LIGHT & TRUTH PT1:

QUESTIONING THE QUESTIONS

For so many things in the Church, the member is told to rely primarily on their experience for guidance in truth. Whether it be to discern if the Book of Mormon is true (1) how angels are detected or knowing a good angel from a bad one, (2) it’s always about experience. And while experience is part of life, it isn’t always the best determiner of whether or not something is true. It’s also not a good determiner of whether or not an entity lives up to its own claims and standards.

From the beginning of the Letter, Mr. Fife asks an important question:

“…despite my personal experience in the Church, is the Church of Jesus Christ systematically abusive? Are my children more at risk of physical or sexual abuse because of their membership in the Church?”

It’s good that he decided to set aside his experience to ask these questions. But he’s framing the question wrong. He needs to ask if the Church is “systemically” not “systematically” abusive.

While both words come from the same root word, “systematically” doesn’t apply here. To be systematically abusive would mean that the system was designed to create sexual abuse and that the Church designs its programs to foster child sexual abuse intentionally.

This, of course, would not be a reasonable conclusion.

But what is a reasonable conclusion is to say that the Church fosters an environment of systemic abuse.

To quote from Merriam-Webster:

“Systemic describes what relates to or affects an entire system.”

In other words, the Church has policies, procedures, and even teachings that could affect the whole Church and its entire system, if only to create a public relations nightmare as well as a living nightmare for victims.

Mr. Fife then asks:

“Are my children more at risk of physical or sexual abuse because of their membership in the Church?”

More at risk because they are going there instead of somewhere else? The risk assessment has to be based on occurrence ratio and this is difficult to get even today because the Church is hesitant to reveal the data, if they even keep it. Only cases that get past the leadership and into the courtroom or media ever see the light of day. As far as I know, there is no official Church database logging child abuse.

Mr. Fife continues:

“Am I more likely to commit acts of abuse as a member of the Church?”

I can only respond to Mr. Fife by saying: If you have an attraction to children or teens, then yes you could be more likely to commit acts of abuse because the environment is designed to increase an almost blind trust in leaders and allow for easier access to potential victims.

Otherwise, I can only say no, you’re not more likely to commit such acts but if you did, you’d be more likely to get away with them. As we shall see, the Church’s efforts (and I use the term loosely) haven’t been the most stellar when it comes to dealing with this issue.

Finally, Mr. Fife asks:

“Is there something in our handbook, doctrine, rituals, or ordinances that inspires violence?”

One of the biggest problems the Church has, as far as many critics are concerned, is the unwavering support for the idea of “worthiness” coupled with the idea of “authority” as the Church defines it. In the Church, “authority” is something a person has as designated by having a given position or status.

For example, the Prophet has “the authority” to receive revelation for the entire Church and even the world. “Priesthood authority” is determined by rank (deacon, teacher, priest, Elder, etc.) But perhaps no authority (other than the General Authorities) is more revered, respected, and trusted than a local Bishop:

“Busy as a man can be, He’s our bishop.

He finds time to talk to me;

He’s our bishop.

Always kindly words he’ll say

To the children every day

Let us help him in every way, He’s our Bishop.

Cheerful as he serves the Lord, he’s our bishop

He’s the father of our ward; He’s our bishop

He helps us to do the right

In our Heavenly Father’s sight

We love him with all our might

He’s our bishop” (3).

Worthiness in the Church isn’t about a reliance on what Jesus did on the Cross as it tends to be in most churches. One’s worthiness is determined by how well one adheres to the Church’s “standards” and how well one follows the rules of their position.

For example, a person who abstains from coffee, tea, and cigarettes, attends meetings regularly, performs their “calling” and of course, pays a regular tithing, is technically “worthy”. Being a worthy person and also holding “authority” tends to make them someone people automatically trust. This kind of resolute trust has resulted in external criticism of the system itself.

In 2018 the Church decided to implement updated guidelines for interviews with children and youth. These guidelines included “…a parent or another adult to be in an adjoining room, foyer, or hall. If the person being interviewed desires, another adult may be invited to be present during the interview” (4).

Note that this isn’t a “do not be alone with a child or youth” policy. This is an “if the person being interviewed desires” policy. This leaves the option open and if the Bishop (or other worthy authority) is trusted without reservation the potential for abuse continues to exist.

The question to be asked is: Does the Church have a “do not touch” policy? There is encouragement to teach children that they have a right to say no to being touched. Church educators and parents are told not to force children to hug or kiss another person. This is pretty much standard stuff. They also have a list of resources. What they do not have is a set class on the topic designed for children and youth. They only have the thirty-minute prevention class for leaders. Teaching children about abuse is left up to parents:

“We all have an obligation to prevent abuse and protect others from abuse. Parents have a particular responsibility to teach their children about abuse and help them feel safe and protected. They also have the responsibility to teach children what to do if abuse happens” (5).

In a system where children are taught that there are “worthy” people they can trust this becomes problematic. Worthiness, in the Church context, implies that this person is trustworthy, honest, chaste, all of the things a person who is worthy should be.

An additional issue in terms of authority is the fact that those holding higher authority positions often feel they can handle situations without contacting the authorities. Nowhere is this more clearly seen than in the case of little “MJ”.

MJ was only five years old when her father walked into the Bishops’ office and admitted to sexually abusing her. The father, who was a member, was going through counseling with the Bishop when he admitted to it. The Bishop (also the family physician, hence obligated to report) called the Church “hotline”.

As a mandated reporter, he should first have called the police. He did not. The helpline advised the Bishop to not call the police or child welfare but instead to keep quiet about the matter.

For seven more years, little MJ was being brutalized by her father. Her father, Paul Douglas Adams, made videos of the sexual abuse and they circulated the internet. They still affect her life to this day.

The Church’s local leaders knew back in 2010 that this was going on. They did nothing to stop it. And of course, the Church takes no responsibility and claims no knowledge of the videos.

Bishops aren’t trained in counseling victims, let alone perpetrators and this opens up a can of worms. And one would think that the Church “hotline” for Bishops and Stake Presidents, who may also counsel people, would at least refer them to someone who can properly counsel victims and/or perpetrators.

In January 2025, I made a call to the Church hotline number. A very nice lady answered the call. When I said I was calling about an abuse situation, she said that the number (that leaders are supposed to call) goes to the Church offices and is for attorney referral only. Yes, members are encouraged to call the local police and that’s commendable. But yet on the Church website, we see the following:

“Bishops, branch presidents, and stake presidents should call the Church’s ecclesiastical helpline immediately each time they learn of abuse for assistance in helping victims and meeting reporting requirements” (8).

Sadly the Church hasn’t decided to give up the idea of “clergy confessional privilege”. According to Whitelaw:

“…clergy have a duty to report child abuse or neglect to the state if they believe it’s happening. If Health & Human Services finds the report credible, they can notify law enforcement to step in for the safety of the child.

However, if this information is learned as part of a confessional situation, then it is still considered privileged and the clergy may not have to report it. This creates a loophole where abusers can confess to crimes to feel better about themselves and the clergy person cannot discuss the matter with others” (9).

It’s interesting to note that, in the US, more mainstream denominations require their Pastors to report child sexual abuse than not. Among those that require it are: Southern Baptist, Methodist, Presbyterian, Missionary Baptists, and others. Groups that still hold to privilege include the Catholic church, the LDS Church, and others.

This isn’t to say that all churches, regardless of denomination, will follow the law on reporting. And certainly, there are churches out there where the discussion of mandated reporting wasn’t even in existence. In my case, there was no such thing as mandated reporting of any kind or for any person — not teachers, not doctors, not nurses, not even law enforcement. CAPTA wouldn’t exist until after I graduated high school (10).

I have questions about the questions Mr. Fife has asked. What makes anyone think that Church membership is the issue? It isn’t. The issue is what makes a child more at risk in terms of participation and teaching. Such things as clergy privilege, prioritizing “worthiness” for a position and placing the organization on an untenable pedestal.

There are tools in place that can, if the Church opts to use them, help stem the problem and create a much safer environment. But the Church has to be willing to adopt and adapt to these tools. First, they have to admit there’s a problem without running away from it.

FOOTNOTES:

1. D&C Doctrine and Covenants 9: 8: “But, behold, I say unto you, that you must study it out in your mind; then you must ask me if it be right, and if it is right I will cause that your bosom shall burn within you; therefore, you shall feel that it is right. But if it be not right you shall have no such feelings, but you shall have a stupor of thought that shall cause you to forget the thing which is wrong; therefore, you cannot write that which is sacred save it be given you from me.” (D&C 9:8–9)

2.“There have also been ministering angels in the Church which were of Satan appearing as an angel of light. A sister in the state of New York had a vision, who said it was told her that if she would go to a certain place in the woods, an angel would appear to her. She went at the appointed time, and saw a glorious personage descending, arrayed in white, with sandy-colored hair; he commenced and told her to fear God, and said that her husband was called to do great things, but that he must not go more than one hundred miles from home, or he would not return; whereas God had called him to go to the ends of the earth, and he has since been more than one thousand miles from home, and is yet alive. Many true things were spoken by this personage, and many things that were false. How, it may be asked, was this known to be a bad angel? By the color of his hair; that is one of the signs that he can be known by, and by his contradicting a former revelation.” (Teachings of the Prophet Joseph Smith, Deseret Book Company, 1976, pp. 215–216).

3. https://www.churchofjesuschrist.org/media/music/songs/our-bishop?lang=eng

4. See Guidelines for Interviewing Youth June 20, 2018 pdf: https://newsroom.churchofjesuschrist.org/multimedia/file/guidelines-interviewing-youth-2018.pdf.

5. https://www.churchofjesuschrist.org/study/manual/abuse-prevention-and-protection/introduction?lang=eng

6.Jane Roe HM 95 v. Doe 1 et al

7.https://www.pottsmerc.com/2012/12/12/molestation-victim-files-suit-against-chesco-boy-scouts-council/

8. https://www.churchofjesuschrist.org/study/manual/abuse-how-to-help/protecting-members-and-reporting-abuse?lang=eng

9.https://www.whitelawpllc.com/faqs/clergy-penitent-privilege-definition-exceptions/

10. Child Abuse Prevention and Treatment Act was most recently amended on January 7, 2019, by the Victims of Child Abuse Act Reauthorization Act of 2018 (P.L. 115–424). CAPTA provides Federal funding to States in support of prevention, assessment, investigation, prosecution, and treatment activities and also provides grants to public agencies and nonprofit organizations, including Indian Tribes and Tribal organizations, for demonstration programs and projects.