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Sept 15 2019 – “Now try saying sorry for your own mistakes, Archbishop…” – Peter Hitchens – Mail on Sunday

“Now try saying sorry for your own mistakes, Archbishop…” – Peter Hitchens – Mail on Sunday

mail

Peter Hitchens

I do worry about Archbishop Justin Welby. 

Does he know anything? Does he understand his own religion? 

There he lies flat on his face in the Indian city of Amritsar, regretting a massacre he didn’t carry out 100 years ago. 

It was pretty thoroughly condemned at the time, and its culprit was forced to resign.

Archbishop Justin Welby laid flat on his face in the Indian city of Amritsar

Christianity is about recognising your own faults, Archbishop. 

Get some practice. Explicitly and fully apologise for your Church’s decision to publicly smear the great, late Bishop George Bell, now shown beyond doubt to be the result of a one-sided, sloppy kangaroo court.

No need to lie on the floor.

Just say sorry for a foolish, unfair mistake, and the vanity that has prevented you from admitting it.

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Dear Editor

Earlier this month, at Westminster Abbey, there was a Service of Thanksgiving for the politician and diplomat Lord ‘Paddy’ Ashdown who died last year.

In the Epilogue of his last book – “Nein! Standing Up To Hitler 1935-1944” – Lord Ashdown concludes:

“There are also, as Dietrich Bonhoeffer and Bishop Bell argued, moral questions to be addressed here”

Later next month, in Chichester Cathedral*, some of those questions will be addressed at the Coburg Conference which “will focus on Dietrich Bonhoeffer’s and George Bell’s work, and what it can teach us in the light of today’s political situation”. 

Yours sincerely 

Richard W. Symonds

The Bell Society

 

* October 10th to 14th. Venue: 4 Canon Lane (formerly George Bell House), Chichester Cathedral

Dear Editor

Earlier this month, at Westminster Abbey, there was a Service of Thanksgiving for the politician and diplomat Lord ‘Paddy’ Ashdown who died last year.

In the Epilogue of his last book – “Nein! Standing Up To Hitler 1935-1944” – Lord Ashdown concludes:

“There are also, as Dietrich Bonhoeffer and Bishop Bell argued, moral questions to be addressed here”

Later next month, in Chichester Cathedral*, some of those questions will be addressed at the Coburg Conference which “will focus on Dietrich Bonhoeffer’s and George Bell’s work, and what it can teach us in the light of today’s political situation”.

 

Yours sincerely

Richard W. Symonds

The Bell Society

 

* October 10th to 14th. Venue: 4 Canon Lane (formerly George Bell House), Chichester Cathedral

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Nicholas Reade on Bishop Bell – Extracts from “Rarely Ordinary Time – Some Memoirs” [Rother 2019]

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Bishop George Bell

Nicholas Reade on Bishop Bell – Extracts from “Rarely Ordinary Time – Some Memoirs” [Rother 2019]

Page 30-33

As well as being Chairman of the Liturgical Commission, Dr. Jasper was an historian, and, a few years previously, had written the life of Arthur Cayley Headlam of Gloucester. At that time, we were all awaiting the publication of his biography of George Bell, Bishop of Chichester [1929-58], one of the greatest bishops ever produced by the Church of England, who many expected to become the Archbishop of Canterbury in 1943, when William Temple died suddenly.

Bishop Bell was a courageous church leader, who had helped Jews and others to escape from Nazi Germany, and spoken out in the House of Lords against the indiscriminate bombing of German cities in the Second World War. He was a great ecumenist, theologian, and patron of the arts and a much-loved pastor. Christine had spent her previous summer holidays working on the index of this long-awaited biography.

Dr. Jasper was always very humble and modest about his work and scholarship, and would seldom initiate conversation about what he had achieved. As I became more involved with the family, I sensed that Bishop Bell had almost become part of the household, so the revelation fifty-seven years after his death that the Church had made an apology to one complainant, on the grounds that the Bishop had abused her between sixty-five and seventy-five years ago, seemed utterly unbelievable. 

While the Church has been careful not to say that the Bishop is guilty, it has ruined his reputation. Originally, no information was given as to the process by which the Church had come to this conclusion, other than the statement that ‘experts’ had been involved. Such secrecy was hard to countenance in an age of ‘transparency’. As a family, and in common many others, we expressed our concern in the church press, and have continued to do so. In 2017, the Core Group Report was seriously criticised by Lord Carlile QC in his review into the Church’s handling of the complaint.

Of course, it is right and proper that the Church investigates thoroughly every complaint made against every person and however famous and respected – and however ancient. Given, from the beginning, how shaky and questionable the allegation against Bishop Bell appeared to be, what has greatly concerned me is that the bishops of the Church of England, who, certainly in the past, had a fine reputation for standing against injustice and for being unafraid of making themselves unpopular, have expressed not one word of concern at the destruction of Bishop Bell – with the exception of the Bishop of Peterborough, in a speech in the House of Lords, and, more recently, the Bishop of Chester. A couple of retired bishops have voiced our concerns and given support to the George Bell Group, but our view carries little weight.

An allegation is made against him around sixty-five years later; he is tried by, frankly, what looks like a kangaroo court – with nobody to speak up for him, as Lord Carlile pointed out. Not a single bishop was prepared to query publicly what was being said, and how it was being dealt with. The left-leaning newspapers, always eager to campaign on miscarriages of justice, have given scant support to those of us concerned concerned at the traducing of Bell’s reputation.

It has been left to The Daily Telegraph, The Times and The Daily Mail and The Mail on Sunday to write powerfully about the basic principles of justice being ignored by the Church. The Church is the Sacrament of the Kingdom, and becomes what she is meant to be in the celebration of the Eucharist – this keeps me going. It is the institutional church that gets so much wrong (as I know, also, from my own mistakes). I can therefore understand the anger and the real disappointment of the person who told me that ‘the whole episode’ of the church’s handling of the Bishop Bell situation ‘puts you off church-going’.

My first concern as a bishop has always been for the survivor (even though I am aware of falling short some twenty-two years ago, when measured alongside today’s strict and excellent standards); but until it can be proven beyond all reasonable doubt that Bishop Bell abused a child, I will continue to call upon George Bell within the Communion of Saints to pray with me and for me. Meanwhile, I continue to treasure on my bookshelves Bishop Bell’s copy of The Oxford Dictionary of the Christian Church, given to himon 7 October 1957.

Much has changed concerning Bishop Bell’s reputation following further enquiries, and the long awaited report of the Right Worshipful Timothy Briden, Vicar-General of Canterbury. What will not change, is the inadequate original investigation, and that George Bell, one of the ‘saints’ of the Church of England, who is commemorated every year (3rd Oct) in our liturgical calendar as bishop, ecumenist, and peacemaker (1958), should for the last four years have been cast into the wilderness by the Church he served with love and the greatest distinction.

Page 88 & 89

I was sorry, also, to say farewell to Bishop Kenneth Skelton, the Diocesan Bishop. I admired him in many ways; he took time to get to know his clergy and was generous with the time and encouragement he gave to me as a young incumbent. Although he came across as shy initially, I found him very easy – and it helped that he could always see the humour in situations. He had the gift of drawing out the best in people. He was a truly pastoral bishop, who worked collaboratively and strategically. This remarkably gifted man, whose leadership was prophetic, appears to have been forgotten about in the Church of Rngland – possibly because he was a very humble person.

Kenneth had served as Bishop of Matabeleland from 1962 to 1970 in western Rhodesia, where he was deeply respected as a pastor and theologian, and where he championed the cause of the black majority, inevitably clashing with many politicians. he wrote a gripping account of his ministry in Matabeleland, ‘Bishop in Smith’s Rhodesia’ (Mambo Press, 1985). The Law and Order Minister called him ‘The Devil’s Advocate’, and stated that the government was watching him.

He was also dubbed ‘Red Skelton’, after the American comedian. Some commented that Kenneth could best be compared in the Church of England with Bishop George Bell, for both worked tirelessly for social justice and were fearless in speaking out.

Page 111

As with the four other parishes I had worked in, I lost no time in getting down to work – but this was a somewhat larger area and responsibility than I had experienced before; there was a huge in-tray demanding my attention. Every day new issues would hit my desk.

On my first day, I visited Bishop Bell School – now called St. Catherine’s College – the large Church of England secondary school in the Langney area of Eastbourne, opened by H.R.H. Princess Margaret in 1958 and dedicated by Bishop Bell. This was his last act after twenty-nine years as bishop, and he was to die shortly afterwards. He had specifically requested that the school be built in a less affluent and expanding area of Eastbourne. Whenever I entered that building, which also housed his mitre and crozier. I never felt that this courageous and truly great bishop was far away.

Page 261

17. You have a great respect for Bishop George Bell and have expressed concerns about how the allegation made against him has been handled by the Church of England.

Yes indeed – and I am joined in this by many from around the world. Others much better qualified than me to make a judgement have taken the view, from the earliest stages of the allegation, that the evidence was not compelling. I have yet to meet anyone, anywhere, who has looked at the facts available and believes that the handling of this allegation reflects credit on the Church. One comment was ‘what a circus’ – which would be amusing if the case were not so serious. It has of course been extremely difficult to find out much about it, because of the lack of transparency.

To be fair to those who have dealt with this, and in the light of the public reaction, Lord Carlile QC was invited to review how the Church handled the whole matter. His report leaves the Church with the very difficult task of ensuring that we will never again allow such an injustice to occur. I am surprised the Church did not understand that any institution seeking to act as investigator, accuser, judge and jury cannot deliver justice.

I came across a memo, and I cannot remember where it came from, of what Lord Woolton said to Bishop George Bell on 9 February 1944, just before he made his courageous speech against the indiscriminate bombing of German cities: ‘George, there isn’t a soul in this House who doesn’t wish you wouldn’t make the speech you are going to make…you must know that. But I also want to tell you that there isn’t a soul who doesn’t know that the only reason why you make it, is because you believe it is your duty to make it as a Christian priest’.

That is the Bishop Bell we will all remember, along with his many other heroic deeds. It is tragic, as the Bell Group Press Release of 15 December 2017 argued, that the institutional church today deprived this bishop, who has been dead for over sixty years, of the presumption of innocence or of due process…

The Archbishop of Canterbury and the Bishop of Chichester have faced severe criticism for the way in which this whole matter has been handled, and tendered their apologies for it.

Lord Carlile QC, who conducted the 2017 independent investigation into the Bishop Bell allegations, forwarded a Statement to be read out at the Bell Society meeting on 4 February 2019, in the building that used to be called George Bell House, Chichester. It contained the following words:

“I hope that this event will add to the clamour for the Church to admit the awful mistakes it has made in dealing with unsubstantiated allegations against Bishop Bell. His name should never have been publicised before allegations were investigated. The Church should now accept that my recommendations should be accepted in full, and that after due process, however delayed, George Bell should be declared by the Church to be innocent of the allegations made against him”

With the dedication of the Bishop Bell statue in Canterbury Cathedral (where he served as Dean between 1924 and 1929), it is to be hoped that a line may be drawn under this sad episode, banishing any shadow over Bishop Bell’s good name – for surely, his character and all he achieved by the grace of God are conjoined.

 

_________________________________________

https://www.theguardian.com/world/2019/sep/10/justin-welby-apologises-in-name-of-christ-british-massacre-amritsar

“But can you apologise for the massacre of Bishop Bell’s reputation, Archbishop? We can all apologise for something we can do nothing about – that’s easy – but find it hard to apologise for something we can do something about. Matthew 7 v 5 applies to us all” ~ Richard W. Symonds

Welby “can apologise when it suits” ~ Peter Crosskey

“Now try saying sorry for your own mistakes, Archbishop…” – Peter Hitchens – Mail on Sunday

I do worry about Archbishop Justin Welby. 

Does he know anything? Does he understand his own religion? 

There he lies flat on his face in the Indian city of Amritsar, regretting a massacre he didn’t carry out 100 years ago. 

It was pretty thoroughly condemned at the time, and its culprit was forced to resign.

Archbishop Justin Welby laid flat on his face in the Indian city of Amritsar

 

Archbishop Justin Welby laid flat on his face in the Indian city of Amritsar

Christianity is about recognising your own faults, Archbishop. 

Get some practice. Explicitly and fully apologise for your Church’s decision to publicly smear the great, late Bishop George Bell, now shown beyond doubt to be the result of a one-sided, sloppy kangaroo court.

No need to lie on the floor.

Just say sorry for a foolish, unfair mistake, and the vanity that has prevented you from admitting it.

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September 12 2019 – Times Letter Submission – Coburg, Bonhoeffer, Bell and Ashdown – Unpublished [Amended and re-submitted elsewhere]

 

 

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Dear Editor

There is much for which we can be thankful in the life and work of Paddy Ashdown (“Service of thanksgiving for Lord Ashdown of Norton-sub-Hamdon”, Times, Sept 11) – not least his well-researched last book “Nein! Standing Up To Hitler 1935-1944”.

Lord Ashdown concludes in his Epilogue:

“There are also, as Dietrich Bonhoeffer and Bishop Bell argued, moral questions to be addressed here”

Some of those “questions” will be addressed next month at the Coburg Conference in Chichester*, which “will focus on Dietrich Bonhoeffer’s and George Bell’s work, and what it can teach us, in the light of today’s political situation”.

Yours sincerely

Richard W. Symonds

The Bell Society

* October 10th to 14th 2019. Venue: 4 Canon Lane (formerly George Bell House), Chichester Cathedral Precinct, Chichester, West Sussex

 

UNPUBLISHED LETTER AMENDED AND RE-SUBMITTED ELSEWHERE – SEPT 13 2019 (Morning)

 

Dear Editor

Earlier this month, at Westminster Abbey, there was a Service of Thanksgiving for the politician and diplomat Lord ‘Paddy’ Ashdown who died last year.

In the Epilogue of his last book – “Nein! Standing Up To Hitler 1935-1944” – Lord Ashdown concludes:

“There are also, as Dietrich Bonhoeffer and Bishop Bell argued, moral questions to be addressed here”

Later next month, in Chichester Cathedral*, some of those questions will be addressed at the ecumenical Coburg Conference, which “will focus on Dietrich Bonhoeffer’s and George Bell’s work, and what it can teach us in the light of today’s political situation”.

Yours sincerely

 

Richard W. Symonds

The Bell Society

 

* October 10th to 14th 2019. Venue: 4 Canon Lane (formerly George Bell House), Chichester Cathedral Precinct, Chichester, West Sussex

SEPT 13 2019 UPDATE (Evening)

The Coburg Conference (10-14 October) will take place in Chichester Cathedral and  ‘other venues’, such as Vicars’ Hall, but NOT including 4 Canon Lane (George Bell House before 2015 name-change – Ed) ~ Secretary of Chichester Cathedral Precentor

 

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2014 Impact Case Study – Bishop Bell and “Modern Church History Informing Civic-Religious Culture and Public Commemoration” – Research Excellence Framework [REF] 2014 – Dr Andrew Chandler – University of Chichester

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Dr Andrew Chandler – University of Chichester

https://impact.ref.ac.uk/casestudies/CaseStudy.aspx?Id=43776

Modern Church History Informing Civic-Religious Culture and Public Commemoration

Submitting Institution

University of Chichester

Unit of Assessment

History

Summary Impact Type

Cultural

Research Subject Area(s)

Language, Communication and Culture: Cultural Studies
History and Archaeology: Historical Studies
Philosophy and Religious Studies: Religion and Religious Studies

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Summary of the impact

Dr Chandler’s publications have been extensively used and discussed nationally and internationally by Church leaders, politicians, journalists, public intellectuals, clergy and laity. They provide informed historical context for discussion of contemporary religion and offer a site for new associations and interactions. They have also impacted on the public commemoration of historical figures who have achieved an international reputation for the religious and moral significance of their life and work. Chandler is Reader in History at the University of Chichester where his position is co-funded by the Chapter of Chichester Cathedral to support his directorship of the George Bell Institute. His research focusses on the importance of national and international politics in the modern British churches, Anglo-German Church relations and ecumenical dialogues more generally.

Underpinning research

Andrew Chandler’s research has achieved its sharpest focus in four areas:

a) the ethics of foreign policy;

b) the office of Archbishops of Canterbury;

c) the development of inter-church relations and

d) the relationship between the Church and intellectual and cultural life.

His research into the controversial public career of Bishop George Bell (1883-1958) has played a key role in exploring the historical relationship between ethics and foreign policy, with particular reference to confrontations between democracy and dictatorship, religious persecution, immigration and maintenance of international law in wartime. A landmark in this work came with the edited collection The Church and Humanity: The Life and Work of George Bell (1883-1958), (published in 2012), an international collaboration integrating the work of scholars from the United Kingdom, Germany, Finland and India, with reflections by the Archbishop of Canterbury, Rowan Williams. A further study, `Christian Ethics and the Crisis of Civilization: Bishop George Bell and the Second World War’, contributed to UNESCO supported publication Ethics and the Military (Peter Stone (ed.), UNESCO/Boydell & Brewer, 2011), pp. 55-69. The findings of this article showed the continuing significance of Bell’s interventions in the House of Lords between 1939 and 1945, particularly in the public debate about obliteration bombing and the preservation of cultural monuments. Chandler’s contribution to the 2009 Coburg ecumenical conference led to the publication of a further article, `The Little Blue Notebook: The Piety of George Bell, 1883-1958′, in a collection of studies edited by Bishop Dorothea Greiner and others for a broad church readership, Geistliche Begleitung in evangelischer Perspective; Modelle und Personen der Kirchengeschichte (Leipzig, 2013).

In addition, Chandler’s work has made available new archival findings on three Archbishops of Canterbury: Lang (1928-42), Temple (1942-4) and Fisher (1945-61), situating the office and its holders in their historical context. An extensive research essay, `The judgement of an archbishop: Cosmo Gordon Lang and British Foreign Policy, 1928-1939′, appeared in Keith Robbins and John Fisher (eds.) Religion and Diplomacy: Religion and British Foreign Policy, 1815 to 1941 (Republic of Letters, 2010), pp. 183-224. At large, such work has been closely related to his chairmanship of the international advisory board which oversees the Ashgate Archbishops of Canterbury series, a work which will seek to provide not only scholars and students but church figures and lay readers across the public with the first library of studies of all of the archbishops. Chandler’s 2012 co-authored Archbishop Fisher re-evaluates the career of the former Archbishop of Canterbury in the context of ecclesiastical, political and social reform and in the evolving landscape of the international Anglican Communion.

More recently, Chandler’s commitment to providing the churches with new materials for debate has extended to the publication of the confidential reports sent by the Archbishop of Canterbury’s representative in Rome during the Second Vatican Council, 1962-4. Chandler joined the University of Chichester as a senior lecturer on 1/7/2007, and was promoted to Reader in 2009.

References to the research

1. `The judgement of an archbishop: Cosmo Gordon Lang and British Foreign Policy, 1928- 1939′, in Keith Robbins and John Fisher (eds.) Religion and Diplomacy: Religion and British Foreign Policy, 1815 to 1941 (Republic of Letters, 2010).

2. `Christian Ethics and the Crisis of Civilization: Bishop George Bell and the Second World War’, in Peter Stone (ed.) Ethics and the Military (UNESCO/Boydell & Brewer, 2011), pp. 55-69.

3. Andrew Chandler, ed., The Church and Humanity: The Life and Work of George Bell, 1883- 1958 (Ashgate, 2012).

4. Andrew Chandler and David Hein, Archbishop Fisher: Church, State and World (Ashgate, 2012).

5. Observing Vatican II: The Reports of Bernard Pawley to Archbishop Ramsey, 1961-1965 (Cambridge University Press, 2013)

6. “Adam von Trott abroad”(2011), paper (10 pages) presented at the conference to mark the 100th anniversary of the birth of Adam von Trot organised by Protestant Academy in Berlin http://www.rhodeshouse.ox.ac.uk/page/rhodesscholarshipsgermany#sthash.zaEwpWSd.dpuf http://files.rhodes.gethifi.com/CHANDLERt.pdf

Details of the impact

Chandler’s research enriches the intellectual life of the church and provides informed historical context for those wanting to know more. It is read and used by church people across the traditions, as well as wider general audiences interested in modern Church history in Britain, Western and Eastern Europe and North America.

It (i) informs debate inside the church community and guides outside commentators. The Church press and other church writers and commentators regularly respond to Chandler’s research in print and online publication. Writers for nationally and internationally circulated church press discuss and underline the value of his research. They disseminate his findings to their readers some of whom have in turn blogged, responded or cited him in their public engagements. His research is taken as an independent voice inside the community of church thinkers. Notably, media groups used him and mediated his research knowledge on Archbishop Fisher during the anniversary of the Queen’s coronation in 2013. Here Chandler explained the role of the Church in that event, showing how the relationship between Church and State works, and provided context on the Archbishop’s precise role.

Further evidence of Chandler’s influence and impact in debates within and across denominations include his work on the Second Vatican Council. Chandler’s collaboration with Chichester Cathedral produced a new book, Observing Vatican II for the Royal Historical Society and a conference in June 2013 that brought together 15 Roman Catholics, Anglicans, Baptists, Reformed churches and Quakers to debate the projects outcomes. Much of this was chaired by the Bishop of Wakefield and Chairman of the Anglican Centre in Rome, the Rt Revd Stephen Platten. A number of those present were representing ACTA (A Call to Action), a group within English Catholicism pressing for the reform of the Church. The meeting debated the task of reforming the Church and reviewing its relationship with the contemporary world.

The research has also (ii) informed public commemoration, notably of internationally important figures whose lives blended moral understanding with political action. In 2008, Chandler’s research proved fundamental in shaping the fiftieth anniversary of Bishop Bell’s death. Here the public impact of his work combined local, national and international dimensions simultaneously. Chandler was responsible for inviting international speakers to a public conference in Chichester which combined the University, the Cathedral and the Diocese (60 delegates, 5 countries including bishops and leaders of independent foundations). He co-organised, with the Dean of Chichester, and inaugurated a series of six cathedral lectures given by politicians, church leaders including Frank Field MP, Sir Christopher Frayling (Chairman of Arts Council England at the time), Dame Mary Tanner (a President of the World Council of Churches) and theologians through the year (attended by public audiences of between 250 and 300 people). The Archbishop of Canterbury, Dr Rowan Williams, commented on Chandler’s inaugural lecture, `Andrew Chandler spoke with great insight‘. Chandler also contributed to a study course marking Bell’s Anniversary and that was used in Cathedral study days.

In addition, he played a leading advisory role working with Lord Lloyd of Berwick and Professor Emeritus Paul Foster (Chichester) in the exhibition of Bell portraits in the House of Lords formally opened at a reception of c. 80 senior politicians, peers, church leaders and public figures (including Geoffrey Howe, John Hall (Dean of Westminster), Dr Rowan Williams, and Bischof Jurgen Johannesdotter). Chandler’s account of Bell is a point of public reference in commemoration and debate on the Bishop’s life, exemplified most recently in his extensive contribution to Radio 4’s Great Lives programme on Bell (2/4/13). Peter Hitchens (the guest) confirmed Chandler’s `major part’ in the programme. In short, when Bell is discussed in the public sphere Chandler’s research is a framing and informing vector. His short popular publication on Bell (informed by research listed above) was described by the Church Times as `just what is needed’.

Chandler’s knowledge of Anglo-German relations informed the 2009 anniversary of Adam von Trott’s birth in Berlin (The initial concept of this event arose from discussions between Director of Krzyżowa memorial, Annemarie Franke, and Director of The Evangelische Akademie, Ludwig Melhorn in Berlin in 2008). A conference of c.100 people at the Akademie (Chandler, the only British speaker and the only one to talk about Trott’s relationship with Britain during the Third Reich) drew together members of the public, family members, young volunteers from Germany and Poland, politicians (e.g. the State Secretary) and senior commentators for an extended exploration of the legacies of resistance, a meeting which culminated in a widely attended (and reported) public service in central Berlin. Forwertz, a documentary film company, worked closely with Chandler for two educational films on Von Trott and Von Moltke: and we understand that the latter film is screened as part of the training of German military pastors.

Chandler’s influence on the space where commemoration and ethics align came again in 2009 when he instigated the only public commemoration in Britain of the bicentennial of the birth of Abraham Lincoln, working in collaboration with the Chapter at Westminster Abbey, the embassy of the United States and supporters in Parliament and also leading members of the American Lincoln Bicentennial Commission in Washington DC. This event became a significant affirmation of a progressive Anglo-American affinity, beginning with a special choral evensong at the Abbey itself, a wreath-laying ceremony at the Lincoln statute in Parliament Square, a public lecture and debate in St Margaret’s, Westminster (led by Lords Hurd, Owen and Bingham and attended by c. 150 people). In July 2012 Chandler was invited to join with Professor Sir Diarmaid McCulloch, Oxford, Professor Eamon Duffy, Cambridge, and Dr Jeremy Morris, Cambridge, to advise the Chapter on the role that historical research might play in the future life and work of the Abbey.

Sources to corroborate the impact

  1. Letters of confirmation of impact on file from: Dr Anthony Cane (Dean of Chichester Cathedral); the Rt Revd Graham James (Bishop of Norwich); Ms Eileen Mackevich (Executive Director of the Lincoln Bicentennial Commission); and Annemarie Franke (Director of Krzyżowa Memorial).
  2. Review and comment of Chandler’s research in the theological press demonstrates an intellectual influence/point of discussion. EG: The Church Times made the release of Chandler’s co-authored book on Archbishop Fisher their cover story at the time of the appointment of the new Archbishop of Canterbury, publishing a long extract (14/9/2012);The Church Times reviewed his appearance on Great Lives (12/4/13).
    http://www.churchtimes.co.uk/articles/2013/12-april/reviews/radio/was-bell-beastly; and again in The Church Times Alan Wilkinson described Chandlers’ 2008 short book on Bell as `just what is needed’ (9/1/2009). The Anglo-Catholic magazine New Directions reviewed the book as `immensely accessible to a wider audience’. Meanwhile, the Church of England Newspaper covered his monograph on Fisher. His work, `Piety and Provocation was reviewed in The Tablet in 2008. See: (http://archive.thetablet.co.uk/article/6th-december-2008/25/speaking-up-for-christian-civilisation).
  3. Bloggers and commentators, reviewing, debating and commentating on Chandler’s work online include: http://eurobishop.blogspot.co.uk/ (blog of Bishop David Hamid); and for reviews of Chandler’s work, see also, Jesus4u.co.uk,
    http://www.jesus4u.co.uk/reviews/piety-and-provocation.
    And, similarly, Frank Field, Saints and Heroes: Inspiring Politics (London: SPCK, 2010) uses and debates Chandler’s work in chapters 6-7 (pp. 82-100).
  4. Local Radio Interviews at time of Queen’s Coronation: Chandler gave 8 interviews in total to various local radio from Solent to Northampton with a combined audience of between 0.5 and 1M). He explained Fisher’s role as Archbishop of Canterbury.
  5. Bell Anniversary commemorations:
    Dr Rowan Williams plaudit
    `http://rowanwilliams.archbishopofcanterbury.org/articles.php/1348/university-of-chichester-bishop-george-bell-lecture `George Bell, 1883-1958 A Bishop to Remember, A Study Course for His Diocese to mark the 50th anniversary of his death’. See sources and
    acknowledgements,http://www.chichestercathedral.org.uk/dyn/_assets/_pdfs/BellStudyCourse.A4pdf.pdf; Bell Exhibition, House of Lords, see: http://www.parliament.uk/visiting/exhibitions-and-events/exhibitions/bishop-bell/
  6. Great Lives: Radio 4 March 2013, Mr Hitchens has acknowledged Chandler’s major part in the programme in his blog entry of 29/3/13.
    http://hitchensblog.mailonsunday.co.uk/speechmaking/;
    http://www.bbc.co.uk/radio/siteusage/#downloads (Radio 4 March 2013, Audience reach of 10,978,000 (Rajar.co.uk figures); on average 130,270 downloads per month across whole series (Based on BBC data)).
  7. Anniversary book on Bell: Andrew Chandler, Piety and Provocation: A Study of George Bell, Bishop of Chichester, 1929-1958 (Humanitas Subsidia Series, 2008). Print run of 1000.
  8. Helmuth James von Motlke (30 minute DVD) Forwertz, Düsseldorf; Adam von Trott zu Solz (40 minute DVD) Forwertz, Düsseldorf. See, http://www.geschichte-begreifen.info/de/helmuth-james-von-moltke.html
  9. 200th Anniversary of Abraham Lincoln, Westminster Abbey, Professor Richard Carwardine lecture: “I also want to pay a special and warm tribute to Dr Andrew Chandler, Director of the George Bell Institute at the University of Chichester, whose initiative this has been.”http://static.westminster-abbey.org/assets/pdf_file/0015/23046/AL-the-Mission-of-America.pdf
  10. Supporting testimonials on request: the Rt Hon Frank Field, MP; Lord Lloyd of Berwick; Rt Revd Stephen Platten, Bishop of Wakefield; and Very Revd John Hall, Dean of Westminster.
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Sept 5 2019 – “Sir Cliff Richard accepts £2m from BBC towards legal costs” – AOL/PA

https://www.aol.co.uk/news/2019/09/04/sir-cliff-richard-accepts-a-2m-from-bbc-towards-legal-costs/

Sir Cliff Richard accepts £2m from BBC towards legal costs

 

Sir Cliff Richard has agreed a final settlement with the BBC and will receive around £2 million towards his legal costs.

The singer, 78, sued the broadcaster over its coverage of the police search of his Berkshire home in 2014.

The judge ruled in the singer’s favour last year, awarding him £210,000 in damages.

Sir Cliff Richard with Gloria Hunniford, during his case against the BBC
Sir Cliff Richard with Gloria Hunniford, during his case against the BBC (Dominic Lipinski/PA)

 

Sir Cliff told the trial he had spent more than £3 million on the case.

Following the final settlement, a spokesman for the singer said he was still “substantially out of pocket”.

A statement said: “Sir Cliff incurred these costs over a five-year period as a direct result of the actions of the BBC and South Yorkshire Police.

“He is of course glad that an agreement about costs has now been reached.

“Ultimately, however, Sir Cliff is substantially out of pocket (a seven figure sum), not least because there are costs that he has not sought to recover from the parties.”

Sir Cliff Richard
Sir Cliff Richard (Kirsty O’Connor)

The BBC also paid £315,000 to South Yorkshire Police for legal costs.

A BBC spokeswoman said: “We are pleased that Sir Cliff Richard, the BBC and South Yorkshire Police have reached an amicable settlement of Sir Cliff Richard’s legal costs.

“The BBC’s costs are within the scope of our legal insurance. This brings the legal process to its conclusion.”

The pop star has previously told how the trauma of BBC coverage of the police search of his home, following a claim of historical sexual assault, left him emotionally drained.

Sir Cliff was not arrested and did not face charges.

He later said: “They smeared my name around the world.”

He added: “I’ve had four terrible years and it was horrific… I would never wish that on my worst enemy. It was tumultuous, horrific, emotionally draining, traumatic.”

Earlier this year, Sir Cliff launched a petition so that those accused of sexual offences remain anonymous until charged.

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Sept 5 2019 – Bishop Bell and “Human respect trumps justice in persecution of Cardinal Pell” – ‘Lifesite’ – Joseph Shaw

 

https://www.lifesitenews.com/blogs/human-respect-trumps-justice-in-persecution-of-cdl-pell

Human respect trumps justice in persecution of Cdl. Pell

September 3, 2019 (LifeSiteNews) — As I have written before, the conviction of Cardinal George Pell, despite being upheld on appeal, is difficult to understand. On the one hand, as Pell’s legal team painstakingly explained, it was essentially impossible for Pell to have abused two choristers (as alleged) in a sacristy, while still vested, without anyone noticing, at a time when he would actually have been outside the front of the cathedral talking to Mass-goers. On the other hand, the only evidence against him is the word of one accuser; the other alleged victim denied that the abuse took place.

However the jury and two court of appeal came to their decisions, doubts will continue to be voiced, especially in light of the carefully argued dissenting opinion by one of the appeal-court judges.

In England we have been through the whole range of emotions about the credibility of alleged victims of sexual abuse, particularly in the context of the alleged ‘VIP pedophile ring’. The accuser, whose testimony was prematurely described by the police as ‘credible and true’, is now beginning a prison sentence of 18 years for perverting the course of justice. (He has appealed.)

A parallel case arose in the context of the late George Bell, an Anglican Bishop of Chichester. Bell’s posthumous reputation was destroyed by a single accuser who was paid compensation by the Church of England. Bell’s supporters demanded an investigation into the matter, and reports commissioned by the Church of England have cast doubt on the credibility of the accusations.

‘Believing the victim’ sounds attractive, until you realize that until matters are investigated, and ideally tested in court, it is impossible to say who the victim is. It is facile to talk of ‘striking a balance’ between accusers and the accused. What is needed, instead, is a degree of moral seriousness about these cases, which has not always been on display.

Terrible cases of abuse have not been promptly or properly investigated because of concerns about damaging race relations. Again, the local prominence of an abuser has stifled investigations. In the cases noted earlier, it was political or public relations concerns which led to accusations being investigated, and even individuals condemned, without sufficient scrutiny. The problem in all cases is that a concern for justice is being brushed aside by a concern about human respect, public opinion, and emotions. Past failures in one direction lead to new failures in the opposite direction, because instead of coming to see the moral seriousness of these cases, those in authority were too concerned about looking good in the newspapers.

It is not a question of being harsh or lenient. It is a question of being genuinely open to the truth, however painful that might prove to be.

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Bishop Bell’s Five Principles for Humanity, Justice and Peace – September 1939

“The Church then ought to declare both in peace-time and war-time that there are certain principles which can and should be the standards of both international and social order and conduct. Such principles are the:

1. Equal dignity of all

2. Respect for human life

3. Acknowledgement of the solidarity for good and evil of all nations and races of the earth

4. Fidelity to the plighted word

5. Appreciation of the fact that power of any kind, political or economic, must be co-extensive with responsibility.

[“The Church’s Function in War-time” by Bishop George Bell – Fortnightly Review – September 1939]

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Aug 1 2019 – “Boris Johnson and a warning from history” – Guardian Letters – Canon Dr Paul Oestreicher

Boris Johnson and a warning from history

I pray for our PM and hope that I am needlessly crying wolf, writes Canon Dr Paul Oestreicher, who fled the Nazis as a child.
 1931: National socialist demonstration in Berlin. The banner reads ‘Only a strong Germany can provide employment to its people’. Photograph: Imagno/Getty Images

I was born in 1931 in the small German town of Meiningen, famous for its theatre, much like Stratford-upon-Avon. Its mainly middle-class citizens were deeply disillusioned, tired of the infighting of the political parties. Germany seemed to be in a state of social and moral disintegration, crying out for healing and reconciliation. People were drawn to a charismatic, unconventional power-hungry leader who read their minds and promised what they wanted to hear. I know history never quite repeats itself, but the analogies are frightening.

The single issue was the exceptionalism (Opinion, 29 July), the superiority of the German race. The good, mainly churchgoing citizens easily voted his Brown Shirts onto the regional council (think the Brexit party). Two years later they voted nationally in sufficient numbers to enable Hitler to seize total power. It was all perfectly legal, too late to effectively protest. Dissent was now treason (think the Daily Mail). My father’s parents were Jews. Outcasts now (think our non-Brits), a few years later we had no choice but to flee and my grandmother to take poison. I pray for our PM and hope that I am needlessly crying wolf.
Canon Dr Paul Oestreicher
Brighton

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August 2 2019 – ‘Coburg’ Letter – Church Times – Richard W. Symonds

140201 Abschied Frayling15 mittel

Bishop of Bayreuth and Chichester Cathedral Canon of Honour Dr Dorothea Greiner [third from right]

Church Times Letters – Aug 2 2019

From Mr Richard W. Symonds

Sir, — The Church of England’s ecumenical legacy in Europe is being airbrushed out of history by the totalitarian mindset of Brexiteers.

The Bishop of Bayreuth and Chichester Cathedral Canon of Honour Dr Dorothea Greiner is determined that that legacy not be sidelined within the diocese of Chichester and beyond.

The next Coburg Conference will be taking place in the cathedral city this October, and the European delegates — including the Cathedral Chapter — will focus on the ecumenical vision of the theologian Dietrich Bonhoeffer and the wartime Bishop of Chichester George Bell, in the light of today’s political situation.

The Bell Society
2 Lychgate Cottages
Ifield Street, Ifield Village
Crawley, West Sussex RH11 0NN

IMG_3065

Dear Editor

 
Last Friday at Christ Church Oxford, by the altar dedicated to wartime Bishop George Bell of Chichester, a special service was held to commemorate those killed who resisted Hitler within Germany – including the theologian Dietrich Bonhoeffer.
 
In July 1945 a similar service of remembrance took place in London, at Holy Trinity Brompton Road, three months after Bonhoeffer’s execution by the Nazi regime.
 
Paying tribute to his murdered friend, Bishop Bell said: 
 
“Dietrich has gone…our debt to him and all others similarly murdered is immense…….he represents…the moral and political revolt of the human conscience against injustice and cruelty”
 
May we listen to history speak. 
 
 
Yours sincerely
 
 
Richard W. Symonds
The Bell Society
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July 26 2019 – “The Synod navel-gazes while the nation burns” – Canon Paul Oestreicher [Church Times Letter – 26/07/2019]

synod london Tint

“The Synod navel-gazes while the nation burns”

From Canon Paul Oestreicher

Sir, — Reading your General Synod report (12 July) leaves me close to despair. While England is in a state of social, political, and moral disintegration, crying out for healing and reconciliation, our still would-be National Church seems very largely occupied with its own affairs and its own guilt. Oblivious to the mortal dangers, we are busy doing repairs on our leaky vessel, as Britain runs on to the rocks, come Hallowe’en.

Allow me an interpolation from the year of my birth, in a small middle-class German town, in 1931. I know history never quite repeats itself, but the analogies are frightening. The mainly middle-class citizenry felt insecure, disillusioned with self-seeking party politicians at war with each other, and drawn towards a charismatic power-hungry unconventional leader, promising them whatever they wanted to hear.

In my region, his Brown Shirts were easily elected (think the Brexit Party) by those on right and left and by most churchgoers (the promised new order, a godsend), just as I was born. Two years later, Hitler took absolute power. Dissenters were traitors, (think Daily Mail). Who was to blame for all that was wrong? The Jews, of course, and bankers or Communists (think immigrants or Islam or Brussels).

Brexit is not, as — with some exceptions — our hierarchy leaves us free to think, a matter of personal opinion but a national tragedy. Brazen lies have traduced a small majority of citizens into seeking a divorce from the admittedly imperfect peace project that is the European Union.

To leave should, from the start, have been recognised as an economic, social, political, and not least spiritual disaster. See the rise in hate crimes. “Great Britain First” is a surrender of the values we have claimed to cherish, an open and welcoming society, tolerant of difference, committed to human rights, protecting minorities and cherishing the natural environment that sustains us.

To turn our back on Europe’s soul is to abandon a great part of our own heritage; for everything that is good and bad about Europe is good and bad about us. The self-centred cliques that are in the process of wrecking both of the political parties that have been the mainstay of British tradition is a calamity for which others cannot be blamed.

Last weekend, concerned citizens, alas without a recognisable church component, demonstrated against the imposition of an untrustworthy Prime Minister. The German churches failed to warn in time. Could not the small minority that the Church of England now is, still help to turn the tide?

PAUL OESTREICHER
Brighton

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Boris Johnson and a warning from history

I pray for our PM and hope that I am needlessly crying wolf, writes Canon Dr Paul Oestreicher, who fled the Nazis as a child. Plus letters from Professor Bob Brecher and Pat Kennedy
 1931: National socialist demonstration in Berlin. The banner reads ‘Only a strong Germany can provide employment to its people’. Photograph: Imagno/Getty Images

I was born in 1931 in the small German town of Meiningen, famous for its theatre, much like Stratford-upon-Avon. Its mainly middle-class citizens were deeply disillusioned, tired of the infighting of the political parties. Germany seemed to be in a state of social and moral disintegration, crying out for healing and reconciliation. People were drawn to a charismatic, unconventional power-hungry leader who read their minds and promised what they wanted to hear. I know history never quite repeats itself, but the analogies are frightening.

The single issue was the exceptionalism (Opinion, 29 July), the superiority of the German race. The good, mainly churchgoing citizens easily voted his Brown Shirts onto the regional council (think the Brexit party). Two years later they voted nationally in sufficient numbers to enable Hitler to seize total power. It was all perfectly legal, too late to effectively protest. Dissent was now treason (think the Daily Mail). My father’s parents were Jews. Outcasts now (think our non-Brits), a few years later we had no choice but to flee and my grandmother to take poison. I pray for our PM and hope that I am needlessly crying wolf.
Canon Dr Paul Oestreicher
Brighton

 

The Church of England’s ecumenical legacy in Europe is being airbrushed out of history by the totalitarian mindset of Brexiteers.
Dr Dorothea Greiner, German Bishop of Bayreuth and Chichester Cathedral’s Canon of Honour, is determined that legacy is not side-lined within the Diocese of Chichester and beyond.
The next Coburg Conference will be taking place in the Cathedral City this October, and the European delegates – including the Cathedral Chapter – will focus on the ecumenical vision of theologian Dietrich Bonhoeffer and wartime Bishop of Chichester George Bell, in the light of today’s political situation.
Richard W. Symonds
The Bell Society
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July 24 2019 – “Professional Bullies” and the Church of England

2000px-Logo_of_the_Church_of_England.svg

“The sex abuse that was perpetrated upon me by Peter Ball pales into insignificance when compared to the entirely cruel and sadistic treatment that has been meted out to me by officials, both lay and ordained. I know from the testimony of other people who have got in touch with me over the last five or 10 years that what I have experienced is not dissimilar to the experience of so many others and I use these words cruel and sadistic because I think that is how they behave. It is an ecclesiastical protection racket and [the attitude is that] anyone who seeks to in any way threaten the reputation of the church as an institution has to be destroyed”
~ Revd Graham Sawyer – IICSA Inquiry – July 2018

1. “An ethically challenged Church? Bullying and threats” – ‘Surviving Church’ – Stephen Parsons

Among the many documents attached to the recent IICSA hearings was an email correspondence dating back to 2015 between a survivors’ group and the Archbishop of Canterbury.  I would not have picked up on this exchange but for an alarming article last Friday in the Church of England Newspaper by Sheik Muhammad Al-Husseini.  Al-Husseini has core status in the IICSA hearings and although he is not directly involved in the Anglican side of the hearings, he seems remarkably well-informed about the detail of what is going on in our church.  He has also spoken to several survivors and their lawyers.

The correspondence, to which Al-Husseini refers, mentions that in 2015 one of the things that survivors were complaining about to the Archbishop was the use by some dioceses of a particular company to protect their interests, Luther Pendragon, a specialist in crisis management.  Without knowing anything further about this firm, one is immediately concerned to discover that at least two dioceses are spending considerable sums of money on this kind of advice.  If any institution brings in professional help to protect its interests then it means that this institution has decided that it needs to ‘circle the wagons’ to protect itself against a perceived enemy.  Who is this enemy?  The enemy is evidently none other than the survivors themselves.  These are the same people, whose interests the Archbishop of Canterbury has promised to put right at the centre of the Church’s concerns.

The letter addressed to the Archbishop on the 12 June 2015 claims that ‘scandal management companies like Luther Pendragon Limited  .. are known to have acted to obstruct, apply pressure and threaten survivors, whistleblowers and others who have spoken out about Anglican clergy abuse’.  Even without reading the letter detailing the techniques used by this firm, we seem to be entering a very dark place. A diocese of the Church of England (two are mentioned, London and Winchester) has felt it right to use the services of what can only be described as professional bullies to protect its reputation.  The victims of this bullying are among the most vulnerable group in society – the sexually and spiritually abused.  How can this be ethical, let alone Christian?  One survivor I know was informed that it was normal practice for the Church or its agents to collect personal information about complainants to assist in the potential legal defence processes which might lessen the potential liability of the Church.  A particularly nasty attack that survivors have had to face is the suggestion that, before their abuse, they were in some way already mentally fragile.  Thus, any symptoms of post-traumatic stress they may now be suffering, were already present.

Al-Husseini’s article also mentions the fact that the Church of England nationally employs one particularly aggressive law firm to protect its interests.  A particular lawyer in this firm has acquired from survivors the nickname the Pitbull on account of her techniques of intimidation and merciless interrogation of survivors.   The article overall gives us some insight into a thoroughly unpleasant culture.  On the outside there are pleasing soft words, tears of remorse and apology.  Inside we find a ruthless machine full of hard-headed professional reputation people aligned to aggressive lawyers desperate to defend, at all costs, the institution.

It is to be hoped that this inclusion by IICSA of the 2015 document naming, and hopefully shaming, the underhand methods of Luther Pendragon, shows that the Inquiry is fully aware of hypocritical goings-on in the Church.  A further area of injustice remains to be resolved.  This is the way that the Church has tried, through its professionals, to discredit a highly respected international expert on safeguarding, Ian Elliott.  In 2015 Ian produced a comprehensive report about the treatment of one particular survivor, known to IICSA as A4.  In his report which has not been published in full, Ian criticised the advice given to the Church by lawyers and others to withdraw pastoral and other support from A4.  The Church, after initially enthusiastically receiving the report and promising to implement its findings in full, started to draw back from this support.  We do not know of course what was said behind closed doors at meetings of strategists and advisers but evidently senior people desperately wanted to discredit the report’s recommendations.  Within six to nine months it became just another report to be shelved and forgotten.  By that time the bishop who had been asked by the House of Bishops to oversee its implementation, Sarah Mullally, had been promoted from Crediton to London.  Here her new responsibilities made the task of overseeing the implementation of the Elliott report impossible to fulfil.  The criticism that Elliott had made in his report about the withdrawal of pastoral care for A4 was not picked up by the Church or responded to.  Nevertheless, there were enough denials and rumours around to suggest that this was not a true record of what had happened and this allowed the Church to wriggle out of any obligation to implement any part of the report.  No one in the leadership of the Church attacked Elliott, but neither did they, in the end, do anything to support him or put his recommendations into practice.

The doubts which had been cast over the Elliott report were finally confronted as the result of detective work presented to the IICSA enquiry.  Documents were uncovered which showed that there was, as he had claimed, written advice in circulation which gave clear advice to dioceses that A4 and other survivors were to be cut off from all communication with the Church if they made civil claims against it.  This included the withdrawal of pastoral support just as Ian Elliott had accurately reported.  This whole story was explored in the BBC Sunday programme on July 21st.

When we take an overall view of the way the Church has been behaving in regard to the survivors of sexual abuse it is hard not to use a series of adjectives which would include the words murky, disreputable and dishonest.  The gall needed to spend the Churches’ money on a company such as Luther Pendragon, which has made its name on defending tobacco companies and the nuclear waste industry, suggests that there are a considerable number of senior clergy who are in danger of losing their moral compass.

Every time a lie is told to a survivor, or a committee listens to ethically doubtful advice from an expensive lawyer, corruption enters in.  Individuals may have arrived at a meeting decent and honourable.  By the end of a meeting when they may have colluded in a blatant piece of expedient management of a survivor, there has been a slippage into colluding with evil activity.  This makes them participants in the evil themselves.

The saga of Jonathan Fletcher rumbles on.  Many people are asking how an individual with a history of doubtful behaviour and no PTO was able to access many pulpits in Britain and abroad over the past 2 ½ years.  Every such invitation involved another person in authority defying the rules of the Church.   Were these invitations made in conscious defiance of church rules or is it a case of information not being shared?  Then there is the deliberate ‘cleansing’ of mentions of Fletcher on various websites.  Who had the authority to perform such an act?  One author of a piece which had mentioned Fletcher in his original piece, only to see the name disappear, protested to me personally about this underhand and unauthorised editing.  The censorship shows every sign of being coordinated.  Thankfully no one has access to my blog posts so that my, no doubt provocative, posts on the topic remain up for anyone to read.

The Church at the institutional level and through its non-official manifestations seems to be going through a crisis of morality.  In spite of thousands of sermons preached each Sunday, the response to abuse survivors is apparently sometimes mired in shady, often shameful activity.  At the heart of this activity, as we have said many times before, is the need to preserve the good name of the structure.  How long will it be before this reputation polishing exercise collapses in total failure and the questionably ethical behaviour of so many church people becomes manifest?  That will be possibly the beginning of the end for our national Church.

COMMENTS

  1. Rowland Wateridge

Quoting what you say about survivors’ pre-existing conditions (if any) “A particularly nasty attack that survivors have had to face is the suggestion that, before their abuse, they were in some way already mentally fragile. Thus, any symptoms of post-traumatic stress they may now be suffering, were already present.”

That goes entirely against the long-standing legal concept that “you take your victim as you find him” (the word ‘victim’ may seem unfortunate in this context) also known as the “Egg-shell Skull Rule . This is a legal principle that the frailty, weakness, sensitivity, or feebleness of a victim cannot be used as a defence to a civil claim by the victim. In other words, put as simply as possible, it doesn’t avail an assailant, an abuser or a negligent car driver that they have injured someone who might be pre-disposed to injury due an existing condition. If someone has brittle bones, the law treats a broken leg as a broken leg regardless of the existing condition.

I’m sure others will have views on the wider topic here.

  1. But if the vicar/Archdeacon/bishop thinks it is a defence, it will work. And the survivor will still recognise they have been reabused. And I’ve been lied to and lied about. Corruption is not an unreasonable word. Brilliant post Stephen.

  1. No vicar, archdeacon or bishop may disregard the law of the land (the ‘Eggshell-skull Rule’ is equally the law in some other jurisdictions), and if they ‘think’ differently, that is immaterial. I have to say there is a question mark in my mind whether the Church itself has adequate legal advice sometimes, or if it is even sought, when matters of this kind arise.

    The point you make really goes to the question of proper and adequate representation and assistance to the survivor. If he or she had automatic access to legal advice, this spurious talk about pre-existing conditions would be knocked on the head very quickly.

    Luther Pendragon are not solicitors, although it is possible that they might have staff lawyers. If so, they, in turn, will know the Eggshell-skull Rule.

2. 02/03/2018 – Church of England faces ‘deep shame’ at child abuse inquiry” – The Guardian – Harriet Sherwood

 

3. 13/07/2019 Ecclesiastical Insurance – The Church of England and the IICSA

Photo John Titchener (left) – Ecclesiastical Insurance Office [EIO]. David Bonehill (right) – Ecclesiastical Insurance Group [EIG]

InquiryCSA – Friday – 12/07/2019 – Page 29 & 30

Q. = Nikiti McNeill [IICSA]
A.1 = John Titchener [Group Compliance Director for the Ecclesiastical Insurance Office]
A.2 = David Bonehill [UK Claims Director for the Ecclesiastical Insurance Group]

MS McNEILL: Do you think…A4, as the victim, should have had to wait or fight as long as he has in order for this to be clarified on the record?

MR BONEHILL: No.

MS McNEILL: Finally, I want to read directly…the guiding principles that you told us about last week from Ecclesiastical. The first of those guiding principles is that policyholders…should respond to victims and survivors in such a way that it is not experienced or seen as negative, resistant or unhelpful, because this can create relationship difficulties and may worsen their well-being. Do you think that in managing this entire issue, Ecclesiastical has lived up to that guiding principle?

MR BONEHILL: Could we have done it better? Yes, I accept that point.

MS McNEILL: …as a statement of principle, it is a good one, isn’t it?

MR BONEHILL: Yes, it is. I agree entirely.

MS McNEILL: Do you think that you lived up to that principle?

MR BONEHILL: I think we could have done better 

MS McNEILL: Thank you.

 

Above in summary form by #AnglicanHearing

Q. – Do you think that as the victim, should have had to wait or fight as long as he has in order for this to be clarified on the record?

A. – No
Q. – Ms McNeill reads from the guiding principles of Ecclesiastical, focusing on the fact that treatment of survivors should not be negative or worsen their well being. She asks, in their handling of the A4 issue, does he consider Ecclesiastical to have lived up to these principles?
A. – The witness acknowledges that they have not

 

 

@InquiryCSA – Friday – 12/07/2019

Mr. Rory Philips QC [Counsel for the Ecclesiastical Insurance Office – EIO] 

“Where the Inquiry has not sought a specific answer to criticisms made, then as a matter of basic fairness, it is not possible for you to arrive at a conclusion as to whether these criticisms are well founded….
“Because that would offend the guiding principle if I can use that phrase again, which must inform all of the work of this, as of any inquiry, namely fairness….

“EIO is an insurer. It is a commercial organisation. And perhaps some of the difficulties for claimants here arise because they expect EIO to behave towards them rather more as if it was the church”

 

“IICSA reprimands Ecclesiastical over earlier advice to C of E and evidence to Inquiry” – Church Times – 12/07/2019 – Hattie Williams

 

“The sex abuse that was perpetrated upon me by Peter Ball pales into insignificance when compared to the entirely cruel and sadistic treatment that has been meted out to me by officials, both lay and ordained. I know from the testimony of other people who have got in touch with me over the last five or 10 years that what I have experienced is not dissimilar to the experience of so many others and I use these words cruel and sadistic because I think that is how they behave. It is an ecclesiastical protection racket and [the attitude is that] anyone who seeks to in any way threaten the reputation of the church as an institution has to be destroyed”

~ Revd Graham Sawyer – IICSA – July 2018

 

IICSA Anglican Church hearing day 10

Today, the final Friday,  was originally intended to be used only for closing statements from the lawyers representing the various parties. However, it was announced at the end of Thursday that an additional witness would be called first on Friday morning. This turned out to be David Bonehill, Claims Director of EIG and and John Titchener, Group Compliance Director of EIO.

The Church Times has a report of what happened: IICSA reprimands Ecclesiastical over earlier advice to C of E and evidence to Inquiry

Transcript of day 10 hearing.

List of documents adduced on day 10 (but none have as yet been published)

 

July 13 2019 – “The Matt Ineson Story – Archbishops challenged” – ‘Surviving Church’ – Stephen Parsons

“The truths about Matt’s ‘shabby and shambolic’ treatment by the church after his original assault thirty + years ago will probably never be completely known.  What we have seen is at best incompetent treatment but at worst dangerously cruel”
The words of Revd Graham Sawyer are not to be forgotten – said at the IICSA Inquiry last year – July 2018:
“The sex abuse that was perpetrated upon me by Peter Ball pales into insignificance when compared to the entirely cruel and sadistic treatment that has been meted out to me by officials, both lay and ordained. I know from the testimony of other people who have got in touch with me over the last five or 10 years that what I have experienced is not dissimilar to the experience of so many others and I use these words cruel and sadistic because I think that is how they behave. It is an ecclesiastical protection racket and [the attitude is that] anyone who seeks to in any way threaten the reputation of the church as an institution has to be destroyed”

July 28 2018 – IICSA Transcript – Final Day – July 27 2018

Mr William Chapman, counsel for complainants, victims and survivors represented by Switalskis and also who represents MACSAS:

Page 135-136: “He [George Carey], in the words of Andrew Nunn, did try to sweep it under the carpet. If George Carey thought by doing so he served the reputation of the church, it was a gross misjudgment. The tactics deployed by the church were at the very edge of lawfulness. We heard how Bishop Kemp attempted to compromise Mr Murdock. We heard how several bishops telephoned Ros Hunt to ask her to tell the young men who had made complaints not to speak to the police or the press. We heard how Michael Ball, Bishop of Truro, had been contacting witnesses and, in Mr Murdock’s view, trying to influence them. We do encourage the police to review whether any of these matters, in particular the actions of the bishops who contacted Ros Hunt, disclose offences of perverting the course of justice”

Mrs Kate Wood

Page 89-92

Q. How would you characterise the emails you received from Neil Todd? You received a number I think at this time?

A. I did. He, I think, was surprised this was being raised again. He was very calm about it, I felt. He wanted information, and why wouldn’t he? I wanted to give him as much information as I could, but, for the reasons you have outlined, I had to be a bit careful. I didn’t have any emails from him that showed any great distress at that point. He was obviously anxious, and he wanted information. But he was very calm and composed with his emails. I could tell he was also very angry at the church, and, again, why wouldn’t he be? So I tried to support him through that.

Q. In your witness statement at paragraph 149 you refer to the fact that in his later emails in particular he was clearly angry with the church —

A. Yes.

Q. — and was feeling anxious. You refer to an email — I think the reference is wrong, but the correct reference is ACE001870. This is an email to Jeremy Pryor. Why is it that you have this email, Mrs Wood?

A. I can only think that Jez, Jeremy, copied me in on it, I think.

Q. You think Jeremy copied you in or did Neil Todd copy you in? The reason I say that is in your summary you seem to think that Neil copied you in when he wrote this to Jeremy?

A. I don’t know, sorry.

Q. That’s all right. Don’t worry about that. If we can go down to the fifth paragraph of the long email that begins, “So the difficulty”. I think this is the email you are referring to in your witness statement:

Neil Todd’s Email to Mrs Kate Wood/Jeremy Pryor

“So the difficulty of the black-and-white events of Peter Ball’s behaviour are not in the acts themselves — but the fact that he corrupted my genuine search for something good with acts which were obviously intentional for his own sexual gratification in the guise of a wise teacher nurturing and caring of a young seeker, aspiring to good intentions.

“When he denied his behaviour, this struck at my deepest conscience — it was then that the reality of what I allowed him to do — was not moral. The reality that his behaviour was not for my good or inspirational guidance.

“He only had to admit that what he did — actually occurred — this would then have made some sense to me. If he could admit that lying on top of me naked, his ejaculations, the naked showers under his instruction, the threat of physical beatings was all part of his unique path to spiritual guidance, was normal, then maybe we could have accepted that his intentions were good, just unusual. But his denial of all that occurred resulted in deep disillusionment. I personally felt ashamed for allowing this behaviour to occur, for allowing myself to be so gullible and not question or seek guidance earlier. This could have redirected my path. I could have joined a true community and been guided appropriately. The church should also have showed a greater deal of support but to dismiss me after the incident with no due care, simply resulted in full disillusionment with the institution as a whole. I genuinely felt the church was covering up, but at the worst it affected my personal relationship with God and my genuine search in faith. When Peter accepted a caution, he stated with penitence and sorrow he was accepting the police caution, but, again, the church was saddened by his resignation.

“All I want is the truth to be known without suspicion. I want Peter to admit in black and white that the events that took place did take place — that none of this was my imagination — nor my fault. I want the black-and-white questions to be answered.

“I would also request that the church take responsibility for not acknowledging nor supporting nor investigating my concerns.

“I heard that Peter had a new candidate when I was based in London — I wonder if he too experienced similar behaviour.

“I have survived all this, led a normal life — I changed direction after a few years of rebellion, to say the least, and commenced training as a registered nurse. I have been qualified since 1999 and have been working as director of nursing for indigenous communities in Australia. I have a loving and supportive partner of 18 years and am generally considered normal.

“Unfortunately, I never had counselling to deal with nor work through the emotions that occur after such a personal incident — but, yes, I can accept that Peter Ball’s behaviour has left its mark. I am not a vindictive person — I only wish for an acknowledgement that my experience was a reality and that all Church of England hierarchical parties take a share in the responsibility of their inaction.

“Regards, Neil.”

Closing remarks by Fiona Scolding QC

Page 175-176

Chair and panel, obviously it is not the role of counsel to the inquiry to sum up. I just have a very few brief remarks. I would like to thank everybody — in particular the legal teams and all the witnesses who have attended — for their patience and cooperation. I would also like to thank everyone for the courteous and respectful way in which this hearing has been conducted and in their approach and role towards us as counsel to the inquiry.
Just a few statistics, so that everyone can feel that they have earned their fees: 108,000 pages of documents were received by the inquiry during this investigation, and 53,244 pages were disclosed; 118 witness statements were obtained from 23 97 individuals; we have heard 14 live witnesses and three read witnesses.
Last, but by no means least, we want to hold and remember Neil Todd and his family and hope that they are able to find peace and solace after what must have been a painful reawakening of their memories.
We also wish to thank all the other victims and survivors, whose courage in speaking to us and whose insight, wisdom and understanding is both central and essential to the work of this inquiry. We apologise for any distress and upset that this week may have caused to them. Thank you very much

 

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July 16 2019 – “Judge slates London diocese over Timothy Storey rape case” – Church Times

16 JULY 2019

 

JOHN SALMON/COMMONS

St Michael’s, Chester Square

 

THE diocese of London has been accused of “shamefully” trying to shift the blame for safeguarding failures concerning an ordinand who raped two teenagers he got to know as a church youth worker.

The criticism came from Judge Katz QC while sentencing Timothy Storey, 35, a former ordinand who was convicted in February on three charges of rape and one of sexual assault (News, 26 February).

His two victims were under 18 when they were groomed online and then raped. The rapist met his victims while working as a children’s pastor at a church in central London.

Sentencing Mr Storey to 15 years in prison, Judge Katz said that his “insidious” behaviour warranted a further four years on licence after his custodial sentence was completed. But he also strongly criticised the diocese of London. “It seems to me that there was a wholesale failure by those responsible at that time for safeguarding,” Judge Katz said. When the diocese eventually decided to talk to Mr Storey about allegations made against him, it asked someone “clearly unsuited” to the task to confront him.

Furthermore, this official’s superior “arrogantly refused” to give a statement to prosecutors for the trial, and seemed to be most concerned about the diocese’s reputation.

But it was the statement released by the diocese at the conclusion of the trial in February which came in for the greatest criticism.

The statement said that the diocese had investigated the allegations of assault in 2009, and then passed on the information to the Metropolitan Police, who decided that no crime had been committed.

But this was a travesty of what had really happened, Judge Katz said. In fact, the police had investigated Mr Storey “diligently and sensitively, something the diocese had been incapable of”.

The diocese’s statement, which “appeared to suggest that the diocese had acted appropriately at all times”, and implied that the police were to blame, “was a shameful misrepresentation of the truth”, the judge concluded.

A spokeswoman for the diocese said that an independent review of the diocese’s handling of the case had been ordered, and Mr Storey’s victims would be contacted in due course. “We fully acknowledge the comments that have been made by the judge, and we are committed to ensuring that lessons are learned and acted upon,” the spokeswoman said.

“While, since 2010, we have made significant improvements to our safeguarding processes and greatly increased the resources available, we are constantly striving to make our Church safe for everyone. Timothy Storey carried out a series of appalling crimes, and we are profoundly sorry for what his victims endured.”

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July 19 2019 – Charles Moore on Bishop George Bell and a Special Commemoration Service at Christ Church, Oxford – Friday evening – 19/07/2019

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Charles Moore

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“The Spectator’s Notes” – Charles Moore – ‘The Spectator’ – 20 July 2019 – Page 9

Seventy-five years ago on Saturday, the July plot failed. Claus Schenk Graf von Stauffenberg placed a bomb in a briefcase next to Hitler in the conference room of the Wolf’s Lair, but someone moved the briefcase a little. When the bomb detonated, the heavy conference table shielded Hitler from the blast. Stauffenberg and many other conspirators were caught. He was executed early the next morning.

This Friday, in Christ Church, Oxford, a special service will commemorate the plot [Stauffenberg’s failed attempt to kill Hitler 75 years ago], and all those who resisted Nazism in Germany. It will centre on the altar dedicated to George Bell, Bishop of Chichester, and the main external supporter of German Christian resistance to Hitler.

In Sweden in May 1942, Bell met a young German pastor called Hans Schoünfeld [Schonfeld] and the famous theologian Dietrich Bonhoeffer, who would later be executed in Flossenbürg concentration camp. The former disclosed to him the extent of the resisters’ plot to overthrow Hitler, giving him many of the key names. Charged with this information, Bell went to see Anthony Eden, the foreign secretary. Could the Allies help, with assurances that they would negotiate a settlement with a new German state that renounced aggression and embraced Christian principles? Writing to Eden afterwards, Bell asked: ‘If there are men in Germany also ready to wage war against the monstrous tyranny of the Nazis from within, is it right to discourage or ignore them?’ Eden was suspicious that the moves by the churchmen might be untrustworthy ‘peace-feelers’, which Hitler’s spies were bound to know about. Besides, the Allies were edging towards the doctrine of unconditional surrender. Bell’s efforts came to nothing. The July plotters acted without exterior help. They failed, and died horribly.

Controversy about this will never cease. It is easy to sympathise both with the pleading of the Bishop and with the scepticism of the foreign secretary. But one has to be impressed by Bell’s striking way of putting it: ‘Germany was the first country in Europe to be occupied by the Nazis’, and so its people needed liberation as much as any other. At the service will be read out the words of Helmuth James von Moltke, a resister to the Nazis who opposed the assassination of Hitler on the grounds that this would make him a martyr, but was executed for treason all the same. In his farewell letter to his wife, von Moltke wrote: ‘In the last analysis, the dramatic thing about the trial was this … what we had discussed were questions of the practical-ethical demands of Christianity. Nothing more; it is for this, and this alone, that we have been condemned …Your husband … stood … not as a Protestant, not as a landed proprietor, not as a nobleman, not as a Prussian, not as a German — but as a Christian and as nothing else…’

Faithful readers will know that this column has defended Bishop Bell from a charge of child abuse which the Church of England chose to accept as true 70 years after the alleged acts. A full inquiry by Lord Carlile proved that the processes used to investigate this claim had been worthless. The Church was forced to accept this. It refused, however, to pursue the logic of Carlile’s finding and declare Bell innocent until proved guilty. The Archbishop of Canterbury stated that a ‘significant cloud’ still hangs over Bell; but the cloud is not evidenced. By chance, I was in Chichester for a family gathering last weekend. We stayed at 4 Canon Lane, a guesthouse which was, until the accusation, called George Bell House. His name was then painted out. I was sorely tempted to paint it back again, but realised this would upset the blameless staff, so contented myself with expressing my thoughts in the visitors’ book. I also reminded myself of the geography of the Bishop’s Palace. ‘Carol’, Bell’s accuser, alleged that Bell would collect her from his kitchen and take her upstairs to his study, where he abused her. In fact, the kitchen she mentioned belonged to the theological college next door, and Bell had no access. His study was elsewhere.

On the crenellations which surround the cathedral’s impressive Victorian spire, we spotted three peregrines looking dramatic against the evening sun. The return of birds of prey is an attractive feature of modern times. The downside is that more raptors means fewer songbirds.

~ Charles Moore

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July 19 2019 – “Why has no one resigned?”

July 19 2019 – “Why has no one resigned?” – Church Times Letter – 19/07/2019

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‘After a rape, reputation should not be the first priority’ – Church Times Letter – July 19 2019

Sir, — On 4 July 2019, in the course of taking evidence relating to the Church of England, IICSA considered issues raised by the case of Tim Storey, a youth worker in a central London Anglican church, and subsequently a ministerial student at Wycliffe Hall, Oxford. He was convicted, in 2016, of two offences of rape and sexual assault. Our daughters are two of his victims.

When, in 2009, our daughter first told the diocese of London what had happened to her, she did so with the overwhelming priority that Storey should be stopped from ever abusing anyone else. She relied on the diocese to do the right thing.

What in fact happened was that there was “a wholesale failure by those responsible to recognise whose interests they [the diocese of London] should be safeguarding…

The whole process by all involved, from the Bishop downwards, was a buck-passing, incompetent, self-protecting, and reputation-preserving one…The diocese and named individuals were severely criticised by the trial judge in 2016 (News, 22 April 2016), and the statement of the diocese at the end of the trial was described as a “shameful misrepresentation of the truth”…..Anyone reading the CDM will conclude that it is very outdated. Worryingly, the letter from Margery Roberts (Letters, 12 July)* shows what scant regard is given to the prescribed procedures, whatever the issue. Ignorance and a lack of professionalism reign.

 

We are immensely proud of our daughters for speaking up and having the courage to go through the ordeal of giving evidence in two criminal trials, which led to a 15-year sentence for Storey.

But they are angry about the continued procrastination of the Church of England, and that no one has really felt any consequences for the catastrophic mistakes made.

In the 21st century, no organisation whose repeated organisational failure facilitated further serious sexual offending should expect to go unsanctioned.

Why has no one resigned?

Why only now, ten years on from my daughter’s first report, is a working group being set up to consider the fitness for purpose of the CDM in relation to safeguarding, and without commitment to a speedy time-line.

Why is the default mindset that “nothing happens hurriedly in the Church of England” tolerated?

Why is no one senior enough getting angry enough to “turn over some tables” and urgently push through the wholesale change that is required?

Name and address supplied

 

* I can tell you a little bit more about the Timothy Storey abuse case.  After Judge Katz’s scathing criticism of the Diocese of London, the diocese felt obliged to commission an independent case review from Mr David Marshall QPM. However, the completed review report (which appears to have also been adversely critical of the diocese) was circulated only to the Bishop of London and a small circle of senior clergy and staff.  I was at that time a member of both the diocesan synod and the Bishop’s Council.  At the diocesan synod meeting held on 28 November 2016, I put a formal question to the Bishop of London, asking why the full report, appropriately redacted, had not been circulated to the members of the Bishop’s Council, who were the trustees and directors of the diocese.  In his reply, the Bishop said, inter alia, that ‘a prime consideration was the privacy of the survivors’.  In a supplementary question, I asked why the terms of reference had not stipulated that the report should be written in such a way that it could be redacted to hide the identity of the victims, thus enabling the trustees who were responsible for the running of the diocese to consider it. The Bishop gave an evasive answer but another member challenged him further and asked for future cases to be dealt with differently.
I have always believed that this was a cover-up and the correspondent’s letter in the Church Times this week only confirms that view. Those of us who were becoming deeply concerned about the culture prevailing in the diocese did not wish to know the identity of the victims but we did want to know the sequence of events, and the failures, which had led to those young people being abused.
In 2018, I resigned from the diocesan synod and Bishop’s Council, on principle, over a completely different matter.
There is now a strong case for the whole clergy discipline structure to be replaced with something far more transparent, far more independent and far more honest.
~ Margery Roberts – 19/07/2019
Additional Note – 19/07/2019
In commissioning a review but not making it available even to the diocese’s own trustee body (a shortened sanitised version appeared on the diocesan website), the diocesan hierarchy was trying to have its cake and eat it. One really irritating aspect of their response was their insistence that the secrecy was for the benefit of the victims.  This is a convenient ploy but it doesn’t convince a) because we did not wish to know the identity of the victims, and b) because the lack of transparency was itself harmful to the cause of justice, and therefore the wellbeing of the victims.
It’s interesting what you say about Eric Banks. It would be difficult to find reliable evidence, I should think.
~ Margery Roberts

 

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July 14 2019 – Apology demanded for “Statement on the Rt. Revd George Bell” in October 2015

 

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https://www.churchofengland.org/more/safeguarding/safeguarding-news-and-statements/statement-rt-revd-george-bell-1883-1958

Statement on the Rt. Revd George Bell, 1883 -1958

22/10/2015

 

The Bishop of Chichester has issued a formal apology following the settlement of a legal civil claim regarding sexual abuse against the Right Reverend George Bell, who was Bishop of Chichester from 1929 until his death on 3rd October 1958.

The allegations against Bell date from the late 1940s and early 1950s and concern allegations of sexual offences against an individual who was at the time a young child.

Following settlement of the claim the serving Bishop of Chichester, the Right Reverend Dr. Martin Warner, wrote to the survivor formally apologising and expressing his “deep sorrow” acknowledging that “the abuse of children is a criminal act and a devastating betrayal of trust that should never occur in any situation, particularly the church.”

Bishop Warner paid tribute to the survivor’s courage in coming forward to report the abuse and notes that “along with my colleagues throughout the church, I am committed to ensuring that the past is handled with honesty and transparency.”

Tracey Emmott, the solicitor for the survivor, today issued the following statement on behalf of her client:

“The new culture of openness in the Church of England is genuinely refreshing and seems to represent a proper recognition of the dark secrets of its past, many of which may still not have come to light.  While my client is glad this case is over, they remain bitter that their 1995 complaint was not properly listened to or dealt with until my client made contact with Archbishop Justin Welby’s office in 2013.  That failure to respond properly was very damaging, and combined with the abuse that was suffered has had a profound effect on my client’s life.  For my client, the compensation finally received does not change anything.  How could any amount of money possibly compensate for childhood abuse?  However, my client recognises that it represents a token of apology.  What mattered to my client most and has brought more closure than anything was the personal letter my client has recently received from the Bishop of Chichester.”

The survivor first reported the abuse to the then Bishop of Chichester, Eric Kemp, in August 1995. Bishop Kemp responded to the correspondence offering pastoral support but did not refer the matter to the police or, so far as is known, investigate the matter further. It was not until contact with Lambeth Palace in 2013 that the survivor was put in touch with the safeguarding team at the Diocese of Chichester who referred the matter to the police and offered personal support and counselling to the survivor.

In his letter to the survivor Bishop Warner acknowledges that the response from the Diocese of Chichester in 1995, when the survivor first came forward, “fell a long way short, not just of what is expected now, but of what we now appreciate you should have had a right to expect then.”

In accordance with the recommendations of the Church Commissaries’ report into the Diocese of Chichester in 2012 the settlement does not impose any form of “confidentiality agreement” restriction regarding public disclosure upon the individual. In this case the survivor has expressed the desire to remain anonymous.

Following a meeting between the survivor and Sussex police in 2013, it was confirmed by the police that the information obtained from their enquiries would have justified, had he still been alive, Bishop Bell’s arrest and interview, on suspicion of serious sexual offences, followed by release on bail, further enquiries and the subsequent submission of a police report to the CPS.

A formal claim for compensation was submitted in April 2014 and was settled in late September of this year. The settlement followed a thorough pre-litigation process during which further investigations into the claim took place including the commissioning of expert independent reports. None of those reports found any reason to doubt the veracity of the claim.

The Church of England takes any allegations of abuse very seriously and is committed to being a safe place for all. Any survivors or those with information about church-related abuse must always feel free to come forward knowing that they will be listened to in confidence.

Should anyone have further information or need to discuss the personal impact of this news the Church has worked with the NSPCC to set up a confidential helpline no. 0800 389 5344.

ENDS

Notes to Editors

A copy of this statement can be found on the Church of England website and the Diocese of Chichester website.

For further information contact Lisa Williamson at the Diocese of Chichester Communications office on 01273 425791 or The Revd Dr Rob Marshall +44 (0) 7766 952113

The Rt. Revd. Mark Sowerby, Bishop of Horsham in the Diocese of Chichester is available for interview today. Please use the above numbers or contact his office on 01403 211139

 

Oct 22 2015 – Bishop of Chichester (Martin Warner) Statement on the Rt. Revd George Bell [1883-1958] ]

“In this case, the scrutiny of the allegation has been thorough, objective, and undertaken by people who command the respect of all parties….” 

~ Bishop of Chichester Martin Warner

 

 

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Bishop of Chichester Martin Warner

 

“Both the Carlile and Briden Reports have proved Bishop Warner’s words to be complete nonsense. An apology for such nonsense would be the least the Bishop could do”

~ Richard W. Symonds

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“Three Days of Hell for Church of England” – IICSA [July 10, 11 & 12 2019]

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REVD MATTHEW INESON – IICSA – JULY 10 2019
‏@InquiryCSA

https://www.iicsa.org.uk/key-documents/12767/view/public-hearing-transcript-10-july-2019.pdf

“I cannot see the face of Jesus in the Archbishop of Canterbury or York. I see hypocrites and I see pharisees. I see the people that Jesus stood up against.

“I’m sorry to be so direct, I’m a Yorkshire man. I don’t think those people are fit for office.”

“Bishops sit on thrones. They live in fine palaces and houses, they wear the finest robes and garments.

“People literally kneel down and kiss the ring on their finger.”

“That’s why they are protecting themselves.”

“Why would I want an apology?”

“It’s recognition of what happened and how I’ve been treated.”

Matthew Ineson tells the #AnglicanHearing he was promised an apology multiple times but it never materialised.

A fringe meeting at last year’s general synod allowed clerics including the Archbishop of York, John Sentamu to meet sexual abuse survivors.

Rev. Matthew Ineson says John Sentamu physically grabbed and challenged him – “he’s arrogant, he’s rude and he’s a bully”.

 

Ms Scolding QC asks Archbishop Sentamu if his wife, who was recently ordained, had undergone relevant training and vetting.

He states that she has been vetted, and her training will begin in September.

He (Archbishop Sentamu) states that the only way to change the culture within the church is through training, and to ensure that this is consistent. (3/3)

IICSA Hearings and Seminars

Archbishop Sentamu Replying to @InquiryCSA

“I hope the way I carry out my ministry people realise I’m a vulnerable person like anybody else. I am not a saint. I am capable of doing something wrong.”

 

He (Archbishop Sentamu) agrees that instead, the church should have held higher standards given its moral position.

Ms Scolding QC asks Archbishop Sentamu whether believes he has made a personal mistake in the course of responding to disclosures of clerical abuse during his career.

“Hand on heart, I don’t think so.”

 

“He’s arrogant, he’s rude, and he’s a bully” – Revd Matthew Ineson of Archbishop Welby’s fellow Archbishop John Sentamu [IICSA – 10/07/2019] – “Now that’s what I call a ‘significant cloud'” ~ Richard W. Symonds

MS SHARPLING: Thank you, Archbishop Sentamu. Could you
10 just clarify something for me: we heard evidence from
11 Mr Ineson today, and if the church accept that he was
12 abused as a young lad whilst under the care of
13 the church, is there now any impediment for an apology
14 to be given for that abuse? Leaving aside anything that
15 might have happened subsequently, is there any
16 impediment in the collective church mind that prevents
17 an apology to Mr Ineson for that original abuse?

18 A. I think the real problem comes because the evidence is
19 contested.

20 MS SHARPLING: I see.
21 A. And the review hasn’t happened. And I’m hoping that
22 that review will be swift and quick. It’s still,
23 I think, waiting on Mr Ineson agreeing the terms of
24 reference for this particular review. So hopefully, it
25 will be swift. I hope it will happen. I actually think that, I mean, it is a very difficult one, because you do not want to either be flippant about what kind of apology [‘confetti apologies’] you are giving. For it to be substantive, actually, you have got to get all the facts out, and the review should take place, I hope as soon as possible, because on one CDM my understanding is that the evidence was completely contested”

 

Q. And to ask you whether you had any contact with the
17 Archbishop John Sentamu —
18 A. I did.
19 Q. — at that event?
20 A. I did. I’d never seen John Sentamu before and, if
21 I never see him again, it will be too soon, in my
22 opinion. It was a fringe meeting arranged so that
23 General Synod members could meet with victims of abuse.
24 And there were many victims — 40, I don’t know the
25 exact number, but there were many, and members of the
Page 55
1 problems himself”. I said, “You were disclosed to five
2 years ago. You did nothing. So, go on, say you’re
3 sorry”. And he answered, “Apologies mean different
4 things to different people”. And then he said to me,
5 and I didn’t get this, “There is a boulder between you
6 and I”. He said, “You have put a boulder between you
7 and I”. And I said to him, “The only thing in front of
8 you, Mr Sentamu, is the possibility you will now have to
9 answer for your actions and you don’t like being
10 answerable to anybody”. And his answer was, “One day,
11 we will talk”, and he took his hand off my shoulder and
12 walked away.
13 I went outside and I saw a lady from the NST — I’m
14 sure it’s Heather, but I’m — I told her what happened,
15 “I’ll make you a cup of tea. Are you all right?” When
16 I look back now, you do not, whoever you are, walk in
17 a room full of victims of abuse and physically get hold
18 of them and challenge them. But it’s who he thinks he
19 is. He’s arrogant. He’s rude. He’s a bully.
20 Q. This, I understand that you’re talking about happened at
21 the fringe event at General Synod last year?
22 A. It did.
23 Q. I understand that you were part of the event together
24 with Sheila Fish, from —
25 A. Yes.
Page 54
1 General Synod, and Justin Welby and John Sentamu were
2 there. At the end of the meeting, people milling about,
3 John Sentamu came over to me. The whole meeting,
4 I could feel his eyes in the back of my head — do you
5 know what I mean? But he came up to me, and he came
6 really in my face, too close, and he grabbed me by the
7 shoulder and he held me by the shoulder, and he said to
8 me, “One day, you and I will talk”. So I said, “Well,
9 I only live half an hour away. You put the kettle on,
10 I’ll come over and we’ll talk”. And the look was, “Who
11 do you think you’re speaking to?”. And then he said,
12 “One day we will pray together”. And I said, “That will
13 never happen, but I will talk to you”. And he said to
14 me — and he was holding me the whole time, and he said,
15 “What do you want? What do you want?” I said, “I want
16 you to apologise and I want Steven Croft and all the
17 others to apologise”. I said, “You ignored my
18 disclosure of abuse. You left my abuser five years to
19 potentially abuse again”.
20 As part of the police investigations, they
21 discovered that Trevor Devanamanikkam was looking for
22 rent boys online.
23 I said, “And then he’s charged with very serious
24 charges against me. He then climbs in a bath and stabs
25 himself to death and then it’s discovered that he had
Page 56
1 Q. — whom we have already heard, from SCIE?
2 A. Yes.
3 Q. One of the things that she said — chair, you might
4 remember — was that the victims and survivors had
5 spoken to her about the change and the practical changes
6 they would like in the church and that, largely, she had
7 considered those to be practical, sensible changes. So
8 my final question for you is, building on that, what
9 practical recommendations or changes do you think would
10 help the church to respond better to allegations of
11 child sexual abuse?
12 A. I have no desire to damage the church at all or bring
13 the church down. That’s not my thing. The overriding
14 motive for me is to help prevent that abuse happens
15 again, and I think there are people in position in the
16 church who shouldn’t be there who have repeatedly made
17 mistakes, shall we say, if we’re kind, about
18 safeguarding.
19 I think safeguarding should be totally out of
20 the hands of the Church of England.
21 Q. So managed outside of the church?
22 A. Totally. You can’t do your own work. You can’t
23 investigate yourself. There’s too much bias there.
24 There’s too much conflict of interest.
25 I also believe, personally, in mandatory reporting
IICSA Inquiry – Anglican Church Investigation 10 July 2019
(+44)207 4041400 casemanagers@epiqglobal.com London EC4A 1JS
Epiq Europe Ltd http://www.epiqglobal.com Lower Ground 20 Furnival Street
15 (Pages 57 to 60)
Page 57
1 because I — the church don’t seem to really, in their
2 heart, want to do that. They talk about it, but they
3 don’t do it. I can’t understand, if you discover that
4 abuse is possibly happening, or you receive
5 a disclosure, you pick the phone up to the police. It’s
6 as simple as that. It doesn’t have to go through all
7 the different layers of the Church of England, and if
8 I thought a little girl or boy was being abused, I would
9 pick the phone up to the police then, and that is
10 mandatory reporting, as far as I see. I’m simple.
11 Simple thinking.
12 Q. No, not at all. That concludes the questions I have for
13 you, unless we have missed something very key that you
14 wanted to raise that might assist the chair and panel in
15 their conclusions and recommendations?
16 A. No, there is just one thing I would say. There’s
17 a couple of things. You were talking before about
18 apology, why would I want apology.
19 Q. Yes.
20 A. Firstly, it is recognition. It is recognition of what
21 happened and it is recognition of the way that I have
22 been tret. I was told, in July 2017, by Graham Tilby
23 that I would — had I had an apology? I said “No”. He
24 said, “I can sort that out for you”. That was two years
25 ago. I have never had it.
Page 59
1 I have even in the church been called “a common
2 northerner” before now, at a safeguarding thing. I want
3 to say — I really want to say thank you to David
4 because I wouldn’t be here without David, and to people
5 like Richard who represent victims of abuse. Without
6 that support, I would still be not knowing what to do.
7 I also want to thank my MP, who is here today.
8 Yeah. Her staff and her get it, and she has been
9 totally, totally supportive, and I understand she’s
10 written to the Archbishop of Canterbury and asked on
11 more than one occasion to meet with him to discuss my
12 case. A letter of 17 January 2018 has still not had
13 a formal response. Over a year.
14 I want to say thank you to the many victims, and
15 I’ve met many now, who really are courageous people.
16 Some of them are here today, a lot of them will be
17 watching. I don’t actually even want to be here today.
18 This is something I never in my life wanted to do. But
19 I am. But the truth is, none of us ever asked for it to
20 happen, the abuse to happen, and the re-abuse, and
21 I want to say thank you to this inquiry for all you’re
22 doing, and I just hope that — I believe the church will
23 nod at the end of this and say, “Thank you very much.
24 We will take note”, and they will just revert to form.
25 They are not going to change unless they are made to.
Page 58
1 Moira Murray told me that I would get a formal
2 apology from the church when the legal case against
3 Trevor Devanamanikkam was over. That was two years ago
4 since he died, and I have never had an apology.
5 I was then told by Moira I would get a formal
6 apology when the civil case was settled. That was
7 a year next month. I have never had a formal apology.
8 Justin Welby was interviewed by a journalist student
9 in Canterbury and the first question was, “Why hasn’t
10 Matthew had an apology?” He promised to chase that up.
11 That was last year, I think. I have never had the
12 apology.
13 I have never had a formal apology at all, but
14 I think there’s an obvious reason for that: because they
15 would have to admit the bishops’ failings if they
16 apologised for it. I have never even had a formal
17 apology for the abuse from Trevor Devanamanikkam — the
18 abuse by Trevor Devanamanikkam.
19 Can I just finally say a scenario I want to share
20 with you: I am a Yorkshireman, as you’ve probably
21 gathered. David Greenwood always says, “You’re straight
22 talking”, that’s how it comes. I don’t think the church
23 can cope with that. That’s been my experience. They
24 want to go around the houses and through the layers and
25 do all that. Straight talking, they can’t cope with.
Page 60
1 They can’t be trusted.
2 And I say that as a clergyman. I am still a priest
3 of the Church of England and I don’t believe the
4 hierarchy can be trusted. Justin Welby sat in this very
5 room a few weeks ago, with tears in his eyes, and said
6 he’d learned to become ashamed of the church. I do not
7 understand why that is the case, because the vast
8 majority of the Church of England, clergy and lay, would
9 never abuse anybody, and would report it, and they would
10 be horrified by the abuse. It isn’t the vast majority.
11 It is a small amount of people. And then it’s the
12 re-abuse by the bishops and the archbishops themselves,
13 and I think, if any shame wants applying, it needs to be
14 applied to the Archbishop of Canterbury and the
15 Archbishop of York and the House of Bishops, and not all
16 the bishops, but the vast majority of them. What
17 they’re — and the NST and William Nye and all that lot
18 at Church House. I think they are cruel, and that’s the
19 word.
20 What would Jesus do in this situation? He wouldn’t
21 do what they’re doing. And I just think this comes down
22 to — it’s the old story: abuse is about power.
23 Devanamanikkam’s power over me, he used. John Smyth did
24 the same over his victims. Peter Ball. All of them.
25 That abuse of power is used again, and again, and again
IICSA Inquiry – Anglican Church Investigation 10 July 2019
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16 (Pages 61 to 64)
Page 61
1 by the bishops of the Church of England without — they
2 ignore disclosures. They leave the abuser to carry on.
3 Then, when you complain about those bishops, the
4 Archbishop of Canterbury just takes no further action,
5 no further action, no further action. It’s a complete
6 cycle. That’s what the problem with the Clergy
7 Discipline Measure is, because they’re investigating
8 themselves, and it destroys people. It really does.
9 And why? Because bishops sit on thrones. They live
10 in fine houses and palaces, they wear the finest robes
11 and garments, which cost the earth. I know, because
12 I’ve sat I sell ’em them?in them. They bully people.
13 Yeah? People literally kneel down and kiss the ring on
14 their finger. Who would give that up? They don’t want
15 to, and that’s why they’re protecting themselves. It
16 really does drive people to distraction. And I say no
17 more. I really say no more. Enough is enough. And
18 I think the victims are far tougher and stronger people
19 than the archbishops and the bishops of
20 the Church of England, and, as a priest, I can tell
21 you — and I say this as a priest — I cannot see the
22 face of Jesus in the Archbishops of Canterbury or York.
23 I see hypocrites and I see Pharisees, the people who
24 Jesus stood up against.
25 I’m sorry to be so direct. I’m a Yorkshireman. But
Page 63
1 any reason. Just raise your hand or indicate to me that
2 you wish to do so. Next, there are two bundles in front
3 of you which have the vast majority of the relevant
4 documents I am going to take you to, but exhibits will
5 also be got up on screen. If, like me, you find reading
6 things difficult unless it is in slightly larger font,
7 please do indicate and we can blow the font up as large
8 as you need it.
9 We have two witness statements from you, Mr Iles:
10 one dated 9 November 2017, which has already been
11 published on this investigation’s website; and one dated
12 1 May 2019 at ACE026967. Chair and panel, behind tab A1
13 of your bundle.
14 Now, I’m not going to — I am going to assume that
15 you signed both of those witness statements, your
16 signature, however, being subject to a cover. Did you
17 sign both of those witness statements?
18 A. Yes.
19 Q. Have you had an opportunity to read them recently?
20 A. Yes.
21 Q. Are the matters set out there true, to the best of your
22 knowledge and belief?
23 A. Yes.
24 Q. Mr Iles, just to identify, you are a barrister employed
25 by the Church of England legal office since 2004, and
Page 62
1 I don’t think these people are fit for office. Thank
2 you. I’m sorry I have gone on.
3 MS McNEILL: No, no, thank you, Mr Ineson. Chair, do you or
4 the panel have any questions for this witness?

 

IICSA Transcript – 10/07/2019 – Revd Matthew Ineson & Archbishop John Sentamu

https://www.iicsa.org.uk/key-documents/12767/view/public-hearing-transcript-10-july-2019.pdf

 

“If we can’t admit to being wrong or making a mistake, we can’t genuinely say sorry or apologise because we don’t think we’ve done anything wrong. That moral denial of human fallibility will breed an arrogance which most people see but to which the arrogant person is blind” ~ Richard W. Symonds

~ Richard W. Symonds – on reading Archbishop John Sentamu’s answer when Fiona Scolding QC asks him [at the IICSA 10/07/2019] whether he believes he has made a personal mistake, in the course of responding to disclosures of clerical abuse, during his career: “Hand on heart, I don’t think so”, the Archbishop replies.

 

“He’s arrogant, he’s rude, and he’s a bully” – Revd Matthew Ineson of Archbishop Welby’s fellow Archbishop John Sentamu [IICSA – 10/07/2019] 

IICSA – July 11 2019 –

Fiona Scolding QC: “Do you think the Church needs to be more willing to admit past mistakes?”

Justin Welby, Archbishop of Canterbury: “The history of the Church does not encourage accountability…Accountability is structural [aka ‘The System’]

Fiona Scolding QC [in questioning Graham Tilby]: “The issue here surrounds the fact that, with the greatest respect to diocesan bishops, they have all the power and no accountability” 

July 11 2019 – IICSA Thursday 

– Page 50

Q. = Fiona Scolding QC

A. = Graham Tilby [National Safeguarding Advisor]

 

Q. Once Mr Galloway had reported, I think the decision was made that the decision as to whether or not the allegation was substantiated or not should be made by somebody independent of the core group?

A. Yes.

“So I understand you commissioned an analysis, shall we say, of whether or not, on the balance of probabilities, this complaint was met or not from a Mr Briden, who is a senior ecclesiastical lawyer. His case — his report is ACE026752, B81. There’s a summary of his report at paragraph 348 of your witness statement, but, essentially, what he identifies is that there is no realistic prospect of bringing a claim, and describes the evidence as unfounded” 

A. Yes. 

Q. But as part of that process, as I understand it, both Bishop Bell’s family were represented by Desmond Browne QC

A. That’s right. 

Q. — acting on a pro bono basis? 

A. Yes. 

Q. And Alison was represented by Mr Chapman [ @Switalskis ?] as I understand it 

A. Yes, indeed. 

Q. — who is sitting in this room here today? 

A. Yes. 

Q. And they made various submissions, because we have got various orders that were made in the case?

 

Archbishop Justin Welby – IICSA – July 11 2019

“We have got to learn to put actions behind the words, because ‘Sorry’ is pretty cheap”

IICSA – Friday –

MR CHAPMAN: Chair and panel, we act for ten victims of Anglican clerical sexual abuse and the survivors support group, MACSAS.
May I deal with one matter immediately, which is Archbishop Welby’s letter produced yesterday in which he purported to apologise to Mr Ineson in 2017. That letter was provided to the inquiry yesterday, and to us only a few minutes before you came in at 2.00 pm. So Mr Ineson has not had an opportunity to formally respond to it. But the archbishop relied on that letter as suggesting that he gave an apology in 2017, and the words he relied upon were in the final paragraph, and
I read: 

“… deeply sorry, yes, for the abuse, from your description of how this has been dealt with by the church.”

Mr Ineson roundly rejects that as an apology for how he has been treated in the church. It is mealy-mouthed. It does not frankly accept that the church treated him badly in the words of Bishop Hancock, “shabbily and shambolic”. Yesterday was an opportunity for the archbishop to say before Mr Ineson in public, “I accept and I apologise for the way you were treated in that shabby and shambolic manner and for my part in it”. That was not just a discourtesy to Mr Ineson; it shows that the archbishop, in his own words, still doesn’t get it.

 

IICSA – Friday – 12/07/2019

Mr O’Donnell [Slater & Gordon] – “Bishop Selby’s answers to Mr Frank [IICSA] indicated that the Anglican Church might just be trying to run down the clock, might be making all the right noises whilst this Inquiry is ongoing, and then getting back to business as usual once these hearings are finished”

InquiryCSA – Friday – 12/07/2019

Q. = Nikiti McNeill [IICSA]
A.1 = John Titchener [Group Compliance Director for the Ecclesiastical Insurance]
A.2 = David Bonehill [UK Claims Director for the Ecclesiastical Insurance Group]

Q. – Do you think that as the victim, should have had to wait or fight as long as he has in order for this to be clarified on the record?

A.1 – No
Q. – Ms McNeill reads from the guiding principles of Ecclesiastical, focusing on the fact that treatment of survivors should not be negative or worsen their well being. She asks, in their handling of the A4 issue, does he consider Ecclesiastical to have lived up to these principles?

A.1 – The witness acknowledges that they have not.

 

@InquiryCSA – Friday – 12/07/2019

Mr. Rory Philips QC [Counsel for the Ecclesiastical Insurance Office – EIO] 

“Where the Inquiry has not sought a specific answer to criticisms made, then as a matter of basic fairness, it is not possible for you to arrive at a conclusion as to whether these criticisms are well founded….
“Because that would offend the guiding principle if I can use that phrase again, which must inform all of the work of this, as of any inquiry, namely fairness….

“EIO is an insurer. It is a commercial organisation. And perhaps some of the difficulties for claimants here arise because they expect EIO to behave towards them rather more as if it was the church”

 

“IICSA reprimands Ecclesiastical over earlier advice to C of E and evidence to Inquiry” – Church Times – 12/07/2019

 

bonehillsmiling-20190712120653085_web

IICSA Anglican Church hearing day 10

Today, the final Friday,  was originally intended to be used only for closing statements from the lawyers representing the various parties. However, it was announced at the end of Thursday that an additional witness would be called first on Friday morning. This turned out to be David Bonehill, Claims Director of EIG and and John Titchener, Group Compliance Director of EIO.

The Church Times has a report of what happened: IICSA reprimands Ecclesiastical over earlier advice to C of E and evidence to Inquiry

Transcript of day 10 hearing.

List of documents adduced on day 10 (but none have as yet been published)

“The sex abuse that was perpetrated upon me by Peter Ball pales into insignificance when compared to the entirely cruel and sadistic treatment that has been meted out to me by officials, both lay and ordained. I know from the testimony of other people who have got in touch with me over the last five or 10 years that what I have experienced is not dissimilar to the experience of so many others and I use these words cruel and sadistic because I think that is how they behave. It is an ecclesiastical protection racket and [the attitude is that] anyone who seeks to in any way threaten the reputation of the church as an institution has to be destroyed”

~ Reverend Graham Sawyer – IICSA – July 2018

“The truths about Matt’s ‘shabby and shambolic’ treatment by the church after his original assault thirty + years ago will probably never be completely known.  What we have seen is at best incompetent treatment but at worst dangerously cruel”
The words of Revd Graham Sawyer are not to be forgotten – said at the IICSA Inquiry last year – July 2018:
“The sex abuse that was perpetrated upon me by Peter Ball pales into insignificance when compared to the entirely cruel and sadistic treatment that has been meted out to me by officials, both lay and ordained. I know from the testimony of other people who have got in touch with me over the last five or 10 years that what I have experienced is not dissimilar to the experience of so many others and I use these words cruel and sadistic because I think that is how they behave. It is an ecclesiastical protection racket and [the attitude is that] anyone who seeks to in any way threaten the reputation of the church as an institution has to be destroyed”

 

Featured post

July 10 2019 – “He’s arrogant, he’s rude, and he’s a bully” – Revd Matthew Ineson of Archbishop Welby’s fellow Archbishop John Sentamu [IICSA – 10/07/2019] – “Now that’s what I call a ‘significant cloud’. Apologise or resign” ~ Richard W. Symonds

2000px-Logo_of_the_Church_of_England.svg

REVD MATTHEW INESON – IICSA – JULY 10 2019
‏@InquiryCSA

https://www.iicsa.org.uk/key-documents/12767/view/public-hearing-transcript-10-july-2019.pdf

“I cannot see the face of Jesus in the Archbishop of Canterbury or York. I see hypocrites and I see pharisees. I see the people that Jesus stood up against.

“I’m sorry to be so direct, I’m a Yorkshire man. I don’t think those people are fit for office.”

“Bishops sit on thrones. They live in fine palaces and houses, they wear the finest robes and garments.

“People literally kneel down and kiss the ring on their finger.”

“That’s why they are protecting themselves.”

“Why would I want an apology?”

“It’s recognition of what happened and how I’ve been treated.”

Matthew Ineson tells the #AnglicanHearing he was promised an apology multiple times but it never materialised.

A fringe meeting at last year’s general synod allowed clerics including the Archbishop of York, John Sentamu to meet sexual abuse survivors.

Rev. Matthew Ineson says John Sentamu physically grabbed and challenged him – “he’s arrogant, he’s rude and he’s a bully”.

 

Ms Scolding QC asks Archbishop Sentamu if his wife, who was recently ordained, had undergone relevant training and vetting.

He states that she has been vetted, and her training will begin in September.

He (Archbishop Sentamu) states that the only way to change the culture within the church is through training, and to ensure that this is consistent. (3/3)

IICSA Hearings and Seminars

Archbishop Sentamu Replying to @InquiryCSA

“I hope the way I carry out my ministry people realise I’m a vulnerable person like anybody else. I am not a saint. I am capable of doing something wrong.”

 

He (Archbishop Sentamu) agrees that instead, the church should have held higher standards given its moral position.

Ms Scolding QC asks Archbishop Sentamu whether believes he has made a personal mistake in the course of responding to disclosures of clerical abuse during his career.

“Hand on heart, I don’t think so.”

 

“He’s arrogant, he’s rude, and he’s a bully” – Revd Matthew Ineson of Archbishop Welby’s fellow Archbishop John Sentamu [IICSA – 10/07/2019] – “Now that’s what I call a ‘significant cloud'” ~ Richard W. Symonds

MS SHARPLING: Thank you, Archbishop Sentamu. Could you
10 just clarify something for me: we heard evidence from
11 Mr Ineson today, and if the church accept that he was
12 abused as a young lad whilst under the care of
13 the church, is there now any impediment for an apology
14 to be given for that abuse? Leaving aside anything that
15 might have happened subsequently, is there any
16 impediment in the collective church mind that prevents
17 an apology to Mr Ineson for that original abuse?

18 A. I think the real problem comes because the evidence is
19 contested.

20 MS SHARPLING: I see.
21 A. And the review hasn’t happened. And I’m hoping that
22 that review will be swift and quick. It’s still,
23 I think, waiting on Mr Ineson agreeing the terms of
24 reference for this particular review. So hopefully, it
25 will be swift. I hope it will happen. I actually think that, I mean, it is a very difficult one, because you do not want to either be flippant about what kind of apology [‘confetti apologies’] you are giving. For it to be substantive, actually, you have got to get all the facts out, and the review should take place, I hope as soon as possible, because on one CDM my understanding is that the evidence was completely contested”

 

Q. And to ask you whether you had any contact with the
17 Archbishop John Sentamu —
18 A. I did.
19 Q. — at that event?
20 A. I did. I’d never seen John Sentamu before and, if
21 I never see him again, it will be too soon, in my
22 opinion. It was a fringe meeting arranged so that
23 General Synod members could meet with victims of abuse.
24 And there were many victims — 40, I don’t know the
25 exact number, but there were many, and members of the
Page 55
1 problems himself”. I said, “You were disclosed to five
2 years ago. You did nothing. So, go on, say you’re
3 sorry”. And he answered, “Apologies mean different
4 things to different people”. And then he said to me,
5 and I didn’t get this, “There is a boulder between you
6 and I”. He said, “You have put a boulder between you
7 and I”. And I said to him, “The only thing in front of
8 you, Mr Sentamu, is the possibility you will now have to
9 answer for your actions and you don’t like being
10 answerable to anybody”. And his answer was, “One day,
11 we will talk”, and he took his hand off my shoulder and
12 walked away.
13 I went outside and I saw a lady from the NST — I’m
14 sure it’s Heather, but I’m — I told her what happened,
15 “I’ll make you a cup of tea. Are you all right?” When
16 I look back now, you do not, whoever you are, walk in
17 a room full of victims of abuse and physically get hold
18 of them and challenge them. But it’s who he thinks he
19 is. He’s arrogant. He’s rude. He’s a bully.
20 Q. This, I understand that you’re talking about happened at
21 the fringe event at General Synod last year?
22 A. It did.
23 Q. I understand that you were part of the event together
24 with Sheila Fish, from —
25 A. Yes.
Page 54
1 General Synod, and Justin Welby and John Sentamu were
2 there. At the end of the meeting, people milling about,
3 John Sentamu came over to me. The whole meeting,
4 I could feel his eyes in the back of my head — do you
5 know what I mean? But he came up to me, and he came
6 really in my face, too close, and he grabbed me by the
7 shoulder and he held me by the shoulder, and he said to
8 me, “One day, you and I will talk”. So I said, “Well,
9 I only live half an hour away. You put the kettle on,
10 I’ll come over and we’ll talk”. And the look was, “Who
11 do you think you’re speaking to?”. And then he said,
12 “One day we will pray together”. And I said, “That will
13 never happen, but I will talk to you”. And he said to
14 me — and he was holding me the whole time, and he said,
15 “What do you want? What do you want?” I said, “I want
16 you to apologise and I want Steven Croft and all the
17 others to apologise”. I said, “You ignored my
18 disclosure of abuse. You left my abuser five years to
19 potentially abuse again”.
20 As part of the police investigations, they
21 discovered that Trevor Devanamanikkam was looking for
22 rent boys online.
23 I said, “And then he’s charged with very serious
24 charges against me. He then climbs in a bath and stabs
25 himself to death and then it’s discovered that he had
Page 56
1 Q. — whom we have already heard, from SCIE?
2 A. Yes.
3 Q. One of the things that she said — chair, you might
4 remember — was that the victims and survivors had
5 spoken to her about the change and the practical changes
6 they would like in the church and that, largely, she had
7 considered those to be practical, sensible changes. So
8 my final question for you is, building on that, what
9 practical recommendations or changes do you think would
10 help the church to respond better to allegations of
11 child sexual abuse?
12 A. I have no desire to damage the church at all or bring
13 the church down. That’s not my thing. The overriding
14 motive for me is to help prevent that abuse happens
15 again, and I think there are people in position in the
16 church who shouldn’t be there who have repeatedly made
17 mistakes, shall we say, if we’re kind, about
18 safeguarding.
19 I think safeguarding should be totally out of
20 the hands of the Church of England.
21 Q. So managed outside of the church?
22 A. Totally. You can’t do your own work. You can’t
23 investigate yourself. There’s too much bias there.
24 There’s too much conflict of interest.
25 I also believe, personally, in mandatory reporting
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Page 57
1 because I — the church don’t seem to really, in their
2 heart, want to do that. They talk about it, but they
3 don’t do it. I can’t understand, if you discover that
4 abuse is possibly happening, or you receive
5 a disclosure, you pick the phone up to the police. It’s
6 as simple as that. It doesn’t have to go through all
7 the different layers of the Church of England, and if
8 I thought a little girl or boy was being abused, I would
9 pick the phone up to the police then, and that is
10 mandatory reporting, as far as I see. I’m simple.
11 Simple thinking.
12 Q. No, not at all. That concludes the questions I have for
13 you, unless we have missed something very key that you
14 wanted to raise that might assist the chair and panel in
15 their conclusions and recommendations?
16 A. No, there is just one thing I would say. There’s
17 a couple of things. You were talking before about
18 apology, why would I want apology.
19 Q. Yes.
20 A. Firstly, it is recognition. It is recognition of what
21 happened and it is recognition of the way that I have
22 been tret. I was told, in July 2017, by Graham Tilby
23 that I would — had I had an apology? I said “No”. He
24 said, “I can sort that out for you”. That was two years
25 ago. I have never had it.
Page 59
1 I have even in the church been called “a common
2 northerner” before now, at a safeguarding thing. I want
3 to say — I really want to say thank you to David
4 because I wouldn’t be here without David, and to people
5 like Richard who represent victims of abuse. Without
6 that support, I would still be not knowing what to do.
7 I also want to thank my MP, who is here today.
8 Yeah. Her staff and her get it, and she has been
9 totally, totally supportive, and I understand she’s
10 written to the Archbishop of Canterbury and asked on
11 more than one occasion to meet with him to discuss my
12 case. A letter of 17 January 2018 has still not had
13 a formal response. Over a year.
14 I want to say thank you to the many victims, and
15 I’ve met many now, who really are courageous people.
16 Some of them are here today, a lot of them will be
17 watching. I don’t actually even want to be here today.
18 This is something I never in my life wanted to do. But
19 I am. But the truth is, none of us ever asked for it to
20 happen, the abuse to happen, and the re-abuse, and
21 I want to say thank you to this inquiry for all you’re
22 doing, and I just hope that — I believe the church will
23 nod at the end of this and say, “Thank you very much.
24 We will take note”, and they will just revert to form.
25 They are not going to change unless they are made to.
Page 58
1 Moira Murray told me that I would get a formal
2 apology from the church when the legal case against
3 Trevor Devanamanikkam was over. That was two years ago
4 since he died, and I have never had an apology.
5 I was then told by Moira I would get a formal
6 apology when the civil case was settled. That was
7 a year next month. I have never had a formal apology.
8 Justin Welby was interviewed by a journalist student
9 in Canterbury and the first question was, “Why hasn’t
10 Matthew had an apology?” He promised to chase that up.
11 That was last year, I think. I have never had the
12 apology.
13 I have never had a formal apology at all, but
14 I think there’s an obvious reason for that: because they
15 would have to admit the bishops’ failings if they
16 apologised for it. I have never even had a formal
17 apology for the abuse from Trevor Devanamanikkam — the
18 abuse by Trevor Devanamanikkam.
19 Can I just finally say a scenario I want to share
20 with you: I am a Yorkshireman, as you’ve probably
21 gathered. David Greenwood always says, “You’re straight
22 talking”, that’s how it comes. I don’t think the church
23 can cope with that. That’s been my experience. They
24 want to go around the houses and through the layers and
25 do all that. Straight talking, they can’t cope with.
Page 60
1 They can’t be trusted.
2 And I say that as a clergyman. I am still a priest
3 of the Church of England and I don’t believe the
4 hierarchy can be trusted. Justin Welby sat in this very
5 room a few weeks ago, with tears in his eyes, and said
6 he’d learned to become ashamed of the church. I do not
7 understand why that is the case, because the vast
8 majority of the Church of England, clergy and lay, would
9 never abuse anybody, and would report it, and they would
10 be horrified by the abuse. It isn’t the vast majority.
11 It is a small amount of people. And then it’s the
12 re-abuse by the bishops and the archbishops themselves,
13 and I think, if any shame wants applying, it needs to be
14 applied to the Archbishop of Canterbury and the
15 Archbishop of York and the House of Bishops, and not all
16 the bishops, but the vast majority of them. What
17 they’re — and the NST and William Nye and all that lot
18 at Church House. I think they are cruel, and that’s the
19 word.
20 What would Jesus do in this situation? He wouldn’t
21 do what they’re doing. And I just think this comes down
22 to — it’s the old story: abuse is about power.
23 Devanamanikkam’s power over me, he used. John Smyth did
24 the same over his victims. Peter Ball. All of them.
25 That abuse of power is used again, and again, and again
IICSA Inquiry – Anglican Church Investigation 10 July 2019
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Page 61
1 by the bishops of the Church of England without — they
2 ignore disclosures. They leave the abuser to carry on.
3 Then, when you complain about those bishops, the
4 Archbishop of Canterbury just takes no further action,
5 no further action, no further action. It’s a complete
6 cycle. That’s what the problem with the Clergy
7 Discipline Measure is, because they’re investigating
8 themselves, and it destroys people. It really does.
9 And why? Because bishops sit on thrones. They live
10 in fine houses and palaces, they wear the finest robes
11 and garments, which cost the earth. I know, because
12 I’ve sat I sell ’em them?in them. They bully people.
13 Yeah? People literally kneel down and kiss the ring on
14 their finger. Who would give that up? They don’t want
15 to, and that’s why they’re protecting themselves. It
16 really does drive people to distraction. And I say no
17 more. I really say no more. Enough is enough. And
18 I think the victims are far tougher and stronger people
19 than the archbishops and the bishops of
20 the Church of England, and, as a priest, I can tell
21 you — and I say this as a priest — I cannot see the
22 face of Jesus in the Archbishops of Canterbury or York.
23 I see hypocrites and I see Pharisees, the people who
24 Jesus stood up against.
25 I’m sorry to be so direct. I’m a Yorkshireman. But
Page 63
1 any reason. Just raise your hand or indicate to me that
2 you wish to do so. Next, there are two bundles in front
3 of you which have the vast majority of the relevant
4 documents I am going to take you to, but exhibits will
5 also be got up on screen. If, like me, you find reading
6 things difficult unless it is in slightly larger font,
7 please do indicate and we can blow the font up as large
8 as you need it.
9 We have two witness statements from you, Mr Iles:
10 one dated 9 November 2017, which has already been
11 published on this investigation’s website; and one dated
12 1 May 2019 at ACE026967. Chair and panel, behind tab A1
13 of your bundle.
14 Now, I’m not going to — I am going to assume that
15 you signed both of those witness statements, your
16 signature, however, being subject to a cover. Did you
17 sign both of those witness statements?
18 A. Yes.
19 Q. Have you had an opportunity to read them recently?
20 A. Yes.
21 Q. Are the matters set out there true, to the best of your
22 knowledge and belief?
23 A. Yes.
24 Q. Mr Iles, just to identify, you are a barrister employed
25 by the Church of England legal office since 2004, and
Page 62
1 I don’t think these people are fit for office. Thank
2 you. I’m sorry I have gone on.
3 MS McNEILL: No, no, thank you, Mr Ineson. Chair, do you or
4 the panel have any questions for this witness?

 

IICSA Transcript – 10/07/2019 – Revd Matthew Ineson & Archbishop John Sentamu

https://www.iicsa.org.uk/key-documents/12767/view/public-hearing-transcript-10-july-2019.pdf

 

“If we can’t admit to being wrong or making a mistake, we can’t genuinely say sorry or apologise because we don’t think we’ve done anything wrong. That moral denial of human fallibility will breed an arrogance which most people see but to which the arrogant person is blind” ~ Richard W. Symonds

~ Richard W. Symonds – on reading Archbishop John Sentamu’s answer when Fiona Scolding QC asks him [at the IICSA 10/07/2019] whether he believes he has made a personal mistake, in the course of responding to disclosures of clerical abuse, during his career: “Hand on heart, I don’t think so”, the Archbishop replies.

 

“He’s arrogant, he’s rude, and he’s a bully” – Revd Matthew Ineson of Archbishop Welby’s fellow Archbishop John Sentamu [IICSA – 10/07/2019] 

IICSA – July 11 2019 –

Fiona Scolding QC: “Do you think the Church needs to be more willing to admit past mistakes?”

Justin Welby, Archbishop of Canterbury: “The history of the Church does not encourage accountability…Accountability is structural [aka ‘The System’]

Fiona Scolding QC [in questioning Graham Tilby]: “The issue here surrounds the fact that, with the greatest respect to diocesan bishops, they have all the power and no accountability” 

July 11 2019 – IICSA Thursday 

– Page 50

Q. = Fiona Scolding QC

A. = Graham Tilby [National Safeguarding Advisor]

 

Q. Once Mr Galloway had reported, I think the decision was made that the decision as to whether or not the allegation was substantiated or not should be made by somebody independent of the core group?

A. Yes.

“So I understand you commissioned an analysis, shall we say, of whether or not, on the balance of probabilities, this complaint was met or not from a Mr Briden, who is a senior ecclesiastical lawyer. His case — his report is ACE026752, B81. There’s a summary of his report at paragraph 348 of your witness statement, but, essentially, what he identifies is that there is no realistic prospect of bringing a claim, and describes the evidence as unfounded” 

A. Yes. 

Q. But as part of that process, as I understand it, both Bishop Bell’s family were represented by Desmond Browne QC

A. That’s right. 

Q. — acting on a pro bono basis? 

A. Yes. 

Q. And Alison was represented by Mr Chapman [ @Switalskis ?] as I understand it 

A. Yes, indeed. 

Q. — who is sitting in this room here today? 

A. Yes. 

Q. And they made various submissions, because we have got various orders that were made in the case?

 

Archbishop Justin Welby – IICSA – July 11 2019

“We have got to learn to put actions behind the words, because ‘Sorry’ is pretty cheap”

IICSA – Friday –

MR CHAPMAN: Chair and panel, we act for ten victims of Anglican clerical sexual abuse and the survivors support group, MACSAS.
May I deal with one matter immediately, which is Archbishop Welby’s letter produced yesterday in which he purported to apologise to Mr Ineson in 2017. That letter was provided to the inquiry yesterday, and to us only a few minutes before you came in at 2.00 pm. So Mr Ineson has not had an opportunity to formally respond to it. But the archbishop relied on that letter as suggesting that he gave an apology in 2017, and the words he relied upon were in the final paragraph, and
I read: 

“… deeply sorry, yes, for the abuse, from your description of how this has been dealt with by the church.”

Mr Ineson roundly rejects that as an apology for how he has been treated in the church. It is mealy-mouthed. It does not frankly accept that the church treated him badly in the words of Bishop Hancock, “shabbily and shambolic”. Yesterday was an opportunity for the archbishop to say before Mr Ineson in public, “I accept and I apologise for the way you were treated in that shabby and shambolic manner and for my part in it”. That was not just a discourtesy to Mr Ineson; it shows that the archbishop, in his own words, still doesn’t get it.

 

IICSA – Friday – 12/07/2019

Mr O’Donnell [Slater & Gordon] – “Bishop Selby’s answers to Mr Frank [IICSA] indicated that the Anglican Church might just be trying to run down the clock, might be making all the right noises whilst this Inquiry is ongoing, and then getting back to business as usual once these hearings are finished”

InquiryCSA – Friday – 12/07/2019

Q. = Ms McNeill [IICSA]
A.1 = John Titchener [Group Compliance Director for the Ecclesiastical Insurance]
A.2 = David Bonehill [UK Claims Director for the Ecclesiastical Insurance Group]

Q. – Do you think that as the victim, should have had to wait or fight as long as he has in order for this to be clarified on the record?

A.1 – No
Q. – Ms McNeill reads from the guiding principles of Ecclesiastical, focusing on the fact that treatment of survivors should not be negative or worsen their well being. She asks, in their handling of the A4 issue, does he consider Ecclesiastical to have lived up to these principles?

A.1 – The witness acknowledges that they have not.

 

@InquiryCSA – Friday – 12/07/2019

Mr. Rory Philips QC [Counsel for the Ecclesiastical Insurance Office – EIO] 

“Where the Inquiry has not sought a specific answer to criticisms made, then as a matter of basic fairness, it is not possible for you to arrive at a conclusion as to whether these criticisms are well founded….
“Because that would offend the guiding principle if I can use that phrase again, which must inform all of the work of this, as of any inquiry, namely fairness….

“EIO is an insurer. It is a commercial organisation. And perhaps some of the difficulties for claimants here arise because they expect EIO to behave towards them rather more as if it was the church”

 

“The sex abuse that was perpetrated upon me by Peter Ball pales into insignificance when compared to the entirely cruel and sadistic treatment that has been meted out to me by officials, both lay and ordained. I know from the testimony of other people who have got in touch with me over the last five or 10 years that what I have experienced is not dissimilar to the experience of so many others and I use these words cruel and sadistic because I think that is how they behave. It is an ecclesiastical protection racket and [the attitude is that] anyone who seeks to in any way threaten the reputation of the church as an institution has to be destroyed”

~ Reverend Graham Sawyer – IICSA – July 2018

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David Bonehill (right), Claims Director of EIG and John Titchener (left), Group Compliance Director of EIO.

THINKING ANGLICANS

IICSA Anglican Church hearing day 10

Today, the final Friday,  was originally intended to be used only for closing statements from the lawyers representing the various parties. However, it was announced at the end of Thursday that an additional witness would be called first on Friday morning. This turned out to be David Bonehill, Claims Director of EIG and and John Titchener, Group Compliance Director of EIO.

The Church Times has a report of what happened: IICSA reprimands Ecclesiastical over earlier advice to C of E and evidence to Inquiry

Transcript of day 10 hearing.

List of documents adduced on day 10 (but none have as yet been published)

“The truths about Matt’s ‘shabby and shambolic’ treatment by the church after his original assault thirty + years ago will probably never be completely known.  What we have seen is at best incompetent treatment but at worst dangerously cruel”
The words of Revd Graham Sawyer are not to be forgotten – said at the IICSA Inquiry last year – July 2018:
“The sex abuse that was perpetrated upon me by Peter Ball pales into insignificance when compared to the entirely cruel and sadistic treatment that has been meted out to me by officials, both lay and ordained. I know from the testimony of other people who have got in touch with me over the last five or 10 years that what I have experienced is not dissimilar to the experience of so many others and I use these words cruel and sadistic because I think that is how they behave. It is an ecclesiastical protection racket and [the attitude is that] anyone who seeks to in any way threaten the reputation of the church as an institution has to be destroyed”

 

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July 7 2019 – “Bishop Hancock challenges the Synod on safeguarding” – Church Times

Bishop Hancock challenges the Synod on safeguarding

07 JULY 2019

SAM ATKINS/CHURCH TIMES

The Bishop of Bath and Wells, the Rt Revd Peter Hancock (centre) with Meg Munn and Phil Johnson

 

 

https://www.churchtimes.co.uk/articles/2019/12-july/news/uk/bishop-hancock-challenges-the-synod-on-safeguarding

VAGUE and evasive talk of culture change” over safeguarding is “not enough”, the Bishop of Bath & Wells, the Rt Revd Peter Hancock, told the General Synod on Sunday.

In a presentation, the Bishop said that the Church’s approach to survivors had been “inadequate”, and that all had a part to play in improving safeguarding practice.

“Vague and evasive talk of culture change is not enough,” he said. “It is driven by structures, appointments, and decisions. . .

“My challenge to Synod is that, if you are concerned about safeguarding in the Church, now is the time up to stand up, be counted, and get involved.”

A survivor who formed part of the presentation group, Phil Johnson, was one of the first to come forward, in 1996, with allegations of sexual abuse by a former Bishop of Gloucester and Lewes, Peter Ball. Mr Johnson is a member of the National Safeguarding Panel.

Mr Johnson told the Synod that safeguarding should be simple. “It is about vigilance, protection, and compassion,” he said. “It is not about endless bureaucracy.”

He said that the Church should not think that its safeguarding was necessarily better simply because it was spending more money on it.

Mr Johnson went on to say that the work to create a survivors’ reference group was very difficult, largely because so many victims had an “immense lack of trust” in the Church and the National Safeguarding Team (NST).

He was glad that the Safe Spaces project was close to completion, although he noted that he had first proposed it nearly six years ago, and, although money had been allocated for it, not a single penny had yet been spent on survivors. “This typifies how the Church does things,” he said. “We all need to come together to make things simpler, more efficient, quicker, and more cost-effective.”

The session began with a period of silence, and the Bishop said a prayer that had been written by a survivor of abuse: “Teach us to thirst for justice and righteousness in our Church . . . We lament the safeguarding failures of our Church. . . Helps us to repair broken lives so that those our Church has harmed may no longer survive but thrive.”

Safeguarding questions had been split from the rest of the questions, which were heard on Friday, to allow proper space for them. Bishop Hancock thanked the Business Committee for this approach; a presentation on safeguarding was given by the bishop, Mr Johnson, and Meg Munn, the chair of the National Safeguarding Panel.

In response to a question from Carolyn Graham (Guildford) about safeguarding cases’ being “passed around from diocese to diocese”, Bishop Hancock said that work was under way on an information-sharing system. A national case-management system would mean wider access to information lodged centrally. This would bring rigour. Asked by Canon Gavin Kirk (Lincoln) about survivors whose experience had led them to distrust the diocese where they lived, Bishop Hancock said that the voices of survivors must be heard in the process of redrafting safeguarding guidance.

He told Canon Rosie Harper (Oxford), who asked about the “moral imperative to restore and heal”, going further than “bare minimum legal redress”, that one part of the answer was to have a “standards-based approach to safeguarding”, and another was a charter “to provide survivors with confidence there is going to be consistency across dioceses”.

Some responses to safeguarding issues had been “woefully inadequate”, he said. He also reported that there had been attempts to establish mediation between survivors and the NST and some work had recently been commissioned on “restorative justice”.

In his presentation, Bishop Hancock said that the Independent Inquiry into Child Sexual Abuse (IICSA) hearings had not been an easy experience for the Church. Some “justifiably difficult questions are being asked of us”, he said. But the inquiry had shone a “helpful light” on the C of E’s safeguarding procedures and failings.

He strongly urged every member of the Synod to read the two interim reports already released by IICSA: one on the case study of Chichester diocese and Peter Ball, and one on child sexual abuse in the context of religious institutions. The key findings in both reports, which were “harrowing and difficult to read”, were that clericalism and deference were causing “significant harm” (News, 9 May

A new case-management system for both national and diocesan safeguarding teams, which had been “sorely lacking”, was finally almost ready and would be rolled out next year, he reported.

He also said there would be three new lessons-learned reviews of the cases of John Smyth, the Revd Trevor Devamanikkam, and the late former Bishop of Chester, Victor Whitsey (News, 10 February 201716 June 201724 May).

A working group had been convened to examine whether the Clergy Disicpline Measure (CDM) was fit for its purpose in relation to safeguarding, he said. The group would have its first meeting in October (News, 31 May).

Ms Munn paid tribute to the three survivor representatives on the panel, who, despite being so damaged by their experiences of abuse, were still able and willing to help the Church become a safer place.

“The Church is late to this work: it needs to catch up; it has a lot to do,” she said. “I see a lot of people with good intentions, but you all need to do more, and do more, more quickly.”

SAM ATKINS/CHURCH TIMES Phil Johnson

Mr Johnson praised the leadership of Ms Munn and said that he was hopeful that this increased level of scrutiny would bear fruit. In particular, he was convinced that the CDM procedure was inadequate and needed reform.

The proposed redress scheme was very important for survivors and would need to be well funded, Mr Johnson said. It must include all cases of abuse, including those that had already come to financial settlements; many of these were agreed out of fear that the survivor might be landed with the Church’s “astronomical” legal costs.

He also supported the introduction of mandatory reporting of abuse allegations, along the lines developed by the pressure group Mandate Now. Two-thirds of current safeguarding cases were still dealt with exclusively in-house, he noted. Without actual sanctions for people who failed to pass on disclosures, the culture would never change.

In the questions following the presentations, the Archbishop of York, Dr Sentamu, on a point of order, asked the view of the Synod on mandatory reporting, to which a majority raised their hands in favour. It was one of the recommendations of the IICSA report on Chichester diocese.

The Bishop of London, the Rt Revd Sarah Mullally, asked whether the Church still had a problem with clericalism, and whether it hindered good safeguarding practice.

Mr Johnson said that there had been a lot of deference, but that this was not a problem only for the Church. He gave the example of football clubs, where coaches had a great deal of authority. This was evident in the conviction of Barry Bennell, a former coach at Manchester City and Crewe Alexandra, and the conviction of Bob Higgins, the former Southampton coach, both for child sexual abuse.

The natural tendency to keep things in-house was a problem, Mr Johnson said. “Watching IICSA this last week, there’s clearly evidence that this remains,” he said. It was everyone’s responsibility to address this, and to make these subjects non-taboo. “Things should be recorded in a routine manner,” he argued.

He received a standing ovation for his words during the Synod debate.

There was criticism that there was not a full Synod debate on safeguarding. Last week, Martin Sewell, a representative from Rochester diocese, called the Synod “lazy and incurious” (News, 5 July).

Matthew Ineson, a survivor, who was handing out leaflets outside York Minster on Sunday morning, said: “The Archbishops blocked the debate [on safeguarding]: they are manipulating the Synod.

“There is a cover-up going on from the very highest parts of the Church; Archbishop Welby has persistently taken no further action. The way victims are treated is just diabolical.”

At the end of the service, before the blessing was given, Dr Sentamu led the congregation in prayer for those who were part of IICSA, and for survivors.

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Dear Editor

Concerning the Bishop Bell injustice, one Chichester Cathedral Friends member says (‘More than 1,000 sign petition’, Observer Letters, June 27):

“Steps are in progress for personal approaches to be made to both the Dean and the Bishop and these are to be separate meetings of a conciliatory nature, appealing to their good sense and Christian conscience in both cases”

‘We got it wrong’ would suffice in both cases.

Yours sincerely

Richard W. Symonds

The Bell Society

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June 30 2019 – “Bishop of Burnley calls for Mandatory Reporting” – BBC Radio 4 Sunday programme – ‘Thinking Anglicans’

synod london Tint

Bishop of Burnley calls for Mandatory Reporting

Bishop of Burnley calls for Mandatory Reporting

Thinking Anglicans

See our earlier article Senior Blackburn clergy reflect on IICSA reports on Chichester Diocese and Peter Ball.

The BBC Radio 4 Sunday programme carried an interview by Donna Birrell with the Bishop of Burnley, Philip North (starts at 32 minutes, 45 seconds).

BBC Radio Cornwall has a longer version of this interview, listen over here.

A transcript of this (longer) interview is copied below the fold.

Transcript of full interview with Bishop of Burnley, Philip North. (Shorter interview broadcast on BBC Radio 4, longer version on BBC Radio Cornwall.)
Jesus puts a child in front of the disciples as a model of discipleship, Jesus cared for children, put them at the centre of His community….and yet ….. as a church we’ve been complicit in appalling acts of abuse and of cover-up of children and I think we need a spirit of repentance now and to change the language and think through the structural changes this might entail.
DB : It’s very interesting you say that because you also make the point that this is about the whole Church and it’s about today…..
I do not doubt that things are infinitely better than they were 10/20 years ago in terms of training of clergy and parishes and safeguarding policies and procedures and good structures and systems in place, BUT to try and think that everything is historical and there are no longer vulnerabilities is just the kind of complacency which allows manipulative people to abuse children. We MUST look very honestly at the Church today a see what further steps we need to take and I think there’s a whole series of structural changes that we still need to consider, which is what we’re pointing to in this letter.
DB : Well you certainly have, in fact, in the letter, and I quote the letter, you say ” Does a de-centralised structure with independent parishes, diocese and cathedrals, create gaps that manipulative people can hide in? So therefore, Bishop Philip, would you be in favour of an independent safeguarding structure and mandatory reporting?
I think in terms of an independent safeguarding structure, that is where we need to have a very serious debate and personally, I would, because separate structures in each diocese don’t allow checks and balances that are needed and it means that safeguarding teams can always be prey to budgeting cuts. There is no evidence of that, but it is going to be a temptation in straightened financial times. It seems to me that an independent national safeguarding team with locally deployed safeguarding officers working in dioceses but answerable to the national team, is going to provide the kind of checks and balances that we need.
I think in some churches there is excellent practice, in others, safeguarding is still a matter of ticking boxes and we need to be very clear that every single local church is absolutely safe for children and families. And I think also we need to look at the way we engage our clergy, so does common tenure allow the level of accountability that is required now?
Is the Clergy Discipline Measure efficient and speedy and fit for purpose? These are big areas that we need to look at.
Evasive talk of culture change just won’t do, because culture is determined by appointments and by structures and by decisions and that is what we’ve got to look at.
DB : Well indeed, in fact the letter refers to “vague and evasive talk of culture change.” So you’re also suggesting that there is an inappropriate culture of deference to clergy, especially senior clergy, which has resulted in “cover-up” and I’m quoting your letter again, and the voices of the vulnerable being silenced?
That’s a significant concern. I think clergy are often unaware of the power they hold, but actually especially senior clergy, occupy extremely influential powerful positions. Abuse is all about the abuse of power and I think we need to be very aware of the power we hold. And I think we need to be much more serious about the checks and balances on power – an unhealthy clericalism, an unhealthy deference to clergy, especially in senior positions, undermines that.
DB : Very interesting. that you as a diocese have chosen to write this letter, it’s been signed and put together by all the senior clergy  within the diocese…and a few weeks back, other Bishops, including the Bishop of Bristol, Vivienne Faull, also came out and was scathing in response to the Independent Inquiry report into the Diocese of Chichester and in her words, she said that that culture of tribalism and clericalism still exists today. So it’s quite something that senior figures such as yourself are beginning now to speak out against the culture within the Church, but do you think you will be listened to?
Yes, I think we are. What I’d love to see is that people are beginning to see survivors not as a nuisance that needs to be managed, but people speaking with a prophetic voice to the Church. And I think they need to listen to the voices of survivors and hear very clearly what they’re saying to us. It’s absolutely essential. It’s one thing I’ve learned in 25 years of priestly ministry, it’s the voices that are most worth hearing are the ones that are the most difficult and the most grating. Those important voices, I think if we can hear those who have been abused multipley, because survivors have been abused by a priest or a church leader initially, but then the slowness of the church response, a culture of cover-up, all these things re-abuse and re-abuse and those are the people that I think we now need to hold in the centre of the Church, just as Jesus held that child at the centre of His community.
DB : Why do you think its taken so long to reach this point then, when senior figures such as yourself will actually speak out about it?
I think we’ve been ashamed of our past, I think we’ve blamed and scapegoated perpetrators, rather than thinking about our own structures and about our own culpability and responsibility. I think this is an issue the Church of England has not wanted to face up to and it’s high time we did.
DB : Right, well Bishop Philip, let’s go back to the culture and the structure of the Church, because survivors do indeed say that the process of bringing a case against the Church for sexual abuse is so damaging that it is almost a type of re-abuse. They talk about the process of going through the insurers, of going through the forensic psychiatric reporting which many survivors, I’ve spoken to, have said it is so damaging that effectively it has caused mental health problems, in some cases, it has also caused them to consider taking their own lives, how can the Church try to look again at the way it deals with survivors and their claims?|
I am embarrassed by some of the stories that I’ve heard from survivors – people being told they have a pre-disposition to mental health problems, people being told that the priest who abused them was not acting in his capacity as a priest at that time. People being told they are simply chasing the money – all of this is re-abusive. And I’m embarrassed to be honest, to be part of a Church which has said those things to people. And I think one thing that IICSA, I hope, will look at clearly is the relationship between the Church and its professional advisers – its lawyers and its insurers- to ensure that what comes first is the pastoral response, so survivors are treated properly as victims, so that their voices are heard and they have much easier access to the compensation that is their due.
DB : But there’s a lot of money involved isn’t there? the whole structure and the whole insurance culture s worth millions and millions of pounds. Do you really think that in reality, the Church will go some way to reforming this system?
Compensation needs to be moderated to the level of what happened to somebody, but if church leaders have been responsible for ruining someone’s life, then there needs to be financial compensation and that needs to be generous and appropriate and if that has financial implications for us as a Church, then that’s something we have to swallow, I’m afraid.
DB : And will you be asking the Church as well and in the light of IICSA indeed, to perhaps look again at the way it responds to survivors, particularly with regard to the insurers?
What I’ve read from some survivors is alarming and I do hope that those in those positions will look seriously at those relationships.
DB : OK and we touched upon a little earlier the Clergy Discipline Measure. You suggest that it needs reforming, what would you like to see done to that?
I think it needs to be sped up hugely and I think we need to be much more aware of voices of survivors who are involved in often very long processes. From the point of view of a Bishop, it’s a very, very difficult process to implement, it’s very slow and it’s particularly difficult where there is ambiguity, where the level of evidence is uncertain, where you’re sure in your heart that things aren’t quite right.
DB : And as you mentioned, the Independent Inquiry is about to hear another two weeks of evidence into the way the Anglican Church handles allegations of child sexual abuse. How hopeful are you that its findings and recommendations will lead to a safer Church?
I’m sure there will be critical engagement with whatever they find, I’m sure there’ll be proper debate, but I think the mood is changing. I think in the Blackburn Diocese, it’s interesting that it was not difficult to get the six senior clergy to sign up to a letter which said some quite far-reaching things and I’m hearing other Bishops and other senior leaders speak similarly, so I think the culture is changing . I think we’ll be very receptive to what IICSA has to say.
DB : How much notice will the powers that be..for example, Church House and Lambeth Palace, how much notice do they take of something like this do you think?
I think they listen very, very seriously and we look to see what happens. It would be good to see perhaps other dioceses writing similarly and responding similarly to keep the debate going, but the response we’ve had so far, has been a positive
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July 1 2019 – IICSA Anglican Church Investigation

cw1_5427 - edited (2)

https://www.iicsa.org.uk/news/inquiry-hold-further-public-hearing-anglican-church-investigation

TWITTER

https://twitter.com/InquiryCSA?ref_src=twsrc%5Etfw%7Ctwcamp%5Eembeddedtimeline%7Ctwterm%5Eprofile%3AInquiryCSA&ref_url=https%3A%2F%2Fwww.iicsa.org.uk%2Flive

  1. Mr Greenwood tells the Inquiry: “When it comes to safeguarding, this is a thoroughly disreputable organisation and cannot be trusted.”

  2. We are now hearing from David Greenwood on behalf of MACSAS and a group of victims and survivors. “Cultural change will only come through the enforcement of tough penalties,” he says, with regard to safeguarding within the Church.

  3. Mr Scorer tells the panel: “I hope you can see the frustration of survivors about the pace of change and the fear, most of all, that progress will simply stall when this Inquiry comes to an end.”

  4. Mr Scorer says “any attempt to change hearts and minds in the church has to be led forcefully and vocally from the top… survivors don’t see that.” Watch live:

  5. We will now hear from the legal representatives of core participants, beginning with Richard Scorer on behalf of a group of victims and survivors.

  6. Ms Scolding is now explaining the structure of the Church in Wales as well as its safeguarding policies. Watch live:

  7. Independent Social Worker Edina Carmi has been instructed to review these sample cases and provide her expert opinion about whether the dioceses’ practices were in line with the relevant guidance and whether the steps taken were adequate.

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80th Anniversary of The Bell Declaration 1939 – “The Church ought to declare what is just” – ‘The Church’s Function in War-time’ by G.K.A. [Bishop] Bell – Fortnightly Review – September 1939 [Bell’s Five Principles of Humanity, Justice and Peace]

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George Bell Bishop of Chichester

“If the Church does not fulfil its function now, how will it ever persuade mankind that it has a function?

“This matter of functions is vital. The State has a function, and the Church has a function. They are distinct. The State is the guarantor of order, justice and civil liberty. It acts by the power of restraint, legal and physical. The Church, on the other hand, is charged with a gospel of God’s redeeming love. It witnesses to a Revelation in history. It speaks of the realities which outlast change. It aims at creating a community founded on love, So when all the resources of the State are concentrated, for example, on winning a war [or Brexit – Ed], the Church is not a part of those resources . It stands for something different from these. It possesses an authority independent of the State. It is bound, because of that authority, to proclaim the realities which outlast change. It has to preach the gospel of redemption.

“[In short, the Church] is not the State’s spiritual auxiliary with exactly the same ends as the State. To give the impression that it is, is both to do a profound disservice to the nation and to betray its own principles…

“[But the Church must still settle] the question of right and wrong – the moral law:
The Church then ought to declare both in peace-time and war-time, that there are certain basic principles which can and should be the standards of both international and social order, and conduct. Such principles are the

[1] equal dignity of all men,
[2] respect for human life,
[3] acknowledgement of the solidarity for good and evil of all nations and races of the earth,
[4] fidelity to the plighted word, and
[5] appreciation of the fact that power of any kind, political or economic, must be co-extensive with responsibility.

“The Church therefore ought to declare what is just…

“The Church is universal. Its message is for all nations. The Church in any country fails to be the Church if it forgets that its members in one nation have a fellowship with its members in every nation”.

[Source: “The Church’s Function in War-time” by G.K.A. [Bishop] Bell – Fortnightly Review – September 1939]

 

Further information:

https://richardwsymonds.wordpress.com/2019/06/18/the-bell-declaration-1939-the-church-ought-to-declare-what-is-just/

George Bell House - 4 Canon Lane - Chichester Cathedral

George Bell House – 4 Canon Lane – Chichester Cathedral [before the name change in 2015] [Picture: Alamy]

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“No justification for lack of name” – Ruth Hildebrandt Grayson – Chichester Observer Letter – June 20 2019

The phrase that 4 Canon Lane was ‘formerly known as George Bell House’ is misleading.  4 Canon Lane is a street address.  The building was given to the cathedral to commemorate Bishop George Bell, funds were raised for its renovation as George Bell House and it was dedicated as such in 2008 by Archbishop Rowan Williams.  It has never been undedicated.  The name ‘George Bell House’ therefore still stands.  The right of the cathedral authorities to attempt to remove it without due consultation with all parties concerned is highly contentious.
In view of the findings of two senior lawyers that the allegations made against George Bell are not only unproven but unfounded, there is no justification for the continued absence of his name from the building.  On the contrary, there would be every justification for all those who contributed to the renovation of George Bell House to request their money back unless the name is immediately reinstated, or to take other action as they deem appropriate.
The statement that ‘Chichester Cathedral Friends has no official position on the George Bell issue’ beggars belief.  George Bell founded the Friends in 1939.  It was entirely in order to raise this question at their anniversary meeting on 6 June.  The reply given at the time was that it would now be considered.  We await a further statement with interest.
Dr Ruth Hildebrandt Grayson
Sheffield
“Injustice on the Sisters and us” – Charlotte A Evans – Chichester Observer Letter – June 20 2019
Your report on the demonstration at George Bell House [4 Canon Lane] seems slightly to misrepresent the issue, in stating that its purpose was “to highlight the ‘injustice’ on the former Bishop”.
As I understand it, the protesters were gathered to highlight, first, the injustice on the Sisters* who donated the house, and on all of us who contributed financially to the renovation of the former Archdeaconry.
It was formally opened by Archbishop Rowan Williams as “George Bell House”, in 2008.
Thus, the commemoration of Bishop Bell was integral to the establishment of the centre, and ought not to have been suppressed by the Dean & Chapter.
You are right, of course, to report the sense of injustice regarding Bishop Bell.
Many of your readers will be aware of the petition to restore the name to George Bell House, which [I believe] has over a thousand signatories so far.
Thank you for your reporting.
Charlotte A Evans
Chichester
* Anglican Sisters of the Community of the Servants of the Cross
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June 19 2019 – “The Blackburn Letter – A new beginning for the Church?” – Stephen Parsons – ‘Surviving Church’

http://survivingchurch.org/2019/06/18/the-blackburn-letter-a-new-beginning-for-the-church/

The Blackburn Letter. A new beginning for the Church?

A document which I hope will always be referred to as the Blackburn Letter appeared yesterday June 17th 2019.  It is written by the senior staff of the Blackburn Diocese and is addressed to their licensed staff, clergy and Readers, and safeguarding officers. 

In essence, it is commending study of the recent IICSA report on the Diocese of Chichester and the Peter Ball case. 

Those of us who have been cheering on the case of safeguarding for some time cannot but feel that this is progress.  The Letter may claim historic importance because it shows that in one diocese of the Church of England a group of senior church people really seem to understand all the dimensions of safeguarding in the Church.  They understand it in a way that goes far beyond the box-ticking reputational management process which is what safeguarding comes to be in many places.

Why am I personally moved by this letter?  For a start, the Blackburn senior staff want those who study the IICSA report to notice before anything else the suffering that has been caused by sexual abuse to real victims.  Many people, including myself, have always pleaded that safeguarding should start at this end – the needs of survivors.  Sexual abuse, however many years ago it took place is a ‘human catastrophe’ for those caught up in it as victims as well as causing ‘lifelong impact’.  How right that the Blackburn Letter begins with words from Psalm 51.  ‘Have mercy on us O God, for we have sinned’.  The letter makes no apology for putting the human suffering endured by survivors right at the beginning. 

The traditional preoccupation of the Church, reputation management, only gets a mention in para 5.  It is mentioned, but only as a way of explaining that it has been a factor in not dealing well with allegations from the past.   When protecting the good name of the institution has taken precedence, the suffering of survivors has been made far worse. 

Moving on from what appear to be genuine expressions of sorrow and contrition on behalf of the whole Church, the letter begins to explore what can be done in the future.  The congregations are to be places where ‘children and vulnerable adults can be entirely safe’ but also where ‘the voices of those who have difficult things to say or disclosures to make are heard and acted on.’  The second part of this wish is far harder to deliver.  Many survivors report that the reason the Church has found it so hard to deal with their needs is because the recounting of their past experience of suffering causes so much discomfort in the hearer. 

None of us find it easy to listen to stories of abuse, particularly when the abuser was a trusted figure, like a priest or a bishop.  Taking on board the idea that a member of the home team is an abuser is deeply unsettling.  It is far easier to shut down the discordant thought and that is what many people will do in practice.

A further insight in the letter, which is music to my ears, is the recognition that clericalism, deference and abuse of power lie behind the ‘cover-up’ and the silencing of the ‘voices of the vulnerable’.  Clergy and other leaders have power within the relationships they possess and there needs to be ‘deeper awareness’ of that power.  This theme of ministerial power and its potential for harm is the topic that I have chosen to reflect on in the forthcoming volume of essays Letters to a Broken Church. There is so much more to be said on this topic.

I want to make two further observations about the letter.  One is that the letter appears to have been written at a visceral level.  In short, the emotions of sorrow and repentance are allowed to rise to the surface and be dominant themes in what is communicated.  Somehow the letter, assisted by a quotation from Andrew Graystone’s essay of a week ago, manages to avoid completely the somewhat petulant tone of so many expressions of ‘regret’ and ‘apology’ that we associate with official statements. 

Are we correct in seeing in this letter the beginning of something new, a combination of deep sorrow and genuine feeling for the needs of survivors and those wronged by the Church?    

Such sentiments, if they are followed through, will begin to meet the needs of survivors.  It may be the beginning of the ‘change of culture’ that has been looked for by so many.  It is also the first sign that some senior clergy individually and corporately are beginning to ‘get it’.

My final observation is a somewhat irreverent one but it needs to be made.  Is it a coincidence that this remarkable statement of unanimity and contrition about safeguarding emerges from a diocese that is far away from London?  The Diocese of Blackburn may be articulating a somewhat prophetic position precisely because it feels itself geographically and in other ways remote from the centres of Anglican influence represented by Church House and Lambeth Palace respectively.  The prospect of an entire diocese studying the articulate comments and criticisms of the Independent Inquiry must be causing considerable discomfort among those who try hard to control the narrative and set the agenda for the Church of England.  The forthcoming debates at York General Synod may or may not get to the heart of the issue as the Blackburn Letter seems to have done.  Whatever is said at York, the effect of the process of study in the Blackburn diocese will have implications which will reverberate long into the future.  It will be increasingly hard to claim that no one understands the issues.  The consequences of this serious reflective study on safeguarding and the needs of survivors will be hard to limit only to one circumscribed geographical area represented by the Diocese of Blackburn.

Right at the heart of this blog’s concern and many other places is the desire that the suffering of abuse survivors should be understood, responded to and healed.  Up till now the Church has often insisted of responding through damage limitation and avoidance.  The Blackburn response is suggesting that these methods are no longer viable.  Perhaps the Blackburn Letter is the beginning of a new phase in the history of the Church of England.  One day it may be said that that on the 17th June 2019 the Church of England, represented by the Diocese of Blackburn, began to move from denial and avoidance of the issue of abuse victims to a stance resembling healing, humility and new beginnings.

About Stephen Parsons

Stephen is a retired Anglican priest living at present in Northumberland. He has taken a special interest in the issues around health and healing in the Church but also when the Church is a place of harm and abuse. He has published books on both these issues and is at present particularly interested in understanding the psychological aspects of leadership and follower-ship in the Church. He is always interested in making contact with others who are concerned with these issues.

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80th Anniversary of The Bell Declaration 1939 – “The Church ought to declare what is just”

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“The Church’s Function in War-time” by Bishop George Bell – Fortnightly Review – September 1939 [Reprinted in “The Church and Humanity, 1939-1946” by G.K.A. Bell – Longmans-Green 1946 – pp. 22-31][Source : “George Bell, Bishop of Chichester – Church, State, and Resistance in the Age of Dictatorship” by Andrew Chandler – Eerdmans 2016 – page 75]

“This matter of functions is vital. The State has a function, and the Church has a function. They are distinct. The State is the guarantor of order, justice and civil liberty. It acts by the power of restraint, legal and physical. The Church, on the other hand, is charged with a gospel of God’s redeeming love. It witnesses to a Revelation in history. It speaks of the realities which outlast change. It aims at creating a community founded on love, So when all the resources of the State are concentrated, for example, on winning a war, the Church is not a part of those resources . It stands for something different from these. It possesses an authority independent of the State. It is bound, because of that authority, to proclaim the realities which outlast change. It has to preach the gospel of redemption…[the church] is not the State’s spiritual auxiliary with exactly the same ends as the State. To give the impression that it is, is both to do a profound disservice to the nation and to betray its own principles…[the church must still settle] the question of right and wrong – the moral law:

The Church…ought to declare both in peace-time and war-time, that there are certain basic principles which can and should be the standards of both international and social order, and conduct. Such principles are the

[1] equal dignity of all men,

[2] respect for human life,

[3] acknowledgement of the solidarity for good and evil of all nations and races of the earth,

[4] fidelity to the plighted word, and

[5] appreciation of the fact that power of any kind, political or economic, must be co-extensive with responsibility.

The Church therefore ought to declare what is just.

 

~ Bishop George Bell of Chichester – September 1939

 

Full transcript:

https://richardwsymonds.wordpress.com/2019/06/23/june-23-2019-bishop-bell-speaks-of-a-church-independent-of-the-state/?fbclid=IwAR2jH9mMO33_boApQIVPy_QKEDACXCVHpM_6FPq62hnGNSXa-Aedhn_dqs0

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The Barmen Declaration 1934

75 Jahre Barmer Erklärung

A sculpure in remembrance of the Barmen Declaration in Wuppertal-Barmen.

https://www.ekd.de/en/The-Barmen-Declaration-133.htm

 1. “I am the way, and the truth, and the life; no one comes to the Father, but by me.” (John 14.6). “Truly, truly, I say to you, he who does not enter the sheepfold by the door, but climbs in by another way, that man is a thief and a robber. . . . I am the door; if anyone enters by me, he will be saved.” (John 10:1, 9.)
8.11 Jesus Christ, as he is attested for us in Holy Scripture, is the one Word of God which we have to hear and which we have to trust and obey in life and in death. 


8.12 We reiect the false doctrine, as though the church could and would have to acknowledge as a source of its proclamation, apart from and besides this one Word of God, still other events and powers, figures and truths, as God’s revelation.

  1. The source of revelation is only the Word of God — Jesus Christ. Any other possible sources (earthly powers, for example) will not be accepted – Wiki

 

8.13 – 2. “Christ Jesus, whom God has made our wisdom, our righteousness and sanctification and redemption.” (1 Cor. 1:30.)
8.14 As Jesus Christ is God’s assurance of the forgiveness of all our sins, so, in the same way and with the same seriousness he is also God’s mighty claim upon our whole life. Through him befalls us a joyful deliverance from the godless fetters of this world for a free, grateful service to his creatures.

8.15 We reiect the false doctrine, as though there were areas of our life in which we would not belong to Jesus Christ, but to other lords–areas in which we would not need justification and sanctification through him.

  1. Jesus Christ is the only Lord of all aspects of personal life. There should be no other authority – Wiki

 

8.16 – 3. “Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, from whom the whole body [is] joined and knit together.” (Eph. 4:15,16.)
8.17 The Christian Church is the congregation of the brethren in which Jesus Christ acts presently as the Lord in Word and sacrament through the Holy Spirit. As the Church of pardoned sinners, it has to testify in the midst of a sinful world, with its faith as with its obedience, with its message as with its order, that it is solely his property, and that it lives and wants to live solely from his comfort and from his direction in the expectation of his appearance.

8.18 We reject the false doctrine, as though the Church were permitted to abandon the form of its message and order to its own pleasure or to changes in prevailing ideological and political convictions.

  1. The message and order of the church should not be influenced by the current political convictions – Wiki

 

8.19 – 4. “You know that the rulers of the Gentiles lord it over them, and their great men excercise authority over them. It shall not be so among you; but whoever would be great among you must be your srvant.” (Matt. 20:25,26.)
8.20 The various offices in the Church do not establish a dominion of some over the others; on the contrary, they are for the excercise of the ministry entrusted to and enjoined upon the whole congregation.

8.21 We reject the false doctrine, as though the Church, apart from this ministry, could and were permitted to give itself, or allow to be given to it, special leaders vested with ruling powers.

  1. The church should not be ruled by a leader (“Führer”). There is no hierarchy in the church (Mt 20, 25f) – Wiki

 

8.22 – 5. “Fear God. Honor the emperor.” (1 Peter 2:17.)
Scripture tells us that, in the as yet unredeemed world in which the Church also exists, the State has by divine appointment the task of providing for justice and peace. [It fulfills this task] by means of the threat and exercise of force, according to the measure of human judgment and human ability. The Church acknowledges the benefit of this divine appointment in gratitude and reverence before him. It calls to mind the Kingdom of God, God’s commandment and righteousness, and thereby the responsibility both of rulers and of the ruled. It trusts and obeys the power of the Word by which God upholds all things.
8.23 We reject the false doctrine, as though the State, over and beyond its special commision, should and could become the single and totalitarian order of human life, thus fulfilling the Church’s vocation as well.

8.24 We reject the false doctrine, as though the Church, over and beyond its special commission, should and could appropriate the characteristics, the tasks, and the dignity of the State, thus itself becoming an organ of the State.

  1. The state should not fulfill the task of the church and vice versa. State and church are both limited to their own business – Wiki

 

 

8.25 – 6. “Lo, I am with you always, to the close of the age.” (Matt. 28:20.) “The word of God is not fettered.” (2 Tim. 2:9.)
8.26 The Church’s commission, upon which its freedom is founded, consists in delivering the message of th free grace of God to all people in Christ’s stead, and therefore in the ministry of his own Word and work through sermon and sacrament.

8.27 We reject the false doctrine, as though the Church in human arrogance could place the Word and work of the Lord in the service of any arbitrarily chosen desires, purposes, and plans.
8.28 The Confessional Synod of the German Evangelical Church declares that it sees in the acknowledgment of these truths and in the rejection of these errors the indispensable theological basis of the German Evangelical Church as a federation of Confessional Churches. It invites all who are able to accept its declaration to be mindful of these theological principles in their decisions in Church politics. It entreats all whom it concerns to return to the unity of faith, love, and hope.

  1. Therefore, the Barmen Declaration rejects (i) the subordination of the Church to the state (8.22–3) and (ii) the subordination of the Word and Spirit to the Church – Wiki

 

FURTHER INFORMATION

  1. WHY BONHOEFFER STILL MATTERS
  2. THE BARMEN DECLARATION 1934 [End] 

    Verbum Dei manet in aeternum.

    The Word of God will last for ever.

    Martin Niemöller preached a sermon titled, “Christus ist mein Führer,” or “Christ Is My Leader.” The use of the term “Führer” was intentional, since everybody in Germany referred to Hitler by that title. For Niemöller, “Christ is my Führer” implied its negation, “Hitler is not my Führer,” and for stating this Niemöller spent seven years in Dachau prison camp.

    Later, Niemoller spoke about his own witness and said,

    First they came for the Jews, and I didn’t speak out – because I was not a Jew.
    Then they came for the Communists, and I did not speak out -because I was not a Communist.
    Then they came for the trade unionists, and I did not speak out -because I was not a trade unionist.
    Then they came for me and there was no one left to speak for me!

    The “Confessing Church” had a short life. They managed to protest and resist Hitler and the German state. They helped over 2000 Jews escape. Many of the pastors were arrested and held in prison. Of significant lasting value is their legacy to the larger church in the Barman Declaration. Indeed, by that statement, we can remain strong and standing.

    We live in a broken and fearful world. Let us ask the Spirit to encourage us to pray, to unmask idolatries in Church and culture and to remember how important it is to work with others for justice, freedom and peace. Let us neither be afraid, nor cowardly.

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June 6 2019 – Archbishop Welby again called upon to apologise for his “significant cloud” remark against Bishop Bell – following the ‘Welcome to George Bell House’ event in Chichester.

 

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The Bell Tower – Chichester Cathedral – RWS Photography

Following the “Welcome to George Bell House” event at 4 Canon Lane Chichester on Thursday June 6, Archbishop Welby is called upon to apologise for his “significant cloud” against Bishop Bell – again.

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June 6 2019 – “Welcome To George Bell House” – 80th Anniversary Midday Event – 4 Canon Lane- Chichester

‘JUSTICE FOR GEORGE BELL’ PETITION

https://www.change.org/p/the-dean-chapter-of-chichester-cathedral-justice-for-george-bell-479a626f-47aa-400d-8fc3-61b19fcc5d98?use_react=false

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Professor Peter Billingham of Chichester and Revd James Grayson of Sheffield hold the banner aloft.

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Professor Peter Billingham and Marilyn Billingham of Chichester and Revd James Grayson and Ruth Grayson  of Sheffield changing the banner’s position.

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Professor Peter Billingham of Chichester and Revd James Grayson of Sheffield re-positioning the banner.

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Picture of George Bell House before 2015 – Alamy

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Leaflet 1 handed out at the ‘Welcome to George Bell House’ 80th Anniversary event – June 6 2019

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Leaflet 2 handed out at the ‘Welcome to George Bell House’ 80th Anniversary event – June 6 2019

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“A Significant Cloud over the Bell Tower at Chichester Cathedral” ~ RWS Photography

CATHEDRAL PROTEST 3 YEARS AGO – SUNDAY APRIL 4 2016

https://www.theargus.co.uk/news/14401570.group-want-new-look-into-case-of-late-bishop/

 

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June 4 2019 – Revd Nick Flint – Rector of Rusper

Witness Name:  The Reverend Nick Flint

Statement No.:  1

Exhibits:   ​​

Dated:​​   24 May 2018​​

INDEPENDENT INQUIRY CHILD SEXUAL ABUSE

___________________________________________________________________

Witness Statement of The Reverend Nick Flint

___________________________________________________________________

I, Nicholas Angus Flint, will say as follows:-

1. I make this statement in connection with the Inquiry’s Anglican Church investigation and in particular the Peter Ball case study.

 

Background

2. I am currently the Rector of Rusper, which is a village in West Sussex. I have been in this role for 21 years.

3. I attended Chichester Theological College from 1984-1987. Then, from 1987-1991, I was in training in Aldwick, in Sussex. In the early 1990s, I was the Bishop of London’s assistant chaplain for homeless people. Immediately prior to my current role as Rector, I held a position as Team Vicar of Bewbush, in Crawley, for 5 years. I have been ordained for 31 years.

Statement given to Brian Tyler

4. I have been shown a copy of the statement that I gave to Brian Tyler, dated 29 December 1992, which is referred to as CPS000796. Brian Tyler was a retired police officer conducting an investigation relating to Peter Ball. I confirm that the statement is a true and accurate record of what I said to Brian Tyler at that time and in that particular context. However re reading it in May 2018 for the first time in more than 25 years it strikes me that my comments are a response to a series of closed questions and that overall the document reflects at best a lack of understanding and experience of homosexuality, at worst a borderline homophobia, from which I would now distance myself and wholly and utterly refute. Historically, homosexuality has had to be closeted in secrecy and that very secrecy has been a cloak for unacceptable behaviour.  Part of the remedy for this must be for the church to be open and accepting of homosexuality, rather than continue to scapegoat homosexuals as being the problem. 

Statement given to the Independent Peter Ball Review 

5. On 9 June 2016, I spoke to Kevin Harrington, a member of the Independent Peter Ball Review team (the ‘Review’). I have been shown a copy of the note of the meeting, which is referred to as INQ000633. I confirm that this is an accurate summary of the meeting.

6. At the meeting, I read aloud a statement which I had prepared in advance. I have been shown a copy of this statement, which is referred to as INQ000632. I confirm that the statement was true and accurate at that time. However, since the publication of Dame Moira Gibb’s report in June 2017, I have become aware of additional information about Peter Ball and can no longer hold all of the views I expressed in my statement at INQ000632. 

7. I read Dame Moira’s report shortly after it was published. I broadly accept her findings. However I did contact the Review team with deep concern when I realised that it drew substantially on the comments [unreliable in my view] of James Francis AKA Mr A. [see below at 9]

8. In 1993, Peter Ball accepted a caution and in 2015, he pleaded guilty prior to a trial. Although I had accepted at that point that Peter Ball was guilty, I was not fully aware of the extent of his offending behaviour. Dame Moira’s report revealed to me for the first time the extent and serious nature of Peter Ball’s offending, but also crucially how much was known by many other people and how early on they had become aware of this information. 

Additional information

James Francis

9. At the outset of Sussex Police’s investigation in 2012, I made myself known to them. I was brushed off by the Senior Investigating Officer, Detective Inspector Carwyn Hughes. I had information about sexual and other offending by James Francis, but the police did not want to speak to me about him. At the time of Peter Ball’s resignation from Gloucester [1993 – Ed], the Archbishop as well as the Bishops of Chichester, London and Southwark were all aware of his [James Francis or Peter Ball? – Ed] immoral and illegal activity. I had forensic knowledge of the layout and occupancy of the house where Peter Ball’s offences were alleged to have taken place but this offer of help was peremptorily dismissed.

10. Shortly after [2012? – Ed], I wrote to the Bishop of Chichester [became Bishop in 2012 – Ed], Martin Warner. I provided him with information about James Francis. The response that I received was disappointing . [Letters attached.] It seems that Bishop Warner did not pass on the information to the police. I have made enquiries of the Diocese and Lambeth Palace to find out whether Bishop Warner did pass on the information to the police, but I have not received any clear answers. I gave this information face to face to Bishop Mark Sowerby, Bishop of Horsham who subsequently told me had been personally ‘warned off’ investigating Francis.

11. In or around June 2016I was contacted by the Metropolitan Police Service (‘MPS’) and interviewed in connection with James Francis. The MPS had only contacted me by chance and because I was still in contact with one of his victims, not through the agency of Bishop Warner despite his knowing I had ‘useful’ information. James Francis had been arrested and the police wanted to gather information from my knowledge and experience of him. I relied to some extent on the information that I had learned from Bishop Eric Kemp, [I can provide two very brief letters he wrote at the time, if this is helpful] and I shared everything that I knew or thought I knew in my interview with the MPS. The puzzling question remained as to why despite the knowledge of several bishops of his activities which led to a significant delay in his ordination, did he yet go on to be ordained. [granted lesser sentence if he gave evidence against Ball reward for ‘shopping’ Peter Ball? – Ed]

 

General

12 In October 2015, I attended a meeting with Bishop Warner. I had arranged to see him so that I could discuss with him my frustration about not being able to move post within the Diocese. He advised me that he did not have anything for me in his diocese and that I should look in the Church Times as this was where other dioceses advertised their vacancies. The meeting took place shortly after Peter Ball had been sentenced and Vickery House was still on trial. It was  therefore an additionally difficult time for me since Fr House was an old friend who had preached at my First Mass and at my wedding. After his arrest he had attended my church until this had been unilaterally halted by the intervention of Archdeacon Douglas McKittrick without reference either to me or the Police. In an email the Police stated they were happy for Fr House to continue attending my church. I sought to query this and my concern that a man at the time presumed innocent had been scared off by the Archdeacon but he ignored my messages and Bishop Warner did not offer a satisfactory explanation for that decision or lack of communication. I was struck at this meeting by the Bishop’s total absence of any regard for my well being. Indeed as far as I was concerned it was at this point he crossed the line from previous neglect to actual bullying. If he had read his notes before this meeting he would have known how vulnerable I was. Either he couldn’t be bothered to inform himself or he took advantage of my vulnerability. As well as my parish posts I have since 2002 been part of the Deliverance Ministry Team in Chichester Diocese. Members of this team are advisers to the bishops in the field of the paranormal. From this specialist background and experience I would identify what I see in the diocese as ‘occult activity’.  By this I do not of course think that senior clergy are dabbling in arcane pagan rituals, but that they have been known to abuse power through knowledge, rather than modeling transparent holiness.

12. Before and since the Review [which Review? 2016 Harrington?], I have experienced little to no engagement from the Diocese of Chichester and Lambeth Palace. I contacted the latter in 2016 [James Francis arrested in 2016 but no publicity – protected by Church & Police because he ‘shopped’ Ball?]] as I was getting nowhere with my own diocese. The diocese did not encourage me to share my experience with Gibb [Gibb Report 2017]. Although I am not a direct victim in this case, I consider myself to be ‘collateral damage.’ By this I mean that since 2012 I have suffered undue anxiety, marked loss of confidence, even doubts about my priestly vocation and life purpose. I have experienced bizarre sleep walking behaviour and fears that as a key person in the Litlington community I might even be wrongfully arrested by the Police. I have found myself supporting others who identify as supporters of Peter Ball as well as those who consider themselves his victims. I have found myself supporting victims of Francis one of whom took his own life. In most cases neither of these groups have felt the way the church dealt with Peter Ball then and now has helped them. I have respected all their stories but holding such apparent opposites in tension has caused immense strain on me personally. I have felt silenced as I have had to listen to people who weren’t even there tell someone like me who was, what was going on at Litlington. My formative religious experience has been reduced to ‘ a cloak of fraudulent Christianity’, and if such is really the case I have been surprised that no bishop has required me to give account of my involvement in such a scenario. As recently as 2018 a senior member of Lambeth Safeguarding told me she ‘didn’t have time to talk with [me] or answer [my] difficult questions.’ I interpreted this as implying that as an employee of the church, an insider I should make allowances and hold back from criticism. As far as I am concerned this repeated and sustained attitude amounts to me being spiritually abused. I have been reduced to a condition where I do not believe I would now be fit to undergo interview for a new post. Why should Lambeth treat me as a second class complainant?
13. Essentially, I have felt senior churchmen would prefer it if I did not exist, as metaphorically I am neither black or white in my response to safeguarding failures and so challenge their panicked desire for a tidy response to the complex and unsettling reality. Their default position seems to be to sideline and talk loudly over my experience.

14. I was for over twenty years a public supporter of Peter Ball, but I now feel that I was set up as such by the Diocese of Chichester. There were opportunities where I think the Diocese should have spoken to me about Peter Ball but chose not to. I was not given the full truth. I feel betrayed by both the Church of England and the Diocese of Chichester. Recently Colin Perkins finally explained that he had not been at liberty to meet and talk with me because potentially both of us might have been witnesses in the case involving James Francis, yet he or someone else in the department could have told me this far earlier and pointed me in the direction of help. My decades of loyalty to Chichester, even if partially misguided, should have been reciprocated. In fact I feel I have been punished for trying to do the right thing and following my conscience.

15. I believe it is possible that I have been and continue to be discriminated against due to my previous association with and support of Peter Ball. I have put this suggestion to Archdeacon Philip Jones,  a few times and he categorically denies it. However, I think it is the most likely explanation for the poor treatment that I have received, and I have often expressed myself open to a more plausible reason, but none has ever been offered. I would have been far happier and satisfied with an admission of incompetence than with the guilty silence that screams conspiracy. All I have sought is an open conversation on the matter, which might address that fear and if I am mistaken lay it to rest. Firmly in the Catholic tradition I work happily across the broad churchmanship spectrum and support the ordination of women and same sex marriage. Many of my tradition are allied to ‘The Society’ which according to its website requires the ‘submission’ of its members to the bishop. I find the language of submission deeply troubling and out of place. Modern bishops claim to themselves a management rather than pastoral model to their role. In what other organisation would someone have a line manager who hasn’t spoken to them since 2016? Archdeacon Jones did after some years apologise for not standing up for me when he witnessed Bishop Wallace Benn humiliate and bully me. His inability to do so at the time indicates the underlying culture of bullying of which even he was a victim. I can provide a document ‘I am Rev B’ which details much of the discrimination of which I am a victim and which I have shared with Lambeth Safeguarding.
15 In 2017 I sought legal advice from a solicitor’s firm. My concern related to appointments. Positions within the Diocese of Chichester are rarely openly advertised, and sometimes roles are handed out without the appropriate processes being followed. In October 2015 I did challenge Bishop Warner face to face on the lack of transparency I was witnessing specifically in relation to clergy appointments, but he made clear he did not accept this insight and would not discuss the matter.
I also sought to raise the same matter with Lambeth Safeguarding staff and a number of bishops on the basis that such transparency was a requirement of the Archbishops Visitation to Chichester. My offer of evidence to back this up was ignored and I have been passed from pillar to post with no one showing the slightest interest in taking any action. I was criticised by Lambeth Safeguarding for ‘talking to too many people’  but this was precisely because no one would offer consistent advice or take responsibility for my concerns.
On a personal note my CV is such that those outside Chichester diocese have had no hesitation in offering me interviews for posts in which I have shown an interest, while according to Warner my name had not even ever been considered for a single one within Chichester, where I have always made clear I wish to stay in Sussex for family reasons.

16 I witnessed the closing statement made on behalf of the Archbishops’ Council at the Inquiry’s Chichester hearing. They seemed to be saying that although they had got it wrong in the past they will do better in the future. I felt this was false. I do not think that they are doing better now, and I do not think that there is sufficient will to change the cultural attitude. The recent George Bell case shows the church not only doing things by its own rules but even trying to police the Police! Despite the abusive pressure I am still experiencing, I believe I have for the most part responded with graciousness yet firmness. I may have had occasional lapses into anger under the constant strain, but I would be happy for any independent body to have full access to all correspondence I have had in these matters in order to judge whether my words have in the circumstances been inappropriate. The church has had to face some painful truths. It now needs to be unflinching in proclaiming its core message of reconciliation and finding ways of putting that that into practice, otherwise it has no reason for continuing to even exist.

Statement of Truth

I believe that the facts stated in this witness statement are true.

Signed: _________Nicholas Flint SMMS ________________________________

Dated: ____________24 May 2018___________

 

TIMELINE

1992/3 – Ball resigns from Gloucester – “The Jimmy Savile of the Church of England – Ball conned and duped everyone – including Bishop Bell” – RWS

2012 – Flint provides Warner [and Police] with info about James Francis. Neither are interested, it seems.

2015 – James Francis alerts Police to the extent of Ball’s abuse. Ball pleads guilty. Flint was unaware of extent of Ball’s abuse. Flint close friend with Vickery House. Flint’s meeting with Warner.

2016 – Pre-Gibb Harrington police investigation. Flint approached by Police for information about James Francis. Francis arrested.

2017 – Gibb Report. Flint now fully aware of extent of Ball’s abuse. Gibb very reliant on the testimony of James Francis (who felt Francis was “unreliable” and said so]

 

 

Nick, I note with concern your comment: “In my evidence I also record my repeated concern that as recently as 2016 Martin Warner had not passed on to the Police information I gave him about a suspect.”

Nobody has picked up on this. Not surprisingly the discussion has focussed on the finer details of patronage, as this was the subject of the article.

It’s troubling if any bishop is not acting on information reliably given by a member of clergy or officer within the diocese. And astonishing really that after many layers of failure and cover-up in this diocese have been brought into daylight – this lack of response might still be happening under a current bishop.

I hope the situation has now moved forward a considerable pace since the time of your statement. I’d be surprised if it hasn’t. I imagine you have had help from the IICSA lawyers to ensure a definite response. To my mind the bishop’s inaction would be grounds for a CDM. But that piece of structure has been brought into considerable disrepute with dismissals within the purple circle, time limits, ‘floods’, etc.

Two CDMs brought against Bishop Wallace Benn by the Diocesan Safeguarding Advisory Group (DSAG) were dismissed on the basis of 12 month time limits. It is worth reading the IICSA summary to be reminded just how dysfunctional Bishop Benn’s approach was. And startling to see how easily the time-bar protects bad practice.

https://www.iicsa.org.uk/reports/anglican-chichester-peter-ball/case-study-1-diocese-chichester/b6-complaints-under-clergy-discipline-measure

IICSA says the CDM “is not a suitable tool to deal with ongoing issues of risk management.” That seems a right assessment. But in the absence of anything else that might hold bishops to account, it’s all there is. Sir Roger Singleton brought a recent CDM against the Bishop of Chester for failing to respond to a letter ten years ago. If there’s any consistency, that will be dismissed by the Clergy Discipline Tribunal. And the Measure descend into more of a farce than it already is. One can only assume that Sir Roger’s reason for bringing this CDM was to highlight the farce and demonstrate the total collapse of the CDM. And force the church to address glaring unaccountability.

At the very least, Bishop Martin Warner should be asked to explain his reasons for the inaction. I’m not surprised the media did not pick up on this at the time, as there are so many documents on the IICSA website. Unless a witness lands in front of Counsel in a hearing, much goes past the media who tend to report the ‘big stuff’. The material on IICSA might be source for historians and theologians in the future….

It charts a church in breakage, a gospel in collapse.

Gilo

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June 6 2019 – “Great Lives” [Bishop George Bell] – BBC Radio 4 Extra – 6.30pm to 7pm – Matthew Parris and Peter Hitchens

radio4

https://www.radiotimes.com/radio-programme/e/vys75/great-lives–s30-e1-george-bell/

Great Lives

George Bell

Series 30 – Episode 1 – George Bell

Thursday 6:30pm – 7pm BBC Radio 4 Extra

SUMMARY

Matthew Parris is joined by Peter Hitchens to discuss the life and career of bishop of Chichester George Bell, who condemned the blanket bombing of Germany in 1944, urging Britain to avoid acting as barbarically as the Nazis.

CAST & CREW

Presenter Matthew Parris
Contributor Peter Hitchens
Producer Miles Warde
Producer Kirsten Lass
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June 3 2019 – “Justice for Bishop Bell will prevail as long as there are enough people with enough faith to fight for it” ~ Richard W. Symonds

George Bell House - 4 Canon Lane - Chichester Cathedral

George Bell House – 4 Canon Lane – Chichester [before the name change in 2015] – Picture: Alamy

“Justice for Bishop Bell will prevail as long as there are enough people with enough faith to fight for it”

~ Richard W. Symonds

https://www.change.org/p/the-dean-chapter-of-chichester-cathedral-justice-for-george-bell-479a626f-47aa-400d-8fc3-61b19fcc5d98/u/24646287?cs_tk=AmUgHT_mLfXlAWb-91wAAXicyyvNyQEABF8BvKGAchlH_bvZzl3QDhjezNk%3D&utm_campaign=d73b877c355e41bfa538ab5d0f2b8372&utm_medium=email&utm_source=petition_update&utm_term=cs

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June 1 2019 – “Patronage and Power Abuse in the Church” – ‘Surviving Church’ – Stephen Parsons

bus-thrown-under-198636530-365x247

Patronage and Power Abuse in the Church

Patronage and Power Abuse in the Church

While studying the life and times of Joan of Arc for a lecture I was giving, I was reminded of one distinctive feature of Western mediaeval society.  The whole of that society was held together through a complicated system of patronage.  Power was not only possessed by those who commanded the most soldiers, it was also exercised by those who possessed the legal and traditional right to put others in positions of power.  To possess the power of patronage was to control others and to be the focus of influence right across society.  Joan of Arc was only able to make headway in her short meteoric career having persuaded individuals possessing the power of patronage to back her. 
Patronage, the right to raise up or cast down another person, is still a power that we find in our society.  The Church of England is one contemporary institution that still openly exercises the power of patronage in its affairs.  Arguably this manifestation of patronage is less salient than it was in the days of Jane Austen when Mr Collins, in Pride and Prejudice,used all his charm to flatter his patron, Lady De Bourgh for the right to occupy a particular vicarage and the substantial income that went with it.  My old parish in Gloucestershire was under the patronage of a Cambridge college and its endowed income of £800 was sufficient in Victorian times to keep a vicar in style.  Other parishes were worth a quarter of this and the vicars who occupied lesser posts scrambled to survive, like Mr Quiverful in the Trollope novels, in a permanent state of genteel poverty.  It was no fun to live in a falling down vicarage with inadequate resources to heat the building or keep out the rain.
The traditional power of patronage that was exercised by bishops and others over the parishes of England was arguably the greatest source of power that they possessed.  Keeping on the right side of this power was perhaps the only way clergy had to escape out of abject poverty into a position of relative affluence.  A black mark against your name could mark your record for ever and prevent you ever finding a post which would keep you in reasonable comfort.  Clergy were rightly in awe of those who had this power to create or destroy a career and a livelihood.
Anthony Trollope’s novels are also, in many ways, an exploration of the way that the exercise of patronage power was exercised and experienced in Victorian times.  Today things have changed for the better.  In the first place, stipends of the full-time clergy below the level of Archdeacons and Deans are largely the same.  When I was ordained fifty years ago, there were vicars in some parishes earning seven times the level of their curates and living in far superior accommodation.   Inflation has destroyed these differentials of income.  A second change today is that posts are now mostly advertised in the church press and the appointments system is far more open.  A transparent interview process takes place for most posts, even for bishops.  But, as a recent letter in the Church Times points out, the exercise of patronage is an issue that is still a live one as we ask questions about how Bishop Peter Ball was elevated to Gloucester in 1991.  It transpires that two other dioceses, Norwich and Portsmouth, had both refused to consider his candidature on the grounds of Ball’s known predilection for the company of young men.  The CT letter from the retired bishop, Colin Buchanan, hints at political interference in this appointment.  Patronage on the part of the ‘great and the good’ was thus apparently allowed to override normal checks and balances.  To become a diocesan bishop in 1991 did require impeccable references.  One of those who provided such a reference had to be his Diocesan bishop, the then Bishop of Chichester, Eric Kemp.  Are we to believe that Bishop Kemp had no insight or knowledge of the rumours around Peter Ball?  Kemp’s legacy of having allowed Bishop Ball’s translation to Gloucester and later obstructing the police enquiries into his conduct have left a mark against the bishop’s historical legacy which is unlikely ever to be erased.
The power of patronage in the church may be indeed weakening in the way that democratic processes reach further into the management of the church.  And yet, even as it weakens, we need to have a full awareness of how important a role patronage has played in the church in the very recent past.  In some dioceses all posts are advertised, even for senior clergy such as archdeacons and residentiary canons.   Other dioceses, such as Chichester, appear to advertise relatively few of their posts.  Most appointments seem to be done ‘in-house’.  For one clergyman at least, this near total episcopal control over livings in Chichester has been experienced as an abuse of power.
Among the many documents released by IICSA in the course of its hearings was a witness statement by one Fr. Nicholas Flint, a Chichester incumbent. His testimony strongly criticises the way he felt he had been treated by the diocese.  His complaints directly and indirectly touch on issues of patronage power.  Flint had for a long time felt drawn with others in the diocese to support Peter Ball after he was cautioned in 1992.  The eventual conviction of Ball in 2015 and the revelation of the full extent of his offending left him and other supporters in considerable confusion and dismay.  His self-description was that of being ‘collateral damage’ to the whole sad affair. Eventually he obtained an appointment to see the Bishop of Chichester, Martin Warner, in October 2015 and he hoped to receive some pastoral care and support.  He needed some understanding for all he had suffered in trying to respond to local perpetrators and victims who were part of the wider abuse scandals in the diocese.  He was also looking for a possible move within the diocese after being in the same post from 21 years. 
The Bishop stated, in Flint’s words, that ‘he did not have anything for me in his diocese’. 
Whatever else was being communicated, this declaration by the Bishop is of interest because it indicates that the Bishop regarded himself at the sole dispenser of patronage in the diocese.  This old-fashioned approach to the filling of appointments also runs counter, according to Fr Flint, to one of the recommendations of the Archbishop’s Visitation to Chichester Diocese a few years earlier.  I have no figures on the dioceses where a bishop could make such a statement about appointments, but I would hope that these dioceses are now firmly in the minority.  Centralised control of the power of patronage may be one of the factors that had helped to create the Chichester ‘scandals’ in the first place.  It is strange as well as regrettable that the current Bishop of the diocese has no apparent insight into the possibility that a secretive structure from which outsiders are excluded is also one where malefactors can most easily hide.   The old-fashioned feudal attitudes which exemplified the ‘reign’ of Bishop Kemp have no place in the 21st century.  The current Bishop of Chichester should be making every effort to transform that culture in every possible way.  The interaction with Fr Flint in 2015 suggests that the old culture of patronage and patriarchal power was then still very much alive in the Chichester Diocese. 
This blog invites the reader to become better sensitised to the existence of a silent power in the Church.  This is present in church patronage.  When used corruptly, patronage power can quickly create situations of abuse, secrecy and rampant bullying.  In the case of the Chichester Diocese, we would claim that any continued exercise of an unlimited patronage by a bishop over a whole diocese is, in 2019, something now totally inappropriate.  The recent IICSA report on the recent history of their diocese, now in the in-tray of the Bishops and senior staff at Chichester, should surely be driving forward a new openness.  Is the Diocese of Chichester to be a place that resists, as the Bishop of Burnley puts it, ‘deep-seated cultural change’? The episode that took place account of the Bishop of Chichester’s study a mere 3 ½ years ago is an example of reactionary attitudes that have no place in a post-IICSA church.  This post-IICSA church is watching and waiting to see evidence of ‘learnt lessons’, transparency and a new penitential atmosphere involving real care by all bishops for their clergy. 

About Stephen Parsons

Stephen is a retired Anglican priest living at present in Northumberland. He has taken a special interest in the issues around health and healing in the Church but also when the Church is a place of harm and abuse. He has published books on both these issues and is at present particularly interested in understanding the psychological aspects of leadership and follower-ship in the Church. He is always interested in making contact with others who are concerned with these issues.

10 thoughts on “Patronage and Power Abuse in the Church”

  1. Thank you for pointing this out in the case of Chichester Diocese. Patronage by those who wish to exclude women priests is still prevailing and controlling appointments in many rural parishes. I wonder if, when our present incumbent leaves, the parish will be granted a fair and open access to candidates from ALL the Church of England, not just those who belong to ‘The Society’? St Hilda should rise up and crown them with her episcopal staff!

  2. There is unofficial patronage, too. Even a humble vicar can put someone forward for training, and what they say will be believed. I witnessed a situation where someone was put forward for basic training as a lay minister with a whole raft of things they were supposed to have done, working with young people here and there signed off by the incumbent. When in fact it was all completely fictional. And of course, reverse patronage. Someone says you are not suitable, and that’s that. Accuse a cleric, and you are a priori not believed. If you are accused by a cleric, they are.

  3. Thank you for sharing my story. In my evidence I also record my repeated concern that as recently as 2016 Martin Warner had not passed on to the Police information I gave him about a suspect.

    Since giving my evidence he has made one other attempt, fortunately bungled, to remove me from my one remaining supra parochial responsibility in the diocese.

    At my age I have another 7- 13 years in full time ministry, but the experiences have been so traumatic that I cannot now face the thought of moving on in ministry. I am blessed to be in a supportive village and to be affirmed by my parishioners and other priestly colleagues.

    1. Nick, I found your statement to IICSA painful to read. I’m so sorry you’ve had such a rough time. I’m glad your parish is supportive, at least that’s one positive.

      I’m from Chichester Diocese; Gordon Rideout was my vicar and Peter Ball my bishop. I don’t want to go into the story here but I too regard myself as collateral damage.

      And yes, what you say about patronage is absolutely true, and still goes on.

  4. I dont know the facts of the Chichester case that you refer to but I am aware of this sort of ‘patronage’ being operated in other dioceses and across a variety of levels of seniority. This aids and abets the clericalism that is rife in the Church of England much to it’s shame. As a state institution in receipt of state and public funds as well as the infamous seats in the House of Lords that it holds, it is high time that this self serving institution was brought to book and excluded from these ‘perks’ until its house, or houses, are in order in the same way that we would expect from any other national or local government body or associated quango. The fact that the state church, or ‘ministry of religion’ is allowed to be exempt from the equality act is laughable, but very scary at the same time.

    1. I’d agree about the exemptions from the equality legislation! But isn’t a government or state organisation, nor does it get government money. Only the tax breaks any charity gets. The seats in the House of Lords are because some church legislation has to go to the House. So the Bishops have to have a say. The Chief Rabbi and various other religious Heads also have seats. It’s all very odd, I grant you.

      1. I think what I mean by state/public funding is the historical financial endowments that make up the basis of the CofE’s financial wealth including things such as Queen Anne’s Bounty, the land that it owns, and schemes like the Listed Places of Worship Grant Scheme, as well as its large receipt of lottery money.

        It is the established church of the state and is therefore intrinsically linked to state bodies and it is through this that it has 26 Lords Spiritual, this is not offered to any other faith or Christian body although as you say the current chief rabbi is a Lord Temporal.

        I think any other body that received these advantages would be expected to comply with all employment, equality, bullying, pay and other legislation that somehow the CofE manages to navigate around.

        1. Wouldn’t disagree, broadly. Saying that the clergy are self employed also means they end up working ridiculous hours. Exploitation, basically.

  5. Thank you for this. The single best article – by far – that I have encountered on the subject of preferment and its origins is by the extremely distinguished student of the medieval church, A. Hamilton Thompson (1873-1962): https://www.le.ac.uk/lahs/downloads/1941-2/1941-42%20(22)%201-32%20Hamilton%20Thompson.pdf

    Historically, the patronage of the bishops of Chichester was very slender – for example, the 1841 Clergy List indicates that they had the gift of only thirty benefices (though four of these were plural) outside the cathedral dignities in a diocese with approximately 320 (or so) parishes extant at that time. I haven’t done a calculation of the current patronage rights of the bishops – inflated naturally by the foundation of many more recent parishes and the disposal or exchange of advowsons by former lay or corporate patrons – but thirty livings was obviously a relatively slender base on which to start, though not as extreme as the bishops of Peterborough, who had the gift of only four parochial cures in their own diocese, or Llandaff (five) or Oxford (six) (within the legal structures prevailing in Wales prior to 1921 and the expansion of the Oxford diocese beyond the confines of the eponymous county).

    Also, it is worth noting the relative financial distress of the Chichester diocese, occasioned in part by the fact that it still has far too many two or three parish benefices in rural situations, where benefices in excess of ten are now routine in nearby dioceses like Canterbury and Winchester.

    It’s therefore possible that when Dr Warner says “we have nothing for you”, what he might mean is that, given the way in which benefices need to be amalgamated in order to reduce the stipendiary headcount (and thus relieve pressure on the budget), and the pressing economic need to discount certain forms of churchmanship in order to effect any such rationalisation, the preferment cupboard is bare.

    Of course, it is also possible that there is something else going on, and that having certain associations can lead people, however blamelessly and unwittingly, into a sort of purdah. I have read Mr Flint’s witness statement, which speaks for itself. There is no biography in Crockford. However, I note that he is a long-serving incumbent of Rusper, between Crawley and Horsham (which you have pictured), and where I attended a service in 2009 as part of a pilgrimage I have been undertaking. Until recently it was in plurality with Colgate, where I have also attended a service. To my knowledge Rusper might now be the only rural single parish benefice in the diocese, absent Cowden (following the recent closures of Holtye and Hammerwood) where the incumbent has been part time; until 2015 Heyshott was also on its own, but it was led by an SSM. Knowledge of this will, I suppose, create its own pressures.

    Richard W. Symonds [unpublished]

    This disturbing case of the use and abuse of Church power has other implications. For example: If Archbishop Welby [and Bishop Warner] insist there is still a “significant cloud” hanging over the deceased Bishop Bell accused of sexual abuse, even though the accusations have been proved to be unfounded, then that Archbishop and Bishop are falsely accusing the deceased Bishop and thus is an abuse of power on their part – as well as breaking the Ninth Commandment: “Thou shalt not bear false witness”.

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May 27 2019 – The Brexit Party: “There are also, as Dietrich Bonhoeffer and Bishop Bell argued, moral questions to be addressed here” – Paddy Ashdown [1941-2018]

May 27 2019 – “There are also, as Dietrich Bonhoeffer and Bishop Bell argued, moral questions to be addressed here” – Paddy Ashdown [1941-2018]

9780008257040

“There are also, as Dietrich Bonhoeffer and Bishop Bell argued, moral questions to be addressed here…Dietrich Bonhoeffer…said…’Responsible action must decide not just between right and wrong, but between right and right and wrong and wrong’.

“So it is, exactly, here. There are no blacks and whites, just choices between blacker blacks and whiter whites. There are no triumphal personal qualities, and no triumphant outcomes. Just flawed individuals, who, at a time of what Bonhoeffer referred to as ‘moral twilight’, felt compelled to do the right thing as they saw it…

“In reading this book you may be struck, as I was in writing it, by the similarities between what happened in the build-up to World War II and the age in which we now live. Then as now, nationalism and protectionism were on the rise, and democracies were seen to have failed; people hungered for the government of strong men; those who suffered most from the pain of economic collapse felt alienated and turned towards simplistic solutions and strident voices; public institutions, conventional politics and the old establishments were everywhere mistrusted and disbelieved; compromise was out of fashion; the centre collapsed in favour of the extremes; the normal order of things didn’t function; change – even revolution – was more appealing than the status quo; and ‘fake news’ built around the convincing untruth carried more weight in the public discourse than rational arguments and provable facts.

IMG_7462

Painting a lie on the side of a bus and driving it around the country would have seemed perfectly normal in those days”.

~ Paddy Ashdown [“Nein! Standing Up To Hitler 1939-1944” – Collins 2018 – Introduction and Page 301]

 

LAST TWITTER ENTRIES – 2018

This Brexit shambles exposes how far the Conservatives Party has degenerated. For all her faults, Mrs May remains the only adult in the room. At the top, the rest are just a bunch of self obsessed pygmies, charlatans and incompetents who should not be allowed to run a whelk stall
A good PM she is most emphatically not. But listening – and more specifically – watching Theresa May’s speech today, there are three qualities not even her worst enemies would deny her. Duty, Determination and Desperation.

May statement at 2.30. Undermined by her Party at home, humiliated by her friends in Europe, the PM has no credibility left. She should resign. And as a woman of duty, I think she will.

 9 Jul 2018 

More
And so our beloved country is once again held to ransom by squabbles in a Tory Party who give rats in a sack a bad name

May 25 2019 – “Today’s disturbing echoes of the build up to the second world war” – Guardian – Letters 

Bernie Evans and Michael Meadowcroft respond to Martin Kettle’s article on the alarming similarities of Weimar Germany and Brexit Britain
Chancellor Adolf Hitler in Berlin on 24 March 1933

Chancellor Adolf Hitler in Berlin on 24 March 1933. ‘Hitler’s rise initially was through democratic votes in general elections, with the Nazis becoming the biggest party in the Reichstag after the July 1932 election,’ writes Bernie Evans. Photograph: Keystone-France/Gamma-Keystone via Getty Images

Letters

As Martin Kettle says (Brexit Britain and Weimar Germany are perilously alike, 16 May), there exist in the UK at the moment far too many similarities with Weimar Germany for comfort. It is easy to see parallels in the falling out of love with parliament, the lack of cooperation between parties and the far right’s repeated message of national betrayal, and to link them with a possible surge in support for a rightwing autocracy.

It is worth mentioning, however, that Adolf Hitler’s rise initially was through democratic votes in general elections, with the Nazis becoming the biggest party in the Reichstag after the July 1932 election. It was after the November election of that year when they actually lost ground, when it was decided to offer Hitler the chancellorship, leading to the Enabling Act and the destruction of opposition parties.

Divisions on the left, with the inevitable lack of viable policies to challenge the promise of a strong Germany coming from Hitler, were an important factor in the rise of fascism, and must not be repeated here. The Labour leadership has a duty to provide a united opposition to the threat from the right; if Labour loses the support of its remain voters and their votes are shared around smaller parties, a significant and dangerous similarity could be created, with terrible consequences.
Bernie Evans
Liverpool

 Martin Kettle points to today’s echoes of 1920s and 1930s Germany. He is far from the only observer to make the point: in his final book, containing riveting biographical essays on individuals who stood up to Hitler, the late Paddy Ashdown wrote: “In reading this book you may be struck, as I was in writing it, by the similarities between what happened in the build-up to World War II and the age in which we now live. Then as now, nationalism and protectionism were on the rise and democracies were seen to have failed, people hungered for the government of strong men; those who suffered most from the pain of economic collapse felt alienated and turned towards simplistic solutions and strident voices … ‘fake news’ built around the convincing untruth carried more weight in the public discourse than rational arguments and provable facts.”Paddy comments wryly: “Painting a lie on the side of a bus and driving it around the country would have seemed perfectly normal in those days.”

Teaching the uncomfortable facts of history is crucially important and we neglect it at our peril.
Michael Meadowcroft
Leeds

Michael Meadowcroft concludes, after quoting from Paddy Ashdown’s last book before his death “Nein! Standing Up To Hitler 1935-1944” (‘Today’s disturbing echoes of the buildup to the second world war’, Letters, May 19):
 
“Teaching the uncomfortable facts of history is crucially important and we neglect it at our peril”
 
Also tucked away on page 301 of “Nein!” – not referenced in the extensive Index –  is this prescient ‘gem of thought’ by the former Intelligence Officer and Liberal Democrat leader:
 
“There are also, as Dietrich Bonhoeffer and Bishop Bell, moral questions to be addressed here”
~ Richard W. Symonds
Ralph Lloyd-Jones of Nottingham is seriously mistaken in thinking George Orwell’s Nineteen Eighty-Four “was intended as a warning of what would become of Britain under socialists” (‘Orwell’s Dystopia is with us today’, Observer Letters, May 26).
As Orwell himself said in June 1949 – ‘Statement on Nineteen Eighty-Four’ – seven months before his untimely death aged 46 :
“But danger lies also in the acceptance of a totalitarian outlook by intellectuals of all colours. The moral to be drawn from this dangerous nightmare situation is a simple one: Don’t let it happen. It depends on you” [underlining in original Statement].
~ Richard W. Symonds
“Orwell perhaps lacked poetry, but, looking at our modern world of ideologies and wars, he echoes the message of Wilfred Owen, the greatest poet of the First World War: ‘All a poet can do today is to warn’. 1984 remains, by and large, a necessary warning”
~ Stephen Spender
“Brexit? We are being swept up, and swept away, in a wave of nationalistic fervour and hysteria. We have been there before. Let history speak: There is no happy ending. As Orwell said: ‘Don’t let it happen. It depends on you'”
~ Richard W. Symonds

 

“The NHS will last as long as there are folk left with faith to fight for it”

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May 24 2019 – “I find Dr Warner’s reluctance [to declare Bishop Bell innocent] incomprehensible” – Church Times – Letters – Richard W. Symonds – The Bell Society

download

https://www.churchtimes.co.uk/articles/2019/24-may/comment/letters-to-the-editor/letters-to-the-editor

IICSA report on Ball’s translation; clearing Bishop Bell…

From Mr Richard W. Symonds

Sir, — Your leader comment (“Power of abuse”, 17 May) states: “. . . It is easy, then, to see why Dr Warner [the Bishop of Chichester] has been so reluctant to declare Bishop Bell innocent of the charges of abuse brought against him by ‘Carol’, despite encouragement to do so from those who have investigated the case thoroughly.”

As someone who has assisted “those who have investigated the case thoroughly”, I do not find the Bishop’s reluctance to declare Bishop Bell innocent “easy . . . to see”.

In fact, I find Dr Warner’s reluctance incomprehensible.

RICHARD W. SYMONDS
The Bell Society
2 Lychgate Cottages
Ifield Street, Ifield Village
Crawley
West Sussex RH11 0NN

 

From the Rt Revd Dr Colin Buchanan

Sir, — Your account (News, 17 May) of the Report of the Independent Investigation into Child Sex Abuse (IICSA), while picking upon the part played by Archbishop George Carey, omits any mention of another key figure, who must bear much responsibility for the whole miserable event.

The hinge on which the case turns is the appointment of Peter Ball to be Bishop of Gloucester. The earlier Gibb report merely reported that Ball had been no 2 on the list sent to John Major, though it did report that the Prime Minister’s Appointments Secretary, Robin Catford, had earlier tried Peter Ball’s name on the diocesan representatives of Norwich when they were seeking to appoint a diocesan bishop there in 1985. The Norwich representatives then indicated that they did not want a bishop who seemed so greatly to enjoy the company of young men.

The IICSA report mentions this in para. 61. It does not mention here that the previous year Catford had made the same approach to the Portsmouth representatives when their diocese was vacant, and they (I have on good authority from one of the four) replied that they lived too near to Sussex with too much knowledge of Chichester diocese to contemplate nominating Ball.

To anyone who asked the question, which the Gibb report omitted, how Ball was appointed to Gloucester, the IISCA gives a part-reply. It does highlight the critical role played by Catford in persuading John Major to use his discretion and appoint the second name on the list, with a very loaded and possibly even devious exercise of his advisory role. Catford appears in a very bad light in paras. 65-66 of the IISCA report. But the report does not consider the prior question how Ball ever became considered for appointment by the Crown Appointments Commission. The CAC must surely have received clean unqualified references, tabled by the two appointments secretaries (one the Archbishop’s, the other the Prime Minister’s) and including, presumably, a detailed reference from Eric Kemp, Ball’s diocesan bishop in Chichester.

The report does show that Kemp was well aware of activities (or at least rumours) that would have seriously qualified any frank report; so we are left to wonder what kind of references the two secretaries laid before the CAC. Had Kemp written nothing, or had anything damaging been filleted out of anything that he had written? Ball was also an unlikely candidate on the quite different grounds that he opposed the ordination of women, which Gloucester diocese strongly supported (a point that it does not appear that Catford made in his memorandum to John Major).

So it becomes reasonable to assume that, as previously with Portsmouth and Norwich, Catford was pressing a strong case for Ball’s appointing — and securing Ball’s position as second on the list with the CAC was enough to enable him then to recommend to the Prime Minister that Ball be appointed. But IISCA does not report what references and what other support Ball had at the CAC; and the natural conclusion must remain that George Carey, along with the CAC, was being taken for a ride on behalf of Catford’s favoured candidate.

If this is so, three immediate reflections come to mind. First is that it is hardly surprising that George Carey, with the PM’s appointments secretary’s glowing character reference before him, was fully ready to believe Ball’s protestations of innocence. Second, if a proper handling of the stories around in Chichester diocese had been put before the CAC, Peter Ball would never have been even second in the candidates for appointment to Gloucester, and, while the matter would no doubt have reached the Archbishop of Canterbury, it is Bishop Kemp who would have had to deal with the first round of complaints; and, third, the key person responsible for getting Ball into this position was the civil servant who was adviser to the PM, in relation to which the State is as liable as the Church for the unwanted outcome.

The PM retained the final discretion in the appointment of bishops; he, on the wholly misleading advice of the civil servant who was supposed to have first-rate and dispassionate knowledge of the clergy, exercised his discretion on behalf of a deeply flawed candidate; and considerable blame should therefore lie with Downing Street.

None of this touches directly on the part played by either the police or George Carey or the Prince of Wales, but it helps to explain why Ball was so readily believed.

COLIN BUCHANAN
21 The Drive
Leeds LS17 7QB

 

 

Featured post

May 21 2019 – Bishop Gavin Ashenden on Bishop George Bell and The Deleted Files – Anglican Unscripted 505 [Time: 20.45 to 28.05]

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Bishop Gavin Ashenden

The implications of hiding crosses in churches. Anglican Unscripted 505.

Anglican Unscripted 505 – Bishop Gavin Ashenden on Bishop George Bell [Time: 20.45 to 28.05]

Ref: “Footprints In The Sand – tracking changes in online content” – A short report for The Bell Society by Peter Crosskey

https://richardwsymonds.wordpress.com/2019/05/20/may-20-2019-footprints-in-the-sand-tracking-changes-in-online-content-chichester-cathedral-website-a-short-report-for-the-bell-society-by-peter-crosskey/

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Featured post

May 20 2019 – “Footprints In The Sand – tracking changes in online content” [Chichester Cathedral website] – A short report for The Bell Society by Peter Crosskey

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“Footprints In The Sand – tracking changes in online content” [Chichester Cathedral website] – A short report for The Bell Society by Peter Crosskey

file:///C:/Users/adult.PUBLIC.022/Downloads/footprints-in-the-sand-final.pdf

Example 1 – Deletion: “In the spirit of George Bell from 1929 to 1958 and a great friend of the churches of Germany,…”

https://web.archive.org/web/20120215155030/http://www.chichestercathedral.org.uk/about-us/european-links.shtml

[a] October 19 2015 – Chichester Cathedral website

European Links

Picture:

In the spirit of George Bell, Bishop of Chichester from 1929 to 1958 and a great friend of the churches of Germany, the Diocese has links with the United Church of Berlin-Brandenburg, the Lutheran Evangelical Church (EKD) District of Bayreuth, Bavaria, and the Roman Catholic Diocese of Bamberg, Bavaria. Regionalbischof Dr Dorothea Greiner of Bayreuth, and Domkapitular Professor Wolfgang Klausnitzer are Canons of Honour of Chichester Cathedral.

[b] February 7 2016 – Chichester Cathedral website

European Links

Picture:

The Diocese has links with the United Church of Berlin-Brandenburg, the Lutheran Evangelical Church (EKD) District of Bayreuth, Bavaria, and the Roman Catholic Diocese of Bamberg, Bavaria. Regionalbischof Dr Dorothea Greiner of Bayreuth, and Domkapitular Professor Wolfgang Klausnitzer are Canons of Honour of Chichester Cathedral.

 

Example 2 – Deletion: “In a powerful sermon, Bishop Greiner spoke of the close links between
Chichester and the European churches, which began with the friendship
between Bishop George Bell and Pastor Dietrich Bonhoeffer more than
70 years ago”

https://web.archive.org/web/20161222133625/https://www.chichestercathedral.org.uk/news/a-first-for-chichester-posted-23-june-2011.shtml

Footprints in the sand: tracking changes in online content May 2019
Page 5 of 11
More Google results
Take a forthcoming event in the cathedral calendar, such as the Coburg Conference.
Entering the search string “Coburg Conference” inurl:chichestercathedral.org.uk
into Google on a previous visit generated a single result from Google’s search of its
cached files. In other words, the last time Google catalogued the site, this is the reference
it found to the Coburg Conference. However, clicking the link generated a
“page not found” response from the website, suggesting the file had been deleted
from the site since Google’s last visit. The page in question first appeared in 2011,
when Chichester last hosted the biennial, four-cornered conference.
Take a more specific example, that of the Lutheran bishop of Bayreuth, Dr Dorothea Greiner: an ecumenical interlocutor and a Canon of Honour at Chichester. The search string “Dorothea Greiner” inurl:chichestercathedral.org.uk generated 10 results in Google, cached from a previous visit by the search engine. Not one of the links could be opened as live pages. This has been recorded in a screencast, saved as a QuickTime movie and is available for download separately. The links are listed below: the pages have been deleted, not moved, since a cross-check using the search string Greiner on the cathedral website returned zero results.

File deletions within the life of a current Google cache (as of May 14, 2019)
Coburg Conference
https://www.chichestercathedral.org.uk/news/the-coburg-conference-2011-posted-oct-2011.shtml

Mentioning Dr Dorothea Greiner
https://www.chichestercathedral.org.uk/worship/sermons.shtml
https://www.chichestercathedral.org.uk/news/a-first-for-chichester-posted-23-june-2011.shtml
https://www.chichestercathedral.org.uk/dyn/_assets/_pdfs/sunday-notes/November19th.pdf
https://www.chichestercathedral.org.uk/dyn/_assets/_pdfs/sunday-notes/June17th.pdf
https://www.chichestercathedral.org.uk/dyn/_assets/_pdfs/sunday-notes/June10th.pdf
https://www.chichestercathedral.org.uk/dyn/_assets/_pdfs/sunday-notes/29thSeptember.pdf
https://www.chichestercathedral.org.uk/dyn/_assets/_pdfs/_folder1/FarewellServiceEvensong-2Feb
2014.pdf
https://www.chichestercathedral.org.uk/dyn/_assets/_pdfs/_folder1/DrDorotheaGreinerTrinitysermo
n-updatedversion_2_.pdf
https://www.chichestercathedral.org.uk/dyn/_assets/_pdfs/_folder1/33Chichester6Oktober2013-Eng
lisch.pdf
Footprints in the sand: tracking changes in online content May 2019

Page 6 of 11

The Wayback Machine
However, it turns out there is no need to slog through Google searches or guess at
what Chichester Cathedral might have published in years gone by. There is an altogether
easier option. The Internet Archives project has been recording the Cathedral
website at random intervals for years as part of its Wayback Machine project. This
must be the largest collection of cached web pages on the planet, with electronic
archives stretching back decades.
The Wayback Machine project has not retained all the PDF attachment pages, but
here is a screengrab of one of the pages that we believe to have been-deleted recently,
since it was in a current Google cache file. The cached page can be found at:
https://web.archive.org/web/20161222133625/https://www.chichestercathedral.org.uk/n
ews/a-first-for-chichester-posted-23-june-2011.shtml
The passage highlighted in yellow reads:
In a powerful sermon, Bishop Greiner spoke of the close links between
Chichester and the European churches, which began with the friendship
between Bishop George Bell and Pastor Dietrich Bonhoeffer more than
70 years ago. She praised the Church of England for its attempts to hold
the different Christian traditions together: ‘Keep going, dear Anglican
brothers and sistsers. You are a big role model for us!’
Footprints in the sand: tracking changes in online content May 2019
Page 7 of 11

 

“There are also, as Dietrich Bonhoeffer and Bishop Bell argued, moral questions to be addressed here”

~ Paddy Ashdown [“Nein! Standing Up To Hitler 1939-1944” – Collins 2018 – Page 301]

Featured post

May 19 2019 – Lack of apology and Dr Martin Warner, Bishop of Chichester

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Present Bishop of Chichester Martin Warner

Dr Martin Warner Bishop of Chichester said this on Oct 22 2015:

“In this case, the scrutiny of the allegation has been thorough, objective, and undertaken by people who command the respect of all parties” 

Lord Carlile QC said this on February 1 2019:

“The Church should now accept that my recommendations should be accepted in full, and that after due process, however delayed, George Bell should be declared by the Church to be innocent of the allegations made against him”

Professor Peter Billingham said this on May 12 2019

 “Two major reports in 2017 and 2019 [Carlile and Briden] established that allegations of abuse made against Bishop Bell sixty years after his death were unfounded”  

After nearly 4 years, we are still awaiting an apology from Bishop Warner – and we still await Bishop Bell to be declared innocent.

Featured post

May 19 2019 – Peter Hitchens on Bishop Bell – What is at Stake and Why is it Important?

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Peter Hitchens

https://hitchensblog.mailonsunday.co.uk/2019/05/please-sign-this-petition-for-truth-and-justice.html

15 May 2019

Please Sign This Petition for Truth and Justice

I hesitate to ask readers one again to support a petition, but my good friend Peter Billingham, a long-standing and dedicated fighter in the cause of truth, and justice for the late George Bell, needs your support in a good enterprise.

There is now no serious question that the late Bishop Bell has emerged with his reputation unstained after allegations made against him. Regular readers will know of the case, but for new readers, or those wishing to refresh their memories, the best summary of the long saga may be read here http://www.georgebellgroup.org/statement-may-2019/

The distinguished QC Lord Carlile of Berriew  reviewed the case in a report which showed that the investigation of the allegations against the late Bishop bell was a one-sided, sloppy kangaroo court. But the Archbishop of Canterbury, who commissioned that report, debarred him from stating a conclusion about George Bell’s guilt or innocence. Lord Carlile made it clear, when questioned at the time of publication, that he thought the case against George bell was extraordinarily weak.  He has since said clearly that he believes that Bishop Bell *was* innocent of the charges,

Lord Carlile declared on 1 February 2019,  ‘The Church should now accept that my recommendations should be accepted in full, and that after due process, however delayed, George Bell should be declared by the Church to be innocent of the allegations made against him.’

But while the Church has plainly retreated from its earlier attitude, and the media which joined hastily in the Church’s hasty, unfair condemnation are now licking their wounds, relieved that the dead have no redress in such situations, there is still a failure in some quarters to admit error. In a Stalinist frenzy after the first accusations were made, George Bell’s name was hurriedly and shamefully stripped from a number of buildings and institutions, by people who failed to understand the most basic principles of English justice.

The most important of these was the handsome and tranquil guest house in Chichester Cathedral precincts, called George Bell House. This building was originally the gift of an order of Anglican nuns who had loved George Bell when he was alive and wanted to honour him after his death. Yet despite the vindication of George Bell by the Carlile review, his name has still not been restored to it. This is small-minded and petty, and putting it right would go a long way towards the penitence the Chichester authorities, and the Church of England as a whole, ought to show.

So, in the names of Truth and Justice, I ask you please to take a moment to add your names to this petition:

https://www.change.org/p/the-dean-chapter-of-chichester-cathedral-justice-for-george-bell-479a626f-47aa-400d-8fc3-61b19fcc5d98?recruiter=834778373&utm_source=share_petition&utm_medium=email

 

 

 

There are many things going on in this world but this is also an important issue one should not ignore, if one cares for truth and justice in everyday life.

However, I was wrong to believe that I could not sign this petition. This one does *not* require the residence address/postal code. There are many readers who do not live in the UK but really care for this subject.

I hope more people, even those who living outside of the UK, would sign this petition now.

 

 

The petition claims:

Two major reports in 2017 and 2019 established that allegations of abuse made against Bishop Bell sixty years after his death were unfounded.

Which is just a way of browbeating the original complainant into withdrawing – so back to the dark ages of the C of E – when everyone knew that htis sort of thing was rife but nobody spoke out – not even those who were happy to speak out against the war effort.

The facts have not changed.

An allegation was made. The C of E had it checked and concluded that in a civil case they would lose (with the facts judged on the balance of probabilities) and so they settled – about GBP16,000 plus a similar amount of costs.

In the absence of corroboration it was widely assumed that a criminal case against Bell (had he still been alive) would not get up if judged beyond reasonable doubt.

After the settlement the Cof E (and various elements of the media) reported the situation so as to give the impression that Bell had been found guilty. That is the only thing that was handled wrongly.

The difficulty still remains for the C of E (and any other organisation finding itself in a similar situation) that they have a lauded hero but htere is an uncorroborated allegation against him. What to do about statues and other celebratory artefacts relating to that person.

That a tough nut to crack.

No amount of further pontification changes the original facts.

Clearly there are those who would like the original complaint to be withdrawn and are applying pressure in manners such as this and Spacely-Trellis type reports which waffle around before eventually putting the boot in.

Disgraceful.

The original point (about the church’s (and media’s) misreporting of the original settlement) was won long ago.

Time to let it drop was long ago.

The only way you can get the original uncorroborated allegation to be withdrawn is by pressuring the complainant to do that – of which this is clearly a part.

***PH remarks: This contributor plainly has not read the two reports on the allegations against Bishop Bell. I suggest he goes to the website of the George Bell Group and studies the issue. Both sets of charges were shown in detail to be ( I put this politely) hopelessly weak. ****

 

 

 

adbob | 18 May 2019 at 01:14 AM

-“The facts have not changed.”-

The facts have changed.

-“An allegation was made. The C of E had it checked and concluded that in a civil case they would lose (with the facts judged on the balance of probabilities) and so they settled – about GBP16,000 plus a similar amount of costs.”-

As a previous thread post pointed out:

Yes, maybe a “legal process” had begun – but there was no trial. 
“Presumption of innocence”, “reasonable doubt”, “balance of probabilities”, etc. all apply only *during a legal or civil trial*. – Phil W | 29 January 2018 at 09:42 AM

-“No amount of further pontification changes the original facts.”-

The “original facts” did not include the facts which came to light since.

 

Signed and donated. In order for evil to prosper it is only necessary for good men to do nothing.

 

 

Signed. Mr Hitchens deserves great credit for his campaign to ensure that justice is done.
I wrote to Canterbury and Chichester to complain about what had been done. I received unsatisfactory replies. It would be interesting to see what they gave to say now.

 

 

 

Thank you for continuing to pursue this.

Is it worth asking how this happened, so that it might be prevented from reoccurring? My guess is that the Establishment (George Carey, the Prince of Wales, etc) was so stung by its worryingly misguided defence of Peter Ball, the convicted sex offender and ex Bishop of Lewes, that it swung too far the other way when faced with an unsubstantiated allegation.

 

 

Signed.
Yes, well done Mr Hitchens for keeping this up.

 

signed.

 

 

I signed. I don’t live in Chichester but do visit occasionally and these visits always include the Cathedral. It has been associated with some very notable people. I noticed that Gustav Holst’s remains are interred there, but my favourite is Thomas Weelkes, who was the Cathedral’s organist about 400 years ago. I do love his music and wondered why he never became a Gentleman of The Chapel Royal. Then I found out that he was rather too fond of the bottle and was often in trouble, even behaving badly enough to be dismissed but being able enough to be re-instated! His greatest/lowest moment must surely have been urinating on the Dean of the cathedral from the organ loft during Evensong. If the Cathedral authorities then were much like those now then perhaps he had a point.

 

Done

Signed. What a shame it has come to this. Welby and his ilk have no honour and integrity and should be ashamed to call themselves Christian, let alone purport to lead and represent a Christian institution.

 

Signed and shared on Facebook in the hope that others might sign it too…

 

 

PH is unwittingly beginning to sound like the defenders of Michael Jackson and Bill Cosby, it is extremely rare for people to completely fabricate allegations of sexual abuse, so I think it is right that someone’s reputation is at least tarnished by such an an accusation.

Of course if they were alive the law would presume innocence as it should, the alleged victims and the defendant could provide testimony and be subject to rigorous, persistent cross-examination, alas, this was never done and now cannot be done.

However, given that we are not talking about taking away Mr Bell’s liberty,, and given how rare it is for people to fabricate sexual abuse,, is it not absolutely correct that the CofE distances itself from this man?

 

 

Thomas O’Thornton | 15 May 2019 at 04:48 PM:-“it is extremely rare for people to completely fabricate allegations of sexual abuse […] and given how rare it is for people to fabricate sexual abuse”-

If only that were so.

 

 

Just signed it now. Thank you for keeping up interest in this matter Mr. Hitchens, I hope Justice is served.

Featured post

Jan 24 2019 – “A report by Timothy Briden relating to Bishop George Bell” – Chichester Cathedral

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Chichester Cathedral [from 4 Canon Lane – formerly George Bell House]

Chichester Cathedral Enterprises Ltd

https://www.chichestercathedral.org.uk/news/report-timothy-briden-relating-bishop-george-bell

A report by Timothy Briden, relating to Bishop George Bell

24th Jan 2019

A report by Timothy Briden, a senior ecclesiastical lawyer, relating to fresh information received about the late Bishop George Bell, has been published today. Mr Briden was appointed by the Bishop of Chichester to make an independent assessment of the evidence.

The Cathedral Chapter welcomes Timothy Briden’s report and the accompanying statements by the Church of England’s National Safeguarding Team, the Bishop of Chichester and the Archbishop of Canterbury.

The full report and statements can be found here: https://www.churchofengland.org/more/safeguarding/safeguarding-news-statements/national-safeguarding-team-statement-bishop-bell

The Bishop of Chichester’s statement refers to the difficulty of this complex case:

‘The legitimate quest for certainty has been defeated by the nature of the case and the passage of time. Bishop Bell cannot be proven guilty, nor can it be safely claimed that the original complainant has been discredited. There is an uncertainty which cannot be resolved. We ask those who hold opposing views on this matter to recognize the strength of each other’s commitment to justice and compassion.’

The Archbishop of Canterbury also notes:

‘The Independent Inquiry into Child Sexual Abuse (IICSA) has already questioned the Church of England over its response to the Bishop Bell case and the review by Lord Carlile. We expect that their report on our hearings will address further the complex issues that have been raised and will result in a more informed, confident, just and sensitive handling of allegations of abuse by the church in the future. We have apologised, and will continue to do so, for our poor response to those brave enough to come forward, while acknowledging that this will not take away the effects of the abuse.

This very difficult issue therefore leaves the church with an impossible dilemma which I hope people with different perspectives on it will try to understand.’

Featured post

May 18 2019 – Coburg Conference and Chichester Diocesan European Ecumenical Committee [CDEEC]

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