Alaska’s lack of legislation regarding this topic could be seen as placing confidence in Alaskan clergy. By giving them less law, and more room to deal with abusive situations, they can accomplish in private what the court system rarely accomplishes publicly – protecting the child and restoring the abuser. It is critical to note, however, that offenders minimize and deny their actions. Treatment is most effective when monitored by the courts, and most clergymen, educated in scripture, simply do not have the resources to deal with these issues alone.

Finally, it should be observed that it is rare for an abuser to come forward and confess to a minister. Most often reports of abuse to clergymen come from the child or a family member seeking help, and in this case the minister is not bound by confidence. Alaska law should no longer remain quiet on this issue; we must bolster our clergy by giving them a mandated legal avenue to pursue justice, healing, and safety.

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Confessional Booth

For clergy this issue of confidentiality goes much deeper than just keeping secrets. As a doctrine of some faiths, clergy are obligated to maintain privileged communications.  In Christian denominations this is especially true, where the idea of confidence is directly implied in the practice of confession. “For Anglican and Roman Catholic priests, confession has sacramental significance, and whatever information is revealed is held in confidence by the seal of confession, with no exceptions” (Fortune). In such cases, any law that mandates reporting would directly violate the freedom of Religion act. While clergy have the right to evoke privilege, courts typically allow clergy who are mandatory reporters of child abuse excuse from duty if the information came through privileged communication (Hammar 128).

            Consequently, there has been much debate over the constitution of privileged communication. “In order for the clergy-penitent privilege to apply there must be a communication that is made to a minister in confidence” (Hammar 107). This would generally mean that there are no other persons around, and that the communication is of a professional capacity between a congregant and spiritual advisor. This key to interpreting the clergy-penitent privilege means that information obtained at a church picnic while people play volley ball is not privileged. Likewise, if after a service a person begins discussing issues with a pastor while people are lingering in the back of the auditorium, it is not legally in confidence, and can be shared without breaking privilege.

            Without a law requiring reporting, clergy who break confidence to report could be seen as untrustworthy by their congregation, and since Alaska law doesn’t adjure “any person” to report abuse under the Child-Welfare Act, it leaves ministers holding the ball. Certainly responding to such issues is never easy, but there is a system of child protective services right here in Alaska that can protect the child and help the abuser rehabilitate. It is unwise for a clergyperson to attempt to deal with situations that he or she neither have the skills nor resources for. Giving the minister an out, by creating a law for these situations, is necessary.

Brian Leport brought this facebook post to my attention with a blog posting that he did in response to Anne Rice’s renunciation of Christianity today. Brian’s comments generated a good discussion, you should check them out Here. Although I know little of Anne Rice, I recognize the tone of this posting. “Jesus Protect me from your followers”, “they like Jesus but not the church” and many other slogans are out there right now. I really believe this trend has been a cop-out for many budding Christians. When things don’t go the way you expected just cite, “Jesus is my homeboy” and walk away from church thinking that Christianity is separate from the Church. Sadly, it’s not.

Rice’s comments remind me of the elitist Corinthian assertion, “I am of Christ.” “I am above your petty differences, and am a truly enlightened Christian because I am not Christian… I follow Christ.”

Paul’s response was simple, “Is Christ divided?” Certainly her motive of pure religion is honorable, but making aloof accusations and brushing broad strokes across the very faith she professes is not what Paul encouraged in Corinth. I think he said, “not cool.”

I’m starting a new blog entry, Wednesday Wish Book, where I’ll post things that I would like to get for Christmas. To my wife, this is a great place to start.

Pert is commonly used to predict exponential growth rates of things like investment accounts, populations, and anything that might grow in a compounding way. Churches don’t grow statically, rather as membership increases so does outreach potential.

A=Pe^rt

• A is final amount
• P is principle
• r is rate of growth
• and t is time in units(i used quarters)

The prospect of doubling in two years(8 quarters) is daunting for any church; however, using A=Pe^rt we can provide a realistic set of goals. This example is for a church that begins with 40 members.To do this you must have a compounding rate of .08664 over 8 quarters. I know this sounds way to complicated and sterile, but it makes the quarterly goals easy. below would be a(rounded) quarterly goal set for a 40 member church that wanted to reach 80 in two years. Each of these easily attainable goals are over a 3 month period; This is much easier and more realistic than looking at the big picture of doubling.

1. 4
2. 4
3. 4
4. 5
5. 5
6. 6
7. 6
8. 7

Saint Michael's Russian Orthodox Cathedral in Sitka, AK

            Because Alaska has struggled with the issue of child abuse by clergy for so long, I find it fascinating that we are on the short-list of states which have yet to address the issue of clergy-penitent privilege and the mandated reporting of child abuse. Twenty six states currently charge members of the clergy among other professionals with the duty of reporting known or suspected child abuse or neglect. In 18 states, the law obligates any person suspecting child abuse or neglect to report it. Alaska however, is among 8 states and 4 territories yet to address this issue (United States). Requiring clergy to report child abuse is a complex issue that creates an ethical dilemma for clergymen. Clergy walk a fine line between their moral obligations to protect innocent children from harm while maintaining the ethical call for confidentiality with congregants. This is a difficult dilemma, but it should not remain unaddressed by our state. It is here on the crossroads between two ethical superlatives that we Alaskans must come together and find consensus.

            Recently a pastor said to me, “you’d be surprised by some of the things people will tell their pastor. And often I think, ‘I didn’t want to know this,’ but it’s just part of it”. The need for clergy-penitent confidentiality is of supreme importance in religious contexts within our society. By its very nature the communication between a minister and his or her parishioners is about baring one’s soul without fear of reprisal. Our rabbis, priests, and pastors have held privileged confidence with the utmost integrity, and because of this legacy they receive information and deal with issues that people would otherwise tell only God.

Beginning with the Genesis accounts of creation Benesch quotes: “And God created man in his own image, in the image of God created he him: male and female created he them. And God blessed them: and God said unto them, be fruitful and multiply…” (Genesis 1:27-28) Here Benesch lays the foundation for the first half of his premise; God’s initial design included gender equality. Furthering this argument, Benesch shows that God made woman from man, she is “bone of my bones, flesh of my flesh” (Genesis 2:23). Showing the deep togetherness of man and woman, this first chapter depicts an intimacy and equality among men and women. In this initial argument I agree with Benesch; God created male and female equal as one flesh.

Jumping into the story of Esther, Benesch relates the narrative found in the first two chapters. King Ahasuerus, King of the Medes and Persians, hosts a feast for all his noblemen and subjects. After 180 days of drunken revelry, King Ahasuerus orders his Queen, Vashti, to come and dance before him and his men. With the dignity of a royal woman, Vashti declines. Embarrassed and enraged, the King divorces her, and begins searching for a replacement queen. As Benesch explores the mistreatment of Queen Vashti, he uses this story to assert that the Christian scriptures validate misogyny.

I certainly agree that Ahasuerus’s actions were poisonous, but he is not portrayed as a good example in this scripture. The nature of the Christian Bible is that in many cases it includes stories that contrast its teachings for emphasis. In this case, the misfortune of Vashti, who was indeed a righteous woman in the sense that she wouldn’t booty-dance for the party, begins the story of another righteous woman, one whose bravery saves an entire nation. Ending his search for a new bride, Ahasuerus chooses a maiden who is used by God to save his people. The fact that this story is about a woman heroine, directly opposes Benesch’s assertion that Biblical narrative subjugates women.

Leaping into the New Testament scriptures, Benesch quotes from both two Pauline passages that restrict women from speaking or teaching in the church (1 Corinthians 14:33-35, 1 Timothy 2:11-15). Both passages do seem to deny women the right to speak or ask questions in church, but one must understand the social and political structures surrounding the text. Certainly Paul would be contradicting himself when he endorses Priscilla (2 Timothy 4:19, Romans 16:1), and Phoebe (Romans 16:1). Within social a context, women of the first century were not permitted into educational institutions; likewise, they were not allowed to participate in temple practices. While their adolescent boy counterparts were encouraged to perform well in school, girls were made to get water and learn to manage the home. Paul’s recognition of women as part of the church was revolutionary for his day. Telling them not to ask questions and speak was due to their lack of education, not gender. Without knowing the basic tenants of scripture they would certainly be overwhelmed with questions in this new found liberty, and environment. Rather than forbidding their participation, Paul encourages them to ask their questions at home. A current example of this is would be a calculus teacher asking students to review factoring on their own time. Paul’s opposition to women questioning or speaking in public is more or less a request against uneducated disruptions in a public setting. Just as modern universities have prerequisites, Paul asks them be brought up to speed privately.

In a study of the Christian scriptures and women, one finds that they are liberated from their environment through its teachings. Proverbs personifies wisdom as a woman. Throughout the scriptures, women are esteemed; a woman was the last to leave Jesus’ side at the cross, first at his tomb, first to see him resurrected, first to proclaim that resurrection, first to tell the Jewish nation, and first European to convert to Christianity. They were even included in the upper-room experience in Acts 2, where the church began. Contradicting the cultural norm of the first century, woman are accepted and liberated in the Christian Bible.

Walter Benesch’s piece is creative, cleverly written, and thought provoking, but if a reader had no previous knowledge of the Biblical view of women, and the scriptures he quotes, one would certainly see Christianity as chauvinist. Although I agree that religious leaders and religion as an institution have historically given women a back-row seat, the premise of his argument is wrong. It isn’t the scriptures that have been perverted to exclude women; it was the Church and its leaders.