Safeguarding minors and the vulnerable 

The Church of which we are members is horrified to note that men and women and children have been victims of priests, of members of religious orders, of lay people on mission for the Church… To combat this scourge more effectively, the Church has produced legislative texts and exhortations that represent points of reference for us:

• Canon law (1983)
• The motu proprio “Like a loving mother» (2016)
• The «Letter to God’s people» (2018),
• The 2019 motu proprio “Vos estis lux mundi” and the relative March 2023 update.
• The rules of national episcopal conferences and of local conferences of main superiors (see the specific annexes for each country).

We also want to know and respect the international conventions and civil laws for safeguarding children and vulnerable people that are specific to each of our countries (see attachments): it is very important for us not to try to evade these rules, also to safeguard the reputation of the Catholic Church:

• International Convention on the Rights of the Child (UN), which we want to respect even in countries that have not ratified it.
• African Convention on the Rights of the Child
• Country-specific laws

Some situations of vulnerability are obvious: children, physical or mental illness, disability, old age, human poverty (material precariousness, poor or non-existent education, lack of social or family support, etc.)

In other situations, vulnerability is less obvious but real: these are very “asymmetric” relationships in which one person exercises a form of “authority” over another (hierarchical relationships, help and care relationships, educational relationships, support relationships, etc.).

We are therefore directly affected:

In our mission:

• Because it brings us in contact with vulnerable people (children, the sick, migrants, disabled people, the elderly, etc.).
• Because it places us in a position of “asymmetric” support (spiritual, educational, social or medical support, transmission of the Faith).

In our religious life:

• We can be vulnerable precisely because we want to entrust ourselves in Faith to our educators, guides and superiors.
• Especially in the initial stages of formation, in the relationship of obedience and authority.

In some phases of our human life:

we are made vulnerable by illness, old age, dependence, but also by all the big and small trials of our life, by periods of change and by the fact that we sometimes find ourselves in a cultural context very different from our own.

• Verbal and psychological violence: insults, undermining, discrimination, pressure, humiliation, racism, threats, manipulation…
• Physical and sexual violence (warning! Some actions that do not seem violent to me, or are not of a sexual nature, can be experienced by others as actual aggression).
• Then there are all the forms of abuse, which in actual fact are forms of violence: abuse of power (in the context of religious life, this means going “beyond” the power defined by the Constitutions), abuse of conscious (forcing the sisters to act against their own conscious), spiritual abuse (telling others what God wants for them).

• The perpetrator of one of these violent situations
• The «victim» of one of these violent situations
• The witness to one of these violent situations, which calls into question our professional, pastoral and moral responsibility. Please refer to practice sheets 3 and 4 in the latter two cases.

• A referent Helper is appointed in the Generalate team and every entity.
• The function of the Generalate referent, Sr. Marie Claude Lachaze, is to encourage and guarantee the implementation of the Institute’s safeguarding policy in the entity. And she is the contact person for the congregation for people from outside and for the sisters. If you want to contact her : E-Mail : mc.lachaze@auxigeneralat.org
• The local referent is responsible, in contact with the entity leaders and the Generalate referent, for the dissemination, understanding and application of the reference text and therefore for the formation of all the sisters of her entity.
• In entities with institutions and places open to the public, the local referent ensures that an abuse prevention policy is drawn up and displayed to the public.
• The local referent is a “resource” person in her entity to whom the entity leader, the entity council and the sisters can turn in case of need.

• Internally”: the head of the community, the entity leader, the General Superior
• “Externally”: each entity will seek an “outside person” nominated to listen to a sister who prefers not to speak to a Helper sister first.

For example: dedicated persons or listening support appointed by local conferences of religious men and women and/or episcopal conferences in some countries; professionals (psychologists, lawyers, mediators, doctors, etc.) who have already been appointed by their country’s entity, following the law. This does not, of course, replace, the specific places related to the professional work or pastoral function of the sister concerned.

• Information that must be provided at the local level, if necessary, with the help of the Generalate, so that all sisters can know the reference text.
• Formation adapted to the reality of each country, the age and situation of the sisters, their profession or their pastoral responsibility, possibly using the formation offered by the Church and local civic structures. This formation is primarily aimed at raising awareness and making known the resources available in case of need. It is part of initial formation and should be part of ongoing formation.
• It is our responsibility to provide initial and ongoing formation for the staff and volunteers who work with the sisters.
• A joint formation session for the entity’s safeguarding policy referent Helpers would also be desirable to provide mutual support.

□ This attitude begins with Respect: self-respect, respect for the rights of others, for their fundamental needs, their privacy, for the “proper distance” in relations (the other is not a friend in whom to confide one’s private experiences).

□ We study and reread together with others, in a group, with an open spirit.

□ It is Free: I do not expect emotional compensation or “small gifts”, I am not the owner of people or of the apostolic service I offer.

□ Aims to contribute to the growth of the other’s Freedom rather than exercise power over them. It involves the other person in decisions that concern him. It does not encourage any form of spiritual, psychological or material dependence.

□ Pursues Equity: I try to give everyone the attention they need. No favouritism, no scapegoating!

□ I do not resort to violence: no physical punishment, no bullying, no verbal humiliation. (If punishment is necessary, I try to apply a punishment that makes the person reflect and grow.)

□ I do not allow myself to make gestures or proposals of a sexual or overly familiar nature, nor to express racist or sexist comments.

□ I do not allow anyone to accompany me to my room or very late at night.

□ I never impose silence on anyone who tells me about a situation that has embarrassed them.

And especially with minors and vulnerable people:

□ I try not to remain alone in a blind area with a minor or vulnerable person (in a car, a tent, a closed room, the bathroom, etc.).

□ I do not make appointments or communicate privately beyond reasonable hours in the culture where I live (telephone, messaging and social networks).

□ I do not publish photos or videos of minors without their consent or that of their parents.

• I listen attentively and respectfully, without wanting to minimise that fact; I ask few questions unless I do not understand what they are telling me.
• I never promise secrecy: I tell the person that given their situation (minor, vulnerable adult) I have to speak to others, with discretion, to ensure their protection.
• As soon as the conversation ends, I make notes for myself on what has been said (I report what I have heard objectively, without any personal interpretation).
• I contact the people in charge of the place, team or activity where I received this confidence. If I notice that the people who take care of the child are not doing anything, I try to personally notify the higher authority and/or the parents, as the case may be.
• It could be useful for me to talk to one of my superiors (local and/or provincial). This does not oblige me to provide details or reveal the person’s identity. NB: if the abuser is a cleric, member of a religious order or a lay person with ecclesiastical responsibilities: it is also necessary to inform the “ordinary” superior (the diocesan bishop for a priest, the responsible superior for religious orders) and the bishop of the place where the violence occurred.

• I can discreetly check whether the victim, other people or my colleagues have the same perception as me.
• If I feel that something is not right, if my doubts persist, I do not hesitate to speak to my superiors, with a professional or with the specific civic bodies dealing with this in my country (associations or dedicated telephone numbers etc.).

In some countries, local Religious Orders Conferences or National Bishops’ Conferences have established detailed procedures to refer to rather than this information sheet, which briefly describes the fundamental stages of what is always a very delicate procedure. Furthermore, abuse of children or adults (whether vulnerable or not) is not only a crime against canon law or a violation of the code of conduct of a Congregation, it is first and foremost a crime punishable by law. The law may vary depending on the country in which the facts occurred, but it is appropriate to refer to it.

• This person must be listened to carefully and respectfully.
• The General Superior/Provincial must be informed as soon as possible. It is possible to do so while maintaining the victim’s anonymity. However, you should encourage the person who claims to be a victim to contact the General Superior/Provincial directly to make their complaint.
• The General Superior/Provincial (except in cases where abuse is clear) will conduct a preliminary internal investigation to verify the validity of the accusation, maintaining discretion and respecting the presumption of innocence. All facts and conversations during the investigation will be recorded in writing and such reports will be kept on file.
• The General Superior/Provincial or the person appointed by her, will meet with the accused sister and explain the allegations against her, to hear her response. They will listen to her fairly and put in writing her version of the facts.
• If the facts seem plausible following this preliminary internal investigation, a canonical, and if necessary, civil procedure will be started.
• The General Superior/Provincial must provide the accused sister with canonical and, in the event of a complaint to the civil authorities, civil legal assistance as the lawyers are different from those of the Institute.
• The Institute will also provide this sister with human, spiritual and psychological support

It is necessary:

• To listen attentively and respectfully to the minor or vulnerable person, without betraying the trust shown,
• To provide for the subject’s safety, ensuring that they cannot suffer further abuse from this sister.
• To inform the General Superior/Provincial (cf. Vos Estis Lux Mundi).
• To make sure that the complaint to the civil authority is made by the General Superior/Provincial or by the parents. Otherwise, you are responsible for doing so in accordance with the law of your country.

It is the General Superior/Provincial’s responsibility to:

• Put the facts gathered in writing.
• Involve parents/guardians as early as possible: encourage them to seek the truth and report the matter to the relevant authorities.
• In case of imminent danger, or if the parents/guardians do not involve themselves with the case, report the matter to the appropriate civil authorities.
• Make provision for the necessary psychological and medical support
• Take precautionary safeguarding measures to ensure that there are no other victims: in particular, forbid the sister from having contact with minors and/or vulnerable people pending the outcome of the investigation.

• when you were a child, adolescent, young adult, adult.
• by a member of your family or a person close to you in your family, educational, professional, ecclesiastical or religious environment…
• in the context of support or confession, formation, associative or professional activity, or neighbourly relations.

Whatever the context and the moment (past or recent) it is important to take seriously the upset, discomfort and suffering that gestures, words or actions towards you may have caused.

It is never too late to talk about it. Finding the courage to talk to someone you trust, even if you’re not very sure about the abuse you’ve suffered, even if it seems so long ago, is always challenging but can be important for you, and protect other people if the abuser is still in their position and continues their manipulation.

Within the Institute:

to someone you trust. It could be one of your sisters with whom you are familiar and who you know will listen to you. Later, if the perpetrator of the abuse is a Helper, a collaborator or a person close to the community, it will be necessary to speak with the General Superior/provincial. Even if this is not the case, it is advisable to speak with one of the Institute’s leaders so that they can support you and accompany you on the path that you decide to take or not. In any case, it is their responsibility to offer you the spiritual, moral, psychological, financial and legal support you need.

Outside the institute:

It could be a spiritual companion, a friend to talk to for the first time and who can help you move forward.

• There are also professionals available to listen to you: doctors, psychologists, social workers, reception and listening centres in different countries (see specific attachments for the unit). QUALI

• Report the incident to the civil authorities
• If the offender is a cleric or a member of a religious order, report the incident to their canonical superior
• I may also, after reflection, choose not to take any specific action.

Regardless of the choice you make, the consequences are not neutral. You will need to meet with competent people who can tell you what actions are possible in your situation. They will help you think freely and discern before taking a decision.

The Head of the Institution ensures that all staff are aware of, comply with and apply the standards of the Child and Vulnerable Person Safeguarding Policy. He/she will also ensure that all staff receive ongoing formation in child and vulnerable person safeguarding.

When the work involves direct contact with minors and vulnerable people, the following will be requested during the interview:

• An extract from the criminal record or an equivalent document
• A medical certificate attesting to physical and mental fitness to carry out this work (provided by occupational health services in some countries).
• The names of contact persons from whom the head of the institution can obtain information on the ability to work with minors and vulnerable people.

The sister in charge will inform the recruited person about the institution’s vulnerable persons safeguarding policy and have him or her sign a personal declaration of compliance with this policy.