Steve Midgely, writing for the Journal of Biblical Counselling notes that churches often operate with a mindset that their confidentiality reflects the medical world’s approach. He quotes the Hippocratic Oath as saying:
“Whatever…I see or hear, in the life of men, which ought not to be spoken of abroad, I will not divulge, as reckoning that all such should be kept secret.”[1]
This language has been updated in the World Medical Association’s International Code of Medical Ethics to say that the medic
““shall preserve absolute secrecy on all he knows about his patient because of the confidence entrusted in him.” [2]
However, he observes that reality is different to theory. In practice, doctors do share information, whether with colleagues to ger advice and in reports for accountability and transparency. Confidentially is not the same as absolute secrecy of necessity.
He then goes on to suggest that we follow the approach to confidentiality you would find in a family setting, there will be expected situations where a child would presume that telling one parent is to tell both. [3] There are also situations where things would appropriately be hidden from wider knowledge apart from permission. For example, a daughter tells her dad that she has passed or failed her driving test. He would not tell wider family without checking with her for permission first. However, there will be times where it is appropriate to conceal information, for example when a son tells his mum what he has bought his sister for her birthday. [4] So, Midgely distinguished expected, permitted and concealed communication. [5]
This approach seems helpful and to align with Scripture. An important principle in the Bible is that
There is nothing concealed that will not be disclosed, or hidden that will not be made known. What you have said in the dark will be heard in the daylight, and what you have whispered in the ear in the inner rooms will be proclaimed from the roofs. (Luke 12:2–3) [6]
However, whilst openness is good, post the Fall, we see both that God hides to an extent from his people, they are not able to see all of his glory face to face and he hides then, clothing them with animal skins. [7] These examples are good, I think we might summarise them as saying that all things will be revealed at the right time, we cannot keep things hidden for ever. So it is best to have them revealed in the right time and the right way. We might also observe how God’s cloting Adam and Eve enabled them to step into the open and not hide in the bushes anymore If we conceal/hide some aspects of the matter, it is in order to enable the whole matter to be brought properly and safely into the light.
Pulling together practically in church life
Offering confidentiality in church life is a good and biblically sound principle. However, it is important to be clear about what we mean by confidentially. We will want to say that:
- Confidentiality is different to secrecy. We offer the former not the latter
- Confidentiality is different to secrecy because we are not playing a hopeless game of trying to keep things hidden forever.
- Confidentiality means that those who need to know will know
- Confidentiality means that those need to know will know what, and only what they need to know.
- Confidentiality means taking those steps to protect a person/people so that they are able to bring what needs to be brought into the light safely.
In practice, this means that there should be a level of expected communication. When a church member tells an elder/church leader something, there should be a default expectation that to tell one elder/leader is to tell all elders/church leaders.[8] However, it means that they wouldn’t expect all of the details to be shared with everyone or for things to be communicated to the wider church unless there was a need to do so or the matter was already in the public domain. In the latter case, it might seem strange for a church not to comment at all.
I think that Midgely’s approach offers a helpful way forward for confidentiality in church
[1] Steve Midgely, A familial approach to confidentiality in the church (in JBC:31:3, JBC-Article-Vol-31-Issue-3_4-A_Familial_Approach_to_Confidentiality_in_the_Church-Midgley.pdf 2017), 46.
[2] Steve Midgely, A familial approach to confidentiality in the church (in JBC:31:3, JBC-Article-Vol-31-Issue-3_4-A_Familial_Approach_to_Confidentiality_in_the_Church-Midgley.pdf 2017), 46.
[3] Steve Midgely, A familial approach to confidentiality in the church (in JBC:31:3, JBC-Article-Vol-31-Issue-3_4-A_Familial_Approach_to_Confidentiality_in_the_Church-Midgley.pdf 2017), 53.
[4] Steve Midgely, A familial approach to confidentiality in the church (in JBC:31:3, JBC-Article-Vol-31-Issue-3_4-A_Familial_Approach_to_Confidentiality_in_the_Church-Midgley.pdf 2017), 54.
[5] Steve Midgely, A familial approach to confidentiality in the church (in JBC:31:3, JBC-Article-Vol-31-Issue-3_4-A_Familial_Approach_to_Confidentiality_in_the_Church-Midgley.pdf 2017), 53-54.
[6] Cited, Steve Midgely, A familial approach to confidentiality in the church (in JBC:31:3, JBC-Article-Vol-31-Issue-3_4-A_Familial_Approach_to_Confidentiality_in_the_Church-Midgley.pdf 2017), 49.
[7] Steve Midgely, A familial approach to confidentiality in the church (in JBC:31:3, JBC-Article-Vol-31-Issue-3_4-A_Familial_Approach_to_Confidentiality_in_the_Church-Midgley.pdf 2017), 48-49.
[8] Note, I’ve broadened this to church leaders because it is important to think carefully about how church structures work. I don’t think this means that a wider leadership team of deacons and ministry leaders will know everything. It does mean that those with core pastoral leadership responsibilities will know.
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