#ChurchToo Survivors Call on CA Governor Gavin Newsom
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Bishop Accountability
Publication Date (yyyy/mm/dd): 2024/06/09
As allegations of clergy sexual misconduct mount up, even resulting in churches being closed down, #ChurchToo survivors and advocate organizations call on the government to criminalize adult clergy sexual abuse.
As allegations of clergy sexual misconduct mount up, even resulting in churches being closed down, #ChurchToo survivors and advocate organizations call on the government to criminalize adult clergy sexual abuse in alignment with the Southern Baptist Convention’s 2022 resolution. However, a recent bill in CA to criminalize adult clergy sexual abuse, similar to laws in 13 states and D.C., failed to leave the Public Safety committee under questionable circumstances, and survivors are calling on Governor Gavin Newsom to investigate.
In an urgent appeal to Governor Gavin Newsom, survivors and advocates of the #MeToo/ #ChurchToo movement are calling for immediate action regarding California Senate Bill 894 (SB 894), titled “Sexual Exploitation by a Member of Clergy.” The bill was presented to the Senate Public Safety Committee on April 16, 2024, but did not advance out of committee.
Expressing deep concern over what they describe as undemocratic proceedings surrounding the bill, survivors have requested a meeting with the Office of the Governor to address critical issues before the impending deadline at the end of this month. A copy of the letter from survivors to the California governor is attached below.
SB 894 seeks to align California law with 13 other states and the District of Columbia by establishing criminal consequences for clergy members who sexually exploit adult congregants. The bill addresses the power imbalances inherent in such relationships, similar to existing laws governing relationships between therapists or doctors and their patients.
In June 2022, the Southern Baptist Convention, the largest denomination in the nation, passed a resolution committing to endorse measures like SB 894 aimed at criminalizing adult clergy sexual abuse. This resolution reflects the denomination’s acknowledgment of a persistent issue of clergy sexual abuse, which survivors attribute to repeated failures in addressing it.
Key concerns raised by survivors and advocates include:
On Twitter (X), some survivors voiced their concerns directly to Aisha Wahab, highlighting that her conduct during the committee hearing could potentially bolster support for her recall from elected office. The movement to recall Aisha Wahab, a Democratic Party member representing District 10 in the California State Senate, gained approval for circulation by the secretary of state’s office on December 15, 2023. According to RecallWahab.com, supporters of the recall say Sen. Wahab “favors criminals.” According to Ballotpedia.org, supporters of the recall have a window of 160 days, until May 23, 2024, to gather the 42,802 signatures necessary to trigger a recall election.
#ChurchToo survivors stress that clergy sexual abuse and exploitation disproportionately affect women and underline the urgent need for legislative action to protect congregants and hold perpetrators accountable. They emphasize that while other professionals would face severe consequences for similar actions, clergy members often evade accountability.
In a joint statement (attached), survivors and advocates express their belief that Governor Newsom’s intervention can help ensure SB 894 becomes law and makes a significant difference in safeguarding Californians from sexual predators exploiting positions of authority within religious institutions.
SB 894 “Sexual Exploitation by a Member of Clergy” is supported by numerous organizations, such as the Baylor University Diana R. Garland School of Social Work, known for its extensive research of adult clergy sexual abuse, SNAP (Survivors Network of those Abused by Priests), Mennonite Abuse Prevention, and The Hope of Survivors (THOS), known for supporting survivors of adult clergy sexual abuse, and human trafficking organizations such as Human Trafficking Legal Network and Freedom and Fashion.
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Gospel of Denial: How Churches Continue to Fail Clergy Abuse Survivors
Author(s): Scott Douglas Jacobsen Publication (Outlet/Website): Bishop Accountability Publication Date (yyyy/mm/dd): 2024/06/09 As allegations of clergy sexual misconduct mount up, even resulting in churches being closed down, #ChurchToo survivors and advocate organizations call on the government to criminalize adult clergy sexual abuse. As allegations of clergy sexual misconduct mount up, even…
Len Prazych on His Two Fathers
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2024/10/26
Len Prazych, an 11-year-old survivor of clergy abuse, shared his experience of parental denial and healing. He believes many male victims, like himself, delay reporting due to shame. Prazych emphasized the importance of discussing abuse openly and offering support to those affected, especially men reluctant to come forward.
Scott Douglas Jacobsen: I am with Len Prazych. This is a recommendation of a mutual woman colleague who is involved in deep research into clergy-related abuse. So, thank you for coming forward.
I know that these particular cases are probably more difficult than for women. One, there might be fewer men and boy victims. Also, as far as I know, more women tend to come forward. That’s only a qualitative analysis, not a formal quantitative analysis. So, you wrote a book.
You are a survivor and coming forward to report on this from an American orientation. So, how old were you when this happened?
Len Prazych: I was 11 years old at the time of my incident. And if I can make a point and that is I believe there are more boys and men who experienced abuse. I believe fewer come forward because of the shame, guilt and pain associated with it.
Also, I learned at the recent SNAP (Survivors Network of those Abused by Priests) Conference that men often wait decades before admitting their abuse, if they do so at all. In some cases, it may be 10, 20, 30, 40 years. In my case, it was 50-plus years before I came forward with it and wrote my memoir.
I got up in the middle of the night and told my mother that Father Duncanson had his hand in my underwear. The following morning he was gone. So somehow, as an 11-year-old altar boy, I could make a priest disappear? I was both confused and sad, and the fact that no one wanted to speak about it ever again only added to the confusion, the anger, the frustration, the shame, the guilt, and the ultimately ruined relationship with my father for the next 50 years.
So yes, many men are reluctant to come forward. But sometimes, it’s not their conscious choice. Sometimes the abuse is so traumatic that the brain suppresses those painful memories or incidents. They consciously do not remember it happening.
And it usually comes out later in life when there’s a problem with anger, alcoholism, addiction, relationship issues, or something else that triggers the memory of the incident. It’s not until decades later that they may remember, wow, I was abused and then they have to come to terms with that.
I’m in no way comparing my one-time incident of what was essentially a fondling to the horrific abuse that others have suffered. I think this is another reason I remember the event as if it happened yesterday. It was a one-time event, but I remember the details clearly, and that’s likely because I’ve been writing about it, talking about it, and thinking about it.
I’ve largely healed and forgiven, but I will never forget. It’s something I don’t want to see repeated with anyone. I believe it’s important to say something if you see something, and we need to talk about these things because, for the most part, we don’t—especially men.
Jacobsen: When you told your mother, did she recall the context or her response? Did that help with future conversations around this subject when you started discussing it more openly and publicly?
Prazych: No. Both my parents denied it ever happened. I can only speculate that decades later when I brought it up that it may have been just a blip in their life, something to bury and forget. But at the time of the incident, my mother was the one who took action, so I thought she would confirm that it happened, even decades later. I suspect she supported my father in his adamant refusal to acknowledge the abuse and perhaps, keeping his pact with the church to stay quiet. From what I’ve read, the practice of having parents being paid by the parish or the bishop to stay silent about their boy’s abuse was common back then. I have no reason to believe that it doesn’t still happen. In my case, my family never really had money so the incentive of a cash “settlement” to stay silent was probably very strong. My parents were raising three boys in Catholic school, so perhaps they received free tuition, but again, I can only speculate. It’s unlikely that I will ever know.
Jacobsen: That sounds like an incredibly difficult experience, and how these situations were handled is troubling.
Prazych: Yes, it was, and I still think about it, but I’ve come to terms with how things were dealt with, even though I believe it was wrong. Maybe they got some help otherwise. Whatever the case, my parents never discussed it again and took the secret to their graves.
Jacobsen: So, when it came to this particular case, has this methodology been corroborated by future reports from other survivors, as well as official church documents about a policy of silence and shuffling priests around?
Prazych: I can reference accounts in the literature, which is widely available, about families being paid off to keep their stories quiet. If not, lawyers may have to get involved and perhaps, the case is settled out of court.
Jacobsen: What themes have you noticed in male survivor stories, particularly after attending the SNAP conference or potentially others? What are some of the thematic threads that run through them?
Prazych: As I’ve shared, one is the reluctance to come forward and share due to the shame and the perception that it’s a weakness. It affects a man’s life and his relationships, and it may manifest in addictions, anger, abuse, and more.
Jacobsen: Did any men report substance misuse as a way to cope with emotional problems?
Prazych: I’m confident hundreds have done that and support groups are full of individuals who have suffered tremendous abuse.
Jacobsen: When you write a full book, it becomes a project. It could be 60,000 words or 120,000 words. Either way, for most people who don’t spend time writing, that’s a huge amount, especially when typing each letter on the keyboard. So, why did you write a full-length text describing this context for yourself?
Prazych: I am a professional writer. I publish a weekly trade publication so getting the words on the page never a problem for me. I’ve also always been a journaler. I believe in journaling and note-taking as a regular practice, it’s my meditation and one way I cope, organize my life, express feelings, etc.
It was during the period after my father passed—a three-year period of helping him die, after spending three years helping him help my mother die—that journaling became tremendously important to me. I was essentially grieving both parents after six years. During one of my entries, I stumbled onto writing a letter to my father.
Jacobsen: And where were you going with that?
Prazych: So, I wrote this handwritten letter and felt like, wow, that came out pretty easily. Let me keep going. Then I had another letter and another. The memories started connecting so I added some elements of literary interest. There was no shortage of things to write about and things I wanted to ask my father, though obviously, some questions never got answers. There were also things I just wanted to say, and it felt good to say them.
As a first-time memoirist, 60,000 words is about the low end of where you want to land for your readers, and you better have a good story to tell within those 60,000 words. So, I was aiming for that amount. I had a great editor who helped me with many things we all need editors for. So, getting it done wasn’t an issue.
A few obstacles, however—and this relates to one of your earlier questions about men wanting to share their stories, not necessarily about priestly abuse, but any abuse—stem from unconscious reasons for not writing. Because they’re unconscious, you don’t always know why. Still, after working through them, you realize that some of the same messaging initially prevented you from sharing your story.
For me, as an 11-year-old, the messages for me were:
So to speak about being abused by your beloved priest in your parents’ bed? There was no way that was going to be talked about! So, the message was always to stay silent and repress those feelings. Not an uncommon thing, I’ve discovered, especially in Catholic families. I often say that the incident of abuse itself wasn’t as bad as the 50 years of betrayal and gaslighting by my parents, the priests, and the Catholic Church. That was the real trauma for me, and it’s what still lingers in my thoughts and from what I’ve heard, in the stories of others.
Jacobsen: Was this a one-off event, or did you have recurring memories? Did it happen two or three times?
Prazych: It was a one-time, one-off event
Jacobsen: Is the book out yet?
Prazych: Yes, it’s been out for a year. I self-published and, for the most part, have been self-promoting and advertising. If you check my website, I’ve been doing media appearances over the past few months, which I’m very pleased with. Every time I do a radio interview or a live TV spot, I notice a small bump in book sales. It’s available on Amazon by contacting me directly via my website at LenPrazych.com.
Jacobsen: So, how did this affect the arc of your position on the tenets of faith and the religious community over time? An important point isn’t discussed enough: less about the incident and more about the fallout—the narrative built around the Catholic Church or churches in general. How has your relationship with the church been since that time, since being 11?
Prazych: Well, I’ve always had questions and a natural curiosity about the mysteries of not only Catholicism but all religions. But from the age of 11, there was still the mandate:
I did this with a very dubious perspective, even as an 11-year-old. I thought, “All right, I think I see how this works now,” but I wasn’t sure. I was 11! But it did spark my curiosity about the bigger questions—why do we listen to these people, the priests, that is? But I couldn’t take it seriously after that because they couldn’t answer the questions I had, questions I couldn’t articulate at the time—like, why do priests abuse children? I couldn’t wrap my head around that.
I also attended an all-boys Catholic high school, which was generally a positive experience. But at some point, during religious education class in sophomore year, I believe, when I rebelled and shut out anything related to organized religion. That pretty much marked the beginning of my separation from both my parents and the church but became conflicted when I was going to marry
In the Catholic tradition, when a man and a woman are getting married, they go through something called Pre-Cana, a weekend moderated by a priest—because, of course, who else would know best about a healthy relationship between a man and a woman? That forced me to confront my own biases and I wondered, “Am I going to let something like a single incident of priestly abuse stop me from moving forward with my life and living as a good Catholic family?” I couldn’t say no at the time. And then there was the expectation of raising my children in the Catholic faith. But that only lasted for so long. My children saw for themselves at an early age—maybe with some urging and teaching from me—to avoid that.
So, my relationship with the Catholic Church since then has been pretty nonexistent.
Jacobsen: Do you think that’s a relatively normal outcome for someone who’s been abused by a father or priest?
Prazych: Is it normal? I don’t know what “normal” is, to be honest. The more I talk with people who’ve been abused, the more I see a variety of responses. For some, like myself, it’s, “Yeah, I know what happened, and I want nothing to do with the Church.” As long as no one’s telling you that you have to go to church, many will have nothing to do with the church, priests, or religion in general. But others who’ve been abused for years still maintain their faith in God and continue going to church. They don’t like what happened to them, of course, but they still have this faith that’s embedded in them and apparently cannot let go of. There’s a spectrum of experiences in between.
Jacobsen: What, in brief terms, can you share about your abuser?
Prazych: With Katherine’s help, I’ve learned much more about him than I knew since I finished my book. I learned everything I could find out on Ancestry.com and other free websites available to the public. I discovered that Father Wesley Duncanson was born in Waltham, Massachusetts and was married at age 16, which surprised me. He joined the military at age 17, served for six or seven years, then went to college as a premed student. After that, he went to a monastery and was ordained in 1956.
With Katherine’s help in accessing the Catholic Directory, we created a timeline of his life in the priesthood. And from what we can tell, Saint Henry’s, my parish, was his last assignment until he died in 1979.
By speaking up and saying something, I may have ended the career of a probable serial pedophile and sex abuser. I say “probable” because although I haven’t seen the records and may never see them, the NJ State Police say the records they’ve subpoenaed are “voluminous.”
By reporting Father Duncanson, I may have prevented others from being abused—both in my church and wherever else he may have been assigned, if the Church did send him elsewhere. More importantly, I may have protected my two younger brothers from being abused. Pedophile priests have been notorious for preying on families with multiple siblings. Once they’re in the door, it becomes much easier for them to continue abusing others in that family. There are several documented cases of this, and I know someone personally who experienced it.
Jacobsen: That’s tragic; the family structure can also be exploited.
Prazych: Yeah.
Jacobsen: Yeah, the state of the family structure. So, in these instances of lack of parental oversight or involvement—whether the mom or dad isn’t assertive in ensuring the child’s safety, especially during adolescence—how do you view that?
Prazych: I would hesitate to lean heavily on the idea of “lack of oversight” in a negative way. My parents were hard workers. Dad worked all day and Mom worked at night. Dad helped neighbours and did odd jobs to make extra money when he wasn’t working his day job. It wasn’t like they were neglecting or partying and letting us kids go unsupervised. Aside from this incident, my father was a saint, and my mother supported him.
But when a parish priest took an interest in their oldest son and offered to take him and his friends horseback riding, bowling, or out for pizza—things we couldn’t afford to do—the influencing a priest must have seemed wonderful. It wasn’t a matter of my parents ignoring us; they were busy providing a living so we had what we needed. But priests could see that, too. What hardworking parents wouldn’t appreciate having their child looked after for a couple hours, a weekend, or even an overnight? I describe one incident like that in the book.
Jacobsen: What you’re describing is part of the nuance in many of these stories. On the one hand, you have families of likely blue-collar parents and a dual-income household, where a priest stepping in to mentor and partially raise young boys within that community can seem like a positive thing. There are overnights, some literature is discussed, maybe even a higher education influence, and one-on-one time where social skills and norms are expressed. The kid can feel noticed and appreciated. But at the same time, those few incidents within that smaller arc leave a mark until later in life.
Prazych: Right.
Jacobsen: So, how do you reconcile these two narratives that aren’t necessarily in conflict but exist simultaneously in the same lifetime?
Prazych: I’ll admit, yes; I loved this priest. I loved him like I loved my father because I was getting from him what I wasn’t getting from my dad—the time and attention that a growing boy needs. That’s one of the reasons the abuse was so painful. But there was also this rift developing, where I was asking too many questions of both my fathers, questions that didn’t have satisfactory answers.
Jacobsen: Yeah, I can see that.
Prazych: Father Duncanson seemed genuinely curious about me—what I was reading at age 11, my chemistry experiments in the basement. So, in a way, he became my stand-in father. He’d even come to my baseball games, games my father wouldn’t or couldn’t attend.
Jacobsen: He was very avuncular.
Prazych: Paternal, a little too paternal, as I would soon realize. So, he fooled an 11-year-old child. Congratulations! But part of my work in therapy has been about forgiving that little boy who may have thought it was somehow his fault. I know now that it wasn’t my fault. I didn’t do anything to bring this on. I was being an 11-year-old kid. Do you want to pay attention to me and teach me some stuff? Sure, I’m on board with that. I’m still on board with that at age 65— just keep your hand out of my pants while you’re doing it!
Jacobsen: There’s also an aspect of this where many men in North American cultures fear getting involved in public life, particularly in mentoring or spending time with kids who aren’t their own, because of the stigma associated with it. There are a lot of conflicting feelings for many men—they’d love to take a kid to a ballgame, go bowling, camping, or whatever—but this social stigma exists. At the same time, you have this minority of cases where adult men get past that stigma, win the trust of the community, or take a position of trust, and then leverage that to take advantage of young people—often boys or adolescent males in particular. It’s a strange cultural conversation.
And the case that you experienced, and that others bring forward at SNAP and similar organizations, are cases of acute abuse. But it’s part of a larger conversation about male mentorship—what are red flags and what aren’t. We’re not always having the necessary conversation around what is just stereotyping of men and what are actual, appropriate red flags.
How do you feel overall, given your positive reflection on some aspects of your experience, about how the Catholic Church mentors and raises boys who aren’t their own? How do you think general culture handles this?
Prazych: I can’t say. I need to be closer to the issue now to give an educated opinion. But from my perspective, as an older male now, my wife has often said, “You should be a mentor; you have so much to offer.” I did great with four kids. I’m doing great with two grandkids. But the thought of anything untoward happening to any of them in terms of abuse—well, that’s a huge trigger for me.
But I don’t want to be alone in the same room with a child that’s not my grandchild. If I’m in a bathroom in a restaurant and a little boy walks in, I immediately walk out. I don’t want even the thought of being alone any situation where it’s just me and another child. Knowing what I know and having experienced what I’ve experienced, I don’t want to be in that position.
Jacobsen: That’s a conversation that’s not even on the main agenda, but it’s part of an important, albeit undeveloped, secondary discussion—how individuals like yourself are triggered by the fallout from their own experiences and how this intersects with the stereotyping of men in mentor or authority roles with young people. These are all important conversations, even if it’s not the primary point of this one.
Prazych: Right. It’s something to keep in mind, at least. I like to ask if others have been abused by Father Wesley Luke Duncanson at Saint Henry’s Parish in Bayonne, New Jersey, or anywhere else, that it’s okay to come forward and share their secret.
Jacobsen: So, based on some of the information given earlier in the interview, if people know someone who may have been a survivor during that time or if they are survivors but have been afraid to come forward, how can they get in contact?
Prazych: They can contact me personally. My email is on my website, but they can also contact me at [email protected]. My phone number is international, in case they’re in another country. My number in New York, United States, is 518-366-9017.
What I’ve also done recently is prepare for another career as a life coach, to perhaps help both men and women. In this capacity, as a survivor of sexual abuse, I’m willing to coach others—whether it’s coming forward with their story or writing about it. Writing could be journaling, poetry, short stories, or even letters to their father—not necessarily for publication. It’s about demonstrating the therapeutic power of writing to heal. I’m happy to speak with anyone interested in doing that. It may be a gentle way to come forward, even if they can’t yet verbally articulate what they need to share.
As I mentioned, men are now coming forward after decades, and for all the reasons that men often wait so long to do so. This is the demographic—this is the time, as it was for me. I was recently asked to speak to a men’s group of survivors of abuse aged 50 to 60. This is the demographic that tends to come forward and share their stories of abuse. I’m happy to help anyone share and tell their story, even if it’s just to listen without judgment. I’d gladly share my experiences and knowledge.
Jacobsen: If anyone wants to publish an anonymous letter about their experience or response, they can send it to me, too. I can help: [email protected].
Prazych: Thank you for that.
Jacobsen: Did we cover everything?
Prazych: Yes, we’ve hit the main topics. I’m happy to speak to a group—whether it’s a men’s group, as I’ve been asked before, or even a small book club. I’ll be adding more information about readings and appearances to my website. My press details are there now, but I plan to build a larger platform as this message gains more traction. Ultimately, it’s about preventing sexual abuse of children from happening at all. If you see something, say something. Let’s talk about these things. And parents, tell your children the truth, okay? If my parents had told me the following day what had happened to me, we may not even be having this conversation.
Jacobsen: Len, nice to meet you, and thank you.
Jacobsen: It’s a pleasure, Scott. Thank you for your promptness in turning around the article and giving the story the attention and coverage it deserves.
Prazych: As I’m finding, and this can be an aside or not, social media has promoted and publicized my books. I hadn’t been on Facebook, Instagram, TikTok, or any of those before. I had no reason to, no interest. But I realized it was necessary if I was going to sell books and get some coverage.
What it did do was reconnect me with several of my old classmates. It allowed me to say, “By the way, this is my book. This is what happened to me.” The response was collectively, “Oh, we’re sorry. We didn’t know this happened to you, and you said nothing.” Well, how could they know unless it happened to them, too, which it didn’t? For most of the people I spoke with, they didn’t even remember Father Duncanson. That made me think, “Did this guy exist? How come nobody else remembers him?”
Jacobsen: But you have the documentation—Father Duncanson was there when you were there.
Prazych: Yes, but it’s with the New Jersey State Police Sex Crimes Unit. Hopefully, one day, it will come to public light with the New Jersey Grand Jury. In the meantime, if anyone else comes forward they could have a criminal or civil case. But if no one else comes forward and accuses Father Duncanson, my case “dies” because my parents, Father Duncanson and the pastor at the time, who were the only other “witnesses to the crime,” took their secrets to their graves.
I’m happy I was able to get Father Duncanson listed on the BishopAccountability.org website. That’s an accomplishment because someone else may not want to come forward but may see that someone else did and say, “Oh, Len did it. Maybe I can come forward, too.” That might help verify their claim or show the power of confession to heal emotionally and physically. Keeping these secrets takes a tremendous toll on mental and physical health. It can manifest in addictions, alcoholism, and even cancer—any number of stress-related diseases that come from withholding the truth. So, I’m encouraging people to tell their secrets, as hard as it may be. Maybe I can be living proof. “Hey, it took me 50 years, but you can do it too, and you’ll be better off for it.”
Jacobsen: Thank you, Len.
Prazych: You’re very welcome, Scott. And thank you for allowing me to share my story and my message of hope and healing.
Further Internal Resources (Chronological, yyyy/mm/dd):
Historical Articles
Crimes of the Eastern Orthodox Church 1: Adam Metropoulos (2024/01/11)
Crimes of the Eastern Orthodox Church 2: Domestic Violence (2024/01/12)
Crimes of the Eastern Orthodox Church 3: Finances (2024/01/16)
Crimes of the Eastern Orthodox Church 4: Sex Abuse (2024/01/17)
Interviews
Dr. Hermina Nedelescu on Clergy-Perpetrated Sexual Abuse (2024/06/02)
Katherine Archer on California Senate Bill 894 (2024/06/11)
Dorothy Small on Abuse of Adults in the Roman Catholic Church (2024/06/16)
Melanie Sakoda on Orthodox Clergy-Related Misconduct (2024/06/23)
Professor David K. Pooler, Ph.D., LCSW-S on Clergy Adult Sexual Abuse (2024/07/21)
Dr. Hermina Nedelescu & Dorothy Small: Ecumenical Catholic-Orthodox Discourse (2024/07/24)
Professor David K. Pooler, Ph.D., LCSW-S on Consent and Power (2024/08/13)
Irene Deschênes on Outrage Canada (2024/09/05)
Press Releases:
#ChurchToo Survivors Call on CA Governor Gavin Newsom (2024/06/09)
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Bojan Jovanović (w/ Damir Katulić): Survivor Advocacy, Serbian Orthodoxy
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): The Good Men Project
Publication Date (yyyy/mm/dd): 2024/10/24
Bojan Jovanović is a Father in the Serbian Orthodox Church, and Damir Katulić is the president of the Association of Christians of Croatia.
Scott Douglas Jacobsen: Thank you for your patience with me, and for taking the time for this interview today. Often, the media stories on the Catholic Church garner more attention and notoriety. Orthodoxy seems less affected in the public sphere. I do not want to stereotype or portray this inaccurately or unfairly, as the subject matter arouses many emotions and instincts at tension with one another, because of the seriousness of the allegations and the severity of the consequences for churches, communities, priests, and laity: defensiveness, retribution, fear, pity, pain, regret, anger, betrayal, shame, sadness, disillusionment, guilt, helplessness, maybe hope. As my knowledge and experience grows on this topic, I want to relay experiences and views with sensitivity, but with forthrightness, given the deep impact on people’s lives. I will fail at this, but I will continue to aim for this mark in this work. In prior writing, my bias would have been more oriented towards a bias of directed blame against abusive acts within religious institutions without proposal of, or search for, realistic and concrete constructive solutions. Looking back at my younger self, the former emotions in empathy with the experiences of others in pain seems legitimate, while not directing these energies to appropriate formal and grassroots fairness and justice movements was a gap, a failing. I come from the intellectual backgrounds of several non-religious traditions locally and internationally, which colours, therefore potentially biases, the qualitative research into these areas. How have you observed clergy-related abuse manifesting at the local level within the Serbian Orthodox Church?
Bojan Jovanović: Clergy-related abuse within the Serbian Orthodox Church has been observed in several ways at the local level. Reports often include:
Efforts to address these issues vary, but many advocate for greater transparency and accountability within the church structure.
Jacobsen: How do the local and national contexts both reflect and differentiate from one another?
Jovanović: The local and national contexts within the Serbian Orthodox Church reflect and differentiate from one another in several key ways:
Reflection:
Differentiation:
In summary, while the local and national contexts of the Serbian Orthodox Church are interconnected, they also exhibit distinct characteristics shaped by their specific environments and community needs.
Jacobsen: What are the challenges to communities in Serbia when addressing abuse allegations against clergy members?
Jovanović: Communities in Serbia face several challenges when addressing abuse allegations against clergy members:
These challenges can create an environment where abuse remains unaddressed, further complicating the path to justice for victims.
Jacobsen: How does the Serbian Orthodox Church’s approach to handling abuse cases compare with other national religious institutions in the region?
Jovanović: The Serbian Orthodox Church’s approach to handling abuse cases has several distinctive features when compared to other national religious institutions in the region:
Similarities:
Differences:
Conclusion:
Overall, while there are some common challenges across religious institutions in the region, the Serbian Orthodox Church’s approach to abuse allegations can differ significantly in terms of responsiveness, victim support, and institutional reform. These differences can impact the effectiveness of addressing abuse and fostering trust within communities.
Jacobsen: Can you discuss the impact of clergy-related abuse scandals on public trust in religious institutions in Serbia and neighboring countries?
Jovanović: Clergy-related abuse scandals have significantly impacted public trust in religious institutions in Serbia and neighboring countries in several ways:
Erosion of Trust
Community Division
Social and Political Repercussions
Comparative Impact in Neighboring Countries
Conclusion
Overall, clergy-related abuse scandals pose significant challenges to public trust in religious institutions in Serbia and neighboring countries. The fallout from these scandals can lead to lasting changes in how communities perceive and engage with their religious leaders, ultimately influencing the role of religion in society.
Jacobsen: What role does the Serbian government play in either addressing or overlooking clergy-related abuse within Orthodoxy?
Jovanović: The Serbian government plays a complex role in addressing or overlooking clergy-related abuse within the Orthodox Church, characterized by several key factors:
Addressing Abuse
Overlooking Abuse
Conclusion
In summary, the Serbian government’s role in addressing or overlooking clergy-related abuse within Orthodoxy is multifaceted. While there are legal mechanisms and instances of cooperation, cultural and political factors often lead to a lack of thorough investigation and accountability, creating a challenging environment for victims seeking justice.
Jacobsen: How have international organizations and the global community responded to allegations of abuse within the Serbian Orthodox Church?
Jovanović: International organizations and the global community have responded to allegations of abuse within the Serbian Orthodox Church in several ways:
Advocacy and Pressure
Monitoring and Reporting
Support for Victims
Calls for Reform
Challenges
Conclusion
Overall, international organizations and the global community have taken steps to respond to allegations of abuse within the Serbian Orthodox Church, advocating for accountability and reform. However, the interplay of cultural, political, and religious factors can complicate these efforts and affect their outcomes.
Jacobsen: Are there global patterns in how religious institutions handle abuse allegations, and where does the Serbian Orthodox Church fit within this international context? Professor David Pooler in the United States has noted consistencies to me.
Damir Katulić: In principle one can talk about the global patterns of how religious institutions (meaning not just churches pertain to Christian religion but a religion institutions in general) handle abuse allegations. It is almost like the model of 5 stages of grief. The first reaction is usually a denial. But after firm evidence is presented then we are witnessing the anger of the religious institutions, their bargaining with the legal and public domains, and in most cases acceptance in the form of the court settlements. Since institutions can not been depressed, we are lacking this part of the grief model. Anyhow, this process is in direct correlation with the size of the religion’s institution; the bigger the institution, the condemnation of the abuse is more rapid and wide.
What is special about Serbian Orthodox Church in this model is that SPC is lacking the universal character of the religion institution, and it is deeply intertwined with the political agenda of the Serbian state. Therefore, the whole process of dealing with the abuse problem is suspended in the step one because the Serbian state doesn’t allow that the information of the abuses becomes public and when it against all odds does, state uses its institutions (including the state-controlled media) to suppress it.
This practice makes the handling of the abuse issues in the SPC extremely hard and very often quite dangerous.
Jacobsen: What lessons can be drawn from international cases of clergy-related abuse that might help address these issues within Serbia?
Katulić: To really deal with the issue of clergy-related abuse within the SPC this problem has to become international so that a Serbian state loses its mechanism to suppress it from the public domain. The more countries, non-governmental institutions and publicly acclaimed individuals are aware of this problem and talk about it openly, it would be immensely harder to conceal this issue within the corridors of power in Serbia and SPC as a main perpetrator.
So, the main lesson would be to internationalize the abuse cases that happen within the SPC and then it will be dealt with like the other similar cases in the last couple of decades around the world.
Jacobsen: How does collaboration with regional experts like Mr. Ivan Valek enhance understanding and action against clergy-related abuse in the Balkans?
Katulić: Mr. Ivan Valek is really a well-educated expert in this field that invested decades of his life exploring this topic. His expertise can be really helpful not just because he has a deep understanding of this problem, but he possesses a broad knowledge of a historical concept related to the religion issues in the region of the Balkans. Therefore, whoever would like to expand and enhance its understanding of this topics should, in some form, have a contact and conversation with Mr. Valek.
Jacobsen: What importance does cross-border cooperation hold in effectively tackling clergy-related abuse at both national and regional levels?
Jovanović: Cross-border cooperation is crucial in effectively tackling clergy-related abuse at both national and regional levels for several reasons:
Exchange of Information: Countries can share successful strategies and protocols for addressing abuse cases, enhancing overall effectiveness in handling allegations.
Training Programs: Joint training initiatives can equip clergy and lay leaders with the necessary skills to recognize and respond to abuse.
Harmonization of Laws: Collaborative efforts can lead to more consistent legal standards and practices regarding abuse across borders, making it harder for perpetrators to evade justice by relocating.
Mutual Legal Assistance: Countries can support each other in prosecuting offenders who may flee to another jurisdiction.
Cross-border Networks: Establishing networks among NGOs and support organizations can provide victims with resources and assistance regardless of where they are located.
Awareness Campaigns: Collaborative campaigns can raise awareness about abuse and available support services, fostering a culture of accountability.
Pooling Resources: Collaborative investigations can be more effective, pooling resources and expertise to address complex cases that cross national boundaries.
Sharing Intelligence: Law enforcement agencies can share intelligence and evidence, facilitating more thorough investigations.
Regional Context: Understanding the cultural dynamics and sensitivities of different countries can improve the effectiveness of interventions and responses to abuse allegations.
Building Trust: Cross-border partnerships can foster trust between countries, communities, and religious institutions, essential for effectively addressing abuse.
Joint Oversight Bodies: Establishing regional oversight bodies can ensure consistent monitoring and accountability for religious institutions across borders.
Encouraging Transparency: Collaborative efforts can promote transparency in how allegations are handled, making it easier to hold institutions accountable.
Conclusion
Cross-border cooperation is vital in addressing clergy-related abuse, as it enhances legal frameworks, supports victims, fosters shared knowledge, and strengthens institutional accountability. By working together, countries can create a more effective response to abuse that transcends national boundaries, ultimately protecting vulnerable individuals and fostering a culture of accountability within religious institutions.
Jacobsen: What has been the hoped-for impact through promoting your updated book at the International Book Fair in Montenegro?
Jovanović: Promoting an updated book at the International Book Fair in Montenegro aims to achieve several hoped-for impacts:
Broader Reach: The fair provides an opportunity to reach a diverse audience, including readers, publishers, and literary agents, enhancing the book’s visibility in the market.
Direct Interaction: Engaging with readers allows for firsthand feedback, fostering a connection that can lead to increased interest and sales.
Collaborations: The event facilitates networking with other authors, publishers, and industry professionals, potentially leading to future collaborations and partnerships.
Promoting Dialogue: Showcasing the book can stimulate discussions about its themes, contributing to cultural exchange and dialogue within the literary community.
Supporting Local Authors: Participation in the fair highlights the importance of local literature, helping to strengthen the overall literary community in Montenegro.
Increased Sales: The fair provides a platform for direct sales, potentially boosting initial sales figures and establishing distribution channels.
Valuable Insights: Feedback received during the fair can inform future writing projects and marketing strategies, helping to refine the author’s approach.
Conclusion
Overall, promoting the updated book at the International Book Fair in Montenegro is expected to enhance visibility, foster engagement, and contribute to the broader literary landscape, ultimately supporting the author’s career and the promotion of literature in the region.
Jacobsen: How has media coverage at different levels influenced public perception and institutional responses to clergy-related abuse in Serbia?
Jovanović: Media coverage at different levels has significantly influenced public perception and institutional responses to clergy-related abuse in Serbia in several ways:
Raising Awareness: Media reports have brought attention to instances of clergy-related abuse, informing the public about the issues and prompting discussions that may have previously been suppressed.
Highlighting Victims’ Stories: By sharing personal accounts from victims, the media has humanized the issue, making it more relatable and fostering empathy among the public.
Framing the Narrative: The way media outlets frame the narrative around abuse can shape public opinion, either by emphasizing accountability and justice or by downplaying the severity of the allegations.
Creating Outrage or Support: Intense media coverage can lead to public outrage, pressuring institutions to respond more decisively to allegations. Conversely, favorable coverage can create a protective atmosphere for the church.
Accountability Pressure: Media scrutiny can compel institutions, including the Serbian Orthodox Church and the government, to take allegations more seriously and implement reforms to address systemic issues.
Response Strategies: Institutions may adopt different strategies in response to media coverage—either reinforcing their positions or making public commitments to transparency and accountability based on the coverage.
Comparative Analysis: Coverage may draw comparisons with how similar cases are handled in other countries, influencing public expectations regarding accountability and institutional reforms.
Global Awareness: International media attention can amplify local issues, prompting both public and institutional responses that align with global human rights standards.
Facilitating Conversations: Media coverage can encourage broader societal conversations about the role of religion, authority, and accountability, potentially leading to demands for reform.
Inspiring Activism: Increased awareness and public interest can mobilize civil society organizations and activists to advocate for victims’ rights and institutional change.
Conclusion
In summary, media coverage at various levels has played a crucial role in shaping public perception and influencing institutional responses to clergy-related abuse in Serbia. By raising awareness, framing narratives, and applying pressure for accountability, the media has the potential to foster significant change within both religious institutions and broader societal attitudes.
Jacobsen: How might international human rights frameworks be applied to address clergy-related abuse within the Serbian Orthodox Church?
Jovanović: International human rights frameworks can be applied to address clergy-related abuse within the Serbian Orthodox Church in several key ways:
Ratification of Treaties: Serbia is a party to various international human rights treaties, such as the Convention on the Rights of the Child and the International Covenant on Civil and Political Rights. These treaties obligate the state to protect individuals from abuse and ensure accountability.
Incorporation into Domestic Law: The principles of these treaties can be integrated into national legislation, requiring the Serbian government to establish legal mechanisms that address clergy-related abuse effectively.
Access to Justice: International frameworks emphasize the right of victims to seek justice and redress. Implementing these rights can empower victims of clergy-related abuse to come forward and report incidents without fear of reprisal.
Support Services: Frameworks can guide the development of support services for victims, including counseling, legal assistance, and safe reporting mechanisms.
Independent Oversight: Establishing independent bodies to monitor cases of abuse within religious institutions can ensure transparency and accountability. International human rights bodies often recommend the creation of such mechanisms.
Regular Reporting: Countries are encouraged to report on their compliance with human rights obligations. This can include data on abuse cases within religious institutions, fostering accountability and public awareness.
Education for Clergy and Officials: International human rights frameworks can promote training programs for clergy, church officials, and law enforcement on recognizing, preventing, and responding to abuse.
Best Practices: Sharing best practices from other countries that have successfully addressed similar issues can guide reforms within the Serbian Orthodox Church.
Partnerships with NGOs: International frameworks can encourage collaboration between the church, the government, and civil society organizations to address abuse comprehensively.
Community Engagement: Involving communities in discussions about clergy-related abuse can help raise awareness and promote a culture of accountability within religious institutions.
Policy Recommendations: Human rights bodies can provide recommendations for reforms within the Serbian Orthodox Church, such as establishing clear reporting procedures for abuse and creating transparent investigative processes.
Accountability for Leadership: Advocating for accountability measures for church leaders who fail to address allegations of abuse can promote a culture of responsibility.
Conclusion
By applying international human rights frameworks, Serbia can enhance its approach to addressing clergy-related abuse within the Serbian Orthodox Church. This includes ensuring legal accountability, protecting victims’ rights, fostering transparency, and promoting collaboration with civil society, ultimately contributing to a safer and more accountable environment within religious institutions.
Jacobsen: What are the legal and institutional barriers at the national level that hinder effective prosecution of abuse cases involving clergy?
Jovanović: The legal and institutional barriers at the national level that hinder effective prosecution of abuse cases involving clergy can include:
Insufficient Laws: Existing laws may not adequately address clergy-related abuse, leaving gaps that can be exploited by perpetrators.
Statute of Limitations: In many jurisdictions, the statute of limitations may be too short, preventing the prosecution of cases that come to light after a significant delay.
Clerical Privilege: Some legal systems may afford clergy special protections or privileges, making it more difficult to prosecute them compared to lay individuals.
Internal Church Investigations: Many religious institutions may prefer to handle allegations internally, often resulting in inadequate investigations and lack of accountability.
Religious Influence: The strong influence of religious institutions in society can lead to reluctance among victims to come forward due to fear of stigmatization or retribution.
Public Sentiment: Societal attitudes that prioritize the reputation of the church over justice for victims can hinder reporting and prosecution.
Inadequate Training for Law Enforcement: Police and legal personnel may lack specific training on handling abuse cases involving clergy, leading to mishandling of investigations.
Limited Resources: Financial and human resources for investigating and prosecuting such cases may be insufficient, affecting the overall efficacy of the legal process.
Perceived Bias: There may be a perceived or actual bias within the judicial system favoring religious institutions, leading to reluctance to prosecute cases against clergy.
Fear of Community Reaction: Judges and prosecutors might fear backlash from religious communities, which could influence their decisions regarding prosecution.
Lack of Support Services: Insufficient victim support services can deter individuals from coming forward, as they may feel unsupported in navigating the legal system.
Trauma and Stigma: The trauma associated with abuse, coupled with societal stigma, can prevent victims from pursuing legal action.
Conclusion
These barriers create a complex environment that can obstruct justice for victims of clergy-related abuse. Addressing these challenges requires comprehensive legal reforms, enhanced training for law enforcement, better support for victims, and cultural shifts that prioritize accountability and transparency.
Jacobsen: How does the culture of silence at the local level affect efforts to expose and prevent abuse? What can break this culture?
Jovanović: The culture of silence at the local level significantly affects efforts to expose and prevent abuse in several ways:
Fear of Retaliation: Victims and witnesses may fear reprisals from the community or the church, deterring them from coming forward.
Stigma: There may be societal stigma attached to reporting abuse, particularly in religious contexts, which can silence victims and supporters.
Cultural Acceptance: If abuse is seen as a normal part of the religious or community environment, it becomes more difficult to challenge and address.
Minimization of Issues: Community narratives may downplay the severity of abuse, leading to a lack of urgency in addressing the problem.
Insufficient Resources: Communities may lack adequate support services for victims, further entrenching silence.
Limited Awareness: There may be a lack of awareness about the rights of victims and the mechanisms available for reporting abuse.
Covering Up: Religious institutions may prioritize their reputation over accountability, leading to internal cover-ups rather than external reporting.
Inadequate Responses: Institutions may have inadequate procedures for handling allegations, reinforcing the culture of silence.
What Can Break This Culture?
Public Education: Increasing awareness about abuse and its effects can empower victims and the community to speak out.
Training Programs: Offering training on rights and available resources can help dismantle the stigma associated with reporting.
Creating Safe Spaces: Establishing confidential reporting mechanisms can encourage victims to come forward without fear of exposure.
Community Support Groups: Fostering supportive networks for victims can help them feel less isolated and more empowered to speak out.
Involvement of Influential Figures: Engaging respected community and religious leaders in discussions about abuse can lend credibility to efforts to break the silence.
Public Statements: Leaders can make public statements denouncing abuse, reinforcing a culture of accountability.
Strengthening Legal Frameworks: Implementing laws that protect whistleblowers and provide clear reporting pathways can encourage more individuals to come forward.
Accountability Mechanisms: Establishing independent oversight bodies can ensure that allegations are taken seriously and investigated thoroughly.
Grassroots Movements: Supporting grassroots initiatives that advocate for victims’ rights can create pressure for change at both the community and institutional levels.
Coalitions: Forming coalitions among NGOs, activists, and community members can amplify efforts to expose and prevent abuse.
Conclusion
Breaking the culture of silence requires a multifaceted approach that combines education, support, community engagement, legal reforms, and advocacy. By fostering an environment that prioritizes accountability and victim support, communities can more effectively expose and prevent abuse.
Jacobsen: What are effective ways in which to continue and expand survivor advocacy, so victims can move from survivors to thrivers with appropriate social supports?
Jovanović: Continuing and expanding survivor advocacy is crucial for helping victims transition from surviving to thriving. Here are effective ways to achieve this:
Comprehensive Care: Provide integrated services that address physical, mental, and emotional health, including counseling, medical care, and legal support.
Safe Housing: Ensure access to safe and affordable housing options for survivors to rebuild their lives without fear.
Skill Development: Offer vocational training and educational programs to help survivors gain independence and financial stability.
Leadership Opportunities: Encourage survivors to take on leadership roles within advocacy organizations, allowing them to influence policy and support others.
Support Networks: Foster peer support groups where survivors can share experiences and resources, creating a sense of community and belonging.
Awareness Campaigns: Conduct community outreach to educate the public about survivor issues and reduce stigma, fostering a more supportive environment.
Lobby for Legal Reforms: Advocate for changes in laws and policies that protect survivors and provide necessary resources.
Partnerships with Organizations: Collaborate with NGOs, government agencies, and other stakeholders to strengthen advocacy efforts and resource availability.
Information Hubs: Create centralized resources where survivors can find information on available services, legal rights, and support systems.
Financial Assistance: Provide grants or funds to help survivors with immediate needs, such as medical bills or educational expenses.
Trauma-Informed Care: Train service providers in trauma-informed approaches to ensure that survivors feel safe and respected in all interactions.
Crisis Intervention Services: Establish immediate support services for survivors in crisis, including hotlines and emergency counseling.
Tailored Programs: Develop services that are culturally sensitive and inclusive of diverse communities, ensuring that all survivors feel represented and understood.
Language Access: Provide resources in multiple languages to accommodate non-native speakers.
Feedback Mechanisms: Implement systems for survivors to provide feedback on programs and services, ensuring that their voices shape ongoing advocacy efforts.
Data Collection: Collect and analyze data on survivor needs and outcomes to inform program development and improve service delivery.
Continued Support: Establish long-term follow-up services to check in on survivors, ensuring they have ongoing access to resources and support.
Mentorship Programs: Pair survivors with mentors who can guide them through their healing and empowerment journeys.
Conclusion
By implementing these strategies, advocacy efforts can create a supportive framework that empowers survivors, helping them transition from surviving to thriving. Collaboration, comprehensive services, and a focus on empowerment are essential components of this process.
Jacobsen: How do cultural and religious factors unique to Serbia and the Balkans influence the recognition and handling of abuse allegations?
Jovanović: Cultural and religious factors unique to Serbia and the Balkans significantly influence the recognition and handling of abuse allegations in several ways:
Respect for Authority: There is often a deep-seated respect for authority figures, including clergy, which can lead to reluctance in questioning or reporting allegations against them. This can result in a culture of silence around abuse.
Collective Identity: The importance of community and collective identity may discourage individuals from coming forward, as doing so could bring shame to the community or institution.
Clerical Authority: The Serbian Orthodox Church holds considerable sway in societal norms and values. Allegations against clergy can be seen as attacks on the church itself, leading to defensiveness and denial rather than accountability.
Moral Expectations: Religious teachings often emphasize forgiveness and redemption, which can lead to a tendency to downplay the severity of abuse or to prioritize reconciliation over justice.
Social Stigma: Victims of abuse may face stigma and isolation, leading to fears of being ostracized by their communities. This can deter reporting and seeking help.
Gender Roles: Traditional gender norms can further complicate the situation, as women may feel pressure to conform to societal expectations that prioritize family unity over individual well-being.
Inadequate Legal Protections: The legal system may not fully address the complexities of abuse allegations, particularly within religious contexts, leading to insufficient responses to reported cases.
Internal Church Mechanisms: The tendency for religious institutions to handle allegations internally can result in inadequate investigations and a lack of transparency, reinforcing the culture of silence.
Legacy of Conflict: The historical context of the Balkans, including recent conflicts, can affect societal attitudes toward authority and trust in institutions. Distrust in state systems may lead individuals to rely on religious institutions, complicating the response to allegations.
Collective Trauma: The region’s history of trauma can influence how communities respond to individual trauma, often prioritizing collective healing over addressing specific allegations.
Limited Resources: Support systems for victims may be underdeveloped, making it difficult for individuals to find help or advocacy. Communities may lack access to counseling or legal assistance.
Role of NGOs: While some NGOs work to address these issues, their influence may be limited by cultural and religious norms, making it challenging to advocate for change.
Conclusion
Cultural and religious factors in Serbia and the Balkans create a complex landscape for recognizing and handling abuse allegations. The interplay of authority, stigma, and community dynamics can hinder reporting and accountability. Addressing these challenges requires a nuanced understanding of local contexts, as well as efforts to educate communities and reform institutional responses.
Jacobsen: What are necessary actions for effectively combatting clergy-related abuse in the Serbian Orthodox Church for the long-term?
Jovanović: Effectively combatting clergy-related abuse in the Serbian Orthodox Church for the long term requires a multifaceted approach that includes the following necessary actions:
Independent Reporting Channels: Create confidential and independent channels for victims to report abuse without fear of retaliation.
Clear Protocols: Develop clear procedures for handling allegations that ensure thorough investigations and accountability.
Clergy Training: Provide comprehensive training for clergy on ethical conduct, boundaries, and the impact of abuse.
Educating Congregations: Offer educational programs for congregants about recognizing signs of abuse and the importance of reporting.
Advocating for Legislative Changes: Work with lawmakers to ensure that legal protections for victims are strengthened and that there are stringent penalties for abusers.
Collaboration with Law Enforcement: Foster partnerships between church leaders and law enforcement to ensure that abuse cases are taken seriously and investigated thoroughly.
Counseling Services: Establish access to psychological support and counseling for victims of abuse.
Support Networks: Develop peer support groups for survivors to share experiences and healing resources.
Zero Tolerance Policy: Implement a clear zero-tolerance policy for abuse within the church, emphasizing that all allegations will be taken seriously.
Public Accountability: Encourage public statements from church leaders that condemn abuse and outline the church’s commitment to preventing it.
Community Awareness Campaigns: Conduct outreach programs to educate the public on the issue of clergy-related abuse and the importance of supporting victims.
Involving Lay Leaders: Engage lay leaders and members of the congregation in discussions about preventing abuse and promoting a safe environment.
Independent Oversight Committees: Establish independent committees to oversee investigations of abuse allegations and ensure transparency in the process.
Regular Reporting: Require regular public reports on the church’s handling of abuse allegations to maintain accountability.
Policy Development: Create and enforce policies that promote safe interactions between clergy and congregants, particularly minors.
Regular Audits: Conduct regular audits of church practices and policies related to abuse prevention and response.
Learning from Best Practices: Collaborate with international organizations and other religious institutions to adopt best practices for preventing and addressing abuse.
Support from Global Church Bodies: Seek support from global Orthodox church organizations in implementing reforms.
Encouraging Whistleblower Protections: Implement protections for whistleblowers who report misconduct or abuse.
Facilitating Conversations: Create forums for open dialogue about clergy-related issues, allowing congregants to express concerns and propose solutions.
Conclusion
Addressing clergy-related abuse within the Serbian Orthodox Church requires commitment, transparency, and a collaborative approach. By implementing these actions, the church can create a safer environment for its members and foster a culture of accountability and support for victims.
Jacobsen: Thank you for the opportunity and your time, Bojan.
Jovanović: You’re welcome! If you have any more questions or need further assistance, feel free to ask.
Further Internal Resources (Chronological, yyyy/mm/dd):
Historical Articles
Crimes of the Eastern Orthodox Church 1: Adam Metropoulos (2024/01/11)
Crimes of the Eastern Orthodox Church 2: Domestic Violence (2024/01/12)
Crimes of the Eastern Orthodox Church 3: Finances (2024/01/16)
Crimes of the Eastern Orthodox Church 4: Sex Abuse (2024/01/17)
Interviews
Dr. Hermina Nedelescu on Clergy-Perpetrated Sexual Abuse (2024/06/02)
Katherine Archer on California Senate Bill 894 (2024/06/11)
Dorothy Small on Abuse of Adults in the Roman Catholic Church (2024/06/16)
Melanie Sakoda on Orthodox Clergy-Related Misconduct (2024/06/23)
Professor David K. Pooler, Ph.D., LCSW-S on Clergy Adult Sexual Abuse (2024/07/21)
Dr. Hermina Nedelescu & Dorothy Small: Ecumenical Catholic-Orthodox Discourse (2024/07/24)
Professor David K. Pooler, Ph.D., LCSW-S on Consent and Power (2024/08/13)
Irene Deschênes on Outrage Canada (2024/09/05)
Press Releases:
#ChurchToo Survivors Call on CA Governor Gavin Newsom (2024/06/09)
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