In February 2018 the New Zealand Government established a Royal Commission of Inquiry to investigate what happened to children, young people and adults in State care and in the care of faith-based institutions in New Zealand between 1950 and 1999. On 25 June 2024 the Inquiry presented its Final Report “Whanaketia – Through pain and trauma, from darkness to light” to the Governor-General.
The Commission was focused on institutions – places where people lived in care, including detention centres, special schools (e.g. deaf children), and also considered the impact on ethnic/demographic groups. The conclusions and recommendations are also applicable to non-residential-care situations, such as friends and workers meetings, conventions, social events etc.
The Commission found that the prevalence of abuse in faith-based care was worse than in state care. “As many as 42 percent of those in faith-based care…were abused.” Many more were exploited or neglected. And religious beliefs were often used to justify abusive actions and silence survivors.
The Summary Report on abuse and neglect in faith-based care provides a wealth of insights into the dynamics of abuse in faith-based institutions. Below are just a few excerpts, with paragraph numbers:
“Sexual abuse within a spiritual or religious context severely damaged survivors’ ability to find spiritual security anywhere with their spiritual and religious beliefs, and the concept of a loving God was radically altered, if not destroyed.” (¶ 14)
“Faith based care settings had some unique factors that contributed to abuse and neglect…and created barriers to disclosure. These factors included the misuse of religious power, the moral authority and status of faith leaders…sexism and negative perceptions of women…the interpretation of sexual abuse through the lens of sin and forgiveness.” (¶ 16)
“Oversight and monitoring of faith-based institutions providing care was lacking, both in terms of external oversight…and internal oversight by the faiths themselves. Most faith-based institutions were not held to account and few lessons were learned…” (¶ 18)
“In many instances, others were aware of, or even facilitated abuse and neglect… Children and young people who disclosed abuse were often disbelieved and punished. The status and perceived trustworthiness of clergy and religious leaders in society played a crucial role in people not believing survivors or intervening in abuse.” (¶ 68)
“Underpinning much of this abuse…was an abuse of religious and spiritual teaching and authority.” (¶ 69)
“Religious leaders were not only powerful but also trusted and respected… This enabled abuse to occur, and intensified barriers to reporting. This status, combined with the importance of obedience in faith-based care settings, often made it difficult for survivors to identify abuse or question the abusive behavior… Abusers used their status and ‘closeness to God’ as a means of silencing survivors.” (¶ 79)
“Many staff and carers who witnessed abuse and neglect, or were told about it, did nothing.” (¶ 149)
“Most faith-based institutions also failed to take accountability for abuse and neglect of children, young people and adults in their care.” (¶ 153)
“For many survivors, obedience to religious authority was so ingrained they complied with the orders of clergy or other religious leaders, even when it involved abuse or made them uncomfortable.” (¶ 158)
“Faith-based settings had unique barriers to reporting abuse or making complaints. There was a strong preference for secrecy and silence, which created additional barriers to making complaints, because survivors had little hope that any disclosure of abuse would be dealt with appropriately or lead to those responsible being held to account.” (¶ 165)
“These barriers to disclosure mean many survivors will never report their abuse, increasing the risk of further abuse being able to occur.” (¶ 167)
“The absence of an accessible complaints process and clarity on how their complaint would be responded to was a significant barrier to raising concerns or making a complaint about the abuse or neglect…” (¶ 168)
“Prescribed gender roles and the absolute authority of males within faith-based institutions contributes to the occurrence of abuse and failed responses.” (¶ 173)
“The misuse of religious teaching and scripture allowed abuse to occur, but it also prevented disclosures of abuse for fear of retribution by God himself.” (¶ 193)
“Most faith-based institutions failed to take accountability for abuse and neglect of children, young people and adults in their care.” (¶ 194)
There are 138 detailed recommendations. Extracts of some that are especially pertinent to the friends and workers are:
[3] Public acknowledgments and apologies for historical abuse and neglect in the care of the State (both direct and indirectly provided care) and faith-based institutions should be made to survivors, their whanau (family) and support networks by the most senior leaders of all faith-based institutions …
[8] The government should take all practicable steps, including incentives and, if necessary, compulsion, to ensure that faith-based institutions and indirect care providers join the puretumu torowhānui (holistic redress) system and scheme once it is established.
[22] The Solicitor-General should amend the suite of prosecution guidelines to
a. include a requirement that those making decisions about whether to prosecute, and which charges to file, act consistently with New Zealand’s international human rights obligations and other relevant international law obligations (including the United Nations Convention on the Rights of Persons with Disabilities, the United Nations Convention on the Rights of the Child and the United Nations Declaration on the Rights of Indigenous People)
b. include, in relation to the evidential test for prosecution, a requirement that those making assessments on the credibility and quality of a complainant’s evidence recognise the potential for their own bias, obtain relevant expert advice where necessary, and provide appropriate accommodations where necessary
[54] The senior leaders of all State and faith-based entities providing care directly or indirectly to children, young people and adults should take active steps to create a positive safeguarding culture, including by:
a. designating a safeguarding lead with sufficient seniority
b. supporting the prevention, identification and disclosure of abuse and neglect
c. ensuring the entity providing care directly or indirectly complies with its health and safety obligations
d. protecting whistleblowers and those who make good-faith notifications
e. ensuring accountability for those who fail to comply with safeguarding obligations
f. prioritising and supporting training and professional development in safeguarding and in abuse and neglect in care including the topics set out in Recommendation 63
g. actively promoting a culture that values all children, young people and adults in care and addresses all forms of discrimination
h. ensuring there are sufficient resources for safeguarding
i. identifying and correcting harmful attitudes and beliefs, such as the disbelief or mistrust of complainants or racist or ableist actions and beliefs
j. ensuring there is adequate data collection and information on abuse and neglect in care, including relevant data on ethnicity and disability, to allow analysis and reporting
k. learning from any incidents and allegations
l. publicly reporting on the matters including any issues arising in relevant annual reports.
[65] All State and faith-based entities providing care directly or indirectly to children, young people and adults in care and relevant professional registration bodies should ensure they have appropriate policies and procedures in place to respond in a proportionate way to complaints, disclosures or incidents of abuse and neglect,…..
Recommendations 89-110 are relevant to all faith-based entities providing care. Particularly relevant are:
[89] All faith-based entities that provide activities or services of any kind, under the auspices of a particular religious denomination or faith, through which adults have contact with children, young people or adults in care, should comply with the Care Safety Principles (Recommendation 39), the National Care Safety Strategy (Recommendation 40) and all statutory requirements under the Care Safety Act (Recommendation 45), including care standards, accreditation and vetting.
[94] All faith-based entities should ensure that religious leaders are accountable to an appropriate authority or body, such as a board of management or council, for the decisions they make with respect to preventing and responding to abuse and neglect in care.
Standard of Proof for Claims
Note: This section relates to financial claims. A different standard may be appropriate for initially responding to credible allegations and deciding how to deal with an accused perpetrator.
The Commission considered what standards of proof to apply when making a decision on a claim. The legal concept of ‘standard of proof’ means the degree to which a survivor must prove their claim for the scheme to accept it. The three options considered were:
balance of probabilities: a claim is more likely than not to be true (the standard of proof applied in civil litigation)
reasonable likelihood: a claim is not fanciful or remote and is more than merely plausible
plausibility: a claim is apparently reasonable or probable without necessarily being so.
In the Commission’s view, the scheme’s starting point for assessing any standard or brief claim should be belief in the survivor. If nothing is raised during the claims process to give reason to doubt the survivor’s account, whether about the abuse, the harm suffered or the link between the two, the scheme should accept the survivor’s claim.
English translation of Report post information evening meeting, 12 July 2024 Original Language: Dutch
Where: Convention grounds in Putten Time: 19:30 until 21:30 Present: about 100 people consisting of members, ex members and a few workers Report made by [Redacted], ex member. Disclaimer: I have made this personal report true to the way that I remember
Lead up:
It was so nerve wracking! I had firmly announced that I would tell my story and that I wanted to be at a meeting about the large-scale (child) abuse that has happened under the workers and friends by workers and friends. This has already been brought to light on a large scale, specifically in America, Canada, New Zealand and Australia.
My focus was to ask for attention to the family structure. Some of my family are still members of the 2×2 movement. And the matter of child abuse has had an impact. For example, my children are now no longer permitted to stay with their grandparents if there are also workers staying there. That is a severe consequence.
I also wanted to mention the communication with ex members. The current information comes from family members to ex members. Due to this, there has sometimes been no information shared, and occasionally only to a limited degree.
I then wanted to make the connection that even the belief system is subject to the laws of nature. Meaning that an advisory board is fine as an addition but that the system requires a leader- Bart, Wim and Martin can not all lead. A system requires clear boundaries (who is a part of it and who isn’t). It needs an advocate for leadership, ownership and responsibility. This creates clarity about who does what and that creates the possibility to really change things. ‘If you do what you did, you’ll get what you got’. The version of the group with an advisory board is version 1.1. And in my opinion, you really need to get to version 2.0. Finally, in the letter that I received with the invitation, I couldn’t find any reference anywhere to the legal system. Whereby I wanted to pick up the phone to report the inappropriate behaviour mentioned in the letter, especially to the police. And to not keep that within the organisation.
In the run up, I liked the bizarre feelings that I had. I had warm memories of the convention, at that time, I was freer and could get up to mischievous adventures. We also never went on holidays so everything that we had to attend to outside of the meetings felt like a holiday to me.
I also know that I am always cordially greeted with loving words by workers. This was also the case at the funerals of my grandmothers. When you also want to create urgency for the situation that the group is in as well, this leads to a strange mixture. Added to by my professing family’s presence. My brother was going to accompany me but he was a little late, so I went alone.
I drove in at 19:00. Another ex member stood waiting for me in the car park. In order to make a statement, I had put on my hot pink pantsuit with my tigerprint heels. Not practical for the convention grounds, but anything for the statement.
I was greeted warmly and told that I was very welcome. It was very strange to be on the convention grounds 25 years later. Not much had changed, really. Except that the people that I saw had all aged a lot. I suspect that they thought the same of me.
After the welcome party at the car park, they brought us to the dining tent, where tea, coffee and juice lay ready for us. We headed to the meeting tent just before 19:30. A circle had been made with three rows of seats.
Introduction by Bart Hartemink
Bart started the introduction and explained that he had received all questions after he had sent out the letter and that he would answer them as best as possible. I noticed that there were a lot of critical questions. The communication to ex members, for example, was on the list. He did not yet have an answer to this.
He also emphasised in the introduction that the police must be brought in in cases of inappropriate behaviour. So two of my three points had been brought to the table by other (ex) members.
There was then plenty of time to ask questions, to be critical and to tell your story. I have sorted the questions by theme.
Relationship with other countries
On reflection, people got very emotional when the widespread abuse in other countries and the option of cutting the group off from those countries was mentioned. Those present employed terms such as calling the group abroad a ‘criminal organisation’ and suggesting that they should break away from them- for the safety of the children throughout all interactions, the workers should take a stand for their own fellowship. Someone mentioned that if you are aware of what has been happening or have been involved with such a community, and don’t distance yourself from them or intervene in some way, then you are complicit.
There were varied reactions to the suggestion to cut ties with other countries. A lot of members mentioned that they had family or good friends in other countries and didn’t want to break contact with them. Bart notably mentioned trying to change things with contacts abroad, but his requests fell on deaf ears.
I personally made the point that the religious group is dependent on the rules of the system and that this creates a feeding ground for abuse. All of these roots need to be studied to avoid large-scale abuse. Because if you do what you did, you get what you got.
Is the group still credible?
Another member asked the question ‘are we still credible as a group?’ Bart could not give an answer to this.
Appeal for love
There was also a plea to have love for the abusers. I personally couldn’t support that. I think that if a paedophile sexually assaults a child, an appropriate (prison) sentence and restrictions would be applicable. This plea was received with indignation by members and in the same thread as my own personal opinion. However, Bart gave no answer as to the opinion of the two by twos.
Abolishing rules and pedestals for the workers
Members testified about the abuse of power by refusing to baptise people due to the length of their skirt, or by doubting the spiritual experience of a member. Excommunication of members if the workers didn’t like what they were doing had also been used as a tactic. A previous older brother or overseer who claimed that criticism was never constructive, was cited. Bart distanced himself from the abuse of power and the quote of the previous older brother/ overseer and said that this wasn’t in line with the group.
At a certain point, someone asked who had NOT had any experience of an abuse of power within the group. Of the large group of people who were present, only a few put their hands up.
A member also requested the removal of the rules around clothing and the ban on televisions. Bart agreed that clothing was not important; as long as it was respectable clothing and everyone could decide themselves what clothing was appropriate. An ex-worker wanted to discuss celibacy- because choosing to go in the work does not mean that feelings go away.
Abuse in the Netherlands
What I found the most impactful part of the discussion was that around 5 victims stood up and told their story. That caused shock and emotion amongst the victims themselves, but also for me. Bart did not want to go into detail on individual cases but, at a certain point, a member outed an abuser who was closely related to them. That meant that everyone knew who the victims were talking about.
It was also very clear that this abuser had been allowed to continue life as usual for more than 20 years and that he had been permitted to go to all meetings and conventions. People reacted with outrage to this. One member said that she ‘felt screwed over’.
What now?
That point was not clearly addressed as the workers and friends still needed to take action on everything. A few of those present asked for action, such as more information evenings, to be taken.
This information evening was at the request of the advisory council. There will perhaps be more of this sort of evening, however this was not certain.
As I left, I spoke to Bart one on one and explained my own story. That felt right for me to do. I also told him, amongst other things, that many ex-members were uniting in groups, both abroad and in the Netherlands.
How did I feel about it all?
I felt that it was an injured religious group. A lot of unrest and criticism from its own members, a lot of commitments from Bart for the convention (although these are not possible to fulfil, especially not if a member has been able to just continue on as usual for 20 years as an abuser and if said abuser would just be allowed to go to the convention.)
There were no statements that members who have abused are no longer welcome. Many apologies, but no actions. The setting up of an advisory board was heavily leaned upon. There will supposedly be many recommendations that will come from said board that create the solution.
I found the powerlessness that came from having no reaction from any other countries to be telling.
A more open line of communication from the workers is good and necessary, but what is even better is if it is not only communication, but that it is followed up by action and vigour.
Further notes:
The advisory board consists of: [Redacted], [Redacted], [Redacted] (+ others)
Internal person of trust: [Redacted], [Redacted] (and others)
There has been a conversation with the intended external person of trust.
Note of translator: Abuser mentioned in above letter was informed of their removal from all gatherings of the group the day after the information evening- on July 13th, 2024.
WINGS Note: This information and discussion evening had been announced in a letter issued by the workers.
It is good to see that an external review is being trialled, but there is no mention of survivor support.
July 2024 update
17 July 2024
We want to extend our heartfelt thanks to you for taking the time to read our content and provide your valuable feedback. Your insights are crucial to helping us improve our website.
Our proposed allegation management process is still under review by ChildSafe Australia and we are anticipating completion in the next few weeks.
We have identified and have been working with Kooyoora who perform investigations into allegations that have been raised. They are currently performing a trial investigation for us. This step is part of our ongoing commitment to ensuring the integrity and independence of the allegation process including the use of professionally trained investigators.
We have also heard back from the Australian Redress Scheme and our membership application is in progress. Please refer to the website at nationalredress.gov.au for more information.
A subset of members of the CSA/SA Safe Church Task Force (SCTF) scored both the rejected draft policy from the WA-NID-AK Guidelines Team as well as the policy implemented by Darry Doland and the ministry, against the safe church policy elements that the SCTF identified as necessary and also against six common loopholes found in ineffective policies.
Results:
– The draft policy from the Guidelines Team scored a perfect score, having all essential elements and none of the 6 loopholes, grading “A+”.
– The policy from the ministry scored with just 31% of the essential policy elements and 4 of the 6 loopholes, grading “substandard”.
SCTF Scoring Summary
The Guidelines Team policy contains all 36 Essential elements and additionally includes two of the six additional Best Practice elements and has none of the common Negative, or loophole, elements. The Guidelines Team developed four sets of documents, including the policy (termed “guidelines”), a simple 3-page summary of the policy that would be an easy guide for the broader church members to use, a detailed 20-page FAQ document with scriptural references, and a one-page background document. The documents from the Guidelines Team exude professionalism, depth of thought, and broad consideration and are a joy and comfort to read. Our team finds them to be truly a best practice that we score an A+.
The implemented policy from the ministry is missing two-thirds of the Essential policy elements and includes none of the additional six Best Practice elements while also having four of the six Negative, or loophole, elements. While this policy does include care for victim survivors through the WaNIdAk Therapy Fund, raises awareness of CSA/SA in the ministry and the fellowship, and encourages reporting to the proper authorities, it is highly flawed. The policy gives the ministry significant latitude in decisions on abuse cases and investigations (which is a root cause of this crisis) and it will likely lead to under-reporting of abuse cases, ineffective investigations, insensitivity to victim survivors, and does not guarantee the separation of perpetrators from those that they might prey on. Our team finds it to be severely lacking and we give it the score of substandard.
SCTF Discussion
In addition to a Safe Church policy, the SCTF identified the need for a Safe Ministry Handbook, which would have two core components: a Worker Code of Conduct and a Worker Integrity & Edification Policy. Unlike a safe church policy that should be administered by a group other than the ministry, a safe ministry handbook should be administered by the ministry, for the ministry. The code of conduct section would serve as a simple, reasonable set of guidelines for worker behavior and conduct. The integrity & edification policy section would cover the vetting of prospective workers and their onboarding into the ministry, support and care for workers in their roles through regular check-ins and feedback as well as resources and support for their spiritual & emotional well being.
The policy from the Guidelines Team includes several elements that should be in a Safe Ministry Handbook while the implemented policy from the ministry includes none. For the care and support of a healthy ministry and the individuals in it, we strongly encourage the development of a safe ministry handbook.
Writing and instituting a safe church policy is a step toward becoming a safe, thriving fellowship. But a policy is only effective if it is lived and followed throughout the church without partiality or bias. A policy must be able to survive threats such as a new overseer who doesn’t agree with the need for a policy or individual workers and elders that desire to opt-out of the policy. Policy access, communication, training, and governance are critical factors in determining the effectiveness of a policy. It’s been well-shown that a policy itself does little to protect a church if it is not followed. The first weeks and months of a policy launch are critical with onboarding, education & training, and enforcement of the policy.
Many churches, youth-serving organizations, and groups that include the vulnerable have successfully implemented policies and practices that have dramatically reduced abuse while providing care and support for victims and limiting future financial and legal liabilities. This church can achieve those same positive outcomes, and the policy documents from the Guidelines team provide an excellent framework to start that journey.
A CSA/SA Safe Church Task Force presentation provides background on their vision and mission and their goal: To identify the core policy features, or elements, that enable our transformation to a safe & healthy church:
Thanks for our text exchange last week. In our open exchange, there was an expression that the fellowship also has fault. One of those faults is putting the ministry on a pedestal and not questioning doctrine and behavior. This includes allowing others to take action that is counter to the Holy Spirit and Christ’s example. Our text exchange resulted in this letter, in the spirit of “trying the spirits,” both mine and others, as directed by scripture.
I beseech you: search every scripture in this letter, as I have. You see, I could tolerate being sidelined by this ministry after hosting a rich meeting in our home for three decades. What I cannot and will not tolerate is wrong doctrine and the misapplication of the Word of God. I eagerly hope and pray that you share my view. If anything I have shared here is not correct, let’s communicate about it with our Bibles open. My church will soon be asking about these things—so if I know better, I can do better.
We all understand that I do not own my fellowship meeting. They belong to God. There is a growing, dangerous trend in this ministry to pressure elders to defend their appointment. To ask an elder “who appointed you?” is a personal attack, devoid of the love of God, for reasons I will explain in the pages that follow. Not one scriptural requirement for an elder in 1 Timothy 3:2-4 is controlled by the ministry. I did not write these words. I simply try to understand and obey them:
A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; One that ruleth well his own house, having his children in subjection with all gravity;
I have nothing to defend, or the desire to do so. God alone makes an elder. You can invite our flock to relocate for any reason, or no reason at all. It is my liberty in Christ that makes this a non-issue for me. In the meantime, it is my purpose to take heed to myself and feed the flock that has been purchased with His own blood.
The following pages contain seven subjects that have been raised in recent days.
As I mentioned in my text, Doyle, I’m not feeling contentious—just deeply disappointed. And, I might add—feeling very motivated to please God and be upright before Him. I’m grateful for the support and encouragement of others as I walk.
With brotherly love, Paul Svendsen Bend Oregon USA
CC: Tom Hinkle Tammy Carr
ONE: “You cannot have the fellowship without the ministry.”
The words of Christ refute this in Matthew 18:20 – “For where two or three are gathered together in my name, I am there among them” John, an Apostle, stated the criteria for fellowship in 1 John 1:7 – “But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.” This agrees with the words of Paul in I Corinthians 3:11 – “For other foundation can no man lay than that is laid, which is Jesus Christ.” I am well aware that this Scripture flies in the face of what Jack Carroll said in some notes of mine: “Your heart’s attitude, not what you say with your lips, towards the servants of God is the real test as to whether you are one of His people or not, and whether you have passed from death unto life.” I John 3:14 places that statement in jeopardy. I absolutely embrace the brotherly love described in I John 3:14. The problem is, Jack was sowing the seeds of idolatry that have grown into ugly, putrid flowers today. The Levitical Priesthood that was to stand between God’s People and God was superseded by Christ, the only Mediator between God and Man, as noted in Heb 7 and 1 Timothy 2:5. This exclusionary statement that the fellowship cannot exist without the ministry does not recognize the great power in the life and death of Christ even as it may be preached. If the writer is intending to say that no one can know Christ without this particular ministry, patterned after the Faith Mission in the UK right down to the use of the term “workers,” that also scripturally false. That is placing limits on the working of the Holy Spirit that simply do not exist. The only limit to the Holy Spirit is our willingness to accept its prompting and directing.
Only man would dare say you cannot have fellowship without the ministry. The events of Ezekiel 34 refute this idea completely. Things got so bad that God took it over. He actually stopped the shepherds from feeding the flock.
1 Timothy 2:5 couldn’t be more clear:
For there is one God, and one mediator between God and men, the man Christ Jesus.
TWO: “The ministry was established from heaven even before fellowship.”
This is categorically untrue. Ps 119:89 states – “Forever, O Lord, Your Word is settled in heaven.” “The Word”, not “The Ministry”. Christ Himself. The Father established many things that are eternal parts of His plan, and Christ pointed to them repeatedly in scripture. The Son taking a Bride is about eternal fellowship. The Good Shepherd gathering His sheep is about eternal fellowship. The Sower and the Seed is about bringing people into eternal fellowship. At no time did Christ ever point to a ministry separate from the fellowship. He pointed to God’s plan and God’s Will and the wonderful news that it was. THEN he sent out a ‘ministry’, as a calling within the eternal fellowship, to PROCLAIM that GOOD NEWS. To identify the workers as one-and- the-same with the Apostles flies in the face of all evidence, natural and spiritual. The workers can only trace their biological history to the Faith Mission activities in the late 1800s. That is where the name “Worker” comes from. There have been many fellowships similar to ours across time. They have come and gone with little recorded history, and no substantial continuity. The Workers today have none of the powers given to the Disciples in Mt 10, when they were sent as Apostles to the Jewish people, or the powers given to many members of the church in Acts when the Gospel was sent to the Gentiles. The Workers cannot accurately claim Apostolic Succession based on simply going out homeless and 2×2. The Apostles were Disciples to learn and had fellowship directly with Christ as part of that learning. Their ministry came later. Christ himself taught many and had fellowship with many about his gospel. Many came to Christ through others (like the woman at the well) through fellowship and ministry from someone we would call saints today. This statement is trying to elevate the ministry to a place of pre-eminence that is counter to what Christ taught by word and life.
The following scriptures speak of the things God established, is establishing, or will establish:
All the ends of the earth, the earth: Proverbs 30:4; Jer 33:2
His covenant: Gen 6:18; Gen 9:9, 11, 17; Gen 17:7, 19, 21; Exo 6:4; Eze 16:60, 62;
The oath he swore to Abraham: Gen 26:3
The Children of Israel as a holy people to himself, his people, he would be their God: Deu 28:9; Deu 29:13
His kingdom (with respect to David’s throne): 2Sa 7:12-13; 1Ki 9:5; 1Ch 17:11-12; 1 Ch 22:10; 1Ch 28:7; 2Ch 7:18; 2Ch 9:8; Isa 9:7
Judgment: Psa 76:9
A testimony in Jacob: Psa 76:9; Psa 78:5;
The Righteous: Psa 7:9
The City of the Lord of hosts, the city of our God, Zion: Psa 48:8; Psa 87:5
God’s faithfulness: Psa 89:2
David’s offspring: Psa 89:4, 29
“Your hearts” blameless in holiness before our God and Father (written to the saints): 1Th 3:13
“Your hearts” in every good work (written to the saints): 2Th 2:17
“You” (written to the saints) 2Th 3:3; 1Pe 5:10
A new covenant with the house of Israel and with the house of Judah: Heb 8:8; Heb 10:9
Scripture states that Jesus came to:
Fulfill the Law: Matt 5:17-18
Seek and save the lost: Luke 19:5, 9-10; 1 Timothy 1:15; Hebrews 9:26
Serve: Mark 10:45
Do the will of the Father: John 6:38, 8:42; Hebrews 10:7
Give his life as a ransom in payment for our sins: Mark 10:45; Matt 20:28; 1 John 3:5; Titus 2:13-14
Call sinners to repentance: Mark 2:17
That we might have abundant life: John 10:10
Reveal the Father: Matthew 11:27; John 14:9
Reveal God’s love for sinners: John 3:16
Bring light to a dark world: John 12:46; John 15:22
Bring a sword: Matthew 10:34-36 (calls people to radical commitment to Jesus Himself – a message of peace that divides between those who choose it and those who reject it)
Proclaim truth: John 18:37 (Proclaim himself – I am…the truth)
Preach the good news – liberty to captives, recovering of sight to the blind, set at liberty the oppressed, proclaim the year of the Lord’s favor: Luke 4:18-19, 42; Isaiah 61:1-2
Be made like his people to become a merciful and faithful high priest: Hebrews 2:14-17
Give us an example of enduring sorrow while suffering unjustly: 1 Peter 2:19-23
Ignite a spiritual fire: Luke 12:49
Destroy the works of the devil: 1 John 3:8; Hebrews 2:14-15
Not to judge, but to bring judgment: John 3:17; John 9:39; John 12:47
Give humanity eternal life: John 6:51
Die: John 12:24-27
Reconcile us to the Father: Eph 1:9-10; 2:14-18
Bind up broken hearts, comfort those who mourn: Isaiah 61:1-3
Give us a spirit of adoption: John 14:16-17; Gal 4:6; Eph 1:4-6
Make us (saints) partakers of the Divine Nature: 2 Peter 1:4
Reign as King (2nd coming): Isaiah 9:6-7
That we might be blameless and holy: Eph 1:4
To reveal God’s glory: John 1:14; Isaiah 40:5; Isaiah 60:1-2; Hebrews 1:3
If this idea of “ministry before fellowship” is foundational doctrine, then why am I just now hearing about this? And why is it not discussed in the Scripture? How did Adam, Abraham, Moses, and David have fellowship with God before Jesus called the twelve?
THREE: “The ministry cannot change.”
This is likely the single saddest statement I have read in a very long time. This simply states that the ministry cannot repent, since repentance is recognition of sin and a change from that sin. So, the ministry must continue on in the sin of Dean, Leslie, Mark and so many more? Dean Bruer, and many others, instilled their beliefs in the present-day ministry. Their position and respect within the fellowship enabled that. If there is not a change from elements of that ministry and the spirit that pervaded, then this ministry will fail under its own weight. God will allow it as he has in the past which is why we don’t have documented history of an unbroken lineage from today to the end of Revelation. That spirit is evil and changing from it is absolutely necessary. The scripture I read, and you preach from, teaches us to acknowledge our sin, correct our heart, our thoughts and our spirit so that sin doesn’t happen any longer. Or is this why the ministry ignores and minimizes the sin of Dean, Leslie, Mark and so many more, so they don’t have to repent and change from their ways? That is so incredibly spiritually sad and not found in the life of Christ. The ministry can and has changed since it first came to this country in the early 1900s. When it first came, workers were allowed to be married as was the case in the Bible. I actually professed in a mission of married workers. Men’s decision in the early 1900s changed that for man-derived reasons. The first workers preached where they could, and anyone brought to Christ was encouraged to join the congregation that best fit their needs; this was the Faith Mission model. The first workers in this country crossed the country on trains and bicycles, not cars and airplanes. Gospel missions used to be conducted in tents wherever they could be erected or standing on the street-corner. Not in buildings and particularly not in purpose-built church buildings like conventions. There are many things that have changed since workers first arrived here. God wants us to change. That is how we grow and mature. But change is not without pain. Necessary change prompted by the Holy Spirit can be uncomfortable, painful and undesirable. However, it is 100% necessary for spiritual growth.
More and more elders are no longer moved to support a ministry that is not willing for serious self- examination and genuine repentance. Self-examination is biblical and critical. To refuse to engage in self-examination is to refuse I Corinthians 11:27-32, Psalms 26:2-6, Lamentations 3:40, Haggai 1:5-7, 2 Corinthians 13:5. God has called all men everywhere to repentance, Acts 17:30, Lk 13:3- 5, 1Jn 1:9, Rev 2-3. No one is exempt. The Scripture is clear that works and sacrifice do not exempt us from the need of repentance.
Shortly before Dean Bruer died, he told me that the conditions and privileges of the ministry cannot change and have not changed. The fruit we now observe tells a very different story—that in fact, the moral standard of this ministry is a very fluid concept. That Dean was subject to other overseers tells me that the disease may be very advanced at this point.
FOUR: “Who appointed you an elder?”
This is a personal attack, devoid of the love of God.
This reminds me of my years testifying in court. If you are right on the facts, argue the facts. If you are right on the law, argue the law. If you are wrong on both facts and law, attack the witness.
I can see right through this behavior. This question reveals that the one who supplied this question is motivated by something other than the love of God.
The only person who can give someone the qualities of an Elder is the God of heaven. When the Apostles established Elders in every city, they were looking for the people whom God had prepared to lead the flock, and by formally ordaining them they passed the oversight of that local church from the Apostles to the Elder(s). In fact, the only times the word ‘Overseer’ is used in the New Testament, it is applied to the Elders. We would hope that the workers also defer to the prompting of the Holy Spirit when additional Elders are needed. But, there is ample evidence that men’s desire gets into this decision as well. It is the God of Heaven working in the hearts and lives of an Elder and his wife that truly makes an elder. This statement presumes that the workers are intercessory and have some hand in “making an elder”, rather than designating the Lord’s choice. They have utterly no hand in it. That is through prayer, reading and contemplation. I am an elder, our home was open to the spirit and work of God long before any workers recognized we could fill a need in the field.
To answer the question at face value, if Dean Bruer was the overseer at the time, that alone is reason enough to give up association with “the ministry.”
FIVE: “We cannot remove the ministry nor fellowship that God established, but rather the individuals that commit horrible abuse.”
This is a false narrative. No one is asking for anyone to remove the ministry. This is intended to derail a conversation. But if removing the spirit that revels in sin from the ministry, removes the ministry, then God would obviously be behind such. It is possible to remove individuals from the ministry. When their actions and spirit make it obvious that their ministry is not of God, we are told to separate from them in multiple places in Scripture. It is idol worship to presume that some man or woman is in so great a place as to not be able to be removed from it. Many paid dearly throughout scripture for behavior that had them removed from their place. God puts His gift of ministry and a desire for fellowship with others in our hearts and spirits, 1Cor 12. No men, even workers and overseers, can remove what God has placed. The second part of this sentence goes to the heart of the issues that have inflamed this fellowship for the past 18 months. The removal of evil from this fellowship has not been accomplished in the past. Evil has been largely protected, enabled, and promoted. Dean Bruer and others got into their positions after years of reports that there were issues. They continued in their place despite continued reports of issues. As Darryl Doland so correctly stated in the WANIDAK workers meeting a few weeks ago, the ministry ignored the “obscure persons” and cozied up to the perverted actions and spirit of the perp. This is in direct opposition to the conduct of Christ. It is these actions and the evil spirit behind them that has people leaving this fellowship, both ministry and saints, at an unprecedented rate.
This graph shows the effect that a spirit not of God has been having for over 40 years on this fellowship. It is the number of workers in North America graphed over time. It has been declining for over half the time since workers first came to this country in the early 1900s. This is the fruit of the spirit currently in the fellowship:
If we don’t remove those individuals that have committed horrible abuse, we are united in them and partake in their evil. (1 Cor 5:2, 6, 7-9, 11, 13; Psalm 34:14-15; 2 Cor 6:14-17; 2 Tim 3:1-9; 2 John 1:9-11)
SIX: “God will never lead two people in two different directions by his Holy Spirit.”
This sounds like an admission that the ministry in this country is not being led of the Holy Spirit. Why? Because one leading spirit has led the Eastern States to accept divorce and remarriage while another leading spirit has led Western States to vilify those who are divorced and remarried and prevent them from having full privileges in a meeting. Both sides claim supposed scriptural spirit-led grounds. In reality, this division has a lengthy history in this country that dates back to the late 1930’s and a conflict between overseers, not the leading of the Holy Spirit at all. There are others. If the Holy Spirit doesn’t give contrary direction, then why is there different direction among supposedly spirit-led ministry? Paul and Peter literally went different directions at the Spirit’s prompting. Which were yet different directions than Thomas. Matthew, Mark, Luke and John recorded the exact same scenes as they lived and experienced them and as the Holy Spirit prompted them–yet their wording, recollection and focus are different and the same. We will never be 100% clear on the prompting of the Holy Spirit. Spiritual life is a constantly evolving understanding of the direction, life, spirit, love, grace and mercy of the heavenly Father.
If God is not the author of confusion, then how can this ministry justify the confusion?
SEVEN: “Each is given the opportunity to declare whether they believe in a God-established ministry or not.”
Why is there this nation-wide effort in this fellowship to develop belief in men? Christ’s commission to his Disciples in Mt 28:19 was to <paraphrased> “make disciples and baptize” not develop a following. Paul spoke against this sort of mindset in in Heb 12:2 – “Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.” Christ is the author and finisher, not the ministry. Paul spoke against this sort of mindset and behavior in I Cor 1. A true ministry teaches Christ, not a puffed-up set of man’s rules. It is absolutely because of individuals that horribly abused place and power in the ministry that no one can nor should put their faith in men. The Ministry is to point to Christ, NOT themselves. THAT is their direction. We are told in I Jn 4:1 – “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.” we are told by Christ himself in Mt 7:15-16 – “15) Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. 16) Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?” This fellowship has been trying the spirits the past 18 months and has discovered more ravening wolves than we ever thought possible. Many of those leaving bear the bleeding wounds of wolves who have come to them as sheep and shepherds. Many are doing exactly as Paul directed in II Cor 6:17 – “Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you” They are separating themselves from idol worship that appears to have inundated the ministry in their area. The only declaration required of us in scripture is that we proclaim Jesus as the Son of God, sent from heaven as our Savior, that he lived as God in the flesh, died on the cross and rose again, was seen of the disciples (not the 12, but all of those who learned from Jesus and followed him who were in Jerusalem), and ascended into heaven to sit at God’s right hand and intercede on his behalf. NOWHERE IN SCRIPTURE are we required to declare a choice of following “the doctrine that was established by God through Jesus to the ministry.” No one stands between Christ and his people. This is a fabricated doctrine, designed to elevate the ministry. Anything else is an addition to the Gospel and is false doctrine.
“There has to be a separation if we do not believe in what God established.” The Scripture is clear about separating from wrong doctrine:
Angels separating evil from righteous: Mat 13:49
Son of Man and his angels separate people from one another as a shepherd separating sheep and goats: Mat 25:32 32
Nothing and no one can separate us from the love of God: Mat 25:32
Separate yourselves from what is unclean: 2Co 6:17 17
John’s second epistle instructs “the elect lady” not to receive the one who is coming with wrong doctrine so as not to participate in their wicked works. This would support the action taken by a recent elder and his wife in their declaration that they will not receive those who are pushing predators to be present in fellowship meetings. 2Jn 1:7, 10-11 – “For many deceivers have gone out into the world, those who do not confess the coming of Jesus Christ in the flesh. Such a one is the deceiver and the antichrist. … If anyone comes to you and does not bring this teaching, do not receive him into your house or give him any greeting, for whoever greets him takes part in his wicked works.”
We are not called to be united around acts or systems of men, but around the person of Christ. Anything else is an addition to the Gospel and is false doctrine.
Jesus said, I am the one who came from heaven (John 3:13, 6:38).
Jesus said, whoever believes on Me has eternal life (John 3:15).
Jesus said, I am the unique Son of God (John 5:19-23).
Jesus said, I will judge all humanity (John 5:19-23).
Jesus said, all should honor Me just as they honor God the Father (John 5:19-23).
Jesus said, the Hebrew Scriptures all speak of Me (John 5:39).
Jesus said, I perfectly reveal God the Father (John 7:28-29).
Jesus said, I always please God and never sin (John 8:29, 8:46).
Jesus said, I am uniquely sent from God (John 8:42).
Jesus said, before Abraham was, I Am (John 8:58).
Jesus said, I am the Son of Man, prophesied by Daniel (John 9:37).
Jesus said, I will raise Myself from the dead (John 10:17-18).
Jesus said, I am the Bread of Life (John 6:48).
Jesus said, I am the Light of the World (John 8:12).
Jesus said, I am the Door (John 10:9).
Jesus said, I am the Good Shepherd (John 10:11).
None of the above should be misconstrued to mean that I believe there should not be those who minister. The Bible is quite clear that there be some who have the gift and calling to take the “Good News” of Jesus to the world. But, importantly, nowhere does it state that those bringing the “Good News” hold the key to salvation. The sole holder of that key is Christ and He can reveal himself to whomever he will as he did to Paul, Timothy, the Ethiopian Eunuch and many others through history. Ministering and baptism are not limited to “the Ministry” as was noted with Philip the Elder in Acts 8.
That Christ said “go ye therefore, and teach all nations” — Matthew 28:19
That it pleased God by the foolishness of preaching to save them — 1 Cor. 1:21
This does NOT speak to those preaching as being the ones doing the saving
In context, it is God working through that preaching that is what does the saving
Paul, being highly educated in OT scripture and having been taught by the holy spirit in the desert, recognized the absolute limits of his influence on salvation
That God hath in due times manifested His Word through preaching — Titus 1:3.
That it is woe unto me if I preach not the Gospel. — 1 Corinthian 9:16.
That they went everywhere preaching the Word — Acts 8:4.
That Philip went down to Samaria and preached Christ –Acts 8:5.
The foretelling of ministry to come: Is 52:7
The ministry of this fellowship nor anything about this fellowship (meeting in the home, conventions, baptism, ministers, elders etc.) are to be an idol. We have clear warning in scripture to avoid anything close to idolatry and retain Christ and his Father as the focus of our spiritual life. We have access to a saved eternity via the life, death, resurrection and ascension of Christ and no other.
Anyone or anything seeking or claiming to step into that relationship between us and God is false. 1 Timothy 2:5 settled that a long time ago.
Subject: Sexual abuse and other inappropriate behavior
Dear Friends,
Current status
Much has happened in the past eighteen months. We are aware that the topic of sexual abuse and other inappropriate behavior is very sensitive Nevertheless, it is necessary to communicate about this once more before our conventions take place.
The preparations for the two conventions in Putten will start soon. We look forward to a time of encouragement, comfort, and help, and we want this to be a reality for everyone under the current circumstances.
Our Father is in control, but we also have our responsibility. As a congregation, we have the duty to ensure that everyone feels safe during the convention and is aware of the serious and shameful situation our fellowship faces worldwide. We hope, as mentioned earlier, that everyone can find encouragement, comfort, and help at the conventions. This is also why we are writing you this letter at this time.
Extent of sexual abuse and other inappropriate behavior within our fellowship worldwide
We again acknowledge the painful truth that some among us. both workers and friends, have been guilty of sexual abuse and inappropriate behavior. Although some perpetrators are now deceased, the victims continue to suffer the consequences of those actions.
We feel deep compassion for those whose trust has been violated and the pain they experience. Those who have had the courage to share their experiences are recognized and appreciated by us. We take the testimonies of each victim very seriously. At the same time, we recognize that there may be people who have not (yet) expressed their experiences. Should the need arise, they can also count on personal support.
To indicate the extent and severity of the situation: worldwide, there are at least 900 reports of people who have been guilty of various forms of sexual abuse. The numbers continue to rise. This includes both workers and friends. The actual number of victims is estimated by experts to be a multiple of the aforementioned number. The victims are often minors.
It has become clear that cases of sexual abuse have often been mishandled by workers and especially by responsible workers. Perpetrators have sometimes been moved from one region to another without anyone being informed and without appropriate consequences for their actions.
In North America, these facts have led to government agencies like the FBI investigating our fellowship worldwide Similar attention is also expected in other countries, including the Netherlands. In various English-speaking countries, there has been media attention on our fellowship and the issues of child sexual abuse. It is not unlikely that there will also be media attention in the Netherlands for our congregation here. We are prepared to provide the press with a response to questions if necessary.
Additionally, it is important to mention that other forms of unacceptable inappropriate behavior also occur among us. Unfortunately, there are many examples we could cite, including abuse of power and belittling. We acknowledge their existence with deep regret. We aim to foster open dialogue about these matters.
There is no justification for any form of abuse within our fellowship. We deeply regret all cases, and the fact that they have often been mishandled. We want to emphasize that any form of abuse is completely unacceptable.
What steps are we taking?
All this leads us to serious self-examination and a change in our approach and attitude. This applies to all of us. We find it essential that all friends and all workers are invoked in this change. This will take time, as it is not easy for many.
A group of friends (advisory group) has, together with the three responsible brothers, drafted advice. This advice focuses on implementing a system for detecting and reporting abuse and other inappropriate behavior and promoting a biblically responsible way of interacting with each other. More helpers will be needed to further develop the chosen direction. The following processes have been initiated together with this group:
For the future, we are looking for confidants within our fellowship. Finding these people will take time. They will need to undergo training to know how to properly handle reports. An internal confidant can be more approachable when it comes to asking for help.
During this search period, three temporary confidants will be appointed to bridge the gap.
We are also looking for an external confidant. An external (independent) confidant provides an additional avenue for reporting and may be preferable for some because there is no internal connection to our fellowship.
Internal and external confidants have the skills to handle reports of abuse and inappropriate behavior. The presence of confidants among us does not mean that you can only approach those people if something is wrong. But they are available for support and guidance and also to identify issues.
A protocol with guidelines on sexual abuse will be established, as is done in other countries.
Within our means, we will carefully handle any concerns about visiting workers (as far as we can determine, there are no visiting workers involved in sexual abuse or inappropriate behavior at these conventions).
Preparations are being made so we know how to respond to potential media attention.
All Dutch workers have completed the “Ministry Safe” course We would like to offer this course to you as well. It is an awareness training on child abuse consisting of several videos in English (a Dutch translation is available). If you are interested, please email Bart (email redacted)
Information evening on July 12 in Putten
On Friday, July 12 (DV), there will be an information evening in Putten. During this evening, the workers and the advisory group will be available to answer questions and provide information about sexual abuse and other inappropriate behavior. If you are interested in attending, please register by email with Wim (email redacted). When registering, you can also submit any questions and/or comments. Just to be clear: this evening is only for adults, so do not bring minors.
All your help and involvement are greatly appreciated.
It is important that we continue to discuss these difficult subjects together. Awareness and honest communication by everyone are good ways to ensure that our fellowship is safe and remains so.
We are grateful for all the conversations that have already taken place and hope that our letter will stimulate even more discussions on these difficult subjects.
Thank you for your clarification. There isn’t much to say except our hearts are deeply saddened by your decision to not have anything to do with God’s established ministry. We would like you to know we have appreciated your open home and hospitality to the church through the years. Your help and care toward the elderly folk has been valued too. You said you did not feel moved to make this public. After much prayer and consideration and consulting Doyle and Tom, we feel it is only right & fair for each in your meeting to know about your decision. Therefore, we will send out an email for each in your meeting, notifying them of your stand, and offer the choice to remain in your meeting or move to one that is under the purview of the ministry. This effectively gives each the opportunity to declare whether they believe in a God-established ministry or not. We will include all the other elders in this communication, as it could affect them too.
We do have a question for you, that someone brought up: Who appointed you as an elder and put a meeting in your home? Was it the ministry? The ministry was established from heaven even before the fellowship was, and it is something that we cannot change. We absolutely know there are individuals that horribly abused place and power in the ministry and in the fellowship, and have caused great harm. For that we are terribly sorry. We cannot remove the ministry nor fellowship that God established, but rather the individuals that commit horrible abuse. You cannot have the fellowship without the ministry. God will never lead two people in two different directions by his Holy Spirit.
We personally have been in contact with trauma therapists, lawyers, local and federal authorities, and are very aware of what is being done. We are glad for their guidance in going forward.
We will keep you in our hearts and prayers, Doyle, Tom Tammy, Heidi & Alexis
WINGS Note: This letter was not provided to WINGS by the elder.
This Letter from church leadership in Montana/Wyoming/Oregon/South Idaho was sent to the members of a meeting in Montana. The elders of that meeting expressed to the ministry that they cannot currently support the ministry, but did not request for their meeting to be disbanded.
Dear Friends in the Meeting, July 3, 2024
We feel we need to be in touch with each of you in [redacted] and [redacted] Sunday and Wednesday meeting. [redacted] & [redacted] have been in touch by email. They said, “We have been moved, without any doubt in our hearts, to step aside from the purview of the ministry at this time.” They did clarify this by saying, “The Spirit of God no longer moves us to associate with, and support a ministry who is not willing for serious self-examination and genuine repentance.” Our hearts are deeply saddened. The ministry was established from heaven even before fellowship and it is something that we cannot change. We absolutely know there are individuals that horribly abused place and power in the ministry and in the fellowship and have caused great harm. We cannot remove the ministry nor fellowship that God established, but rather the individuals that commit horrible abuse. You cannot have the fellowship without the ministry.
We feel each one of you should know about this and have the opportunity to declare your choice, whether to continue attending meetings at [redacted] and [redacted] home or move to a meeting that believes and follows the doctrine that was established, not by individuals, but by the God of heaven through Jesus, to the ministry. There is room in the other Sunday meetings, so please feel free to contact us IF you are wanting moved from the [redacted] meeting. There will also be a new Wednesday morning meeting home, and we are in the process right now of sorting this out. Thank you for your patience with us as we seek God’s guidance and help.
We are not in the field, but after input and advice from Doyle and Tom we felt this shouldn’t wait till we are back in the field. I have phone service in Canada and will visit with anyone that needs/wants to visit via email, text or phone.
These are truly difficult times, but God in his infinite wisdom and time makes things very clear… There has to be a separation if we do not believe in what God established. We need your prayers so desperately.
On May 25, United Open Arms (UOA), a 501(c)(3) nonprofit organization registered in Minnesota, announced that it had been created to provide therapy funds for sexual abuse survivors connected to our fellowship.
The UOA Therapy Fund Helpline is now operational. Survivors seeking financial help for current therapy can call 1-888-564-3073 and talk confidentially with an intake specialist.
Survivors can learn about UOA and donations to support survivors can be made at the website, www.UnitedOpenArms.org
Survivors located in the United States will be considered for financial assistance. As there is a continuing need for this support, UOA will complement other therapy funds and private efforts. UOA is managed by unpaid volunteers with a variety of backgrounds.
A confidential process has been established to maintain the privacy of survivors needing therapy funds and the privacy of donors who wish to provide financial assistance. UOA has partnered with RAINN, the nation’s largest anti-sexual violence organization, to provide a dedicated therapy fund helpline for survivors. Trauma-informed intake specialists from RAINN will answer survivors’ calls. These specialists, trained specifically for UOA’s helpline, will assist survivors to determine eligibility for financial assistance.
The UOA helpline will not investigate abuse allegations or provide crisis intervention. If a survivor calls and needs immediate assistance, the RAINN intake specialist will transfer the call to a crisis center. Also note that RAINN is a mandatory reporter, meaning that if a caller discloses identifying information concerning the abuse of a child or vulnerable adult, a report will need to be made to local authorities.
RAINN will refer survivors who qualify for financial assistance to an independent third-party claims administrator who will work with the survivors to pay for the therapy as funds become available. RAINN and the claims administrator will safeguard survivors’ privacy so others, including the UOA Board, will not know who has received financial assistance.
WINGS for Truth 