In my previous article, I wrote about how the church should be recognising and responding to the needs of vulnerable adults as valued members of the church community. I emphasised that just as special measures need to be in place to ensure children and young people are safeguarded and protected, these principles also apply for the care of vulnerable adults.

In addition to these safeguarding measures, church leaders should be following certain protocols in their conduct towards vulnerable adults. These protocols apply not only to prominent leaders but also those in, for example, pastoral or counselling roles where, in the wrong hands, a position of power and authority could be used inappropriately or even abusively.

To some in pastoral ministry, the thought of having any form of code of conduct when dealing with adults is an anathema. They question why anyone 'called' to a pastoral ministry requires a dictat with regard to conduct? Sadly, there is evidence to suggest that a minority of those in positions of trust have used their position to abuse those they were meant to care for and protect.

Research conducted over a 15 year period in America concluded that up to 35% of clergymen admitted to sexually inappropriate behaviour with parishionersi. The results of a Care questionnaire published in 2001 indicated that Internet pornography was as much an issue for clergy as it was for church members. Even as I write, one woman is in contact with us who was sexually abused as a child by her father and brother. She sought counselling from her minister who then went on to abuse his position of trust by sexually assaulting her.

We would argue therefore at the very least, those working in positions of trust are left in no doubt about behavioural boundaries towards those in their care and this, by necessity, must include vulnerable adults.

Our understanding of child abuse has grown in the past twenty years and as a result many churches and organisations have adopted child protection polices that include rigorous recruitment procedures and safe working practice. It is also now being recognised that adults too can be abused and an increasing number of churches and organisations have already, or are in the process of developing vulnerable adults policies.

The Church has always been at the forefront of providing social care and support to the weak and vulnerable. This not only includes the socially excluded such as the homeless and/or those with drug or alcohol dependency, but also children, young people and an increasingly aged populationii. More recently the needs of vulnerable adults have been recognised and the introduction of the Disability Discrimination Act goes some way to addressing the issue. To a greater or lesser extent, all these social groups are reflected in the make-up of local church congregations.

It is imperative therefore that those in ministry (e.g. clergy, lay persons, counsellors) provide pastoral care that respects behavioural boundaries, maintains codes of conduct, and in so doing upholds Christian values. The public and private conduct of church personnel can both inspire and motivate, but it can also cause scandal and do untold damage to undermine an individual's faith when boundaries are broken.

Where one person is in a position of authority over another there is an increased possibility of emotional, physical, financial, spiritual or sexual abuse occurring. Where children, young people and vulnerable adults are concerned, sexual abuse is probably the worst violation of trust by the perpetrator, who by the very nature of their position, is supposed to be among the most trustworthy. Church personal must therefore be aware of the responsibilities that accompany their work at all times.

In 1999, a foundational document for the protection of vulnerable people (children and adults) was published by the Home Office entitled 'Caring for young people and the vulnerable? Guidance for preventing abuse of trust'. It set out clear guidelines on the prevention of abuse of trust including a code of conduct on sexual activity. The report recommended that there should be a clear policy statement by the church/organisation in recognition of the need to safeguard and promote the welfare of young people and vulnerable adults; in other words a commitment to protect them from the sexual advances of carers. It included an explanation of the circumstances in which a relationship of trust will arise and the responsibility that accompanies that relationship. The guidance also proposed that there should be a clear statement within the code of conduct that behaviour of a sexual nature within a relationship of trust is unacceptable and that, if broken, sanctions would be applied.

Setting boundaries are often seen as defining the limits of professional conduct. In the context of the abuse of trust, when boundary violation is mentioned, this is not referring to financial integrity (which is important) but sexual misconduct. It follows therefore that those seeking pastoral care within the church are entitled to know what they can expect in terms of good conduct, that those caring for them are accountable and that the boundaries set will be respected.

Adopting boundaries and a code of behaviour within a church setting is as applicable to volunteers as those in paid employment. There should be no difference in standards. The responsibility is the same, irrespective of whether the post involves a salary or is done on a voluntary basis. In church life those in pastoral ministry can face difficult dilemmas because pastoral relationships and friendship may overlap, and this could cause subsequent conflicts in the area of confidentiality.

The following may be helpful to those facing these dilemmas:-

Those in pastoral ministry should avoid any behaviour that may give an impression of favouritism or a 'special' relationship. This is particularly important with children and young people. Where workers have mentoring and/or coaching roles this should be very clearly defined and there should be a clear policy in relation to accepting gifts etc.

Church workers should be aware of the pitfalls of over-dependency in pastoral/counselling relationships. This dependency can apply both ways. One way to monitor a pastoral/counselling relationship is to provide workers with adequate supervision. Workers should also be aware of the limits of their ability/competence and seek further help when faced with situations outside their experience and expertise.

Be aware that pastoral relationships can develop into romantic attachments (both ways). All pastoral relationships are ones in which the worker is in a position of power and influence over the other person by virtue of their work and/or nature of the activity. In the Abuse of Trust guidance issued by the Home Office it states:

'Whilst such a relationship of trust exits, allowing a relationship to develop in a way that might lead to a sexual relationship is wrong. A sexual relationship will be intrinsically unequal within a relationship of trust and is therefore unacceptable.”

The guidance goes on to state another important factor why romantic attachments should be avoided:

'It is also inappropriate since the professional relationship of trust would be altered.'

In order to ensure the integrity of workers we strongly advise that churches follow the principles in the 'Abuse of Trust' document and have a clear statement of what sexual misconduct is. This would include any sexual relations outside of marriage, the use of pornography, the use of unwanted or inappropriate physical contact, all sexually orientated, suggestive or flirtatious behaviours such as overt or covert seductive speech, gestures, innuendoes, or compliments of a sexual nature, jokes etc.

Even where sexual relationships are described as consensual, abuse of power is still an issue. When there is a significant power imbalance, as is likely to be within a pastor/parishioner relationship, consensual sex can be an abusive act that exploits a powerless victim. When this happens, it is sadly often the victim (usually female) who is castigated, and even blamed for sexual impropriety. It is the victim who is vilified because people don't recognise there may be an imbalance of power and the pastor/minister has abused his position of trust. Marie Fortune who has written extensively on the subject has said: 'It's not about sex. It's a misuse of power'iii.

A mutual understanding of the boundaries within a pastoral relationship can be agreed if the worker communicates this clearly to the person they are helping/supporting at the outset. This should cover areas like subject matter, duration and confidentiality. The question of confidentiality can also be endorsed in a general statement contained within the church child / vulnerable adults' protection policy. Those seeking pastoral ministry or counsel have the right to expect that confidential information shared with the worker will not be passed on to a third party without their consent (except, for example, where there are child protection concerns, or where compelled by law). It is recognised that not all pastoral relationships can be packaged so neatly. This is particularly so when there are informal meetings. Consideration should be given to record keeping, supervision, the time of the meeting (e.g. late at night) and the propriety of visiting or being visited alone.

Vulnerable people (children, young people and adults) have a right to be protected from harm and adopting clearly stated boundaries helps protect both the worker and those they are helping. Very often it is pastoral workers to whom congregants turn when faced with difficult life issues and providing responsible pastoral care within these boundaries should continue as an essential ingredient of the life and work of the church.

i . Joe E. Trull & James E Carter, Ministerial Ethics: Being A Good Minister In A Not-So-Good World, Nashville Broadman & Holman, (1993)

ii Dr P Brierly: The Tide is Running Out, Christian Research (2000)

iii Rev Marie Fortune Is Nothing sacred? When Sex Invades the Pastoral
Relationship San Francisco Harper & Row 1989)

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