Part Two, Exorcisms in the Church of England. (Addendum added by David MacInnes about evangelical attitudes in the 1980s. Also included is a response to the Addendum.)

Barnardo’s independent investigation of Matthew Drapper’s exorcism as part of ‘Conversion Therapy’, upheld all his original complaints to Network Church, and Sheffield Diocese. Their report was reluctantly published by Sheffield Diocese in xxx. Link.

The current Bishop of Sheffield had asked everyone who held copies of the report to shred or delete it, stating that a secure copy would be held (secretly) by the diocese. This would have been a blatant cover up of a case that needs to be brought before the public and General Synod and explanations given, as to how and why such abuse could have happened under the governance of then Bishop of Sheffield Steven Croft, now Bishop of Oxford.

According to the Church of England’s guidance on Exorcism, (the casting out of evil spirits/demons from people’s bodies and soul), exorcism should only be conducted after independent psychiatric/medical assessment, and with the authorisation of the diocese bishop, who bears final responsibility for the individual and clergy conducting the exorcism.

Testimonies are emerging from people who have suffered exorcism as part of conversion abuses, in charismatic Anglican churches within Oxford Diocese, both recent and historic.

Given the extreme abuse of exorcism in conversion abuses, and the depth and years of ensuing trauma and PTSD resulting from such spiritual abuse, and the current public failures of Church of England safeguarding at every level, from Soul Survivor, Mike Pilivachi, and the long overdue Makin report on Smyth and Fletcher, all of whom were serial abusers, trust of victims and survivors is at an all-time low.

Trusting themselves to Church of England safeguarding is unlikely to happen until trust is earnt by all concerned and healthy safeguarding proposals offered, demonstrated, and proven.

It is clear in Matthew’s case, which took five years to be concluded, causing as much pain and trauma to Matthew as the original abuses, that both church and diocese delayed, and obstructed a thorough and speedy processing of investigation.

Why would any victim or survivor of any kind of abuse, wish to subject themselves to a further five years of pain and trauma, by submitting themselves to current Church of England safeguarding practises, which are acknowledged by many survivors, as being as damaging and destructive as any original abuses?

Ironically, given the success of Barnardo’s investigation, it is highly unlikely the Church of England will allow further independent investigations into abuses by its clergy, officers, or members.

Independent safeguarding uncovers what the Church of England tries to cover up to protect itself from liability and reputational damage.

This raises serious concerns about what is happening, not just to LGBT+ students, but to any students in conservative evangelical and charismatic Anglican churches in the city of Oxford with regards to discipleship and exorcism.

For this reason, we began correspondence with Bishop of Oxford, Steven Croft, in June this year, seeking reassurance from him about both the spiritual abuses we recorded in our report published in September last year. Link.

Bishop Steven had avoided making any comment about victims and survivors of spiritual abuse in his own churches, despite having held the report for the best part of a year.

That struck us as potentially, both grossly insensitive to victims and survivors, and perhaps even indicative of a deliberate denial or even a spiritual blindness, – unless there were clear reasons for his deafening silence over the Oxford Safe Churches Report, which had gathered national news attention.

Denial of abuse within the Church of England is widespread, and the reluctance to engage in positive pastoral support of victims and survivors, a glaring sin of omission on their part.

Bishop Steven Croft, in his proposal for the acceptance of same-sex marriage in September 2022, ‘Together in Love and Faith’ says this scathingly disparaging and dismissive comment in reference to victims and survivors of abuse,

“While we need to acknowledge the pain and difficulty of LGBTQ+ people, given the present position of the Church, I am very hesitant indeed about ascribing this pain to particular individuals or groups within the Church or as the consequence of particular theologies. I am equally hesitant about the reaching for the emotive language of abuse, or about any language that attributes individual blame in general terms to pastors or to churches, or that suggests that the affliction of pain and difficulty is intentional.”

We would ask Bishop Steven exactly how he expects victims and survivors of any kind of abuse at the hands of clergy or churches to express themselves?

“Reaching for the emotive language of abuse.”

How else does Bishop Steven expect any victims and survivors of abuse to otherwise express ourselves?

Sadly, his statement here is as far from trauma informed as one can get.

We do not need any further stoic, detached rationalism, devoid of pastoral intent, that is already one of the Church of England’s crippling weaknesses.

Healing from abuses involves the messy, ugly, painful process of being heard by those who have the grace, empathy, and compassion to listen, wash the feet of, and minister pastorally to those physically, emotionally, even mentally broken by physical and spiritual abuse.

We heal from trauma when we are able to tell our stories in safe places.

The telling of our stories is intensely painful, visceral, and invokes strong emotions, within ourselves and our listeners.

Perhaps Bishop Steven has had to hide our report, and hide from it, because we have done, and continue to do the very thing he is so reluctant, and hesitant to do; hold clergy and churches accountable and responsible for their words and actions.

We placed a hard copy of a Lecture on homosexuality, given by Simon Ponsonby, Pastor of Theology at St Aldates Church, on Bishop Steven’s desk in June. We know he has had a copy of this lecture, since last September. Link.

This lecture was denounced by many, even one of the diocese’s own bishops, the late Alan Wilson, as “Homophobic.”

The lecture is apologetics for conversion abuses, using theology, erroneous, damaging, discredited home-made, Freudian psychology, and a very manipulated account of history and medical evidence. The lecture itself is a demonstration of conversion abuses.

The lecture was applauded by both Rector and congregation, and was homophobia being further embedded into the heart, ministry, and culture of St Aldates Church.

It has never been acknowledged or repented of.

Again, these facts should be both profoundly embarrassing, and disturbing for Bishop Steven, and would explain why he is very hesitant and reluctant to hold his own clergy or churches to account.

Whilst notable clergy, some who are advisors to Bishop Steven, have rushed to Ponsonby’s defence, stating the lecture was from 2003, and that Ponsonby has changed since then, we are unable to find any evidence of that supposed change. There is a dark shroud of secrecy and silence over St Aldates church regarding their theology, discipleship, and pastoral care policy for LGBT+ people.

This lecture was removed and hidden from the Internet within 24 hours of it being exposed. Any dialogue about it has been effectively silenced, and the godly process of dialogue, reflection, confession, apology and restitution to victims and survivors of conversion abuses, necessary for growing a healthy church denied.

Why so reluctant to walk in the light of fellowship and accountability?

This lecture is critical historic evidence of conversion abuses, and its cover up a very serious abuse of power, by both the church and diocese. It is symptomatic of the wider denial of spiritual abuse and conversion abuses by the Church of England.

The Jay Report recommends the removal of the chapter on spiritual abuse in the Church of England’s own guidance, be removed. Link.

Again, this appears an attempt to deny and cover up the hard facts and reality, that conversion abuses are systemic, and a profound and deep spiritual abuse.

We are only bringing into the light what has existed and been practised for decades in charismatic Anglican churches; exorcism and conversion abuses. That exorcisms have become a normalised part of discipleship within these churches is beyond a shadow of doubt.

We have endless testimonies from people who have been both subjected to, and witnessed exorcisms within charismatic conservative evangelical Anglican churches. Bishop Steven has been a leading figure in this church culture and ministry for decades. It is now obvious and self-explanatory why Bishop Steven refuses to acknowledge that clergy and churches under his governance have spiritually abused LGBT+ people.

We asked Bishop Steven, in our last letter to him,

“Thank you for responding to our email regarding Matthew Drapper’s ‘conversion therapy’ and exorcism, and for taking the time to read the harrowing report.

There are two issues here upon which your integrity depends, and our ability to trust you, rests.

The first is our question to you, ‘Did you know that exorcism was being practised by members of Network/Philadelphia Church, as a normal part of the churches culture and discipleship practise?’

Your careful evasion of that question troubles us deeply.

When related to the issue of whether you know whether exorcisms are being carried out in churches within the Oxford Diocese, including St Aldates, which has a long history of such teaching, preaching and practise, dating back to at least David McInnes time, (the 90’s) , and probably Michael Greens, (the 80’s), and certainly Charlie Cleverley’s, (2002-20), the latter of which is documented in our 2023 report, and for which you also hold Simon Ponsonby’s ‘Lecture’ which clearly advocates exorcism for LGBT+ people, then your refusal to answer our questions raises real questions as to whether you have any governance over your churches at all, either in your time as Bishop of Sheffield, or in your present position.

If we are to trust you, and your safeguarding, such questions cannot be ignored or swept under a carpet of power and privilege, but need to be honestly and openly discussed.

(Excerpt.)

Thank you again for your time, grace, and patience with us.

Our prayer is that even this correspondence and dialogue might lead to safer churches in the city, and more trusty worthy safeguarding process and practises.

We look forwards to hearing from you.

Oxford Safe Churches Project Team.”

Bishop Steven, presumably for legal reasons of liability, has declined to commit an answer to our two questions above, in writing.

Bishop Steven needs to turn from evasion and denial, and his very hesitant position, which is currently protecting his clergy and churches from any responsibility for abuse, to a positive and pro-active creation of trust, and offer a safeguarding solution that priorities victims and survivors, whereby they know their abuses will be dealt with pastorally, as quickly as possible, and in a trauma-informed way.

Both he and the constantly updated bright and shiny Oxford Diocese website say all the right things regarding safeguarding, but the actions and substance to prove them true, are noticeably lacking.

As vulnerable students, we would like, and need a bishop who is willing to, and will unhesitatingly, hold his clergy and churches accountable for abuses of any kind, regardless of whatever theological persuasions and practises they may hold.

Addendum

David McInnes formerly Rector of St Aldates has asked me as editor to include this correction about attitudes among evangelicals in the 1980s. My memory of conversations with DM and other charismatics in that period suggest that attitudes to the ‘gay issue’ were indeed very different to those held today.

David McInnes writes his correction in connection with following two paragraphs:

The context

‘The first is our question to you [Bishop Steven], ‘Did you know that exorcism was being practised by members of Network/Philadelphia Church, as a normal part of the churches culture and discipleship practise?’ Your careful evasion of that question troubles us deeply.

When related to the issue of whether you know whether exorcisms are being carried out in churches within the Oxford Diocese, including St Aldates, which has a long history of such teaching, preaching and practise, dating back to at least David McInnes time, (the 90’s) , and probably Michael Greens, (the 80’s), and certainly Charlie Cleverley’s, (2002-20), the latter of which is documented in our 2023 report, and for which you also hold Simon Ponsonby’s ‘Lecture’ which clearly advocates exorcism for LGBT+ people, then your refusal to answer our questions raises real questions as to whether you have any governance over your churches at all, either in your time as Bishop of Sheffield, or in your present position.’

I would like to correct this inaccurate assertion that during my time as Rector of St Aldate’s Church the ‘teaching, preaching and practice’ of exorcism for LGBT+ people was encouraged. It was not.

The background for me is this. In 1973 I was part of a Diocesan group headed by the Bishop of Aston, Mark Green and a psychiatrist Dr Anton Stevens with whom I learned about the deliverance ministry. There was never any question of exorcising gays. 

In the 1980’s I counselled a young tutor at Cranmer Hall, Dr Michael Vasey  who was gay and tormented. He eventually “came out” and wrote a significant book. He taught me a great deal.

At St Aldates, during my first ten years with the help of the then Pastorate Chaplain, we ran an annual group for young students who were struggling with their sexual development, a few because they had a same sex orientation. We affirmed the latter but in retrospect I’m not sure we did enough to help them in what was often a painful sense of isolation. We also provided a room at the parish centre for the Terence Higgins Trust at a time when we were still learning about how to provide adequate pastoral care.

Since then my understanding has evolved, greatly helped by one of our former students who is gay and has shared his ongoing experience with me. I would now describe myself as “inclusive” and willing to affirm the committed relationships of those gays who have gone through some form of ceremony, and I would dissociate myself from the arguments of the “Alliance”.

An excellent book is The Widening of God’s Mercy by Christopher & Richard Hays

A response to the McInnes Addendum

Dear David,

Thank you for the gracious, thoughtful, and informative response to our second article about exorcism within so called ‘Conversion Therapy’.

However your addendum and response starts with a false claim about our article.

Nowhere did we state that ‘exorcism of LGBT+ people happened under your leadership’. 

We were very careful to avoid saying that.

Janet Fife has bravely spoken out to confirm that exorcism did occur under Michael Green’s leadership of St Aldates.

Our point and concern is that exorcism was and is a normalised part of Anglican charismatic teaching and ministry, under it’s rebranded marketing as ‘deliverance’.

Exorcism of LGBT+ people within conversion abuses, appears to have started in St Aldates shortly after you left.

Of equal concern, is that all the testimonies we have been given, of exorcism, and exorcism as part of conversion abuse, happened outside of the Church of England’s own guidance, 

which requires prior approval from diocesan bishop, and independent medical/psychiatric assessment.

We are very grateful for you response to our article, but believe you are misrepresenting what we wrote, and thereby spreading misinformation about us and our work.

We have sought at all times to exercise a factual reporting of history and current affairs.

Given the suicide rate amongst LGBT+ students, incidents of self-harm, suicide attempts and isolation due to being shamed by conservative, evangelical, and charismatic teaching, discipleship and ministry, churches and families,

we think it would be good if you could correct the record you have created.

We will add your article, if it is revised, to the project report for 2024/25.

We thank you for the journey you have made in becoming an ally to LGBT+ people, and are indebted to you for that.

Yours, sincerely,

Oxford University Student LGBT Society’s, Oxford Safe Churches Project team.

ReplyForwardAdd reaction