Speaking OUT to end clergy sexual misconduct.

Posts tagged ‘elements of justice-making’

When Do We Stop Hurting?

I’m in conversation with a survivor who has just reported her abusive minister. This brave woman wakes every morning to the familiar chill of fear. She pushes all day through the thick muck of depression, and is eaten up worrying about the strain on her family and her marriage. She asked me this week, “After you reported, was there a time that you began to feel better?”

The answer, of course, is Yes. There have been many of those times in the five-plus years since I reported “Pastor Kevin.” Two weeks after I left my church, two weeks before I filed my complaint, I suddenly realized I never had to deal with Kevin again. I never had to sit in his office and hear his smooth lies; I never had to hear him preach; I never had to be in the same room with him ever, ever again. No matter what hell lay ahead, I was finally free of the most dangerous man I had ever known.

In the first year after I reported, I found the courage to join a new church. That didn’t make me feel better right away; in fact I felt terrified for the first year. But little by little, I found friends whom I could trust. I let a whole year pass before I joined my first committee. Since then, I’ve been entrusted with leadership roles and even with a chance to preach a guest sermon. “Being useful” has been important to my growth, but that first quiet year of healing was vital.

In the second year, my former church made me whole financially. At the time I filed my complaint, my bishop had offered to pay for counseling. I declined, not realizing how profoundly harmed I was. When I finally had to enter treatment for anorexia, I realized I needed to accept the bishop’s offer. I retained an attorney not to “sue the church” as some feared, but to negotiate a settlement that would help me restore my health. Besides financial restitution, I also asked for specific actions that would ensure a safer church. Our negotiations took nearly a year, but the church agreed to most of my requests. It was another big step forward in healing.

In the third year, the bishop invited Marie Fortune to speak to clergy and laypeople. I learned about this event completely by accident, but thank God I learned in time to attend. That day, I heard Marie tell the bishop and a room full of priests that clergy misconduct should always be disclosed. The same year, Pastor Kevin moved to a church in a different city (good riddance!), and I led a major campaign in my city on a social justice issue. I never could have done this before. Sorrow and healing had made me stronger — but I still hadn’t shared my story outside my small “circle of trust.”

In the fourth year, I finally began to speak. In the space of a few days in May of 2013, I “came out” as a survivor of CSM to my church council, to several dozen local pastors and chaplains from my new denomination, and to a nationwide gathering of clergy at a FaithTrust Institute training. As I sat in the airport waiting for my flight home, I drafted the first post for this blog. Through my blog, I’ve met women and men who share their stories with immense courage, putting themselves at risk of retribution and retraumatization. They do this not to heal themselves but to protect others. They have inspired me more than words can express.

In the fifth year, two things happened. First, my bishop got irritated by a post on my blog. He sent a note through our attorneys asking me to “bring this whole episode to a close.” I responded with a series of essays on Marie Fortune’s Elements of Justice-Making. Writing these essays, my voice grew stronger, and I began reaching many more people. The second great event: I learned of a complaint against another priest at my former church. I reached out to the complainant in a blog post. She found my words and graciously invited me into her journey, and that led me back to my former church. At an unforgettable meeting, the bishop courageously faced an angry congregation, explaining that their beloved “Pastor X” would not be coming back. He protected the survivor and spoke with compassion about the harm she had suffered. The justice he gave to this woman, I felt as a gift to me as well. Her experience has changed the way I see my former bishop. His actions are helping her heal, and I am grateful.

I’m now in the sixth year of healing. I’ve slowed my pace in the sacred task of advocacy; I’m now tending to family issues that I ignored far too long. But as I step back, I see others stepping forward. Some of the survivors whom I met on this journey have become powerful advocates for change in the church. And Baylor University, who published their landmark study on clergy sexual misconduct in 2009, is now studying how churches respond. Adult women survivors, you still have time to take part in this confidential, anonymous survey. You can find the invitation here.

In all these moments of “feeling better,” did I ever feel fear and grief? Did I ever despair of getting better? Of course. Healing from clergy sexual abuse is a long and difficult journey. I moved forward with strength when I could; I rested when I couldn’t move forward; I sought support from friends at every stage. This journey has changed me. I am not the person I was before. My faith is deeper. I know myself better than I did. I am stronger, I am braver, I am more resilient than I was.

And so, dear friend, will you be. And whether you share your story with many people, or only with your family and your church leaders, know this: your voice will make a difference. It is already making a difference.

Elements of Justice: Vindication

Helen Watson lost her son to suicide in 1999, but in truth she had lost him nine years earlier. A visiting priest had invited Peter, then 15, to spend the night in the rectory along with some of his friends. According to Mrs. Watson, Peter came home a different child. He developed violent behavior problems, turned to drugs and alcohol, and began disappearing for long periods. Finally, he told his mother that Father Paul Ryan had sexually abused him. But he felt responsible for the abuse, and he couldn’t live with the shame. Fourteen years after Peter took his own life, the parliament of Victoria, Australia issued a report on an official inquiry that had led to the arrest of several priests, including Paul Ryan. Victims and their parents had tried unsuccessfully for years to report one of those priests. Advocates called the report a “vindication for victims,” or proof that they had been telling the truth about a terrible danger, and that the church’s indifference had ruined more lives.

That is the ultimate vindication: to have the whole world learn that You Were Right! You were reporting a Genuine Danger! The church should have listened to you! That is the most powerful sort of validation — but it is also the most painful. I wish my former churchmates believed me; I wish they had seen the danger I saw. But it seems the only way to open their eyes would be to show them more victims. I would rather stay an outcast all my days than see my former pastor harm even one more woman.

There is another path to vindication: the church could tell the truth. My bishop told no lies, but he let secrecy and silence proclaim my offender’s innocence. The investigator thought I’d be relieved that the bishop wanted to handle my complaint “confidentially.” I asked, “But surely if he finds a credible offense, he won’t sweep it under the rug?” When I met with the bishop for the last time, I learned he really did intend to keep the matter quiet. I gave him the courtesy of a “heads up”: I told him I needed to tell my friends why I was leaving the church. Even then, the bishop held his ground. There would be no disclosure. Two weeks later, I had only talked to three or four people when a harsh wave of ostracism drove me underground and into silence.

Without the other elements of justice-making — truth-telling, acknowledging the violation, compassion, protecting the vulnerable, accountability, and restitution — there can be no vindication. Even if we receive partial justice, if we are not vindicated we cannot free ourselves from the shame of being the scapegoat.

If the church will not vindicate us, we must vindicate ourselves. How can we do that?

Contact the CSA/CSM survivors’ networks. Early in my ordeal, I described my experience to Jan Tuin of Tamar’s Voice. She affirmed that I was a victim of clergy sexual misconduct. After I had left my church, I connected with Samantha Nelson of The Hope of Survivors. She also affirmed me, and she encouraged me to attend the Hope and Healing conference. At that conference, every speaker told us, some more than once: “This was not your fault.”

Read the literature. It was Peter Rutter’s Sex in the Forbidden Zone that opened my eyes about my experience. Two great articles affirmed it: Diana Garland’s “When Wolves Wear Shepherds’ Clothing” and Pamela Cooper White’s “Soul Stealing.” Reading about clergy sexual abuse and misconduct has helped me understand my experience. These books and articles taught me how CSA/CSM happens and how to escape from it, heal from it, prevent it, and support other victims and survivors. I’ve listed some of these resources on the Survivor’s Bookshelf. The FaithTrust Institute offers a more extensive bibliography.

Connect with survivors of any kind of abuse. As we listen to people who share our experience, we learn to stop blaming ourselves. Early in my healing journey, I found strong support in a treatment group in an eating disorders clinic. None of the other patients had experienced CSA/CSM, but many had experienced other kinds of  abuse. We discovered what we had in common, and we helped each other heal. Survivors with addictions (one of the consequences of abuse) may find healing in a twelve-step group. Most cities have support groups for adults who have survived abuse within their intimate relationships, families of origin, or religious communities. Don’t overlook the survivors who may already be in your life. As you share your story with trusted friends, you may find them confiding in you.

Learn to honor our own voice. Or, Learn to hear the voice of God within us. Trust our feelings. Trust our judgment. Trust our gut. When we squelched our misgivings about our offenders’ behavior, we made ourselves vulnerable to abuse. As survivors, we learn to hear and heed our inner voice. We learn to say “No” with more confidence. We learn to step away from dangerous situations. And we learn defend ourselves — in the court of our own conscience — against lies and unfair attacks. We no longer accept condemnation from people who don’t know the facts. We know what was done to us. We know what was taken from us. Even if we were coerced into “consenting,” or even if we were manipulated into making the first move: we know! And we know how we tried to protect ourselves and others. Most of us will never have a Victorian Parliament on our side — but ultimately, we don’t need it. We know.

Those are the steps to vindication, but it’s a long process. I know I told the truth to my bishop (and so does my offender; his testimony matched mine almost exactly.) I know I acted not to harm the church, but to save it. My conscience is clear. I have the respect of my new church community and of a widespread network of survivors. And yet I keep telling my story, as if I’m looking for a judge who can free me from the shame — of what? Of other people’s misinformed judgment against me?

Yes. Healing is a long journey.

Elements of Justice: Restitution

“I’ll pay for your therapy.”

My bishop spoke those words when he handed me the letter spelling out his judgment against my former pastor. I told him “Don’t worry, I can take care of myself;” I changed my mind when I found I needed weeks of nearly full-time treatment for anorexia. When I told the bishop I needed his help, he kept his word. He and his attorney treated me with respect throughout our negotiations, and he provided the resources I needed to restore my health. The terms of the settlement are confidential, but I don’t think the church would mind my sharing its existence, and my gratitude for the health I now enjoy.

So when I saw the word “restitution” in Marie Fortune’s Elements of Justice-Making, I mentally checked that item off. The church may not have offered me everything on that list, but they did offer restitution. Or did they? I’m learning that there’s a lot more to restitution than money. I’m grateful for the money and for the other actions the church took to move my healing forward. But there’s more they could have done — and it isn’t too late.

Here’s what I’ve learned about restitution.

Restitution IS NOT…
1. Charity for the victim. Charity disempowers its recipients, ignores the question of justice, and allows the giver to feel complacent and generous. But we don’t call ourselves generous when we pay off a debt — and restitution is simply a debt. When a minister of the church harms a congregant, he or she creates a debt that the church must pay.
2. Punishment for the offender. When I make a car payment, I’m not being punished; I’m just making things square. I took on the debt voluntarily when I borrowed money for a car. When the church pays restitution to a victim of abuse, no one is being punished. The church is simply making things square.
3. A way of erasing the damage. Restitution moves us toward healing, but the experience of broken trust remains. No amount of restitution can undo the past. Even with restitution, most of the journey of healing is still ahead of us. The church must respect each survivor’s right to walk that journey as she or he needs to.

Restitution IS…
1. Making things fair again. Restoring a loss. Repairing damage. Redressing a wrong. Squaring accounts. Setting things right. Making amends. Cleaning up our own mess. “Restitution” is just a fancy word for one of the most basic human experiences. Even small children know what justice feels like.
2. A way of healing all parties, not just the victim. Restitution restores or creates healthy relationships, frees the victim to move forward with healing, and gives the offender (or the offender’s institution) a deeper understanding of justice and a deeper commitment to protecting the vulnerable.
3. Hard work. It’s easy to write a check. True restitution involves patience, respect, humility, courage, persistence, and willingness to sit with uncomfortable feelings.

Restitution helps restore…
1. The victim’s tangible losses. Clergy sexual misconduct can trigger serious medical problems. Many victims can’t afford treatment on their own. Monetary restitution can help with those needs.
2. The victim’s intangible losses such as reputation, ability to form relationships, sense of belonging, faith in the church, and sense that God cares or exists at all. The church can address these wounds by listening, grieving with the victim, speaking truth, finding support within the community, and creating stronger safeguards against abuse.
3. The institution’s moral wholeness. Earlier on this blog, I wrote about Nelson Mandela’s role in bringing about a peaceful end to apartheid. The Restitution Foundation takes that work to the next step. In the spirit of ubuntu, the founders of the Restitution Foundation realized that white South Africans could never be whole if their non-white brothers and sisters still struggled with the wounds of poverty and injustice. In South Africa, restitution is the tide that lifts all boats.

Restitution is made of…
1. Money: enough to pay for the therapy and medical care to heal the wounds of abuse. Money empowers the victim to make her own decisions about treatment, and it shows the church is serious about caring for its victims. The money must be offered with no strings attached. Some settlements include a non-disparagement clause; some churches try to enforce that clause as a gag order. This is bad religion (would Jesus silence a victim of abuse?), bad PR (churches that silence their victims don’t fare well in the media), and bad judgment (it makes survivors angry and it gives us more to talk about).
2. Listening. “Make no mistake,” says the Restitution Foundation. “Listening can be hard. We do not like to be made uncomfortable or confronted with our complicity in another’s oppression.” Perhaps this, as much as anything, is why churches silence their victims: our stories confront them with their complicity in our abuse. But as uncomfortable as these conversations are, they are essential to restitution and justice. We need the church to listen to us, lament with us, and reform the structures and cultural norms that have made abuse possible.
3. Truth-telling. If secrecy and lies destroy the victim’s reputation, the truth needs to be spread at least as widely as the lies. Belated truth-telling will never fully repair the damage (remember the story of feathers in the wind), but it is still worth doing. Four years later, I have no hope of ever restoring the lost friendships, and no wish to be part of my former church — and still I would welcome an open disclosure of truth from the bishop. If he cares about my healing, telling the truth is the most important thing he could do. Liturgy can be a way of truth-telling; one survivor shared her church’s liturgy here.

Restitution is hard work because…
1. Each situation is unique. There is no “one size fits all.”
2. The church has to give up power and the right to dictate the rules of engagement. The fact is, each party has something to offer that the other needs. The church has resources to address victims’ losses. Victims and survivors have wisdom to offer the church, and something more: we can offer our forgiveness. Restitution can set all of us free.
3. The church must face its demons. Abuse doesn’t happen in a vacuum. Where are the flaws in screening, training, and oversight of ministers? How does the church enable abuse of power and privilege (of clergy over lay, male over female, experience over youth, etc)? Is the church sacrificing vulnerable people to an idol of its own image? As victims and survivors speak, these stories will emerge. Church leaders will be tempted to walk away and reject these painful truths. But once the restitution process has begun, a rupture will only cause more harm to the victim. Jesus stayed on the hard road to Jerusalem; the church must do the same.

For readers who want to understand restitution more deeply, I strongly recommend the work of the Restitution Foundation. The Theological Mandate for Restitution is a good place to begin.

Elements of Justice: Accountability

Early in my career, I managed the business services in a large corporate sales office. During my first year, my office failed the business audit. I told my manager, “I understand you’ll need to drop my ranking.” He said, “No, I’ll drop Bill’s ranking instead.” Bill was a supervisor who reported to me; he had worked in that office for more than 20 years, and he had hired my manager. While I was glad to hold onto my ranking, I also felt a little insulted. Did my manager expect so little of me that he couldn’t hold me accountable for my own failure?

What does it mean when someone holds us accountable? Literally, it means they count on us. The landlord can pay the mortgage because we pay the rent on time; the host can plan the dinner because we have RSVP’d; our manager can trust the reports because we run our business with proper controls. The Notre Dame football team gets this: they end each breakdown with a unison shout of “Count on me.” But in church settings, bad theology can muddy the water. When we ask the church to hold our offenders accountable, they urge us instead to forgive. When we talk openly about our experience (which some of us do as a way of holding the church to account), they accuse us of vengeful bad-mouthing.

It’s time to clear up some misperceptions. Here are my 1-2-3’s of accountability: what it is and what it isn’t, why it’s hard, why we need it, and how survivors can help.

Accountability IS NOT…
1. A failure to forgive. Pope John Paul’s would-be assassin, Mehmet Ali Agca, remained behind bars for nearly two decades after the pope forgave him. Both men understood that Agca was still accountable to the state. (Note: forgiveness is complicated for survivors of clergy sexual misconduct. See my reflections here and here.)
2. Punishment or public shame. Accountability may feel like punishment to the offender, but most measures aren’t punishments in the strict sense. The church may require the offender to take part in therapy or addiction treatment, or they may suspend or limit his or her ministry as part of protecting the vulnerable. The congregation may not need to know about therapeutic matters, but they absolutely must be informed about limits on their pastor’s ministry.
3. Revenge. Victims and survivors of clergy sexual abuse rarely have any say in how our offenders are held accountable, so revenge plays little or no role in the offender’s experience of accountability. To be sure, many of us fantasize about revenge. But what we really need is not revenge, but a chance to heal through justice.

Accountability IS…
1. Owning our mistakes. Seattle megachurch pastor Mark Driscoll was caught plagiarizing in his book Real Marriage, and his Mars Hill Church admitted to buying a spot for that book on the New York Times Bestseller list. What did Driscoll do in response? “He owned up,” says blogger Ray Ortlund. Not only did Driscoll apologize, but he instructed his publicist to stop using the “New York Times Bestseller” status. Even more significantly, Driscoll agreed to stay off social media for the rest of the year, using the time to reset his life, rebuild his family relationships, and renew his work as the pastor of Mars Hill Church.
2. Accepting the consequences. I tried to do this when my office failed the audit. Jesus did this by submitting peacefully to his arrest and crucifixion, knowing they were the consequences of preaching that had threatened the powers-that-be.
3. Learning from our failures. Minister and counselor Mark Laaser struggled with sexual addiction early in his career. He learned from his own pain and his victims’ wounds, and he overcame his addiction. Now, with his wife Debbie, Laaser leads the Faithful and True ministry for men and women struggling with the same problem. In an interview with the National Association for Christian Recovery, Laaser talks about what he has learned on his journey.

Accountability is hard because church leaders worry about…
1. Money. Leaders may fear the financial impact of a public scandal. When a pastor is fired or openly held accountable for a sexual offense, the church may see a short-term drop in attendance and giving. But leaders should take the long view. Within the Catholic Church, secrecy (which allowed predator priests to harm many more victims) has so far cost more than $2 billion in the U.S. alone.
2. The offender’s feelings. Leaders often form friendships with the pastors who serve in their congregations. Being closer to the offender’s pain than to the victim’s, leaders may be tempted to cut a deal to keep the offense a secret. Church leaders must maintain a level field! If they wouldn’t offer a secret deal to the victim, they shouldn’t offer one to the offender.
3. The church’s image. Leaders fear that a public scandal will harm the church’s image, especially if the offender is well-known. But a congregation will recover far sooner from a transparent response to pastoral offense than to a cover-up. When faith leaders lie to their communities, they destroy the trust on which community stands.

Offenders need to be held accountable…
1. To rescue them from situations where they can’t control their behavior. In Healing the Wounds of Sexual Addiction, Mark Laaser says that sexually addicted clergy may feel “afraid and ashamed” when they are caught, but they also feel relieved. Some may even “slip up and do things that reveal their secret” because they know they can’t control their behavior on their own.
2. To free them from the burden of a secret that can literally make them sick.
3. To show respect. When church leaders ignore a pastor’s sexual offenses, they give the subtle message, “We can’t expect anything better from you. You aren’t worth the effort it would take to heal you.”

Victims and survivors need our offenders held accountable…
1. To acknowledge the violation: not only that the pastor violated our sexual boundaries, but that his or her actions harmed us. To affirm that the church will not accept that kind of behavior from its ministers.
2. To protect the vulnerable, either by removing a pastor’s access to the congregation or by sharing the facts openly with the congregation in a way that supports the victim.
3. To affirm that we matter to the church. To affirm that the church will stand up for us when we are wronged, even by one of their own.

Congregations need to see errant pastors held accountable…
1. To keep the church safe. We need to know that the man or woman in the pulpit won’t harm us or our friends or family members.
2. To acknowledge the congregational wound and begin the process of healing. When a pastor violates sexual boundaries, his or her sin wounds the whole congregation. Clergy sexual abuse is never really a secret. A few people may find out or at least suspect the truth. This can lead to jealousy, gossip, and broken trust even before the matter is openly discussed. A toxic secret can destroy a community. If the church openly acknowledges a failure in leadership, they can restore trust and give the congregation a chance to rebuild.
3. To show compassion for survivors of sexual assault, no matter where or when it happened. Even when survivors don’t make ourselves known within congregations, we are here. In an average-sized congregation of 400 people, dozens may have experienced sexual abuse or assault. Look at the statistics:
Nearly one in five women in the U.S. have survived sexual assault.
* Experts believe that between 8% and 20% of adults were sexually abused as children.
One in 30 women has endured an unwanted advance from a member of the clergy as an adult.
Whether we share our secrets or not, survivors need to know that our church is a safe place, and that church leaders will keep it safe by holding offenders accountable.

Can survivors hold the church accountable? YES! We can…
1. Educate ourselves about the nature of clergy sexual abuse: how and why it happens, how the church should respond, and how the church can reduce abuse within its walls.
2. Work to strengthen our congregation’s policy and procedures if we belong to a church.
3. Tell our stories, to one trusted friend or to the world. The more of us claim our voices, the more the world will join us in demanding justice.

Elements of Justice: Protecting the Vulnerable

As I write this series of essays on Marie Fortune’s Elements of Justice-Making, I’m learning where my wounds still exist, and this is a deep one. When I filed my complaint, my former church did very little to protect the vulnerable. Instead, they protected a minister with an admitted pattern of boundary issues. Of all the ways the church betrayed me, this may have been the most painful.

After my pastor made his feelings plain, I struggled for more than a week with overwhelming confusion, fear, and grief. When my mind finally cleared, I told him I would no longer meet him for pastoral counseling. I didn’t want to damage his ministry, so I told him I wouldn’t report him. He sighed with relief. He seemed genuinely sorry he had hurt me. He acknowledged he had betrayed my trust. He kicked himself for being “careless,” and he told me that I was part of a pattern of “beautiful women” whose boundaries he had ignored. Stunned, I demanded, “You knew you had a pattern, and you knew you were attracted to me, and you didn’t take steps to protect me?” He quickly clarified the “pattern”: only one woman. A different church. No physical violation. I needed to believe in my pastor’s basic goodness, so I chose to believe his words. I decided to trust him again, but this time more cautiously. I refused pastoral counseling, but a month later I accepted his invitation to share a writing project. That led to another betrayal. When I confronted him again, he assured me he was turning over a new leaf. No longer would he offer pastoral counseling to any woman he found attractive. I was thrilled to hear these words. I believed that my firm “NO” had made him a better minister, and had made my church a safer place for women.

I decided to trust him again, but more cautiously still. He created a staff position for me. Knowing I would be reporting to a different minister, I accepted his offer. I loved the work, and I was sure I had healed from my pastor’s sexual breach, but in truth I had only covered up the wound. It was a training film that finally opened my eyes. The movie “Not in My Church” depicts a minister who sexually abuses three women at his church. One of those women could have been me. I watched the film with growing horror; afterward in the bathroom I dissolved in tears. With effort, I pulled myself together to sit through the rest of the training. I hid my swollen eyes behind sunglasses.

Let me be perfectly clear: as far as I know for certain, my pastor breached boundaries only with me and the woman at his previous church. But over the next few months I kept my eyes open, and I saw far more than I expected to. I’ve shared some of my observations on this blog. As the evidence grew, the truth began to dawn on me: my silence could be putting others at risk. I made the hard decision to report my pastor. I began to build the courage.

During this time, I saw “Joyce” for counseling at an office a few blocks from my church. She supervised the pastoral counselors who worked at my church, so I assumed she knew my pastor. It was hard to talk about this decision with Joyce. She seemed incredulous that I would take the risk of reporting a popular minister. I tried to explain: “If I remain silent and he harms other women, then I’m as much responsible as if I had inflicted that harm myself.” She acknowledged my courage, and she almost seemed awed. But the day after I met with the bishop, she asked me, “Couldn’t you have just quietly left the church?” Even she seemed to want to protect him.

The day I filed my complaint, I learned of the death of a hero: Miep Gies, who had helped hide Anne Frank from the Nazis. For two years, Mrs. Gies smuggled food to the families in the Secret Annex. After the Nazis discovered them, Miep Gies saved Anne’s diary. She could have been executed for those acts. But she knew that if she didn’t help the Franks, she would face a lifetime of sleepless nights. “Permanent remorse about failing to do your human duty,” she said, “can be worse than losing your life.”

For two years I had kept my pastor’s secret. Like many victims of sexual offenses, I still felt affection for this man. You might even say I loved him. He was still the spiritual leader of my church; I desperately needed to admire and respect him. After I came to terms with my experience, I kept my secret out of fear. Even if the church believed me, I would lose the friendship of people who were dear to me. So what finally led me to turn him in? I saw vulnerable women at risk. I needed the church to protect them. I had to speak, regardless of cost, or I would have faced a lifetime of sleepless nights.

In a different church in a different part of the country, survivor “K” reported her abuser for the same reason. While in college, she had endured vicious sexual abuse by the pastor who had led her summer high school youth ministry. When she reported him, she wrote, “I asked for nothing from this church other than Darryl’s removal from any work that places him with vulnerable populations.” Sadly, her church failed her. She had given the bishop solid evidence of abuse, including sexually explicit emails from her abuser. The man denied nothing. Yet the day after the bishop confronted him, he was back at work at the youth ministry. Two weeks later, the bishop ended Darryl’s career as a UMC minister, but he failed to alert the other ministers in his area. Later, another Methodist church invited Darryl to lead a Bible study. “Why was my little request too little for the UMC?” asks K. “Why does my life and the trauma sustained from this man not matter?”

When I first met with my bishop, he told me he needed to decide whether to disclose the investigation to the church. I had given him plenty of reason to suspect there might be other victims: my observations of my pastor during my time on staff, his grooming-style pattern with me, and his own admission of weakness for “beautiful women.” How did my bishop weigh the pros and cons? Did he yield to entreaties from the pastor? Did he decide that the chance of learning the truth wasn’t worth damaging this pastor’s reputation? I will never know. My pastor once told me a story of a congregant at his former church, a defrocked minister whose first victim’s complaint had brought dozens more “out of the woodwork.” If there were other victims “in the woodwork” at my church, the bishop will never know.

I met with the bishop one more time to hear his decision. He gave me a letter outlining his judgment against my former pastor, and he told me that they would both be required to disclose this judgment to any future employer in the church. I had hoped the bishop would share the outcome with the congregation, but he opted to keep it quiet. Still, I trusted that any future employer would know about his record. But two years later, my former pastor was chosen from a large pool of candidates to lead a thriving church in another city. I felt sick, and I felt terrified for the women in his new church. Again, I felt a duty to protect them. So I took the only action in my power: I sent a note to his new church leaders. After that, I had to be at peace. I had done all I could.

Survivor “K” did the same thing. Her bishop never told the other leaders of the youth ministry that Pastor Darryl had sexually abused a former client. So K wrote to those leaders. One of them wrote back, “Why are you telling us this?” K responded in her blog: “Because it’s your responsibility to protect others. Even if you don’t believe me, I know you will think of what I said before you let another youth member be alone with this man.

These reflections have dredged up painful memories. Struggling with these thoughts the past few days, at night I’ve had troubling dreams. If “protecting the vulnerable” is part of the process of justice, then I did not receive justice. The church failed to protect other congregants. They failed to reach out to other potential victims. They failed to protect me from the congregation’s backlash. But they bent over backward to protect the man I accused.

And yet — I will never regret speaking up. If my actions saved even one woman from my fate, I did not sacrifice in vain.

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