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Jul 25 10 7:18 PM
Increased crime, prostitution and anti-social behaviour. Greater inequality between men and women. Less parental investment in children. And, a general driving down of the age of marriage for all women.
These are some of the harms of polygamy (or more correctly, polygyny, since it is almost always men marrying more than once) that are outlined in a 45-page research paper by noted Canadian scholar Joseph Henrich, filed Friday in B.C. Supreme Court.
Henrich is uniquely qualified to look at polygamy's harm. He's a member of the departments of economics, psychology and anthropology at the University of British Columbia and holds the Canada Research Chair in Culture, Cognition and Coevolution.
But he'd never really thought about it until this year when Craig Jones approached him. Jones is the lead lawyer in the B.C. government's constitutional reference case, which will be heard in November by B.C. Supreme Court Chief Justice Robert Bauman.
Now, Henrich's conclusions form part of the intellectual and evidentiary underpinning for the province's argument that even if outlawing polygamy breaches the constitutional guarantees of religious freedom and freedom of expression, it's justified.
In addition to Henrich's paper, the government has filed or will be filing affidavits from other specialists in the history of Western polygamy, Islamic law, psychology and medicine.
Fifteen former fundamentalist Mormons have provided video testimony about their experiences growing up in polygamous communities in Canada and the United States.
Among them is Truman Oler. He is the 28-year-old brother of James Oler, the Fundamentalist Church of Jesus Christ of Latter Day Saints bishop in Bountiful, and the nephew of Winston Blackmore, the former bishop who now heads a breakaway sect.
But for James Oler and Blackmore, there would be no court case. Both men were charged with polygamy in 2009. But after those charges were stayed, Attorney-General Mike de Jong asked the B.C. Supreme Court to rule on the law's constitutionality.
To illustrate the harm, Henrich provides the court with an example of polygyny's cruel arithmetic.
In a hypothetical society of 20 men and 20 women, 12 men with the highest status marry 12 women. (It's always only the highest-ranking men in polygynous societies that get multiple wives.)
Then, the top five take a second wife and the top two men take a third. Finally, the top guy takes a fourth.
The result is that 58 per cent of the marriages are monogamous.
But -and this is the big deal -it means 40 per cent of the men remain unmarried.
Yes, 40 per cent.
And Henrich's example is conservative. Blackmore has more than 20 wives. FLDS prophet Warren Jeffs, who is in jail in Utah, has more than 80.
And the studies Henrich cites -from historical, frontier-American research to contemporary work done in countries where polygamy is legal -indicate that groups of unmarried men create havoc.
"For males, getting married (monogamously) is a prophylactic against engaging in crime, social disruption and other socially undesirable activities," he writes.
In India and China, where male-biased sex selection has resulted in more men than women, researchers found "bachelor bands that compete ferociously and engage in aggressive, violent and anti-social activities."
China's one-child policy resulted in the number of "surplus" men nearly doubling ... along with the crime rates. In a recent study, researchers there concluded that for every 0.01 increase in sex ratio, property and violent crimes rise by three per cent.
In India, the state of Kerala's murder ate is half that of Uttar Pradesh. The reason? Kerala's male-to-female ratio is 97:100; Uttar Pradesh's is 112:100.
Another social harm that Henrich says is consistent regardless of whether researchers use data from 19th-century Mormon communities or contemporary African societies is that children from polygynous families have considerably lower survival rates. It seems polygynous men, rather than investing in their offspring, use their money to add wives.
"Monogamy seems to direct male motivations in ways that create lower crime rates, greater wealth (GDP) per capita and better outcomes for children," Henrich concludes.
But what's more surprising than his conclusions is his speculation that monogamy is at the root of democracy and equality.
He argues that as the idea of monogamy spread through Europe during the 15th century, king and peasant alike had the same rules and the idea of equality gained a foothold - at least among men.
With reduced competition for women, men began loosening their tight control over wives and daughters.
And with fewer unmarried men, the pool of soldiers that had previously been harnessed by warring rulers was reduced.
Even though this compelling argument goes far beyond the scope of the trial, it may make it even harder for polygamy's advocates to convince the judge that its practice is benign. http://www.rickross.com/r...lygamy/polygamy1219.html
http://cultbustersgalactica.yuku.com/
Aug 7 10 5:38 AM
Ben Winslow Fox 13 News
August 6, 2010
Aug 24 10 5:56 AM
John Taylor, one of the Mormon Church's earliest leaders said:
Indeed, the doctrines of the Mormon Church can be - and have been - changed seemingly at will. LDS Church leaders often come up with 'new revelation' that directly contradicts earlier teachings allegedly revelead by the god of Mormonism. (In genuine Christianity, new revelation can not change or contradict God's written word, the Bible). Mormon doctrines, teachings and/or revelations generally change - or are denied - when doing so is necessary or convenient (e.g. when it was discovered there are no people on the moon; when it became apparent that dark-skinned people do not turn fair-skinned by accepting the Book of Mormon; and when the US federal government forced the LDS church to abandon polygamy). For instance, a full, well-documented account of the Mormon Church's changing doctrines and teachings regarding the subject of polygamy can be found in Chapter 9 of the online book, The Changing World of Mormonism This fascinating book documents the many changes and additions to various Mormon doctrines, teachings and revelations throughout its history. http://www.apologeticsindex.org/f/f39aa.html
Aug 25 10 9:27 AM
Members of the Bountiful polygamous community in April, 2008. Jonathan Hayward/The Canadian Press
Man who lived in Bountiful makes claim in landmark constitutional case
Wendy Stueck
Vancouver — Aug. 23, 2010.
Girls in the polygamous community of Bountiful “were to be treated like poison snakes” and taught that their role was to “have lots of children and obey the men,” says an affidavit filed in the B.C. Supreme Court in connection to a landmark polygamy case.
“The boys were taught not to interact with the girls and that the girls were to be treated like ‘poison snakes,’ ” says the affidavit, filed earlier this month by Truman Oler, 28, who grew up in Bountiful and left the community when he was about 21.
“We were not allowed to talk or play with [girls],” the document says. “That seems stupid to me when I think about it now because in my situation we were all related to each other – those girls were our nieces or cousins or sisters.
“I never remember being taught that being related to someone means that morally you should not think of that person as someone you would marry or have kids with.”
The affidavit is among a large amount of material, including videotaped interviews with people who grew up in polygamous communities in Canada and the U.S., filed in connection with a constitutional reference case expected to pit the right to religious freedom against arguments that polygamy harms women, children and society.
The affidavit contains allegations that have not been proven in court.
Lawyers involved in the case are scheduled to appear in court on Tuesday to discuss scheduling.
The B.C. government decided last October to ask the court to rule on whether the prohibition against polygamy in the Criminal Code is constitutional. In January, 2009, a government-appointed special prosecutor had recommended charges against Bountiful leaders Winston Blackmore and James Oler.
But the B.C. Supreme Court last September quashed those charges – one count of polygamy for each man – on procedural grounds, saying the province had gone “special prosecutor shopping” to find one that would press charges.
Allegations of polygamy in the Fundamentalist Latter Day Saints community of Bountiful date back to 1990. Two special prosecutors had advised against charges, reflecting concerns that such charges might not stand up to a challenge under the Charter of Rights and Freedoms.
In his affidavit, Truman Oler says he is the 13th of 15 children and went to school in Bountiful from kindergarten through Grade 9. The boys were encouraged to leave school early to go to work. Mr. Oler went to work for J.R. Blackmore & Sons, a company run by Winston Blackmore, the affidavit states. Later, he went to work for a logging company in Sundre, Alta., where he regularly paid dues to the church.
“You had to pay 10 per cent of all your earnings just to keep your standing, and there was always pressure to pay more,” the affidavit says.
In the document, Mr. Oler says he began to question FLDS practices after a 2002 split between Mr. Blackmore and James Oler, Truman’s brother and Mr. Blackmore’s rival.
“I now think that the FLDS is like a cult and that it is damaging for children to grow up in that environment,” Truman Oler says in his affidavit. “The FLDS does not permit anyone free choice. You are told what to do.”
No one in the church “really spoke about the fact that polygamy was illegal, but we were told that we would be prosecuted for living like we did,” the affidavit states. “The church always justified polygamy by saying that it was no different from a man wanting to sleep with someone other than his wife.”
Government lawyers are expected to argue that the ban on polygamy is justified. A lawyer has been appointed to argue against the ban.
Mr. Blackmore has said the Charter gives him the right to live according to his religion.http://www.theglobeandmai...-columbia/girls-treated-like-poison-snakes-in-bc-polygamous-community-ex-member-says/article1682823/
Sep 1 10 1:06 PM
By April MacIntyre Sep 1, 2010.
The 19th Wife is an epic drama is set to premiere Monday, September 13th at 9/8c on Lifetime! The 19th Wife stars Chyler Leigh, Matt Czuchry and Patricia Wettig and is based of the New York Times bestseller of the same name.
Put the blame on"Big Love" for all this programming catering to the bizarro cult offshoots of Mormonism.
There's a TLC series "Sister Wives: coming, that shows a man with four wives all jammed up in one house with their relentless brood, and nowwehaveLifetime Original: The 19th Wife - Based on the Bestselling Book. Oh boy!From Lifetime:
The 19th Wife is anepic drama is set to premiere Monday, September 13th at 9/8c on Lifetime! The 19th Wife stars Chyler Leigh, Matt Czuchry and Patricia Wettig and is based of the New York Times bestseller of the same name.
Described as a"compelling, thought-provoking film based on the acclaimed New York Times bestselling novel by David Ebershoff. “The 19th Wife” takes us inside the secret world of polygamy. Set in present day Mesadale, Utah, Becky Lynn, the “19th Wife” of Sawyer Scott, is accused of coldly murdering her husband. As the chilling murder mystery unfolds, the story flashes back to 1875, as Ann Eliza, the wife of Brigham Young, is expelled and branded an outcast for her rebelliousness. As she fights to bring down her husband and his church, Ann Eliza finds reason to fear for her life. As the present-day mystery reaches its shocking and dramatic conclusion, Anna Eliza’s struggles in 1875 end on a harrowing note…This controversial and tension packed film pulls back the veil of secrecy and the mystery of the inner workings of this American cult."
Sep 2 10 1:03 PM
Dr. R. Albert Mohler, Jr.
Author, President of The Southern Baptist Theological Seminary
It appears that some in the news media are pronouncing Glenn Beck, a Mormon, the new leader of America's Christian conservative movement, and many Christian conservatives seem to have no problem with that.
But are Mormons "Christians" as defined by traditional Christian orthodoxy? The answer to that question is easy and straightforward, and it is "no." Nevertheless, even as the question is clear, the answer requires some explanation.
The issue is clearly framed in this case. Christianity is rightly defined in terms of "traditional Christian orthodoxy." Thus, we have an objective standard by which to define what is and is not Christianity.
We are not talking here about the postmodern conception of Christianity that minimizes truth. We are not talking about Christianity as a mood or as a sociological movement. We are not talking about liberal Christianity that minimizes doctrine nor about sectarian Christianity which defines the faith in terms of eccentric doctrines. We are talking about historic, traditional, Christian orthodoxy.
Once that is made clear, the answer is inevitable. Furthermore, the answer is made easy, not only by the structure of Christian orthodoxy (a structure Mormonism denies) but by the central argument of Mormonism itself - that the true faith was restored through Joseph Smith in the nineteenth century in America and that the entire structure of Christian orthodoxy as affirmed by the post-apostolic church is corrupt and false.
In other words, Mormonism rejects traditional Christian orthodoxy at the onset - this rejection is the very logic of Mormonism's existence. A contemporary observer of Mormon public relations is not going to hear this logic presented directly, but it is the very logic and message of the Book of Mormon and the structure of Mormon thought. Mormonism rejects Christian orthodoxy as the very argument for its own existence, and it clearly identifies historic Christianity as a false faith.
So, what does Mormonism reject? The orthodox consensus of the Christian church is defined in terms of its historic creeds and doctrinal affirmations. Two great doctrines stand as the central substance of that consensus. Throughout the centuries, the doctrines concerning the Trinity and the nature of Christ have constituted that foundation, and the church has used these definitional doctrines as the standard for identifying true Christianity.
The Mormon doctrine of God does not correspond to the Christian doctrine of the Trinity. Mormonism rejects the central logic of this doctrine (one God in three eternal persons) and develops its own doctrine of God - a doctrine that bears practically no resemblance to Trinitarian theology. The Mormon doctrine of God includes many gods, not one. Furthermore, Mormonism teaches that we are what God once was and are becoming what He now is. That is in direct conflict with Christian orthodoxy.
Contemporary Mormonism presents the Book of Mormon as "another testament of Jesus Christ," but the Jesus of the Book of Mormon is not the only begotten Son of God, the second person of the Trinity, or the one through whose death on the cross we can be saved from our sins.
Normative Christianity is defined by the Apostles Creed, the Nicene Creed, and the other formulas of the doctrinal consensus. These doctrines are understood by Christians to be rooted directly within the Bible and rightly affirmed by all true believers in all places and throughout all time. As one leading figure in the early church explained, the true faith is recognized and affirmed everywhere, always, and by all (Vincent of Lérins defined the orthodox tradition as those truths affirmed "ubique, semper, ab omnibus").
The major divisions within Christian history (Roman Catholicism, Eastern Orthodoxy, and Protestantism) disagree over important issues of doctrine, but all affirm the early church's consensus concerning the nature of Christ and the Trinitarian faith. These are precisely what Mormonism rejects.
Without doubt, Mormonism borrows Christian themes, personalities, and narratives. Nevertheless, it rejects what orthodox Christianity affirms and it affirms what orthodox Christianity rejects. It is not Christianity in a new form or another branch of the Christian tradition. By its own teachings and claims, it rejects that very tradition.
Richard John Neuhaus, a leading Roman Catholic theologian, helpfully reminds us that "Christian" is a word that "is not honorific but descriptive." Christians do respect the Mormon affirmation of the family and the zeal of Mormon youth in their own missionary work. Christians must affirm religious liberty and the right of Mormons to practice and share their faith.
Nevertheless, Mormonism is not Christianity by definition or description.
http://www.christianity.c...ing%20Features/11628184/
Sep 20 10 4:48 AM
Oct 5 10 3:14 AM
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Oct 11 10 2:34 PM
Dec 23 10 2:34 PM
Dec 27 10 10:41 AM
December 12, 2010
BOISE, Idaho — As many as 15 people who knew that a Boise police officer had confessed to molesting babies will face no criminal charges.
Ada County sheriff’s deputies investigated whether those people should be charged with failing to report the crimes. But deputies have determined that the leaders of The Church of Jesus Christ of Latter-day Saints congregation that Stephen R. Young attended can’t be charged because of Idaho’s clergy privilege law.
And church officials say it’s because of that very clergy privilege that Young is in prison today.
“It was efforts of the church and its leaders that resulted in this matter coming to the attention of the authorities,” said Randy Austin, an attorney specializing in child abuse cases for the church in Salt Lake City. “From the moment Mr. Young confessed, church leaders took every precaution they legally could to protect victims and the public.
“And church leaders avoided violating the clergy privilege — a breach which could have tainted the evidence against Mr. Young and jeopardized his prosecution.”
The Idaho code that defines members of the clergy — including LDS lay bishops and stake presidents — allows people to confess crimes without fear of their confessions being reported to police. But LDS officials say church policy and practice is to urge such people to turn themselves in.
While Young did confess to church leaders and was eventually excommunicated, it wasn’t until after a fellow Boise police officer who attended Young’s church heard of the punishment and spoke to him that Young turned himself in on March 2 — two days after his abrupt retirement from the Police Department, according to Ada County sheriff’s arrest reports.
That was about two months after church officials say they first talked to Young about his crimes.
WHY THE DELAY?
Church officials say they understand how Boise residents might be concerned that Young continued working as a police officer during that two-month stretch, and that some church members knew what Young’s employers did not — that he had confessed to molesting children.
When Young first told his bishop about his crimes in January, church officials urged Young — and his wife — to tell police what had happened, Austin said. Making that recommendation was all clergy members could legally do until Young turned himself in, Austin said, so they did it often.
“From the outset (church leaders) strongly encouraged Mr. Young and his wife to go to the police as quickly as possible,” Austin said.
Austin also said that while Young didn’t turn himself in until after he talked to fellow Boise police officer Kyle Christensen, Young had promised church officials before he talked to Christensen that he would do so.
“Long before Kyle Christensen ever spoke to Mr. Young, there were efforts being made for Young or his wife to report to police,” Austin said.
SHERIFF’S CONCERNS
When Young was arrested in March, detectives “almost immediately learned members of his church had known about the allegations against Young for months before that abuse was reported to law enforcement,” Ada County Sheriff Gary Raney said.
“That is what led us to investigate whether a crime had been committed by the failure to report.“
Sheriff’s Office investigators also say they have investigated a handful of past cases in which they questioned how LDS Church officials handled sex abuse allegations.
Raney said his office respects the confidentiality of religious confessions, but his primary concern is protecting victims.
“Too often people become aware of sexual abuse and fail to report it. By doing so, they’re denying victims the opportunity for help,” Raney said. “Sexual abuse is a crime that can devastate the victim. Professional counselors and victim-service providers are the people who should help rebuild that victim’s psyche. When untrained people try to handle these matters, often it can just make them worse.”
The men in the past cases were all convicted of felony sex crimes, according to court and arrest records. Detectives say their child victims suffered long-term psychological problems as a result of the abuse.
In one of those cases, Ada County prosecutors say 65-year-old Steve Nelson sexually abused as many as four children over a 30-year period. In the 1980s Nelson confessed to molesting one child to LDS officials, who learned of the crime from the victim but did not report it.
More than 20 years later, Nelson pleaded guilty to a charge of lewd conduct. In 2009, the woman he had abused as a preteenager in the 1980s caught him molesting a 3-year-old girl, according to court records.
Before sending Nelson to 30 years in prison, 4th District Judge Darla Williamson told him: “I just don’t understand ... why the church didn’t require that law enforcement be involved with you. Possibly at that point, if you had been charged, we would have at least one less victim.”
In another case, Tim Ryan is serving a 10-year probation term after pleading guilty in 2008 to a charge of sexual abuse of a child under the age of 16. Detectives say the victim’s family reported the case in 1999; it was dropped when the girl’s family wouldn’t cooperate with investigators. About the time the case was dropped, prosecutors said, the girl met with Ryan and an LDS bishop.
The victim told the Idaho Statesman last week that she had to attend a meeting with an LDS bishop and Ryan where she was asked to forgive Ryan for his actions.
“At that point, I was really scared. My family was about to be torn apart,” she said. “They wanted me to forgive him. I was 14. I was put on the spot. What are you going to say?”
CHURCH CHALLENGES ACCOUNTS
Church officials dispute the accuracy of the detectives’ accounts. They say they can find no evidence in their records of any LDS involvement in the Ryan case and say he wasn’t a member of the church at the time in question. Regarding the Nelson case, Austin said: “It is tragic Mr. Nelson was able to fool so many people for so long.”
LDS doctrine and guidelines condemn all forms of child abuse and require anyone with knowledge of such abuse to report it — unless that knowledge is gained under the clergy privilege covered by Idaho code. In those circumstances, church officials say, all efforts are made to get those people to turn themselves in.
Austin pointed out that child abuse cases were handled much differently in the 1980s than they are today. He said he is confident that abuse that detectives say was not reported in the Nelson case in the 1980s would be reported promptly today.
“Clergy, as well as law enforcement were just learning how to deal with this tragic problem” in the 1980s, Austin said.
Austin said the LDS Church has adopted several measures to help protect child victims since the 1980s, including increased training for church leaders; a 24-hour hotline staffed by professionals to give legal and practical advice to church leaders who find out about abuse; and annotated church records of known offenders so church officials can prevent unsupervised contact with children on church property.
“Our goal is to see child abuse prevented and prosecuted where it is not,” Austin said.
CODE EXEMPTS LDS LAY CLERGY
Investigators and church officials say that the church members who knew about Young’s confessions were all part of the LDS official disciplinary process — bishops and stake presidents and their counselors, and members of the High Council, all of whom volunteer as lay church leaders.
They are protected by Idaho Code 16-1605, a state law modified in 1995 to include language that says a “duly ordained minister of religion, who has been ordained or set apart ... to hear confessions and confidential communications” doesn’t have to report suspected abuse to law enforcement — even if potential victims are in danger.
The phrase “set apart” covers members of the High Council and other lay LDS leaders.
Additionally, Idaho Code 9-203 and criminal rule of evidence 505 govern confidential communication. If a clergy member, against an individual’s wishes, reports something confessed privately, the clergy would be violating the law and could be sued, Austin said.
AS MANY AS 20 VICTIMS
Sheriff’s investigators and Ada County prosecutors say Young could have abused as many as 20 child victims over a 30-year period. Young, 59, was charged with four counts of lewd conduct involving four children after 2005. He eventually pleaded guilty to one charge of sexual battery of a child and is serving a 25-year prison sentence.
Prosecutors say Young’s victims were infants or babies, 21 months of age or younger, and all were either family members or children of friends.
Young was a Boise police officer for more than three decades. He spent 10 years as a school resource officer at several Boise schools, but prosecutors say they found no definitive evidence he molested children while on duty.
Boise police officials say they had no idea that Young was a child molester and didn’t find out until just days after his surprise retirement Feb. 28.
FIRST CONFESSIONS
Young first confessed his crimes to his wife in August 2009, at which point he moved out of the family’s Eagle home and into an apartment, according to court and arrest records that include entries in a journal kept by Young’s wife.
The couple began talking again in December, to work out financial issues.
Young’s wife first mentions the LDS Church in a Jan. 5 journal entry, when she says Young called her to apologize about the sexual abuse of children and talks about how he might go to jail, lose his job and register as a sex offender. The journal entry says Young “was relying on (the bishop). He said (the bishop) made a lot of calls to keep him from going to jail.”
Church officials dispute this version of events. The bishop said he had no recollection of making any phone calls on Young’s behalf or making any attempt to keep him from reporting the abuse, according to Austin, who talked to the bishop involved in the case.
“It was (the bishop’s) goal from the very beginning to get Mr. Young to confess to police — not to keep him out of jail,” Austin said.
In a Jan. 26 journal entry, Young’s wife wrote: “I went to the (stake president). He said I need to talk to (the bishop) to stay in touch. Also, I might need a lawyer if they come after me for not reporting (the abuse).”
Austin said the stake president counseled Young and his wife to report the abuse, and for Young’s wife to consult a lawyer. “It is totally consistent with church policy to inform members of their duty to report abuse and the legal ramifications if they fail to do so,” Austin said.
HELPED ALONG BY A FELLOW POLICE OFFICER
Sheriff’s reports also indicate an LDS official in mid February approached Christensen, the Boise police officer who serves on the High Council, to ask him not to be involved in an upcoming disciplinary hearing because he was bound by duty to report crimes.
The official did not tell Christensen whom or what the hearing was about. The night of the hearing, Christensen saw Young at the church and figured out Young was being disciplined.
About a week later, Christensen learned Young had been excommunicated from the church and that church officials advised Young to get a lawyer because what he did could land him in jail, Christensen later told investigators.
Christensen called Young to offer his support. That’s when Young confessed that he had molested small children. Young told Christensen he didn’t have the courage to turn himself in and that he was afraid of prison.
When Christensen told higher-ranking Boise police officials about what Young said March 2, those officials told Christensen to tell Young he had to turn himself in or they would begin their own criminal investigation. Young agreed to go with Christensen to see sheriff’s detectives for the first time that day.
Austin said LDS officials asked Christensen to recuse himself from the High Council hearing so that he could avoid a conflict of interest: As a police officer, he would have been compelled to report evidence of a crime; as a member of the High Council, he had to keep Young’s confession secret.
Asking Christensen not to participate in the High Council was in no way an attempt to cover up Young’s crimes, Austin said.
LIFE SENTENCE FOR YOUNG’S FAMILY
Young pleaded guilty to one count of sexual battery of a minor, and is now in a Kansas prison. He was sentenced for up to 25 years in prison but can ask for parole after serving 12 years.
At his sentencing in September, Young apologized to his family, saying he’d been “extremely evil” and had “defiled purity and innocence.”
“I was given a gift from God,” he said. “Instead of being a protector, I became an abuser.”
Fourth District Judge Michael Wetherell chastised Young for badly hurting family members, who are grappling with betrayal and having allowed their children to be with him.
Some family members, now adults, also are dealing with the knowledge they were molested as children and that they will never know the truth about what happened to themselves or their children, Wetherell said.
“Your family is in total disarray,” Wetherell told Young. “For them, it’s a life sentence.”
24-HOUR HOTLINE
The Young case demonstrates the LDS faith’s intolerance for any form of child abuse, church officials say.
The LDS Church has a Family Services hotline staffed 24 hours a day by licensed clinical social workers, who can give guidance and advice to people who commit crimes, victims, other family members, or church officials who hear about any form of child abuse. The phone calls also include legal advice — such as what the reporting laws are in the states where the abuse occurred in.
Austin said the hotline is especially important since officials like bishops or stake presidents are volunteers and may not have specific training on how to deal with legal reporting requirements or how to counsel victims of crimes.
Church doctrine encourages anyone who knows about child abuse to report it, Austin said. If that knowledge is acquired by a member of the clergy, the church official counsels the guilty person to tell police the truth.
Dec 27 10 11:00 AM
The ban will prohibit all religious missionaries coming from the United States and other countries not part of the European Union or European Free Trade Association (EFTA). The Church of Jesus Christ of Latter-day Saints has sent its representatives to Switzerland for a century and a half.
At present, Switzerland allows a limited quota on the number of LDS missionaries entering from foreign countries — 80 in 2010, 50 in 2011 and none in 2012.
A group of 14 U.S. senators and representatives — including LDS members such as Sen. Orrin Hatch R-Utah, Sen. Bob Bennett R-Utah, Sen. Harry Reid D-Nevada, Sen. Mike Crapo R-Idaho and Rep. Jim Matheson D-Utah – recently appealed to the Swiss government to rethink its restrictions against Mormon missionaries.
"Missionaries from The Church of Jesus Christ of Latter-day Saints have been an integral part of the Swiss landscape for 160 years. I'm disappointed the Swiss government is moving forward with a process that will ban missionaries, including LDS missionaries, by 2012," Hatch said Tuesday.
"I am continuing to work with other members of Congress to persuade the Swiss government to reconsider its decision and work toward finding a mutually acceptable solution to the problem."
The missionary ban stems from bilateral agreements between the EU and the much-smaller EFTA. Switzerland is not a EU member but joins Iceland, Norway and Liechtenstein to currently comprise EFTA.
The immigration and employment policies, which went into effect in 2002, allow members of European Union countries to seek employment in Switzerland while restricting work permits for non-EU and non-EFTA foreigners.
Earlier this year, a Swiss court ruled missionaries are subject to the foreigner-employment quotas, deeming them as "gainfully employed" and falling under worker quotas regarding individuals with particular work skills.
Mormon missionaries are unpaid volunteers, serving for two years without compensation and not competing for employment with other workers.
"The church has a long history in Switzerland dating back to 1850," said LDS Church spokesman Scott Trotter. "We hope a solution can be found that allows missionaries, regardless of their country of origin, to continue to serve the Swiss people.
"In our experience, the church's missionaries return home after service in Switzerland with great love and respect for the people, history and culture of the country."
The U.S. lawmakers wrote to the Swiss embassy earlier this year on behalf of the LDS Church, citing its volunteer missionary program and its long-standing relationship with Switzerland.
"We expect an ongoing dialogue with the Swiss government representatives and U.S. officials to ensure that responsible religious missionaries have the fullest possible opportunity to continue their work abroad with the minimum of bureaucratic hurdles," Crapo told swissinfo.ch, the Swiss Broadcasting Corporation's nine-language internet news and information platform.
The embassy's response was mixed.
In return correspondence, then-Swiss ambassador Urs Ziswiler, whose tenure ended in mid-October, offered some hope. "Laws can be amended and regulations can be changed, but it will be up to the relevant communities involved to initiate those changes," he wrote.
However, Ziswler told swissinfo.ch : "We have several similar cases from other countries, and to make an exception for the Mormons would create a precedent."
Tuesday, the European Commission — the EU's executive body — and Switzerland argued over the same immigration and employment agreements.
The EU claims the Swiss are much more restrictive in interpretation and regulation than its EFTA peers. Meanwhile, Switzerland says it faces one of Europe's largest foreign resident working populations, with foreigners accounting for more than 22 percent of its population.
The Swiss government estimates more than 1 million EU citizens live in Switzerland, with another 200,000 crossing its border every day to work in the country.
The LDS Church created its Swiss Mission in 1850 and in 1955 dedicated its first "overseas" temple outside of North America, originally called the Swiss Temple. Now the Bern Switzerland Temple, it sits in the northern suburb of Zollikofen.
As of the first of 2010, the church totaled nearly 8,000 members in Switzerland, with five stakes, 24 wards and 12 branches in the country.
http://www.deseretnews.co...owed-in-Switzerland.html
May 1 11 3:33 AM
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