means a
deliberate and major offense against morality. It includes (but is not
limited to) attempted murder, rape, forcible sexual abuse,
intentionally inflicting serious physical injuries on others,
adultery, fornication, homosexual relations, child abuse (sexual or
physical), spouse abuse, deliberate abandonment of family
responsibilities, robbery, burglary, embezzlement, theft ...
A disciplinary council must be held for a member
who committed a serious transgression that shows him to be a predator
with tendencies that are a serious threat to other persons. (10-3,
10-4)
The most obvious conclusion to be drawn from the
handbook is that the focus of attention is dealing with the perpetrator.
Out of nine paragraphs, eight refer directly to the perpetrator. Such
directives do not seem adequate.
This booklet,3
which, for ten years, was the only specific LDS aid on child abuse, was
available only to leaders. It consists of six pages, 8.5 by 11 inches,
formatted with three vertical columns per page. Three columns are
completely blank. Eleven columns are partially blank. These partial
blanks add up to thirty additional inches, or the equivalent of about
four additional columns. In other words, out of eighteen columns of 7.5
inches apiece, only eleven, or just under two-thirds of the available
space, are used. Given the crying need for more and better information,
this booklet seems like an inadequate gesture.
The booklet is organized under nine headings:
Child Abuse (64 lines)
What Is Child Abuse? (13 lines)
Effects of Child Abuse (39 lines)
Signs and Symptoms of Abuse (33 lines)
Other Forms of Abuse (78 lines)
Suggestions for Helping (127 lines)
Reporting Child Abuse (85 lines)
Exception to Legal Duty to Report (38 lines)
Additional Help (6 lines)
The introduction acknowledges the growing problem of
the physical and emotional abuse of children, but blames it on
"today’s permissive society." It quickly surveys Church
doctrines on the sanctity of "marriage and family relations,"
reminds parents that they are "co-creators with their Heavenly
Father and are responsible to protect their children in every way,"
including being "willing to give their lives, if necessary."
it articulates the "God-given right" of children to have
"complete security in their homes." The introduction
continues: "it is difficult to understand why any priesthood
holders would abuse little children verbally, emotionally, or
physically. When an adult member of the Church brings ugly, immoral
involvements to innocent children, his priesthood leader needs to
respond." It then explains that the booklet was compiled to help
ecclesiastical leaders "better understand the devastating effects
of child abuse and how they can assist victims, offenders, and other
family members" (p. 1).
The introduction thus does not mention sexual abuse
as a separate category of abuse; it also assumes that perpetrators of
abuse are male.
The second section, "What is Child Abuse?"
describes physical and emotional abuse under one heading ("beating,
neglect, threats of abandonment, and depriving a child of food or
necessary medical aid") and sexual abuse ("any sexually
stimulating activity between a child and an adult or another child who
is in a position of power, trust, or control") (p. 2). These
concise definitions are helpful if terse.
The third section, "Effects of Child
Abuse," describes such "long-term emotional damage" as
"guilt, depression, fear, alienation, self-hatred, and lack of
self-esteem" with teenagers acting out in "rebelliousness,
promiscuity, drug abuse, vulgar language and behavior, running away, and
suicide." Adults may be "bitter," "unable to have a
happy marriage, and may abuse their own children."
The booklet warns priesthood leaders: "Do not
minimize the impact of any child abuse. A child exposed to mild abuse
may be as injured spiritually and emotionally as one exposed to severe
abuse. Remember that victims can be helped, and your greatest
contribution may be to see that appropriate help is given." It also
reminds ecclesiastical leaders that abusers come from "every race,
religion, occupation, income level, and educational background."
The description of "signs and symptoms" (p.
2) includes not only physical signals ("unexplained bruises, welts,
burns..."), but also emotional ("children may be wary or
anxious ... withdrawn or aggressive") and social ("seductive
or other inappropriate behavior, depression, ... lack of trust for
adults"). It mentions inappropriate adult behavior ("strict or
harsh discipline and possessiveness") and suggests that "home
teachers, ... visiting teachers," or "auxiliary or priesthood
teachers" may first notice symptoms, but gives no suggestions about
training these individuals in either awareness or response.
There is no mention of "professional help"
until the discussion of "Other Forms of Abuse" (p. 3) by which
is primarily meant "spouse abuse or rape." Except for two
introductory paragraphs, this section consists of a First Presidency
letter dated 7 February 1985 to ecclesiastical leaders. The First
Presidency consisted of Spencer W. Kimball, then nonfunctional in his
final illness, Marion G. Romney, and Gordon B. Hinckley. Three of the
four paragraphs deal with rape. It announces that "a mature person
who willingly consents to sexual relations" or "persons who
consciously invite sexual advances … must share responsibility ...
even though the other participant was the aggressor." It is written
in gender-inclusive language and instructs ecclesiastical officers to
"handle such cases with sensitivity and concern" so that
victims can overcome feelings of guilt and … regain their self-esteem
and their confidence in personal relationships."
The First Presidency letter counsels ecclesiastical
officers to "refrain from assigning moral guilt to a victim who has
been subject to significant force or credible threats, leaving final
judgment to the omniscience of the Lord." A separate paragraph of
the letter is apparently addressed to the victim: "Persons
threatened ... should resist to the maximum extent possible or necessary
under the circumstances. The extent of resistance required to establish
that the victim has not willingly consented is left to the judgment of
the victim."
One paragraph deals with "young victims."
It specifies that they are "guilty of no sin where they are too
young to be accountable for evaluating the significance of the sexual
behavior." It further specifies that "apparent consent … may
be ignored or qualified for purposes of moral responsibility where the
aggressor occupied a position of authority or power.
The longest and most specific section of the booklet
is "Suggestions for Helping" (pp. 4-5). Its
introduction warns that "telling an ecclesiastical or legal
authority that abuse has taken place often causes a family crisis"
and that "warm, compassionate leaders" should "help them
through this difficult period of restoring family unity" by "giv[ing]
spiritual counsel and help[ing] resolve family communication
problems." This emphasis on family unity, while perhaps not
misplaced, clearly privileges intact families above the needs of the
abuse survivor. The booklet also sends a mixed message by treating abuse
as a "communication" problem, even though this same section
also gives bishops the option of "encourag[ing] every victim to get
professional help" and acknowledges that "even with spiritual
and professional help, [abuse] is often a difficult habit to
correct."
However, the next section, consisting of nine
suggestions "to help in the correcting and healing process,"
even though the order of adjective still focuses first on the
perpetrator, somewhat redresses that imbalance in emphasis. Six of the
nine are focused on the victim. The first suggestion is to "respond
quickly but carefully. A child’s life may be at stake." Given the
realities implied in the second sentence, perhaps a better phrase would
be "respond carefully but quickly." It instructs the
bishop to urge "offenders, victims, family members, and others to
comply with legal reporting requirements" and instructs him to
provide "immediate support for family members" in case the
disclosure triggers a family crisis. The second suggestion is to
cooperate in moving the child out of the home "if requested
and necessary" (italics in original), since a better
solution is to remove the offender.
The following suggestions state: "Believe the
victim. ... Help the child understand that he is not to blame ... An
adult has a position of power over a child and is responsible when abuse
occurs, regardless of the child’s behavior. Be sensitive to the child’s
feelings" and "use extra care if the offender is a
[relative]" because "most victims still love their offending
parent or family member."
The remaining three suggestions read: "Help the
offender through the repentance process" (including reporting,
counseling with the bishop, and receiving help from a trained
professional), "continue to help the victim, offender, and family
members, as necessary, and "take Church court action if
appropriate."
The next longest section, "Reporting Child
Abuse" (p. 5), states: "Church officers have a duty to
keep any information received in a member’s confession strictly
confidential. However, if the member indicates [that] he has violated a
civil or criminal law, try to persuade him to clear the matter with
civil authorities as a condition of repentance and forgiveness."
The next paragraph urges the bishop to "learn the reporting
requirements for your area" and the following paragraph specifies,
"Local law may require it be reported to civil
authorities." it then continues, somewhat confusingly:
If a disclosure intended to be confidential must be
reported under local law, inform the person making the disclosure (in
advance if possible) that confidentiality may not be protected because
the law requires that you report certain matters to civil authorities.
Counsel Church members to comply with reporting
laws; offer support and assistance in meeting reporting requirements.
... Any required reporting of child abuse should usually be done by
the offender or by others having knowledge of the problem.
It is not difficult to imagine that a bishop could
read this passage and end up uncertain which scenario he should follow
if a perpetrator has confessed to sexually or physically abusing his
children: (1) Tell the offender not to tell the bishop of the offense
because that bishop is required to report it, (2) Fail to report it
because it is a confidential confession but encourage the perpetrator to
report it, (3) Interview other family members without directly broaching
the topic of abuse to see if a spontaneous description frees the bishop
to report and thereby protect family members, or (4) Warn the
perpetrator that the bishop will have to report the abuse if he hears
about it from anybody else, thereby encouraging the perpetrator to
compel silence from other family members.
The confusion may be underscored by the information on the last page
establishing that "the constitutional right to free exercise of
religion … should protect the confidentiality of facts disclosed by a
transgressor to a bishop … in a confidential confession or in the
course of Church court proceedings." The stake president is to
consult with the Area Presidency if "the Church officer knows of a
child abuse incident only from the confidential confession of a member
who after careful counseling still refuses to report the incident or to
allow it to be reported by others; and local law seems to require the
Church officer to report the information to public authority." As
this section makes it clear, the right of the child to be free from
abuse—and no exception is made for life-threatening abuse—is
overridden by the right of the perpetrator to have his confession remain
confidential.4
The section on reporting continues by acknowledging
that the purpose of reporting is to provide "protection to the
child and perhaps to other potential victims" and further
acknowledges that "a person guilty of serious child abuse rarely
changes his pattern of behavior" without deep intervention. This
section concludes by reminding ecclesiastical leaders of their
responsibilities (refreshingly, in this order) to "protect
children, reform offenders, and preserve family relationships."
However, the behavioral hierarchy is clear: the offender’s rights
outweigh those of the child’s.
The final section on addition helps simply recommends
seeking additional information from "LDS Social Services and
community agencies" (p. 6).
This booklet,5differs
in four ways from the booklet it replaces. (1) It covers five types of
abuse (child abuse, adult survivors of child abuse, spouse abuse, elder
abuse, and abuse of the handicapped), meaning that much less space is
devoted to child abuse per se; (2) It quotes and references scriptures
heavily; (3) It mandates consultation with Church headquarters through
the help line five times; and (4) It omits the First Presidency
statement on rape.
The booklet’s format is slightly different. Instead
of having three evenly spaced columns, it has one about 1.5 inches wide
containing a single quotation by a General Authority, and two columns of
about 2.5 inches in width. The headings are larger and easier to read.
A copy of this booklet flashed on the screen for a
few seconds of the 7 April 1996 "60 Minutes" program while
Mike Wallace’s voice commented, "President Hinckley says the
church has been teaching its clergy how to handle abuse more
effectively." How effective, in fact, is this training guide?
In large bold type on the first page, the number of
the help line is given and the reader instructed to call "if you
become aware of any child abuse involving Church members in the United
States or Canada, or if you believe that a child may have been abused or
is at risk of being abused." The introduction on p. 1, defines
abuse as "the physical, emotional, sexual, or spiritual
mistreatment of others. It may not only harm the body, but it can deeply
affect the mind and spirit, destroying faith and causing confusion,
doubt, mistrust, guilt, and fear." The introduction defines the
"surest path to healing" as Christ’s teachings and cites a
number of scriptures on faith, Christ’s love, and the power of the
atonement. "Kind, caring attention from inspired Church leaders,
family members, and others" is encouraged for the victim.
Priesthood leaders can also help abusers "to repent and to cease
their abusive behavior." In keeping with the heavy emphasis on
scriptures, the purpose of the booklet is defined as helping
ecclesiastical leaders "better assist all those affected by abuse
to ‘come unto Christ, and be perfected in him."’
"Child Abuse" (p. 2), quotes a paragraph
from President Hinckley’s October 1994 conference talk (see Chapter
1), defines emotional, physical, and sexual abuse, and provides six
guidelines for "helping the child." These guidelines do not
split the focus between victim and perpetrator as the 1985 booklet did
but instead focus on the child. At the same time, the language is
blander, more neutral, and less urgent. It omits descriptions of risk to
the child, gives no symptoms of sexual abuse, and defines emotional and
physical abuse in largely psychological terms: "threats of
abandonment, cursing, demeaning comments, beating, withholding food or
essential medical care, and other such deprivations." It defines
sexual abuse as "any lewd or sexual act between an adult (or
significantly older youth) and a child, or the sexual exploitation of a
child." This definition may be less helpful for a lay reader than
the 1985 version.
The six guidelines are: (1) "Provide spiritual
counsel. ... Assure the child that Heavenly Father loves him or her, and
that he has prepared a way for each of his children to overcome the
adversities of life." (2) Respond quickly but carefully."
Rather than mentioning the child’s safety, this guideline warns that
"the family crisis" will intensify" and that reported
abuse "can be divisive in families, wards, and communities."
(2) "Help the child understand that he or she is not to
blame." The fourth guideline repeats information from the earlier
booklet about "help[ing] authorities" to remove the offender
not the child. Two of the guidelines are new and obviously supply legal
cautions: (3) "Assure the child of your help and support.
Interviews with priesthood leaders should generally be supportive, not
investigative beyond that which is required for ecclesiastical purposes.
Leave detailed investigations to those who have custodial professional,
or legal responsibility. … (6) Never minimize the seriousness of the
abuse. Do not try to persuade legal officers to let the Church handle
these situations."
On p. 3, a separate section urges ecclesiastical
leaders to keep "confessions and interviews ... in strict
confidence. ... Where applicable, members should be encouraged to comply
with child abuse reporting laws." This paragraph is a severe
condensation of the page of information provided on confidentiality and
reporting in the 1985 handbook. It ends with another mandate for bishops
and stake counselors to tell the stake president about "any child
abuse involving Church members in the United States or Canada, or if you
believe that a child may have been abused or is at risk of being
abused."
Slightly over one column of information (3-4) is
given regarding "adults abused as children." None of this
information appears in the 1985 guide. The ecclesiastical leader dealing
with adult survivors should "listen to their concerns; be an
example of kindness, love, patience, and long-suffering; focus on
solutions to current problems; when appropriate enlist the aid of a
professional therapist whose approach is consistent with gospel
teachings and standards; avoid excessive probing into details of the
offense." Some of this advice may have a faintly patronizing
"put up with it" flavor, reinforced by the next sentence:
"A person who has been abused is often confused about what actually
occurred, why it happened, and who was responsible." Since this
advice, as it stands, leaves the door open for blaming the child victim,
it is reassuring that the leader is immediately warned: "To be
counseled to forgive and forget before resolving this confusion is not
helpful." A later paragraph amplifies: "As [adult survivors]
try to reconstruct childhood memories, they often have difficulty
determining what actually happened. Avoid making judgments about the
accuracy of reported events. Memory is complex and may be unreliable. Be
respectful, kind and patient. What actually occurred may never be
determined."
The section on Spouse Abuse (4), which is new in the
1995 booklet, quotes scriptures about love between marriage partners,
identifies "the woman [as] usually the injured party," and
gives brief definitions of spouse abuse as spiritual ("exercising
unrighteous control, dominion, or compulsion), emotional (name calling,
demeaning statements, threats, isolation, intimidation, or
manipulation"), physical ("coercion, withholding resources,
and physical violence"), and sexual ("sexual harassment,
inflicting pain during sexual intimacy, and the use of force or
intimidation to make a spouse perform a sexual act"). It succinctly
describes the standard three-phase cycle of abuse (tension, abuse, and
remorse), and gives five guidelines for helping the abused spouse:
"Conduct private interviews with the injured spouse. Help the
spouse understand that the offender is responsible for his or her own’
behavior. Do not encourage the spouse to tolerate or endure the abusive
acts. Encourage the spouse to seek assistance from family members and
friends. Encourage to spouse to consider use of women’s shelters,
protective orders, and legal and police assistance if necessary."
It counsels contacting the help line for the third time.
The sections on abuse of the elderly and those with
disabilities, new in the 1995 booklet (5), contain no information
directly relevant to the discussion here on child sexual abuse.
The section on "Working with Offenders"
(5-6) provides new information from the 1985 version. It acknowledges
that while some abusers "feel remorse, a desire to confess their
sins, and a willingness to begin the repentance process" others
will "deny wrongdoing" and blame others." The booklet
counsels ecclesiastical leaders against gullibility by instructing:
"Offenders usually persist in abusive behavior until they confess
their sins and accept spiritual and professional help. Most repeat
offenders have difficulty changing. This is so even though they may
express deep remorse and resolve never to repeat the behavior. They
rarely change until they experience the full consequences of their
immoral and legal actions. ... Repentance is possible only when
offenders have fully confessed their sins to the bishop and acknowledged
their wrongdoing to those whom they have offended. ... The offender
needs to submit to appropriate Church disciplinary measures and
requirement of the law, and live in compliance with gospel teachings and
standards." Included in this definition of repentance are:
"obeying protective orders, ... [and] assisting with payment for
costs incurred as a result of the abuse." Priesthood leaders, the
booklet continues "may require reporting of the abusive behavior as
a step in the repentance process." It does not say what options are
open to the leader if the abuser refuses to report.
The booklet warns priesthood leaders not to issue
callings to work with children or youth "if the priesthood leader
believes that the member has sexually abused a child," reminds him
that all members serving in Scouts must register with the national
organizations, and encourages the leader to call the help line (fourth
time).
The last item on the page is a one-sentence
introduction to LDS Social Services ("a professional therapist
whose approach is in harmony with gospel principles") and a fifth
invitation to call the help line.
Given the booklet’s shortness and lack of
specificity, it is certainly not clear why it is not printed in its
entirety in the Ensign or otherwise made available to the members
of the Church. As matters stand, an audience circumscribed to leaders
automatically limits its potential.
Without more information on how widely this booklet
is used and without knowing how bishops and stake presidents dealing
with real situations actually use it, it is not possible to
realistically appraise its usefulness. It is so short that it cannot in
any way be considered a complete resource; but the material included is
appropriate in its emphasis on the victim, and, unlike the 1985 booklet,
not confusing in its instructions on reporting. It is probably useful to
curtail the scope of the bishop’s involvement by warning him not to
conduct investigative interviews or come to conclusions about what
actually happened. The heavy emphasis on consulting social workers at
the help line almost certainly means that more people are involved in a
case, any given bishop is more likely to be supervised in what he does,
and appropriate legal and social agencies are likely to be involved
earlier. Whether this reemphasis will work beneficially for the
survivor, however, is less clear.
Notes for
Chapter 2: (Click the Back Button to return to the note
reference.)
1
Marion Smith, "Blame the Victim: Hushing Mormon Sexual Abuse,"
Event (Salt Lake City), March 28, 1996, 9.
2
Church of Jesus Christ of Latter-day Saints, The General Handbook of
Instructions (Salt Lake City: Church of Jesus Christ of Latter-day
Saints, March 1989), cited by section and page number parenthetically.
Although this manual is seven years old, it is still the current
edition. Occasionally statements in the Bulletin update and
replace sections of the handbook, but I am unaware of any additions or
changes to the sections cited.
3
Child Abuse: Helps for Ecclesiastical Leaders (Salt Lake City:
Church of Jesus Christ of Latter-day Saints, 1985).
4
Martha Pierce, an attorney with Utah’s guardian ad litem program
which provides legal representation for children, explains that,
according to Utah law, a Mormon bishop or other clergyperson is exempt
from reporting abuse only if he meets five narrow conditions: he must be
acting in his professional capacity when he receives the information; he
must receive the information during a confession; the information must
be obtained "in the proper course of discipline set forth" by
the abuser’s church; the information must come only from the abuser;
and the bishop’s church must define confidentiality of
"confessional information" as one of his responsibilities.
Otherwise, the bishop is required to report. As quoted in Marion Smith,
"Blame the Victim: Hushing Mormon Sexual Abuse," Event (Salt
Lake City), March 28, 1996, 9.
5
Responding to Abuse: Helps for Ecclesiastical Leaders (Salt Lake
City: Church of Jesus Christ of Latter-day Saints, 1995; "English
approval: 3/95"). Except for the titles, this booklet has the same
cover as the booklet it replaces.
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