Ever since the recent hearings by the Royal Commission into Institutional Responses to Child Sexual Abuse in Australia, Jehovah’s Witnesses have come under increasing media coverage for the organization’s mishandling of cases that have come to their attention. In an effort to convince their membership that their policies are exemplary and there is nothing to worry about within their claimed spiritual paradise they have produced a four part series in the Watchtower magazine to be studied in all congregations around the world. The following is my review of part 3 of that series. It is article 19 of the May 2019 study edition.
Theme scripture
“You are not a God who takes pleasure in wickedness; no one bad may remain with you.”—Psalm 5:4.
1 Jehovah God hates all forms of wickedness. (Read Psalm 5:4-6.) How he must hate child sexual abuse—an especially repugnant wicked deed! In imitation of Jehovah, we as his Witnesses abhor child abuse and do not tolerate it in the Christian congregation.—Romans 12:9; Hebrews 12:15, 16.
However, as will be explained later in the article, if there is no second witness to the alleged abuse or if the judicial committee feels satisfied that the abuser is repentant then he is allowed to remain in the congregation. This makes for an extremely uncomfortable situation for the victim if he/she chooses to remain. He or she will be expected to treat his/her abuser as a fellow Christian.
2 Any act of child abuse is absolutely opposed to “the law of the Christ”! (Galatians 6:2) Why can we say that? As we learned in the preceding article, the law of the Christ—that is, all that Jesus taught both by word and by example—is built on love and promotes justice. Governed by this law, true Christians treat children in a way that makes them feel safe and genuinely loved. But child abuse is a selfish, unjust act that makes a child feel unsafe and unloved.
3 Sadly, child sexual abuse is a worldwide plague, and true Christians have been affected by this plague. Why? “Wicked men and impostors” abound, and some may try to enter the congregation. (2 Timothy 3:13) In addition, some professing to be a part of the congregation have succumbed to perverted fleshly desires and have sexually abused children. Let us discuss why child abuse is such a grave sin. Then we will consider how elders handle instances of serious wrongdoing, including child abuse, and how parents can protect their children. *
The use of the expression “some may try to enter the congregation” is an attempt to minimize the extent of the problem. The fact is, there are thousands of abuse allegations that the society is aware of. Many of these abusers are long time witnesses, some in appointed capacities.
[Footnote.] * Expressions Explained: Child sexual abuse occurs when an adult uses a child to satisfy his or her own sexual desires. It could include sexual intercourse; oral or anal sex; fondling of genitalia, breasts, or buttocks; or other perverted acts. While most victims are girls, many boys are abused as well. Although most abusers are men, some women also abuse children. [End of Footnote.]
A Grave Sin
4 Child abuse has far-reaching consequences. It affects the victims as well as those who care about the victims—their family members and their Christian brothers and sisters. Child abuse is a grave sin.
5 A sin against the victim. * It is a sin to inflict unjust pain and suffering on others. As we will see in the next article, the child abuser does just that—he hurts the child in devastating ways. He betrays the child’s trust, robbing the child of his or her security. Children must be protected from such a wicked deed, and those who have been victimized by it need comfort and help.—1 Thessalonians 5:14.
[Footnote.] * Expression Explained: In this article and in the one that follows, the word “victim” refers to someone who was sexually abused as a child. We use this term to make clear that the child has been hurt and taken advantage of and that he or she is innocent. [End of Footnote.]
6 A sin against the congregation. When someone who is a part of the congregation becomes guilty of child abuse, he brings reproach on the congregation. (Matthew 5:16; 1 Peter 2:12) How unfair that is to the millions of faithful Christians who are putting up “a hard fight for the faith”! (Jude 3) We do not tolerate in our midst individuals who unrepentantly commit wicked deeds and who bring reproach on the good name of the congregation.
They may not tolerate an unrepentant child abuser, but the fact of the matter is when elders in a judicial committee do not have two witnesses, no judgment can be rendered. The matter is simply left in Jehovah’s hands. Furthermore, if the judicial committee feels that one that has perpetrated abuse is sufficiently repentant, he is allowed to remain in the congregation. However, elders are not given any specialized training that enables them to assure that the person does not become a repeat offender.
7 A sin against the secular authorities. Christians are to “be in subjection to the superior authorities.” (Romans 13:1) We prove our subjection by showing due respect for the laws of the land. If someone in the congregation becomes guilty of violating a criminal law, such as by committing child abuse, he is sinning against the secular authorities. (Compare Acts 25:8.) While the elders are not authorized to enforce the law of the land, they do not shield any perpetrator of child abuse from the legal consequences of his sin. (Romans 13:4) The sinner reaps what he has sown.—Galatians 6:7.
If the perpetrator is sinning against the secular authorities why not let them determine if he is guilty? No one expects elders to enforce the law. The question is do they report the allegations to the authorities so that they can do so? If not, does that not amount to shielding? When asked to provide records in court, elders have refused. In one case the society was fined $4,000.00 per day for refusing to provide records of known child abusers it held in its database. The purpose may not have been to shield members that have been accused of child abuse, but this is the high price the organization was willing to pay in order to protect its reputation. Apparently, it is ok for the organization to sin against the secular authorities.
8 Above all, a sin against God. (Psalm 51:4) When a human sins against another human, he also sins against Jehovah. Consider an example from the Law that God gave Israel. The Law said that a man who robbed or defrauded his neighbor was behaving “unfaithfully toward Jehovah.” (Leviticus 6:2-4) Certainly, then, when an individual who is a part of the congregation abuses a child—robbing that child of his or her security—he is behaving unfaithfully toward God. The abuser brings great reproach on Jehovah’s name. For that reason, abuse must be condemned for what it is—a gross sin against God.
9 Over the years, Jehovah’s organization has provided an abundance of Scriptural information on the subject of child abuse. For example, articles in The Watchtower and Awake! have discussed how those who have been sexually abused can deal with emotional scars, how others can help and encourage them, and how parents can protect their children. Elders have received detailed Scriptural training on how to handle the sin of child abuse. The organization continues to review the way congregations handle the sin of child abuse. Why? To make sure that our way of handling the matter is in harmony with the law of the Christ.
The fact that over the years the organization has provided an abundance of information on the subject of child abuse only underscores that they have had knowledge of the problem for all of that time. Ironically, they have written many articles criticizing the Catholic Church for how they have handled the problem. Although elders have been trained on how to proceed judicially if an accusation of child sexual abuse comes to their attention, they have not been trained to determine if the accused abuser is guilty if there is only the word of the victim. Nor have they been trained to deal with the mental and psychological state of an abuser or how to deal with the psychological trauma of the victims.
The article prefers to refer to child sexual abuse as a sin instead of a crime. Why?
Handling Instances of Serious Wrongdoing
10 When elders handle any matter involving serious wrongdoing, they keep in mind that the law of the Christ requires that they treat the flock with love and do what is right and just in God’s eyes. As a result, they have a number of concerns when they receive a report of serious wrongdoing. The elders are primarily concerned with maintaining the sanctity of God’s name. (Leviticus 22:31, 32; Matthew 6:9) They are also deeply concerned with the spiritual welfare of their brothers and sisters in the congregation and want to help any who have been victims of wrongdoing.
If an auto manufacturer discovered a serious malfunction in one of their models, they could choose to issue a costly recall or they could cover up the problem. But which would bring greater harm to their reputation in the media? The best way to sanctify God’s name is for those claiming to represent him to report allegations of child abuse to the authorities. That would show that they do not tolerate it in their midst and are quick to resolve it.
The society hypocritically has the nerve to quote Leviticus:
“You must keep my commandments and carry them out. I am Jehovah. You must not profane my holy name, and I must be sanctified in the midst of the Israelites. I am Jehovah, who is sanctifying you, (Leviticus 22:31, 32)
But refuse to obey God’s commandments in Romans:
Let every person be in subjection to the superior authorities, for there is no authority except by God; the existing authorities stand placed in their relative positions by God. Therefore, whoever opposes the authority has taken a stand against the arrangement of God; those who have taken a stand against it will bring judgment against themselves. For those rulers are an object of fear, not to the good deed, but to the bad. Do you want to be free of fear of the authority? Keep doing good, and you will have praise from it; for it is God’s minister to you for your good. But if you are doing what is bad, be in fear, for it is not without purpose that it bears the sword. It is God’s minister, an avenger to express wrath against the one practicing what is bad. (Romans 13:1-4)
By not reporting they themselves bring reproach on God’s name.
“‘If someone sins because he has heard a public call to testify and he is a witness or has seen or learned about it and he does not report it, then he will answer for his error. (Leviticus 5:1)
11 In addition, if the wrongdoer is a part of the congregation, elders are concerned with trying to restore him if that is possible. (Read James 5:14, 15.) A Christian who gives in to wrong desire and commits a serious sin is spiritually sick. This means that he no longer has a healthy relationship with Jehovah. * In a sense, the elders are spiritual physicians. They endeavor to make “the sick one [in this instance, the wrongdoer] well.” Their Scriptural counsel can help him to restore his relationship with God, but this is only possible if he is genuinely repentant.—Acts 3:19; 2 Corinthians 2:5-10.
The confidence in the elder’s ability to restore a child abuser is misplaced. Elders cannot read hearts nor are they psychologists. What ability do they have to ensure that the abuser will not reoffend? A child molester frequently repeats his crime, and there are no religious sanctions or counsel which can change the nature of this sickness. It must be handled professionally.
[Footnote.] * Spiritual sickness is no excuse for gross sin. The sinner is fully responsible for his wrong choices and actions and is accountable to Jehovah.—Romans 14:12. [End of Footnote.]
12 Clearly, elders have a weighty responsibility. They care deeply about the flock that God has entrusted to them. (1 Peter 5:1-3) They want their brothers and sisters to feel secure in the congregation. For that reason, they act promptly when they receive a report of serious wrongdoing, including child abuse. Consider the questions that appear at the beginning of paragraphs 13, 15, and 17.
13 Do elders comply with secular laws about reporting an allegation of child abuse to the secular authorities? Yes. In places where such laws exist, elders endeavor to comply with secular laws about reporting allegations of abuse. (Romans 13:1) Such laws do not conflict with God’s law. (Acts 5:28, 29) So when they learn of an allegation, elders immediately seek direction on how they can comply with laws about reporting it.
In at least two cases that have gone to court the society was fined because it did not report allegations of child abuse in Delaware and Montana. States where mandatory reporting laws existed. (Delaware mandatory reporting law, Montana mandatory reporting law) What is done in places where such laws do not exist? This appears to be an admission that no report will be made to the authorities. Yet no reason is given for why elders would not report. Even though a law forbidding adultery had not yet been given to the Israelites, Joseph perceived God’s view of the matter. (Gen. 39:9) Does not the law of the Christ require reporting a crime whether mandated or not? (Ro. 13:1-4) Why should a Christian need a law telling him to report a crime? (Paragraph 23 of the previous article [part 2] asks the question:
“What is the role of elders in handling cases of serious wrongdoing? Their role is different from that of judges and elders under the Law that God gave Israel. Under that Law, appointed men handled not only spiritual matters but also civil and criminal cases. But under the law of the Christ, the elders’ role is to handle the spiritual aspects of the wrongdoing. They recognize that the secular authorities have the God-given responsibility to handle civil and criminal cases. That includes the authority to impose such penalties as fines or imprisonments” (Love and Justice in the Christian Congregation)
The last sentence of paragraph 13 of this lesson should read: “when they learn of an allegation, elders immediately seek direction from the society’s legal department on whether they need to comply with laws about reporting it.”
The book “Shepherd the Flock of God, a manual provided for all congregation elders outlines the procedure to be followed:
“Child abuse is a crime. In some jurisdictions, individuals who learn of an allegation of child abuse may be obligated by law to report the allegation to the secular authorities.—Rom. 13:1-4. To ensure that elders comply with child-abuse reporting laws, two elders should immediately call the Legal Department for legal advice when the elders learn of an accusation of child abuse…
The Legal Department will provide legal advice based on the facts and the applicable law.” (Shepherd the Flock of God ch. 14 pars. 6-8)
14 Elders assure victims and their parents and others with knowledge of the matter that they are free to report an allegation of abuse to the secular authorities. But what if the report is about someone who is a part of the congregation and the matter then becomes known in the community? Should the Christian who reported it feel that he has brought reproach on God’s name? No. The abuser is the one who brings reproach on God’s name.
This does not take into consideration that in the culture among Witnesses, taking your brother to court has long been thought to result in bringing reproach on Jehovah’s name and the congregation. ( See The Watchtower November 15, 1973 pp. 703-704 Questions From Readers)
The final paragraph in that November 1973 Watchtower article states:
“However, if any member of the Christian congregation, without regard for the effect of his action on the good name of the congregation, [bold mine] ignores the counsel from God’s Word on this matter, such one would not be “free from accusation” as a Christian. He would not be one who has “a fine testimony from people on the outside” of the congregation. (Titus 1:6; 1 Tim. 3:7) He surely would not be an example for others to imitate, so this would affect the privileges that he might have in the congregation.”
Without making an admission that in the past victims have been discouraged from reporting their abuse, this paragraph gives future victims allowance to do so. However, elders are not told to encourage victims and their parents to report. Nor are they instructed to assist a victim to report.
15 In the congregation, before the elders take judicial action, why are at least two witnesses required? This requirement is part of the Bible’s high standard of justice. When there is no confession of wrongdoing, two witnesses are required to establish the accusation and authorize the elders to take judicial action. (Deuteronomy 19:15; Matthew 18:16; read 1 Timothy 5:19.) Does this mean that before an allegation of abuse can be reported to the authorities, two witnesses are required? No. This requirement does not apply to whether elders or others report allegations of a crime.
Referring to the two-witness rule in Deuteronomy is a selective use of the scriptures. Under the law it was possible to handle cases of rape without the aid of two witnesses (Deut. 22:23-27) Also referring to Jesus words in Matthew 18:16 is disingenuous since Jesus was speaking of a situation between two adults not a helpless victim being manipulated by a sexual predator. The one or two more that Jesus says to take along were not eyewitnesses but persons that would help to readjust the sinner.
16 When they learn that someone in the congregation is accused of child abuse, elders endeavor to comply with any secular laws about reporting the matter, and then they conduct a Scriptural investigation. If the individual denies the accusation, the elders consider the testimony of witnesses. If at least two people—the one making the accusation and someone else who can verify this act or other acts of child abuse by the accused—establish the charge, a judicial committee is formed. * The absence of a second witness does not mean that the one making the accusation is untruthful. Even if a charge of wrongdoing cannot be established by two witnesses, the elders recognize that a serious sin may have been committed, one that deeply hurt others. The elders provide ongoing support to any individuals who may have been hurt. In addition, the elders remain alert regarding the alleged abuser to protect the congregation from potential danger.—Acts 20:28.
Why does the word “endeavor” appear in this paragraph? What stands in the way? Do the authorities make it difficult to report? If the elders believe that a serious crime may have been committed but due to the absence of two witnesses they are unable to confirm it why is this not reported for the authorities to investigate? This is the problem with referring to child abuse as a sin and not as a crime.
[Footnote.] * A child is never required to confront an alleged abuser. A parent or another trusted confidant may advise the elders of the allegation without exposing the child to further emotional harm. [End of Footnote.]
This may be the situation presently, but there have been reports by victims in the past that they had to face their abuser during the judicial hearing. Why was this not admitted and explained as being a welcome adjustment?
17 What is the role of the judicial committee? The term “judicial” does not mean that the elders judge, or rule on, whether the abuser should be punished by the authorities for breaking the law. The elders do not interfere with law enforcement; they leave criminal matters to the secular authorities. (Romans 13:2-4; Titus 3:1) Instead, the elders judge, or determine, whether an individual can remain in the congregation.
Then why not report it to law enforcement and let them do their job? Is not refusal to report a crime interfering with law enforcement? How can the authorities punish a person for breaking the law if they are unaware that a crime has been committed?
18 When elders serve on a judicial committee, their role is spiritual, or religious. Guided by the Scriptures, they judge whether the abuser is repentant or not. If he is unrepentant, he is expelled, and an announcement is made to the congregation. (1 Corinthians 5:11-13) If he is repentant, he may remain in the congregation. However, the elders will inform him that he may never qualify to receive any congregation privileges or to serve in any position of responsibility in the congregation. Out of concern for the welfare of children, the elders may privately warn the parents of minors in the congregation of the need to monitor their children’s interactions with the individual. When taking such measures, the elders are careful to maintain the privacy of those hurt by the sin.
This is in regard to, not an alleged but a confirmed abuser. One who has either been established at the mouth of two witnesses or a confession. Yet nothing is said about reporting him to the authorities. Why? The whole judicial process is seriously flawed and completely inadequate to handle this situation. The scriptures do not give elders the ability to read hearts so as to determine whether the abuser is repentant or not.
Why is only private warning given to those families in the congregation with children? What if others in the congregation without children want to have a gathering and invite families with children from another congregation? An announcement to the congregation that there is a confirmed abuser need not include the name of those hurt by the sin. Not making such an announcement to the congregation only serves to protect the privacy of the abuser. What about those outside the congregation? If deemed repentant, is he allowed to participate in the ministry? Would he be allowed to conduct a Bible study with and befriend a family having children outside of the congregation? Would not failure to report to the authorities a known child molester put the public at risk? Does not the law of the Christ require love of neighbor? (Matt. 7:12)
Yet the congregation expects to benefit from the provision offered by the authorities to warn the public of sex offenders:
“From time to time, secular authorities may inform the elders that a sex offender is living in the area. The notice may provide the address of the individual and may state the nature of his criminal activity. In such a case, the elders should list that address on the appropriate congregation territory card as a “Do Not Call.” (Shepherd the Flock of God ch 14 par. 28)
This double standard is absolutely shocking! The remainder of the article provides information aimed at helping parents shoulder their responsibility to protect their children. As important as this is it does not absolve the organization from their responsibility before God to avail itself of the arrangement God has put in place to protect the sheep in their care from criminal activity. As long as the Watchtower society continues to place protecting its reputation above the interests of children, parents will find it very difficult to do so.