Journey To orthodoxy
One God One Faith One Baptism- My Journey To, Through and Out of Orthodoxy
Translate
Wednesday, January 08, 2025
Hey ROCOR, Do You Concur?
Agency in the Bible: The Human Person Jesus "was" The Father
Tuesday, January 07, 2025
Jesus Wasn’t Lying When He Said, “My Father Is Greater Than I”
Monday, January 06, 2025
Did God Wear Diapers?
Friday, January 03, 2025
Rape and the Holy Man - Part Five - Too Much Liberty?
Here is my firsthand account and the platform from which I speak regarding Father Matthew Williams and ROCOR:
"I will need to speak to you.. and it should be with some representation. It is grossly unfair how I have been used and played by not only my husband, but also what was supposed to be my church. I thought of the church as being a refuge for many years. Had I known about the abuse behind the scenes of my precious daughter, I would have not invested so many years of dedicated suffering and hard-earned money. Nothing is worth the price of supplying cheap little whores for sons who are unseemly. I can only say that at least John was upfront about his misdeed, with his wild parties and proclamations of not loving his wife as he solicited the teenage and young women of the parish... he was easy to avoid. But my [daughter]? As a silent victim? I am in a vice and being held very accountable by the Stephens for this unspeakable crime against a once pious promising [school omitted] student, whose spiritual life was sabotaged by none other than God parents of my family. And when I was trying so hard to have a win."
"The incident to which you refer (of which neither Matushka Anastasia nor I knew anything till about a year and a half ago) occurred many years ago. The son in question (also unidentified) was an adult, living away from home. The partner/victim was a minor, but has never contacted us in any way; all we "know" even now is exceedingly vague and mostly 3rd or 4th party hearsay... I can only assume that your purpose in broadcasting this letter (I can only identify about 2/3 of the recipients, most of whom have nothing whatever to do with these issues) is to inflict harm on our family and the Church community..."
"But no one is able to subdue the human tongue. It is a restless evil full of deadly poison. With it we bless the Lord and Father, and with it we curse people, who have been made according to the likeness of God. Out of the same mouth comes blessing and cursing. My brothers and sisters, these things should not be this way." James 3: 8-10
Also See:
Rape and the Holy Man - The Alleged Sexual Crime of a ROCOR Priest
Rape and the Holy Man - Part Two - Appeal of a Mother
Rape and the Holy Man Part Three - All Are Punished!
Rape and the Holy Man Part Four - Sincerely, Carole Anne Stephens
Thursday, January 02, 2025
Happy New Year - ROCOR Style
Proverbs 31:8-9
“Speak up for those who cannot speak for themselves; ensure justice for those being crushed. Yes, speak up for the poor and helpless, and see that they get justice.”
Father Anastasy P. Yatrelis |
Saturday, December 28, 2024
Does ROCOR Have A Systemic Problem?
This is a link to an article originally started in October of 2022 and just finished today 12/28/2024. In light of current events regarding St Tikhon and Father Matthew Williams, a relevant question arises:
Does ROCOR have a systemic problem
regarding the mishandling of sexual predators?
Read:
ROCOR and Sexual Misconduct
The Policy and Procedures of the Synod of Bishops of the Russian Orthodox Church Outside of Russia Regarding Sexual Misconduct by Clergy
INTRODUCTION
Allegations of sexual misconduct by the clergy or other representatives of the Russian Orthodox Church Outside of Russia (the "Church") cause grave concern to the Church and its members and must be diligently investigated, given the potentially devastating effects they may have upon spiritual and emotional well-being of the victims, their families and friends and the community as a whole. The Church condemns any form of sexual misconduct, especially the sexual abuse of children, as these actions are devastating to not only the victims, but to their families and the community. Moreover, such actions are morally wrong and undermine the faith of many of people with regard to the Church and its clergy. The Church recognizes and shares the pain and suffering of the victims of sexual misconduct, and is eager to address that suffering in order to promote healing of all those who are harmed. The Church expects all its clergymen to abide by the Guidelines for the Clergy of the Russian Orthodox Church Outside of Russia (adopted by the Council of Bishops in 1956) in all their actions. The Church also seeks "to protect the ecclesio-social and personal life of the members of the Church from violations of the rules of Christian morality" ( Regulations on the Ecclesiastical Court and Legal Procedures of the Russian Orthodox Church Outside Of Russia ). The Church is committed to acting swiftly and fairly toward every person involved in an effort to determine the veracity of the allegations, determine what actions, if any, must be taken and offer spiritual and emotional support to those in need. The policies set forth herein have been adopted and published by the Church in order to ensure that the Church responds appropriately to allegations of sexual misconduct. This policy shall to apply to the clergy of the Church, including but not limited to: bishops, priests, monks and deacons who are serving in our parishes, schools and institutions. Priests, brothers and sisters who are members of religious orders and lay persons employed by institutions within the Church are properly subject to the direction and supervision of their religious superiors or employers, as the case may be, and we will work with those superiors or employers to address any situations which may develop. This does not mean that any allegations against these persons are to be taken any less seriously; however, direct jurisdiction for matters involving these persons lies with their religious superiors or employers. With the intention to help those who have been hurt by sexual abuse and other forms of sexual misconduct, and also to make every effort to prevent such incidents from occurring, the Church also invites suggestions as to how this policy might be improved and best implemented in order to meet its goals.
I. SEXUAL ABUSE INVOLVING CHILDREN
A. Policy The Church will respond to complaints of sexual abuse made against a priest or other clergy with justice, compassion and charity. In this regard, all persons involved are to be respected and treated with dignity and love, whether it be the person making a complaint of sexual abuse, the family of that person, the clergyman against whom the complaint is made, the parish or the broader Church community.
B. Procedures Any person who intends to make a complaint of sexual abuse against a bishop, priest or deacon of the Church, or against any other clergyman, including subdeacon or psalm-reader, or against a parish warden (starosta), may telephone or may write to their
Diocesan Office of Clergy Personnel at 75 East 93rd Street, New York, NY 10128, telephone 212-534-1601
(if writing, please indicate a way that you may be contacted, either in writing, or by telephone). The person making the complaint is assured of an understanding and respectful reception. In some instances, a complaint is first brought to a local priest or an official of a school or other Church institution. In such cases, the person receiving the complaint must advise the person making the complaint that the allegation and the identity of the person making the complaint will, to the extent possible and desired, be maintained as confidential. The person receiving the complaint must also make every effort to encourage the person who has made the complaint to contact the Office of Clergy Personnel directly. The person making the complaint is encouraged to be open and forthcoming with all relevant information in order for the Church to properly investigate the allegations, and, where appropriate, address the problem and ensure that victims receive any pastoral or other appropriate care that is needed.
There are three judiciary levels in the Church, these being the Diocesan Court, the Court of the Synod of Bishops and the Court of the Council of Bishops. In accordance with the Regulations on the Ecclesiastical Court , "Clergymen are subject to the due process established by law in the civil courts in cases of the violation of civil laws or directives of authorities, or finally, the commission of such political or criminal crimes which may at times entail condemnation and punishment by the Church." Also, "Persons occupying administrative positions within the parish, e.g. the rector, the church warden, members of parish councils and auditing committees, and others in responsible positions in parish organizations, in respect of improper or illegal acts that they have committed, may be judged by the Diocesan Court if these acts lead to the harm and detriment of the parish… and also bring about the… moral decline of the parish… or lead to the harm or detriment of individuals who have lodged a complaint against the incorrect or illegal acts of the parish administration before the Church authorities." In all its procedures, the Church is committed to the careful observance of the civil law as well as the canon law of the Church and the Regulations on the Ecclesiastical Court . The Church shall endeavor to fulfill all legal obligations concerning the reporting of such complaints to the proper civil authorities. The person who brings an allegation against a clergyman will be advised of other reporting options available, in addition to reporting the allegations of the Church. The Church treats all complaints as serious. Even if the complaint made against a priest or deacon does not initially appear to be credible, the Church shall nevertheless take every reasonable step to examine the complaint. However, anonymous or otherwise vague and unspecific complaints may be extremely difficult to investigate and deal with, and, therefore, all persons making a complaint are strongly urged to be as factually specific as possible. The person making the complaint is given the opportunity to relate the details of the complaint personally to the Office of Clergy Personnel and/or to another appropriate representative of the Church. During this interview, the person making the complaint may be accompanied by another person, such as a family member, a friend, an attorney or another trusted adviser. The clergyman involved is informed of the complaint made against him. However, prompt action by the Church in response to the complaint is not, and should in no way be perceived as, a determination of guilt of the clergyman. A meeting between the clergyman and the Church is arranged to review the complaint. During such a meeting, the clergyman has the right to be accompanied by an adviser of his choosing, whether it be a friend or family member, an attorney, or another trusted person. If the clergyman against whom the complaint is made admits to its truth, he is immediately referred for clinical evaluation to determine the appropriate type of professional help that will be needed. He is also removed from his ministry and may have other restrictions placed on him. If the complaint initially appears to be credible, those who may have been abused are offered appropriate pastoral care and other assistance--including professional treatment--as may be needed, which is determined on an individual basis. In the case of any complaint that initially appears to be credible, or if the findings of the preliminary inquiry are inconclusive, the priest or deacon will be referred for clinical evaluation. The clergyman may also be temporarily removed from his ministry and may have other restrictions placed on him. If a clergyman is removed from his assignment, the appropriate person or persons from the affected parish or other ministry are informed of the reason for the removal, so that they in turn will be able to respond in a pastorally-sensitive way to the needs of the parish or other affected community. Decisions regarding any public statements must be made on a case-by-case basis; these decisions must balance the desire for confidentiality on behalf of the person bringing the complaint, the rights of the clergyman against whom the complaint has been brought, and the need and desire to identify and minister to others who may have been harmed by any wrongdoing. If a clergyman receives a clinical evaluation, based upon the recommendations of professionals of such evaluation, he may be referred for treatment. The person who has made the complaint is presented to so that a determination may be made on what steps are appropriate in light of the complaint. Both the person who has brought the complaint and the clergyman have an opportunity to review the summary and to respond to it in writing. The factual summary, and any response by the person who has brought the complaint and/or by the clergyman, will be placed in the personnel file of the clergyman. Personnel files of a clergyman are to be consulted in connection with any future assignments. In the final determination is that the complaint is unfounded, the clergyman will be given ongoing support and assistance, as and when needed, in light of the tremendous suffering of a priest or deacon who has been falsely accused. If he has not been removed from ministry, any public statement will depend on the notoriety of the matter and will take into account the wishes of the priest or deacon involved. If the clergyman has been temporarily removed from ministry, and upon determination that the complaint was unfounded, a return to ministry will take place after consultation with him to ascertain his wishes. Decisions regarding any possible reassignment of a clergyman who has engaged in sexual abuse are made on a case-by-case basis. Reassignment to a parish ministry is rarely appropriate, although there may be ministries in which the clergyman can serve under supervision and subject to certain limitations. Because of the complex nature of each individual case, there can be no hard and fast rules about reassignment. However, when such decisions are contemplated, several factors are used in evaluating the possibilities of reassignment. Among these factors are the recommendations of the professionals involved in treating the clergyman, the feelings of the person who suffered the sexual abuse, and the availability of an assignment where the priest or deacon will be able to exercise ministry within appropriate limits. Care and concern will be given to altering the appropriate person or persons in a situation when and if a reassignment is made in order to ensure proper follow up.
II. OTHER SEXUAL MISCONDUCT To the extent that the above procedures are appropriate in cases where a clergyman is accused of sexual misconduct not involving sexual abuse of children, these procedures are applied. Determinations are made on a case-by-case basis. However, the policy of the church with regard to sexual abuse of children applies to other forms of sexual misconduct, and such complaints are responded to with justice, compassion and charity for all persons involved. Complaints of other sexual misconduct should also be made to the Office of Priest Personnel of the Church.
III. Omitted?
IV. SEXUAL ABUSE OCCURRING IN PARISHES OF THE CHURCH Although the Church may have ecclesiastical authority over its parishes, which are subject to the canon law of the Church, the Church does necessarily have the same legal authority over all of its parishes as civil courts may. Accordingly, the Church may not be able to strictly enforce this policy with respect to those parishes which resist the Church's involvement in complaints and/or allegations of sexual misconduct or sexual abuse by priests, deacons, brothers, sisters or employees of such parishes. However, the Church is committed to the importance of the implementation of this, or a similar policy in all of its parishes and will endeavor to ensure that all complaints and/or allegations of sexual misconduct or sexual abuse are handled by its parishes in a manner consistent with this policy.
SYNOD OF BISHOPS, December, 2005
Friday, December 27, 2024
Doh!
Rape and the Holy Man Part Four - Sincerely, Carole Anne Stephens
ROCOR! It is incumbent on you to act now on behalf of Carole Stephens, her daughter, and her entire family. JTO will facilitate a meeting or communication with her. Please contact via journeytoorthodoxy@gmail.com. You already have her documentation and testimony in Rape and the Holy Man and in your office via a hard copy report sent to and received by your Metropolitan Hilarion. Look again now with fresh eyes at the criminal conduct of Matthew and Elizabeth Williams and some of your own clergy.
To whom it may concern:
I am grieved to hear about the recent allegations of Father Matthew Williams assault on the parishioners at St Tikhon. I always suspected that since he was so protected by his wife and parishioners and allowed to be ordained as a priest after attacking my own 15-year-old daughter in 2008, that he could eventually victimize his own children.I was not informed about the attack upon my own daughter until she was in college in 2012 (when my eldest son informed me) and she had passed the age of my parental rights. My whole family became homeless as a result of my own investigation and complaints filed with the metropolitan of the ROCOR. I was deemed a rabblerousing instigator at many parishes where I tried to seek help and lost our property that Matthew's father, the late Father Gregory Williams of the Church of the Annunciation, was selling us on a land contract. My daughter suffered a nervous breakdown at the University of Tennessee and was hindered in her studies for a few years. I am not sure she ever recovered and is unwilling to come forward.Only, Father Gordon Walker of St. Ignatius in Franklin TN, and Reader, Nathan Lee Lewis were willing to take my part. Father Gordon fell ill with cancer shortly after and passed away. Among those who accused me of slander were Father Christopher Stanton, brother-in-law to Matthew, and Father Kentigern McCaffrey of Cullman, Alabama.Sadly, we were betrayed by the very godparents of my children, Matthew and Elizbeth and Eleni Jolly, who was the personal godmother of my daughter. Eleni kept silent when I entrusted her to pick my daughter up from the bus station after being sent home after the sexual assault by Matthew. Elizabeth Williams warned my daughter, that "this should never be found out". My daughter had served Elizabeth with childcare and was attacked while at their home near Roswell, Georgia. I filed a police report once I found out, but without my daughter, I had no case. She was over eighteen years of age by then. It was just filed away. My daughter cried jagged tears and spoke with Father Anastasy Yatrelis by phone upon returning from Georgia. Eleni swore she would not tell her parents of her emotional condition. Later, after I found out, Eleni said she did not know why my daughter was crying but allowed her to call Father Anastasy from her house. My daughter and her two daughters were friends. All of my attempts to contact Fr. Anastasy were ignored.Matthew and Elizabeth did try to apologize by phone once the formal complaint hit the desk of the metropolitan. We went 'round and ' round for hours in this conversation with no real admission of the details. They had a lot at stake. I confronted Father John Oliver at St. Elizabeth's in Murfreesboro, TN as he was the one who set up the phone conversation after Matthew had consulted him. Father John had always been" inaccessible", so it was odd that he should call me. I went to see him at his church in person and he told me he never knew why Matthew wanted to contact me. Father Sommers from the metropolitan office was trying to get me to dismiss the issue with a light apology. Everything that was written by Nathan Lee Lewis in his article, "Rape and the Holy Man" is accurate and true. He is the only one who tried to bring justice.Sincerely, Carole Anne Stephens