“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?
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
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. SymondsThe Bell Society
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.
Photo John Titchener (left) – Ecclesiastical Insurance Office [EIO]. David Bonehill (right) – Ecclesiastical Insurance Group [EIG]
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
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
List of documents adduced on day 10 (but none have as yet been published)
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
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 —
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.
Closing remarks by Fiona Scolding QC
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
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.”
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.
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.
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
“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
“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