Produced by the Diocese of Virginia © 1994, 1996, 1997

Written and compiled for the Office of the Bishop by
The Task Force on Sexual Misconduct in Pastoral Care
Edited and designed by the Office of Communication, The Diocese of Virginia

Permission to use or photocopy this manual is granted for congregations in the Diocese of Virginia. Others must obtain written permission from the diocesan office:

The Mayo Memorial Church House of the Diocese of Virginia
110 West Franklin Street
Richmond, VA 23220-5095

I. Introduction 3

1. Theological Basis: For All Christians 4
2. Theological Basis: For the Ordained 4
3. Sexual Misconduct Involving Pastoral Care Defined 6

c. Clergy Dating 6
d. Lay Employees and Volunteers 7
e. Other Forms of Sexual Misconduct 7
f. Warning Signs 7

II. Statement of Policy 8

III. Guiding Principles 9

 

IV. Notifications and Responses 10

 

V. Response Teams 11

 

VI. Investigation 12

 

VII. Reports and Recommendations 13

 

VIII. Disposition 13

 

IX. Clergy Sexual Misconduct: Guiding Principles for Healing in the Congregation 15

 

Appendices 19

 

Appendix A—Process Summary 21

I. Initial Process 21

II. If the complaint is determined to be unsubstantiated 21

III. If the complaint is determined to be substantiated 22

IV. If the Bishop determines allegations are/arenot substantiated

22

 

Appendix B—Trauma Debriefing 25

I. Trauma Debriefing: A Model for a Congregational Meeting 25

II. Steps in a Trauma Debriefing for a Congregation 26

 

III. Congregational Follow-up: The First Year 28

 

Appendix C—Warning Signs and Precautions 31

 

Appendix D—Child Sexual Abuse 35

I. Introduction 35

II. Legal Definition of Child Abuse and Neglect 35

III. Types and Signs of Sexual Misconduct 36

IV. Reporting Child Abuse and Neglect 37

V. Why Are Children at Risk in a "Safe" Place Like the Church? 39

VI. Prevention of Abuse within the Church 40

VII Abbreviated Prevention Curriculum 45

 

Checklist 53

Forms 55

 

Bibliography 73

 

 

Policy and Procedures

on Sexual Misconduct in Pastoral Care

I. Introduction

 

1. Theological Basis: For All Christians

 

Despite its mission to be the body of Christ, the Church is no stranger to sexual abuse, even in its own midst. Our thinking about that abuse must be set in the framework of what it means to be a Christian, to be a sexual person of Christian faith, and to be a servant in the Church.

 

Christians have a high calling. Christ invites and empowers us to live out our lives in the love he shows us. Our identity as Christians is both gift and demand. Promised fullness of life, we are called to the self-giving of the cross, to faithfulness, compassion and justice. Our faith is framed between acknowledgment of our arrogance, sinfulness and brokenness, and commitment to the renewal of human life through dying to self. That renewal encompasses "the healing, wholeness and liberation promised by God's grace to every facet of human life" which is the task of ministry.

 

What does it mean to be a sexual person with such a faith? Sexuality is central to our being: we are body-selves. It is basic to our fulfillment and our vulnerability. It carries our need to reach out and embrace others, our longing for relatedness. Sexuality is part of the power to be in communion with another, to be caught up in the wonder of mutuality. Our sexuality, as a dimension of our whole selves, is to be offered to God; in the expression of sexual desires, we are called to holiness.

 

The tradition of the Church includes the possibility that some persons are granted the gift of celibacy so that sexual energy is sublimated in ways that do not involve sexual behavior. That reality does not contradict the overall theology of this section.

 

God values sexuality as good, blessed and purposeful. Scripture sees it as a gift to be celebrated in joy and ecstasy and to be held in the web of love and covenant. Trust and justice, mirroring God's ways with us, are to undergird it. In a world God destines for reconciliation we are to create a harmony alive to the divine presence. Non-coercion, mutual acceptance of needs and rights, as well as caring: these are characteristics of good sexual activity. Our God-given natures invite us to the responsible fulfillment of our sexuality.

 

Created in the image of God, human beings also participate in humanity's sinful nature. A doctrine of sin requires us to acknowledge our limitations, the need for self-control, and the possibility always present that our sinful character can lead to self-delusion.

 

The ethic that must go with such an understanding of sexuality entails equal respect for children, women and men as persons made in God's image, and for everyone's right to sexual and bodily integrity.

 

Those priests or laity who serve the Church (whether salaried or volunteer) must, in living out their faith, adhere to Christian moral principles in their sexual conduct and also in their exercise of authority and power. In sharing in the gospel mission to bring reconciliation, healing and wholeness, they will draw close to those to whom they minister. They need to recognize the dynamics of trust in these relationships and the consequent potential for harm and abuse. The authority conferred by the Church on those who work in Christ's name must be rooted in the love of Christ (Ephesians 3:17). In their ministry, they must model God's trustworthiness.

 

The betrayal of trust by the transgression of sexual boundaries, whether involving a child or an adult, denies our Christian identity. This betrayal cannot be other than a gross injury and a violation of faithfulness to Christ.

 

2. Theological Basis: For the Ordained

 

Have always printed in your remembrance, how great a treasure is committed to your charge. For they are the sheep of Christ, which he bought with his death, and for whom he shed his blood. The Church and Congregation whom you must serve, is his Spouse, and his body. And if it shall chance the same Church, or any Member thereof to take any hurt or hindrance by reason of your negligence, ye know the greatness of the fault, and also the horrible punishment which will ensue.

 

— The Book of Common Prayer (1549)

 

Will you do your best to pattern your life in accordance with the teachings of Christ, so that you may be a wholesome example to your people?

 

— The Book of Common Prayer (1979)

 

The Church has always recognized that those who are set apart for ordained ministry bear a particular responsibility to pattern their lives according to Jesus' example. Not only are bishops, priests, and deacons regarded by the faithful and the world as examples of what Christian lives should be, but any moral offense by clerics is especially hurtful because it betrays that trust committed to them by the Church to nurture and care for every member. Cranmer's words, part of the Ordinal from 1549 until 1979, and the question which replaces them, are a forcible reminder of how serious this responsibility is.

 

The position of a clergy person as pastor, employer, teacher and religious leader gives him or her an inherent power over others. That power, whether or not acknowledged by the clergy person or believed to exist by the other, creates a difference in authority that burdens the cleric with moral responsibility for avoiding and terminating any sexual relationships with members of his or her congregation, staff or institution. It presumes an inability of such persons to give free and open consent to sexual contact with their clergy. It is, therefore, unethical for a clergy person to exploit the inherent power and trust in the office of cleric to gratify his or her sexual appetite or emotional needs.

 

In recent years, however, it has become increasingly clear that some clergy have engaged in sexual misconduct, which has hurt the very persons entrusted to their care. Unfortunately, in the past, instances of sexual misconduct were often denied by Church authorities or dealt with secretly. Frequently, offenders have been sent on to another parish or diocese while victims were neglected or even blamed and parishes ignored. Such a response fails to implement the standards of justice and love God requires of the Church.

 

The Church is now beginning to confront the fact of clergy sexual misconduct and to institute policies and procedures for response to such misconduct. In part, the change in the Church's attitude has been the result of greater awareness in American society of the problems of sexual abuse and harassment.

 

Many communions are responding to the issue of clergy sexual misconduct. In the Episcopal Church, the Office of Pastoral Development offers advice on general policies as well as help in specific situations.

 

In the Diocese of Virginia, a task group appointed by Bishop Peter James Lee has developed this policy for diocesan response to allegations and incidents of sexual misconduct. The Chancellor has been consulted in the development of this policy. The primary intent of this policy is not to protect the diocese from litigation, but to ensure that the response to any allegation or instance of sexual misconduct will be just and compassionate, and so may allow God's grace to work redemptively. All persons involved in incidents of sexual misconduct are in need of healing. The Bishop's pastoral and disciplinary responsibilities may restrain him/her from personally providing pastoral care to all parties in such situations. The Bishop will recommend that all persons seek pastoral care.

 

The so-called "new" issue of clergy sexual misconduct presents the entire Church with an opportunity to come to new levels of clarity about expectations of the clergy, professionalism of the clergy, relationships between men, women and children, and indeed about the shared nature of ministry itself.

3. Sexual Misconduct Involving Pastoral Care Defined

 

Sexual misconduct involving pastoral care is unethical behavior by a clergy person, employee or volunteer involving a person with whom he or she has a pastoral relationship.

 

a. Pastoral Relationship means

a relationship between a cleric, employee or volunteer and any person to whom such cleric, employee or volunteer provides counseling, pastoral care, spiritual direction, or spiritual guidance or from whom such cleric, employee, or volunteer has received confession or confidential or privileged information.

 

b. Sexual Misconduct means

(1) Sexual abuse or sexual molestation of any person, including but not limited to, any sexual involvement or sexual contact with a person who is a minor or who is legally incompetent; or

 

(2) Sexual harassment in a situation where there is an employment, mentor or colleague relationship between the persons involved, including but not limited to, sexually-oriented humor or language; questions or comments about sexual behavior or preference unrelated to employment qualifications; undesired physical contact; inappropriate comments about clothing or physical appearance; or repeated requests for social engagements; or

 

(3) Sexual exploitation, including but not limited to, the development of or attempt to develop a sexual relationship between a cleric and a person with whom he/she has a pastoral relationship, whether or not there is apparent consent from the individual.

 

c. Clergy Dating

In the past, romantic relationships between single clerics and other single persons with whom the cleric has a pastoral relationship have not been defined as sexual exploitation. There are a number of priests, for example, who are married to persons who were parishioners in a parish in which they have served. Nevertheless, such relationships are always complex and subject to later interpretation. While they may appear consensual, these relationships may not truly be mutual because of the imbalance of power between the cleric and the parishioner. Similar relationships are recognized as inappropriate by members of other professions, such as doctors and therapists. A cleric cannot be both priest and suitor at the same time. Thus, in a parish with a single clergy person, a parishioner dating a cleric loses his or her priest. If the relationship between the parishioner and the cleric ends, the parishioner may feel ill-treated. Regardless of the outcome of the relationship, the parish may be harmed by secrecy surrounding the relationship or by the sense of ownership and responsibility accompanying even a relationship that results in marriage.

 

Any cleric contemplating a relationship with a person with whom the cleric has a pastoral relationship is advised to seek discernment in the Christian community. This may include consultation with the Bishop or a person appointed by the Bishop, with representatives of the parish or other place of ministry, and/or with a trusted and impartial colleague or counselor. In addition, care must be taken in such a situation that pastoral care for the parishioner is available from another priest. If a complaint is made regarding such a relationship, this diocese will investigate it according to these procedures.

 

d. Lay Employees and Volunteers

The Church is also concerned about the behavior of its lay employees and volunteers. The definitions in section I.3.b., above, and the standards set forth in this policy, therefore, will apply to all lay employees and volunteers of Episcopal parishes and other bodies within the diocese. The policies and procedures will also apply, subject to canonical limitations, to all aspirants, postulants, candidates, or seminarians sponsored by, or working in, this diocese.

 

e. Other Forms of Sexual Misconduct

These policies deal specifically with sexual misconduct involving pastoral care. Other forms of sexual misconduct, by clergy and others, will be dealt with according to the situation and, where appropriate, steps outlined in these guidelines will be taken.

 

f. Warning Signs and Precautions

Clergy and other leaders should be aware of warning signs that might signal the risk of a sexual boundary breakdown and follow appropriate precautions, some of which are outlined in Appendix C. Any member of the clergy or other leaders who has any intimation that such warning signs exist, as outlined in Appendix C of this manual, is well advised to seek appropriate preventive counseling and pastoral guidance to prevent the breakdown of appropriate boundaries.

II. Statement of Policy

The policy of the Diocese of Virginia is that sexual misconduct involving pastoral care by any member of the clergy, lay employee or volunteer will not be tolerated.

Clergy and other Christian workers need to recognize the dynamics of their relationships and the potential for harm and abuse. Vulnerabilities are exposed, and the very strengths of these relationships, i.e., the expression of care and love, can easily take on inappropriate forms.

In particular:

1. Clergy and those responsible for parish, educational, or recreational activities are expected to maintain the highest ethical standards in all their relationships with those for whom they have responsibility.

2. The pastoral counseling and care functions create a special relationship of trust and power. Exploitation of this trust and power through sexual misconduct as defined above will not be tolerated. All relationships are to be respected and maintained by all clergy and other professionals in the service of the diocese in every pastoral or counseling situation. All clergy and other professionals in the service of the diocese are expected to maintain the highest ethical standards in all relationships in every pastoral and counseling situation.

3. Clergy and other professionals in the employ or service of the diocese or any of its parishes or agencies are expected to exhibit unquestionable ethical behavior with their colleagues at all times. Sexual misconduct as defined above will not be tolerated.

4. Clergy and others in the employ or service of the diocese, who have a civil or criminal record of child sexual abuse, who have admitted prior sexual abuse or who are known to have a paraphiliac diagnosis (e.g., pedophilia, exhibitionism, voyeurism) as defined by the American Psychiatric Association, will not be permitted to interact with children or youth.

III. Guiding Principles

 

This procedure acknowledges several concerns:

• that the Bishop's pastoral concern is directed both to complainants and respondents;

 

• that clergy can be wrongfully accused of sexual misconduct;

 

• that every allegation that reaches the Bishop deserves a response from the Bishop;

 

• that the Bishop cannot be the only one who assesses or evaluates the substance of allegations;

 

• that the Bishop will employ this procedure in each instance of allegation unless the Bishop is absolutely persuaded that the allegation is unfounded or of a trivial nature;

 

• that the Bishop holds both pastoral and disciplinary responsibilities;

 

• that a shared approach, involving legal, mental health, and pastoral avenues is necessary;

 

• that litigation is a recourse available to anyone;

 

• that a uniform procedure ensures that all persons will be treated with compassion and justice, as well as consistency;

 

• that the Bishop may consult in confidence with any person so chosen to review issues and materials regarding any alleged incident(s) of sexual misconduct;

 

• that the Bishop should refrain from placing conversations regarding allegations within a sacramental framework, but is well-advised to guard the privacy of all individuals concerned with utmost care;

 

• that the Bishop may refer cases for further investigation under relevant canonical procedures when deemed appropriate; and,

 

• that Section IX of this document, "Healing in the Congregation," be understood as an integral part of the process.

 

IV. Notifications and Responses

 

1. All complaints of sexual misconduct will be reported immediately to the Bishop. The person/s making the complaint will be referred to hereafter as the "complainant/s." The person about whom the complaint is being made will be referred to as the "respondent."

2. If the complaint is against a lay staff worker, the head of the employing agency involved may be notified and will immediately notify the Bishop.

3. If the complaint may involve a violation of federal or state laws regarding sexual abuse of a minor or incompetent adult, the Bishop will immediately notify law enforcement officials, if that has not already been done. The Bishop, Church officials or employees with knowledge of such alleged abuse, will cooperate fully with law enforcement authorities, insofar as canonical responsibilities permit. Further action by the Bishop will be guided by the progress of the law enforcement investigation.

4. As soon as possible after receiving a verbal or written complaint of sexual misconduct, the Bishop will assign the complaint to a Response Team for investigation.

5. The Bishop's office will notify the complainant(s) and the respondent that a complaint has been filed and assigned to a Response Team for investigation. Simultaneously, the Bishop also will make available to the complainant and to the respondent a member of the Response Team to explain and assist them through the process outlined here.

6. The Bishop will notify the Chancellor and/or the church attorney and/or Standing Committee, as appropriate.

7. Subject to the advice of the Chancellor and/or church attorney, a copy of the written complaint will be given to the respondent after the respondent has been asked to give his/her own interpretation of the events.

8. The Bishop may issue a pastoral direction to the respondent proscribing any contact with the complainant or advocacy efforts in the community. The complainant will be informed of this pastoral direction. The Bishop may recommend that the respondent obtain private legal counsel (not from the Chancellor's office, the church attorney or his firm or parish attorneys).

9. The Bishop may, with the advice of the Chancellor and/or church attorney, place on leave of absence with pay the respondent during an investigation. This leave is without prejudice and does not imply the guilt or innocence of the respondent.

10. The Bishop, with the advice of the Chancellor and/or church attorney, may prepare a written statement to the congregation stating only the relevant information. A diocesan spokesperson may be appointed by the Bishop to respond to media inquiries and to advise the congregation on media relations. No further statements about the alleged incident will be made without the advice of the Bishop and/or the Chancellor.

11. The Bishop or person(s) appointed by the Bishop may meet with the vestry, congregation, or clergy to assist the parish in responding to their crisis.

12. If the respondent wishes the sacrament of penance or pastoral care, the respondent should obtain those ministries from someone outside the parish and outside Bishops’ office.

13. Reporting and notification requirements as contained in the diocesan, parochial, or other liability policies shall be strictly followed. When the required notification has been made, the Bishop will notify an appropriate local church official.

14. The Bishop is advised not to:

a. Post bond for the respondent;

 

b. Advance legal, counseling, or other expenses;

 

c. Advocate or rationalize the respondent's behavior;

 

d. Act as "prosecutor" of either the complainant or respondent;

 

e. Express opinions during the investigation, but to speak to only known facts;

 

f. Admit liability; and/or

 

g. Expect nor accept any "quick cure" of the respondent.

 

V. Response Teams

 

The Bishop will appoint lay persons and clergy persons to serve on Response Teams. They may be called upon to investigate all complaints of sexual misconduct referred to them, to assist the complainant(s) or the respondent through the process, and to lead the process for healing in the congregation as described below (See Section IV.5.). Such investigations may extend beyond allegations of sexual misconduct if other deficiencies are identified in the course of fact finding which negatively impact on the performance of the respondent’s duties as an ordained person.

All Response Team members will have received training in the areas of crisis intervention and interviewing complainants, the respondent and witnesses. This training will be supervised by the Office of the Bishop.

Response Team members will not be assigned to investigate any complaint where their judgment or objectivity may be impaired or appear to be impaired by relationship to any of the parties to a complaint.

VI. Investigation

1. The Bishop and/or the Response Team will meet with the complainant(s) in a timely manner after receiving notification of the complaint, unless good cause exists for delay. The complainant(s) will be asked to provide and sign a written statement including dates, times, location, and specific details of the alleged misconduct. The report is to include names, addresses and phone numbers of all complainant(s) and witnesses. The complainant(s) may be accompanied by a person of their choice for the interview.

2. Upon receipt of a verbal or written complaint of sexual misconduct, the Bishop will ask the Response Team to obtain from the complainant(s) the information contained above. The Bishop's office will forward a copy of this report to the complainant(s) for signature. Upon receipt of the signed complaint(s), the Bishop will proceed with the investigation.

3. The Bishop and/or the Response Team will whenever possible meet with the respondent and other witnesses. The Bishop will specify both to complainant(s) and to the respondent appropriate guidelines for privacy as the process continues. The respondent will be asked to notify the Response Team if he/she wishes to have someone accompany him/her to the meeting. The Bishop reserves the right to meet with his clergy alone as appropriate.

4. The complainant(s) will be kept advised at all stages of the process and told of its outcome.

5. If the Response Team recommends that the evidence warrants a clinical evaluation of the respondent by a person professionally qualified and experienced in the evaluation of sexual misconduct, the Bishop may arrange for such evaluation. Upon receipt of appropriate releases, the results of the evaluation will be available to the Bishop, the Response Team and the respondent. The diocese will pay for the evaluation.

6. Any party or witness to the alleged misconduct will be permitted to submit a statement in writing.

7. The Bishop may, after investigating, initiate such measures as are consistent with the constitution and canons of the Church, both national and diocesan.

8. Support persons chosen by both the respondent and complainant to accompany them in this process are intended to provide personal and moral support. They are not to function for or in lieu of the complainant and/or respondent.

9. If the circumstances of the pastoral investigation warrant, the Bishop may contact with consent the respondent’s prior employers by appropriate means (e.g. Oxford Background Check).

VII. Reports and Recommendations

 

The Response Team will make at least a preliminary report and recommendations to the Bishop as soon as possible. The Response Team will move swiftly toward completion of a final report with such findings and recommendations as may be appropriate for the Bishop to reach a conclusion on the disposition under this policy and for the process of healing in the parish to begin. The final report will include the original written statement(s) of complaint and all written statements submitted by other persons.

VIII. Disposition

 

Upon receipt of the Response Team's recommendation, the Bishop may, at his discretion, meet with the complainant(s) and the respondent (each may be accompanied by an individual of his/her choice), either jointly or separately, or may appoint a personal representative for this purpose.

The Bishop will notify the wardens, if the respondent serves a parish, and begin the process of healing in the parish. The Bishop or the Bishop's representative may meet with the congregation in an open forum.

1. If the Bishop determines that the allegations are substantiated:

 

a. A written report to that effect will be placed in the case file and a copy will also be placed in the cleric's diocesan personnel file. The Bishop may initiate such measures as are consistent with the constitution and canons of the Church, both national and diocesan, including notifying former employers.

 

b. The Bishop may meet with the complainant and the complainant’s family, if appropriate, to express the Church's regret and discuss how the Church may assist them.

c. The Bishop or a representative appointed by the Bishop will meet with the respondent. The respondent may be accompanied by another person with the Bishop’s permission, if the respondent desires. The Bishop or a representative will discuss what actions the Bishop intends to take, and, may, after assessment, refer the respondent for appropriate therapy.

 

d. The Bishop will ensure that all recommended services are pursued by the respondent and will receive periodic reports from the clinical providers, without clinical details, concerning general progress.

 

e. In making any decisions about professional rehabilitation and future employment for the respondent, the Bishop will be guided by the assessments of those experts in the treatment of sexual misconduct who have evaluated the respondent. In many cases, significant involvement in personal psychotherapy and employment outside the Church will be required before any re-deployment will be considered. The endorsement of the Bishop of canonical residence or of current jurisdiction, if applicable, will also be obtained. Current vestries or other employers will also be notified, where applicable. Public acknowledgment of the misconduct, including exoneration of, and restitution to the complainant, will normally be required.

 

f. The Bishop or the Bishop's representative will inform the complainant(s) as to what actions are being taken, without specifically disclosing the clinical content.

 

g. The Bishop or the Bishop's representative may meet with the respondent's family to discuss how the Church may assist them.

 

2. If the Bishop determines that the allegations are unsubstantiated:

 

a. the Bishop shall, if he deems it appropriate, begin a process of individual or corporate healing.

b. The Bishop may meet with the complainant and the respondent. Each may be accompanied by an individual of his/her choice, with the Bishop’s permission, to discuss what steps may be necessary to make known the determination.

 

c0 The respondent will be afforded an opportunity to clear his/her name and to insert into the file a statement of innocence. In such case, the Bishop may exonerate the respondent publicly or privately.

 

3. If the Bishop determines that some of the allegations are substantiated and some are unsubstantiated, or that the evidence available at the time of the report of the Response Team is not conclusive as to whether the allegations are substantiated or not:

 

a. The Bishop shall determine what actions should be taken as a result of such findings as have been made.

 

b. The Bishop may meet with the complainant, and the complainant’s family if appropriate, to discuss the findings and how the Church may assist the complainant and the complainant’s family.

 

c. The Bishop shall meet with the respondent and discuss the findings and what actions the Bishop intends to take, if any.

 

d. The Bishop shall, if he deems it appropriate, begin a process of individual or corporate healing.

 

4 The Bishop, Response Team members, and all other representatives of the diocese will make every effort to protect the privacy of complainants.

 

a. All complaints, records of Response Teams' investigations, and determinations by the Bishop will be held in strict confidence in the Bishop's office.

 

b. The Response Team will not disclose any part of their investigation to anyone except the Bishop and Standing Committee, or pursuant to a court process. Response Team members will not retain personal copies of any investigatory records.

 

c. If a complainant alleges sexual misconduct by the Diocesan Bishop, the Standing Committee will ask a Bishop serving in another diocese to perform the procedures outlined in this policy.

 

IX0 Clergy Sexual Misconduct:

1a It is appropriate for the Bishop (or the Bishop's representative) to be in regular contact with the complainants and to describe to them the process for congregational healing before such a process begins.

2a There is a need to balance the privacy of the complainant(s) against the importance of openness with the congregation.

3a Insofar as possible, the identities of complainants need to be kept confidential. Therefore, any details that may identify complainants must be carefully guarded.

4a Experience teaches that parishioners usually know that "something is going on." In the absence of facts, rumor and speculation increase.

5a The lay leadership of a congregation should be given the first opportunity to be made aware of the issues that have emerged. The participation of this group is vital in planning the processes for congregational healing.

6a The healing and unity of a congregation are fostered if there is an open congregational meeting at which the Bishop and/or designated representative present as much factual information as possible to the assembled group.

7a Such a meeting, regardless of the extent of the information given, constitutes a trauma for the congregation. Appropriate personnel trained in crisis ministry should be invited to be present and should make themselves available on a small group or one-to-one basis immediately after the formal presentation.

8a The format of the congregational meeting should follow the outline of a Trauma De-briefing Process (see Appendix B), with minor modifications made as needed to fit the particular circumstances. It is important that the congregational meeting be held in the Church building. If new information comes to light, further meetings may be held. The message is, "The Church is a place for truth . . . We follow the One who described Himself as Way, Truth and Life."

9a Regular follow-up sessions with the congregation should be held during the first year after the disclosure of the incident(s). See Appendix B, Section III.

10a If an Interim Priest is engaged, special training should be made available. That person should have regular opportunities to de-brief, report, and consult with the Bishop (or the designated staff person) and other counselors.

11a Local mental health resources (including sliding-scale fee agencies) should be publicized so that members of the congregation know how to find these services. The congregation will inevitably include people who are complainants of other kinds of abuse, for whom this incident will bring a re-awakening of any unfinished issues. More and more communities have publicly-funded Sexual Assault Services, which offer a variety of specialized resources.

12a In no way should the Bishop or any other church worker attempt to impede persons who wish to consult with legal authorities.

13a The vestry may appoint a parish spokesperson in consultation with the Bishop. The parish and its spokesperson are encouraged to consult with the diocesan spokesperson. The congregation, including parishioners and staff members, are advised to refer all inquiries from the news media to one or both of these designated spokespersons.

14a Additional appropriate resources of the Church may include:

a0 regular prayer for the complainant, the respondent, and the congregation;

 

b0 preaching on the subject of violation of trust;

 

c0 liturgical acts of corporate penance;

 

d0 securing a safe place for complainant and complainant's family in community life;

 

e0 in the event that incarceration or other punitive action follows legal proceedings, means for the congregation to deal appropriately with the person who may be imprisoned.

I0 Initial Process

1a The complaint is received.

2a The Bishop is informed.

3a The Bishop assigns a Response Team unless he considers the complaint unfounded or trivial.

4a The Response Team gets information in writing from the complainant.

5a The Bishop notifies the complainant and respondent that a complaint has been filed.

6a The Bishop may issue a pastoral direction to the respondent that there is to be no contact with the complainant and the complainant shall be informed of this action.

7a At the Bishop's discretion, written notification is made to the parish.

8a Depending on contractual obligations, the insurance company(s) is notified.

9a The Response Team:

a0 Meets with the complainant.

b0 Gets information in writing about the complaint.

c0 Meets with the respondent and the Bishop.

d0 Carries out such other investigations as it deems necessary, e.g.., clinical assessment, meeting with other complainants.

 

e0 Reports its findings to the Bishop.

II0 If the complaint is determined to be unsubstantiated (Section VIII.2), the Bishop:

 

1a Begins the process of individual and corporate healing.

2a Meets with the respondent and complainant to discuss how to make known the determination.

3a Ensures that the respondent has a chance to clear his/her name.

4a Prepares a statement of innocence for the file.

 

5a Exonerates publicly or privately.

 

6a Takes necessary action to prevent misconduct or the appearance of misconduct.

 

III0 If the complaint is determined to be substantiated (Section VIII.1), the Bishop:

 

1a Informs the complainant and respondent of the determination and his/her response.

 

2a Meets with complainant and family.

3a Or a representative, meets with the respondent.

4a Notifies the parish and the process of healing is begun.

5a Is to receive reports of actions (e.g., counseling, treatment) taken by the respondent.

 

6a Will take such action as is deemed necessary as the result of professional opinions.

 

7a Or the Bishop's representative may meet with the respondent's family.

 

8a Begins the process of congregational notification and healing.

 

IV. If the Bishop determines that some of the allegations are substantiated and some are unsubstantiated, or that the evidence available at the time of the report of the Response Team is not conclusive as to whether the allegations are substantiated or not: (Section VII.3)

 

1. The Bishop shall determine what actions should be taken as a result of such findings as have been made.

 

2. The Bishop may meet with the complainant, and the complainant’s family if appropriate, to discuss the findings and how the Church may assist the complainant and the complainant’s family.

 

3. The Bishop shall meet with the respondent and discuss the findings and what actions the Bishop intends to take, if any.

 

4. The Bishop shall, if he deems it appropriate, begin a process of individual or corporate healing.

I0 Trauma Debriefing: A Model for a Congregational Meeting

 

Critical incidents and traumatic events, whatever they may be, have well-documented effects, both immediate and delayed. When a congregation experiences a trauma, the impact is likely expressed through an assortment of these symptoms:

• a loss of energy, a feeling of paralysis;

 

• distrust of leadership (often projected onto future leadership);

 

• divisions within the group;

 

• some group members isolating and withdrawing from the group;

 

• anger displaced onto unrelated issues or out of proportion;

 

• a conspiracy of silence about the traumatic event;

 

• despair about the group's future;

 

• blaming and distortions of responsibility for the event;

 

• seeking a "quick fix" without thoughtful reflection; and,

 

• difficulty making decisions that are normal and necessary.

 

All of these constitute a corporate response to the trauma and will be carried into subsequent years unless the trauma is processed and integrated into the congregation's life. The parallel of destructive "family secrets" is obvious.

A useful model for early congregational work at integrating a trauma is the model of "de-briefing" drawn from disciplines that do crisis counseling (emergency medicine, law enforcement, military science, crisis chaplaincy, disaster agencies, etc.). A Trauma Debriefing allows participants to integrate the reality of the event with their own responses to the event. The Congregational Trauma Debriefing model has been shown to be an effective way to communicate data, to allow feelings to surface, and lead a congregation into the future unhindered by the past.

A Trauma Debriefing experience is:

• a structured, directed process for processing factual data;

• an opportunity to accept the reality and chronology of events;

• a chance to articulate the feelings present during the trauma;

• an exploration of the repercussions and consequences of the event;

• seeking a context and a perspective on the trauma;

• an opportunity to plan further responses to the event;

• a group experience: all those who experience the trauma share the debriefing experience—it is important to get as wide a participation as possible.

 

II0 Steps in a Trauma Debriefing for a Congregation

 

1. Schedule the Debriefing as soon as possible after the complaint becomes public knowledge. Make certain everyone is notified of the Debriefing, by phone or overnight mail.

2. Select a leader or co-leaders. Make sure that the leaders have had experience with this kind of process. The Bishop or the Bishop's representative should be visible, though not in the role of leadership.

3. Hold the congregational debriefing in an appropriate place, usually on church property. Although an opening prayer is appropriate, this should not be a liturgical event.

4. Have the Bishop (or representative) greet the attendees. Have one of the lay leadership also welcome those present. Then move quickly to the leader's self-introduction.

5. After the leader makes a brief self-introduction, explain the process and outline the guidelines for the Debriefing.

6. The congregational meeting is not confidential. What is important, however, is that no one will be placed in jeopardy because of any disclosures that may be made during the Debriefing by the Response Team. Preferably, news media are not to be present for the Debriefing, but may meet after the Debriefing with the parish spokesperson, the diocesan spokesperson and/or the Bishop.

7. Present the facts and chronology of the trauma. This is not a time for feelings to be expressed, and the group may need some direction to hold those until the next phase. Questions, notes on newsprint, and a summary all help to encapsulate the facts of the situation. The purpose here is to give all those present a common record of the traumatic event (a so-called "consensual reality").

8. With as complete a record as possible of the event, the leader now invites the expression of feelings. No feelings, however trivial, intense or unusual, are to be discounted. The feelings are simply to be collected and heard — no effort should be made to fix, soothe, or smooth over the expressed feelings. People may need to be directed and supported in expressing their own feelings (not the feelings of someone else).

9. The leader then asks for those present to turn their attention to the repercussions of the event. What might the future look like? This step bridges the trauma with the ongoing life of those involved in the trauma. This may be a time to explore some of the issues for the congregation in the near future. The issues may also be listed on newsprint or summarized verbally.

10. This next step is likely to come naturally, but may need the leader's direction. Here people are invited to place the event within a context or perspective. In this phase, there may be expressions of confusion or helplessness. There may be some curiosity about how other groups resolve an event of this sort. In this phase, people may have an awareness of paradox: why do bad things happen? how can it be that such a talented priest could be involved in misconduct? why do things like this happen in a church? where does the responsibility lie? what about the resources of our faith?

11. The final step is planning. This includes scheduling a follow-up session one or two months into the future. Planning also includes a discussion of the ways in which the pastoral and sacramental needs of the congregation will be met. This planning further includes a description of the resources available to people who may need counseling or other specialized attention.

12. For the immediate needs of those present, a Congregational Debriefing Meeting Team should include some trained crisis professionals who will be available at areas in the church building so that individuals or groups may process their feelings further. These professionals are simply present to listen and support people in integrating the trauma.

13. At the meeting's end, the Congregational Debriefing Team should meet as a group to debrief their own experiences of the Congregational Debriefing Meeting. This final debriefing of the Team will be helpful in planning the follow-up monitoring of the congregation in the future: are there issues that will need further clarification? are there complicating factors, or factors that require special, continuing attention? what does the lay leadership of the congregation require?

14. Either at this point or at another time, there should be an evaluation of the Congregational Meeting itself.

1. Introductions and overview of process

2. Collection of facts, chronology, data

3. Feelings present at the time of trauma

4. Repercussions

5. Context and perspective

6. Planning

7. Availability of trained listeners on the scene

8. Debriefing of team and evaluation of process

1. Have the Bishop or the Bishop's designee present as participant.

2. Choose the leader with care.

3. Keep the Debriefing process to its specified structure.

4. Have trained listeners present for the last part of the meeting.

5. Be prepared for a long meeting!

III0 Congregational Follow-up: The First Year

 

Even with the best of care, a congregation that has experienced sexual misconduct will need an ongoing program of support and assistance. This need is crucial in the first year. This year, whether acknowledged or not, will be devoted to a healing process, in which the congregation will slowly integrate the reality of its experience into its story. If such integration does not take place, the congregation may suffer from:

• prolonged loss of energy;

• despair about the future;

• loss and/or isolation of some members;

• distrust of lay and/or ordained leadership or of the Bishop; and,

• difficulty making decisions or taking risks.

 

Follow-up with a congregation begins with the first congregational meeting or meetings about the incident(s) of sexual misconduct. Future follow-up may take any of several forms:

• meeting between the Bishop or the Bishop's representative and the vestry to assess the healing process of the congregation;

• conversation with church staff (including an interim priest where present) about their observations;

• study groups to consider the issues of ethics in the work place and/or clergy ethics (perhaps by reading a selected book for discussion);

• congregational self-evaluation (including the use of a questionnaire or survey instrument);

• congregational focus groups to address the question, "Where are we now in our process of moving ahead?";

• formation or appointment of a Committee on Congregational Life; charge this Committee to assess needs and plan programs for continued healing;

• appointment of a professional consultant experienced with issues of clergy sexual misconduct to work with the vestry and congregation on the components of the healing process.

 

Some congregations, having worked through a history of sexual misconduct, take up a special vocation in a related area: some have offered themselves to other congregations confronted with the same issues, some have sponsored seminars or programs on Ethics and Sexuality, some have offered their building for use by community groups to address issues of sexual abuse, and some have developed "Stranger Danger" or other programs for young people about protecting themselves from abuse. These are signs that the congregation has indeed moved into the redemptive activity of letting its own pain be a gift for others.

Perhaps most heartening are congregations that take a clear-eyed look at clergy-congregation relations and move into an awareness that, while each cleric is responsible for his/her own behavior, there are congregational factors that can contribute to a climate in which sexual misconduct happens. These congregations commit themselves to provide:

• honest feedback to their ordained leadership through a regular process of mutual evaluation;

• sufficient time off and continuing education time so that clergy are less at risk of becoming burned-out or isolated;

• funding and support of benefits packages that allow clergy to consult with professional caregivers when needed; and,

• support (through clear policies, developed in consultation with the clergy) for fostering clergy family life and maintenance of boundaries between home and church.

1a Leaders are to be aware of the power differential that exists between them and their parishioners and are not to exploit the trust and dependency of these persons.

2a Leaders are to be aware of the danger signs of sexual boundary breakdown: excessive self-disclosure by the pastor; excessive availability, including giving or receiving inappropriate gifts; excessive touch, however innocent; undue anticipation of future visits, including rearrangement of one's schedule; fretting about clothing or appearance; meeting at an unusual location; continual fantasy about the person; and keeping of secrets which go beyond the requirements of professional confidentiality.

3a Leaders are to be aware of the potential that sexual attraction between themselves and other staff members (clergy and lay) has for both enhancing and crippling ministry and are to develop appropriate staff relationships for the benefit of their several ministries and the life and ministry of the congregation. When a clergy-person becomes aware of any of the danger signals in paragraph 2, he/she is encouraged to make a self-examination by asking such questions as:

a0 What can I learn about myself through the experience of my attention being drawn to this other person?

 

b0 What is lacking in myself, my marriage, or my relationships that an involvement with this other promises to satisfy?

 

c0 What is it about this time in my life/ministry that causes me to be vulnerable to falling in love outside of my commitments?

 

In addition, the counsel and guidance of a therapist or person trained in the field of sexual abuse may be appropriate.

4a Leaders must remain aware that there are sexually aggressive, even predatory, persons among parishioners and others who seek them out in the parish, at conferences and in the public. In such cases, clergy may well be advised to seek counsel. Until there is clarity about a person's motives for seeking a relationship with a clergy person, prudence is advised regarding times and places of meetings.

5a Leaders are responsible for seeking the counsel and pastoral guidance of someone trained and experienced in the field of sexual abuse should they find themselves at risk of acting on sexual or romantic attraction to a parishioner, client, or counselee.

6a The Bishops’ office is responsible for the setting of clear diocesan policies and disciplines, and diocesan leaders are responsible for knowing and abiding by them. Bishop Lee has written, "any allegation of sexual exploitation or abuse that comes my way is taken seriously. If the allegation involves behavior directed towards a minor, that information is taken directly to the legal authorities."

7a Leaders who learn of the sexually exploitative behavior of colleagues, even if the information is gained in a counseling setting, have an ethical responsibility to follow up on this information by some or all of the following:

a. seeking the counsel and pastoral guidance of a person of spiritual wisdom and/or a professional counselor;

 

b. by speaking directly to the individual and offering to accompany him/her in the process of reporting and ending the exploitative behavior, and

 

c. by reporting the information to the appropriate ecclesiastical authorities if the individual refuses to do so.

 

Intimacy is essential for effective pastoral care. The purpose of these precautions is not to create a burdensome set of rules to inhibit the intimacy that is appropriate for pastoral care, but rather to illustrate precautions that will permit good pastoral care to occur within appropriate boundaries of intimacy. These precautions are illustrations and wise pastors will follow them as well as other precautions as guides to their judgment. The first precaution is a requirement for effective insurance coverage.

1. No pastor shall see a parishioner or client for more than six sessions in regard to a particular pastoral episode or life issue. Good pastoral care means that after three to six sessions, a parishioner or counselee is referred to an appropriate agency or professional person unless the pastor is under licensed clinical supervision. No spiritual direction should be provided except by pastors who are themselves under spiritual direction.

2. Pastors should not call in the homes of parishioners at times of day that might create an awkward appearance or signal a degree of privacy that is inappropriate. Obviously, this precaution should not be taken to inhibit welcoming visits to newcomers or visits to persons in special pastoral need but pastors are cautioned to exercise discretion and good judgment so as not to create occasions when misconduct might occur or might appear to be occurring.

3. Pastoral counseling and spiritual direction and other individual meetings with persons in settings of privacy and intimacy should optimally occur during regular working hours, or at times when other members of the congregation or other staff persons are nearby in the building.

4. Pastors should take care to consult with colleagues, perhaps the dean of a region, or one of the bishops, whenever there might be a questionable circumstance that requires occasions of private meetings that might appear to others as inappropriate. Secrecy in a pastoral relationship can be a warning sign. (Secrecy that the relationship exists is a dangerous sign while confidentiality within a pastoral setting is necessary.)

5. Pastors should be cautious in traveling to conferences, retreats, parish weekends, diocesan events, Cursillo weekends and other out-of-town meetings, with only one other person when that association might have the appearance of impropriety. Obviously, such an appearance can be altered helpfully by making sure that others—spouses, parish staff, colleagues—are aware of such travel arrangements and they are not planned in secrecy.

6. Pastors should be cautious in not confusing their private social relationships with their counseling and pastoral associations. Social occasions when a pastor is alone with only one other person can be occasions that can lead to misconduct or have the appearance of misconduct. Pastors should be especially cautious in the use of alcohol when they are in the company of one other person when there is any possibility that impaired judgement might lead to the appearance or the fact of misconduct.

7. Pastors should be sensitive to their effect on parishioners and others to whom they have pastoral responsibilities. Some parishioners and counselees welcome an occasional and innocent hug when they greet or take leave of a priest. But other persons find such contact intrusive and presumptuous. It may well be appropriate, when one is comforting a grieving parishioner, for example, to embrace that parishioner in a reassuring way that signifies the continuing inclusion of that parishioner in the loving community of faith. And yet, an identical embrace might be especially inappropriate when a parishioner has shared with the pastor the parishioner's dysfunctional marriage and the embrace unintentionally conveys an inappropriate alternate form of intimacy. Sensitivity and discretion are necessary and it is proper to ask first before offering a physical embrace.

None of these precautions should inhibit appropriate pastoral intimacy. They are illustrations of the prudent limits mature pastors accept for effective ministry as representatives of the church.

I. Introduction

Every legal jurisdiction in America has criminalized child sexual abuse. Unfortunately, church and other social leaders are often uninformed about the prevalence, seduction patterns, and dynamics of extra-familial child abuse. High trust levels in the church can lead non-offending adults to ignore their suspicions. We can hope that by teaching all church workers about child abuse, church officials who suspected, but formerly chose not to act, will now act sooner to report abusive situations.

II. Legal Definition of Child Abuse and Neglect

According to Virginia law (Section 63.1-248, et.seq.), an abused or neglected child is any child less than eighteen years of age whose parents or other persons responsible for his/her care:

1. cause or threaten to cause a non-accidental physical or mental injury;

2. neglect or refuse to provide adequate food, clothing, shelter, emotional nurturing, or health care;

3. abandon the child;

4. neglect or refuse to provide adequate supervision in relation to a child's age and level of development; or

5. commit or allow to be committed any illegal sexual act upon a child, including incest, rape, indecent exposure, and prostitution, or allow a child to be used in any sexually explicit visual material.

III. Types and Signs of Sexual Misconduct

Sexual abuse is defined as acts of sexual assault and sexual exploitation of minors by a parent or other caretaker. Sexual abuse includes a broad range of behavior and may consist of a single incident or many incidents over a long period of time. Victims range in age from less than one year through adolescence.

Sexual abuse includes fondling a child's genitals, intercourse, incest, rape, sodomy, exhibitionism, and sexual exploitation.

Experts believe sexual abuse is under-reported because of the secrecy or "conspiracy of silence" which is so often a part of the abusive incident(s).

Because sexual abuse usually does not involve a violent attack, there is often little or no physical evidence that abuse has occurred.

• Does not want to go to a certain place or be around a particular person, unless the child doesn't like the person;

• Shows sexual knowledge or behavior beyond that expected for his or her age or shows bizarre sexual behavior;

• Is overly affectionate and seems seductive with peers and adults; or

• Has recurring genital infections or pain in the genital area.

 

A combination or pattern of indicators may indicate the possibility of sexual abuse.

• Difficulty in walking or sitting;

• Torn, stained, or bloody underclothing;

• Pain or itching in genital area;

• Bleeding or bruises in external genitalia, vaginal, or anal area; or

• Venereal disease, especially in pre-teens.

 

• Reports sexual abuse by caretaker;

• Reluctance to change clothes;

• Withdrawal, chronic depression, or infantile behavior;

• Poor peer relationships;

• Threatened by physical contact; or

• Has unexplained money or "gifts".

 

• Extremely protective or jealous of child;

• Encourages child to engage in prostitution or sexual acts in presence of caretaker;

• Sexually abused as child;

• Misuses drugs or alcohol; or

• Non-abusing caretaker/spouse is frequently absent from the home, permitting access to the child by the abusing caretaker/spouse.

 

IV. Reporting Child Abuse and Neglect

Since its passage in 1974, the Virginia Child Abuse and Neglect Act has been considered one of the most progressive laws of its type in the nation, serving as an example to many other states. This comprehensive law protects Virginia's children, while keeping families together whenever possible. In July 1975, the law was amended to require social services agencies to investigate all complaints of child abuse or neglect, and to provide services to families whose children might be abused or neglected.

Anyone may report a concern about a child's well-being, provided the report is made in good faith. In Virginia, certain people responsible for the care or treatment of children are required by law to report cases of suspected abuse or neglect. Some examples include doctors, nurses, social workers, teachers, court and police officers, mental health professionals, staff of institutions, and any person providing child care for pay. At this time in Virginia, clergy are not required by law to report suspected cases of child abuse or neglect.

A report should be made when there is reasonable cause to believe that a child or adolescent has been abused or neglected, or is in danger of being abused. A report of suspected abuse is only a request for an investigation. The person making the report does not need to prove the abuse. Investigation and validation of child abuse complaints are the responsibilities of the child protective services (CPS) worker.

If additional incidents of abuse occur after the initial report has been made, make another report.

To report child abuse, call the statewide toll-free hotline (1-800-552-7096) or the local social services agency where the child lives, or where the abuse or neglect has occurred, or, if neither of these is known, where the abuse is discovered. It is helpful for the reporter to provide:

1. the name and address of the child and the parent or other person responsible for his/her care;

 

2. the child's age, sex, and race;

 

3. a description of the alleged abuse and neglect, and how long it may have been happening;

 

4. the name of the school the child attends;

 

5. the names of other people, especially children, in the home;

 

6. directions to the home; and

 

7. the reporter's relationship to the child.

 

The reporter is not required to give his or her name; however, the reporter's name is requested so that the CPS worker can let the reporter know the report was investigated or can request additional information. By law, the social worker is not allowed to give detailed information to the reporter.

If the reporter does provide his or her name and requests anonymity, the name will not be given to the alleged abuser or neglector, except under court order.

When a local social service agency receives a report of child abuse or neglect, the agency must determine whether the report is a valid complaint and must, therefore, be investigated. A valid complaint is one that meets all of the following criteria:

• the child must be under the age 18 at the time of the complaint;

• the alleged abuser must be the child's parent or caretaker at the time of the abuse;

• the report must be made in the city or county where the child lives, where the abuse occurred, or, if neither of these is known, where the abuse is discovered; and

• the circumstances must meet the state definition of abuse and neglect.

 

If all criteria are met, an immediate investigation is required.

During the investigation, the CPS worker routinely:

• checks for other reports of abuse or neglect;

• talks face-to-face with the child involved;

• observes the child for injuries or signs of abuse or neglect;

• observes the child's home and where the alleged abuse/neglect took place;

• talks face-to-face with the child's parents; and

• talks face-to-face with the person who is suspected of abusing or neglecting the child.

 

Sometimes the CPS worker may also:

• talk with other people who know about the child's care, such as doctors, teachers, other relatives, etc. The person who makes the complaint may help identify people who should be contacted. No one will know about these interviews except the people involved;

• interview and observe other children in the home; and

• arrange for a medical or psychological examination of the child.

 

Within 45 days after the complaint is received, the CPS worker will submit a report to the state's Child Abuse and Neglect Central Registry, maintained by the Virginia Department of Social Services. The investigation may be completed sooner with the cooperation of all parties involved. The findings will be reported in one of the following categories:

1. Founded: After a complete investigation, the CPS worker has clear and convincing evidence that the child has been abused or neglected. Records of Founded investigations are kept by both the local department and the State Child Abuse and Neglect Central Registry for 3 to 18 years, depending on the seriousness of the situation.

 

2. Unfounded: After a complete investigation, the social worker has not found any evidence of abuse or neglect. A record of the investigation will be kept for 30 days, although the subject of the complaint may request that it be kept for up to two years. Statistics only, without names, are kept by the state.

 

Anyone named in the Central Registry has a right to appeal if he or she disagrees with a finding of "Founded."

V. Why Are Children at Risk in a "Safe" Place Like the Church?

 

There are several reasons children are at risk in "safe" places like the church. Extra-familial child molesters may be over-represented in organizations like churches, where the following factors contribute to the risk:

• Ready access to children

• Institutional denial: "We're good folk"

• Churches often fail to prosecute

• Fewer external barriers than other youth-serving organizations

• Lack of coordinated child protection strategies

 

Furthermore, children often do not disclose sexual molestation, for the following reasons:

• Not wanting to hurt others or their families

• Fear of being hurt by the offender

• Reasons that might not be understood by an adult

• No one asks if they have been abused

• Cultural influences

• Fear of being labeled homosexual or promiscuous

• Physiological response is confusing

• They are enticed by:

n alcohol

n travel

n overnight/evening events

n pornography

n sexual paraphernalia

VI. Prevention of Abuse within the Church

Thorough background checks will be made of all clergy, volunteers who regularly supervise youth activities (excluding unpaid Sunday School teachers), and employees, prior to their ordination, employment, or acceptance into the diocese.

In an effort to create the safest possible environment within our church, several abuse prevention measures are used. These measures include screening of volunteers for past child abuse convictions or expungements, provision of regular training on child abuse issues to volunteer staff members, use of team teaching and chaperoning standards for appropriate classroom discipline, and open classrooms. Hiring and performance standards for paid staff will be set by the vestry. Churches will be encouraged to offer education for children at age-appropriate levels, which helps them establish their own boundaries and thus equip them to defend themselves against abuse.

Incidents of molestation can occur in any church. Most churches are all too willing, without any screening process whatever, to welcome anyone expressing an interest in working in a volunteer capacity with minors. Churches are by nature trusting and unsuspecting institutions, and it is these very qualities that have made them targets of child molesters.

A single incident of abuse or molestation can devastate a church. Parents often become enraged; the viability of the church's youth and children's programs is jeopardized. Church leaders are considered responsible for allowing the incident to happen. There is also the enormous potential for legal liability for the church, its officers and directors, and institutions. More tragic is the emotional trauma to the victim and the victim's family.

Prior to beginning the first year of service, each volunteer children's teacher, child care worker, or youth worker with regular teaching responsibilities during the school year will be asked to sign a statement indicating that he/she has never been convicted of child abuse nor had such a conviction expunged. Anyone who has had a child abuse conviction or expungement, as well as anyone refusing to sign the statement, will not be permitted to work with children. Although this policy may unfairly exclude someone who could safely work with children, we believe it is best to err on the side of the children's safety and to protect the church from charges of negligent retention.

Guidelines for hiring procedures and a proposed volunteer/employee questionnaire are included beginning on page 47. Each volunteer or employee also should sign an application. (See application following page 48 for a sample.)

Prior to beginning their first year of teaching, all volunteer child care workers, children's Sunday School teachers, and youth workers who teach regularly during the school year will be required to read the church's child abuse policy and sign a form indicating that they have read and understand the policy and agree to abide by it. Anyone failing to do so will be contacted by the clergy or a designated member of the vestry. If the teacher or worker does not sign after being contacted, that person will not be permitted to teach until the policy has been read and the form signed. Open discussion on this topic is encouraged during regular teacher training sessions. First year teachers or workers will also be encouraged to attend one training session related to the church's policy during the course of their first year of teaching. These sessions will be offered by the church, Diocese or regional cluster, preferably conducted by designated professionals from the community, or, if necessary, clergy or designated members, at various times throughout the school year.

An abbreviated training for Sunday School teachers and vestry members is outlined in Section VII of Appendix D.

In addition to the training sessions discussed above, more in-depth educational offerings covering a broad range of child abuse issues will be offered regularly by the Diocese for any interested persons. Attendance at these sessions will be voluntary.

Volunteers with irregular or very limited teaching or care responsibilities, such as occasional substitute teachers and summer replacement teachers, will be notified of the existence of the child abuse prevention policy and a copy will be made available to them. However, because many of these volunteers work only a few times a year, they will not be required to sign the policy form.

All clergy accepting new employment or seeking to be licensed must consent to undergo a professional background search. The Diocese of Virginia has contracted with the Oxford Document Management Company, Inc. To perform these checks. This check reports on professional and criminal history for the past five years or past two employers, schools and bishops served. The cost is $75. Parishes are expected to bear this cost for priests accepting part or full-time positions. Clergy seeking license without a position or who are seeking supply work are expected to bear the cost of their check. To obtain the necessary materials, please contact in writing:

The Oxford Document Management Company, Inc.

P. O. Box 29631

Minneapolis, MN 55430

All lay employees, part time or full time, regardless of contact with children (and all lay volunteers who supervise off-site and overnight events, such as youth group workers), must agree to undergo a criminal background check through the Virginia State Police. Forms are available from the Virginia State Police by calling 804/674-2000. The necessary forms are the criminal history record request (form SP-167) and the criminal history record and sex offender and crimes against minors re