1           Purpose

General guidelines for conducting meetings for Young People run by the Presbyterian Reformed Church of Australia

2           A Biblical Perspective

A hallmark of true religion has always been a willingness on the part of God’s people to defend the cause of the defenceless, even if that cause should appear to be very unpopular in the eyes of the world.  But the true child of God does not go by appearance, but rather seeks to judge righteously (John 7:24).  As a result, his priorities are not shaped by this world’s agenda, nor by current popular trends in the media.

This readiness to adopt unpopular causes in the defence of the defenceless finds expression in the Old Testament in frequent references to taking up the case of the “the stranger, the fatherless and the widow” (eg. Exod 22:22-24, Deut 14:29, Deut 24:17-22, Deut 26:12-13, Deut 27:19, Psa 82:3-4, Isa 1:17, Jer 7:5-7, Jer 22:3, Zech 7:10 etc.) – indeed, in this, we emulate God Himself (Deut 10:18-19, Psa 10:14-18, Psa 68:5, Psa 146:9). 

Even where, in the New Testament, the “people of God” were more clearly identified as a spiritual people (rather than a political body), from the earliest days a defining characteristic of God’s people was still to identify those who were disenfranchised and easily overlooked, in order to come to their aid (see Acts 6:1).  James makes the point that this is not an accident of our religion, but of its very essence – essential to true holiness: “Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world” (Jas 1:27).

In more recent times the church (and, thankfully, society) has become more aware that a constituency in our midst that is truly defenceless, and hence needs our help, are those who are victims of child abuse (whether sexual, physical or emotional).  There is no sincere or thoughtful Christian who would not whole-heartedly come to the defence of such little ones, especially as the issue has received a high profile in recent years.  This comes naturally since, not only is the crime itself utterly repulsive, but the victims (as little children) readily evoke our sympathy (see also Luke 17:1-2).  This is one popular cause that all Christians rightly espouse.

Along with these we also recognise another class of those who are vulnerable, i.e. those who may be (either mistakenly or, with some older children, deliberately) falsely accused of child abuse (particularly sexual abuse).  These suffer as serious an offence (see Deut 19:16-21), and rarely recover their reputation once the accusation is made public.

Hence, when an accusation is made, it is extremely important that we, as a church, judge righteous judgment (Prov 17:15); the church is bound to uphold the truth (1 Tim 3:15).  If a member of the church is involved, as either accuser or accused, the church is obliged to investigate the matter and come to a considered judgment (1 Cor 6:2-5). Where a crime has been committed, the matter will also need to come before the courts (Rom 13:1-4).  The church, however, may not abrogate its responsibility by leaving it all to the courts; the Bible says this would be the “shame” of the church. 

If an accusation is made that proves to be true, the perpetrator must be made to face up to the consequences of his sin before the church, and his crime before the courts; if false, then the one making the accusation must be made to face up to the consequences of making a false accusation.  Either way, where a serious accusation has been made there is serious sin that needs to be addressed.

However, in framing this protocol, the Church recognises that we need to do more than address the problem once it has arisen.  The Bible requires us (eg. as per the principle in Deut 22:8) to do all we reasonably can to foresee possible sources of danger and put in place reasonable safeguards.  We also recognise the need in this to strike a sensible balance between taking reasonable precautions on the one hand, and not being unreasonably oppressive when it comes to guarding against all possible scenarios on the other.

3           Preamble

This policy outlines the overall approach adopted by the Presbyterian Reformed Church of Australia and New Zealand. The members of our churches are committed to providing a safe environment for children and young people to hear the gospel and grow in Christ.

4           Definitions

4.1           Church

        A congregation of the Presbyterian Reformed Church of Australia and New Zealand.

4.2           Session

The body of elected elders who are responsible to oversee all of the activities within the Congregation.

4.3           Child or young person      

Any person under the age of 18 years; or (in certain circumstances) a person over the age of 18 who, by reason of mental incapacity is particularly vulnerable.

4.4           Leader

Any person over the age of 18 years to whom the Session has given the responsibility for the control and safety of any child or young person placed in their care in the course of a recognized activity of the church.

4.5           Responsible Elder     

The elder designated by the Session to have particular responsibility for an organized activity of the church.

5           Registration

If State laws require registration, the Church shall abide by these laws.

6           Appropriate Conduct for Church Activities

The following guidelines are to be observed in the conduct of any church activity:

·        The age of individuals is recognized as one of the determinants in deciding what is acceptable and what is unacceptable behaviour.

·        Leaders will not visit children/young people in their homes unless a parent is present and/or another leader accompanies them.

·        In any physical contact with children or young people, leaders will respect the child’s or young person’s feelings and privacy, and biblical standards of morality.

·        A Biblical pattern of behaviour is to be observed with respect to modesty and chastity.  Adults and children/young people are expected to respect the privacy of the other during activities that require undressing, dressing or changing clothes.  Leaders should set an example by protecting their own privacy in similar situations.  No leader shall be alone in a room with a child while either is undressing / changing clothes – unless there is a known direct family / guardianship relationship.

·        Initiations and secret ceremonies are forbidden.  All aspects of every child related / youth programme are to be open to observation by parents/guardians.

·        Leaders have the right to ask persons who do not have a valid reason to be present at child related activities to leave.  Police may be contacted if such persons refuse to comply with any reasonable request to leave.

·        There shall always be at least two approved leaders at any activity.  Preferably, there should be male and female leaders for mixed groups; and male leaders for boys and female leaders for girls groups where ever possible. It is recognised that there may be occasions where there is a sole leader when breaking up into small groups, but in such cases, the small groups will not be out of eyesight or earshot (or both) of others.

·        If any personal counselling is to be done, it shall be carried out within the sight of other people and preferably another leader.

·        The consumption or alcohol or illegal drugs on the church grounds or during a church activity is not to be condoned by any leader.  Any child found to be under the influence of alcohol or illegal drugs is to be counselled and the parents/guardians contacted so the child/young person can be returned home immediately. 

·        Any alcohol or illegal drugs found on the church grounds are to be removed and the location of such alcohol or illegal drugs reported to an Elder.

·        If any child/young person is required to take prescription medication, a letter, or verbal assurance from their parents/guardians will be provided to the leader who will document this communication.

7           Inappropriate Behaviour by Leaders

Whilst some actions are not regarded as sexual assault, they are nonetheless regarded as unacceptable behaviour by Christians.  These include:

• Inappropriate conversation of a sexual nature
• Coarse language, especially that of a sexual nature.
• Suggestive gestures or remarks
• Jokes of a sexual nature
• Inappropriate literature or videos or DVD’s
• Any act of violence committed by a leader in the course of an activity.
• Leaders are to ensure that high standards of conduct are maintained.

8           Selection of Leaders and Assistants

Each congregation shall adopt a procedure for the selection of people for positions that lead or assist in, child related activities within the church. The procedure shall comply with all applicable legislative and administrative requirements.

9           Procedure for the Notification of Child Abuse

All reports of child abuse (sexual, physical, and emotional) are to be taken seriously.  Child sexual abuse is any sexual act or threat to perform such an act upon a child or young person.  It occurs when a person with greater power or authority uses his or her power and authority to take advantage of another’s trust to involve them in sexual activity.  Sexual abuse does not necessarily involve genital contact.  It can be any act which erodes the sexual boundary between two persons.  It may appear consensual but the validity of consent is negated by the power differential.

Each congregation shall adopt a procedure for the notification of child abuse. The procedure shall comply with all applicable legislative and administrative requirements

10       External Policies

Some child related activities in the church may be conducted through affiliations with other organisations. Those organisations may have their own policies governing the issues of child safety and abuse. No such affiliation will be entered into unless the policies in this document can be maintained during activities carried out under that affiliation.

In some cases the administration of such policies may be in the hands of the affiliate organisation, and for convenience such changes as are necessary to the roles and procedures set out in this document will be adopted. Before promoting the relevant activity, the church will satisfy itself that the applicable policies, and the administration of them, are consistent with these policies and associated procedures in all material respects.

11       Policy Review

This policy document and the conditions specified in it shall be reviewed annually by Presbytery at its second meeting each year, and by congregations as determined as determined at the previous congregational review.