I agree completely with my hon. Friend. In the debate in the House of Lords earlier today, Baroness Grey-Thompson gave a good example from when she was a younger athlete of sports coaches’ behaviour that she had observed. She believes that if there had been a duty relating to reasonable suspicion, it could have helped in dealing with some of that.

In none of the countries I named earlier has the feared chilling effect arisen, despite strong sanctions for failure to report. Nevertheless, as I have set out, firm civil sanctions would be a fair compromise, supported by virtually all stakeholders. On the concerns about floods of reports, we just have to look at the international evidence. Those floods just do not happen. Extensive research by Professor Ben Mathews in Western Australia, which has both criminal sanctions and the inclusion of reasonable suspicion, found that while there was an increase, the number of substantiated investigations—those with a finding of abuse—doubled, from an annual mean of 160 in the pre-law period to 327 in the post-law period. That indicates that twice as many sexually abused children were being identified. Compare that to Wales, where IICSA was told that the introduction of a weaker duty in 2016 had

“not led to a substantive change in practice”.

At this point, I want to highlight that the NSPCC, the Centre of Expertise on Child Sexual Abuse and the Lucy Faithfull Foundation all clearly want the Government to criminalise the intentional concealment of abuse. Clause 79 of the Bill criminalises stopping a mandated reporter from carrying out their duty to report. That is welcome, but it needs to be broader. In the Jehovah’s Witnesses and other small religious groups, there is ample evidence that religious leaders regularly stop victims or their parents reporting abuse to police because it will “bring reproach on God’s name”. As parents and victims will not be mandated reporters, that will remain completely legal. Once again, I urge the Government to close these loopholes.

The Government’s own impact assessment indicates that the duty will increase the number of child sexual offences recorded by police by just 0.3%. Vulnerable children need us to create a much stronger duty to report this abuse, as IICSA recommended. By doing so, we can shine much-needed light on safeguarding failings in small religious groups and others, and protect so many children.

I will now move on to discuss other safeguarding issues in small religious groups, beginning with shunning. In the Jehovah’s Witnesses, this has long been called “disfellowshipping”. When someone commits a serious sin in the eyes of the religion, their believing family and friends are ordered to shut them off entirely and treat them as though they are dead.

The same applies when someone voluntarily leaves. The Australian royal commission looked at this too, through the lens of the position in which it places victims of abuse, saying:

“The Jehovah’s Witness organisation’s practice of shunning members who disassociate from the organisation has the very real potential of putting a survivor in the untenable position of having to choose between constant re-traumatisation at having to share a community with their abuser and losing that entire community altogether.”

It happens all the time. The culture of non-reporting and forgiveness for child abusers leads to them remaining at large. Victims are silenced, told that their abusers have been forgiven by God; many leave, and then it is they who lose their entire families. It is victim blaming taken to extremes.

Let us consider those removed involuntarily for apparent “grave sins”. What might constitute a grave sin? Well, how about being gay? Religious teachings regularly equate homosexuality with paedophilia—they are lumped together. Let me read a brief quote from the Jehovah’s Witness “Awake!” magazine, a key publication intended to teach believers:

“True, some individuals may very well be prone to homosexuality… but…a Christian cannot excuse immoral behaviour by saying he was ‘born that way.’ Child molesters invoke the same pathetic excuse when they say their craving for children is ‘innate’. But can anyone deny that their sexual appetite is perverted? So is the desire for someone of the same sex.”

Children growing up in that religion are subjected to this bile constantly. I would know—I was one of them. But at least I survived. Lots do not; people like Stephen, the nephew of one of the religion’s governing body members, who died by suicide in January 2020, having been disfellowshipped and ostracised for being gay. Yet the organisation is considered a charity in the UK. It holds tax exemptions and is eligible for direct UK Government funding through Gift Aid. How can that be right? How can an organisation that causes so much harm be charitable?

It is not the only example. There are many small religious organisations active in the UK that expose children to horrific teachings, particularly about women and girls. At Prime Minister’s questions recently, I highlighted the National Secular Society’s “Mission and Misogyny” report, which is full of such examples. There was a recent example near the Minister’s Constituency; in January, the NSS reported that the Green Lane masjid and community centre in Birmingham streamed a sermon in which listeners were told that

“discipline in the case of rebellion” is one of the

“rights of the husband over the wife”,

that husbands have a right to “obedience” as well as a right to “intimacy”.

I must be clear at this point, as I hope I have been throughout, that these extremist examples happen across faith traditions. This example is Islamic; I have equally spent a lot of time up to now talking about a Christian example. These organisations must not cloud our view of the many religious charities that do brilliant work to support people, but they point to a broken charity system in need of repair.

That is why I have been calling for a review into charity law and regulation. We must have ways to ensure that organisations that promote harm towards vulnerable people, particularly through mandated shunning, cannot gain the tax, reputational and funding benefits of a charity. The Charity Commission must also seriously step up its game as a regulator, as there is a serious pattern of failing to take action despite repeated requests, which the “Mission and Misogyny” report lays bare.

I want to also put on the record my shock at the recent case in which the Charity Commission took legal action against the Parliamentary and Health Service Ombudsman to stop the ombudsman laying before this House reports detailing complaints upheld against the commission. The Public Administration and Constitutional Affairs Committee, on which I sit, had to bring a privilege motion to force the ombudsman to release the files—which it wanted to do—because of the commission’s legal threats blocking it. I understand that the commission has still pursued that legal action. It is not on.

I ask the Minister whether she will make herself popular with the Treasury by agreeing that organisations promoting hate and abusive practices such as shunning should not be eligible for public money, and therefore support my calls for a thorough review of charity status. Will she also agree that either the Government or the relevant Select Committee should consider a thorough deep dive into the Charity Commission’s approach to safeguarding issues?

Finally, I want to briefly touch on a third issue: safeguarding and coercion in medical settings. Again, the Jehovah’s Witnesses are the clearest example. As many people will know, their religion teaches not to accept blood transfusions, which is described as a “personal choice” that they make. But when the consequence for not taking that choice is shunning and the permanent cutting off of family and friends, is it a choice? Maybe—and religious freedoms of adults to make medical decisions must always be allowed. Similarly, people must always be free to request visits from religious ministers during medical treatment or a hospital stay.

In the Jehovah’s Witnesses, though, requests for religious ministers will be met with the arrival of a hospital liaison committee. This is a group of elders whose role is simple: to enforce the rules on blood transfusions. They will “help” patients by advocating for their “personal choice” not to accept blood and will always claim that decisions are for the patient to make. However, the elders’ handbook, which I have here, clearly states that Witnesses should be strongly encouraged to fill out durable powers of attorney for someone else to refuse blood on their behalf. Either way, the hospital liaison committee will be there, watching. If the patient does not comply with the no-blood rule, they can expect to be disfellowshipped and shunned promptly. With the HLC there, there is little hope of being able to make a real “personal choice” in private if it differs from religious teaching. That really is coercion.

Ministers of religion can no doubt provide huge support and relief to patients of all faiths, and they do so, but I would argue that they should not be allowed to advocate for patients’ medical wishes where there is a clear conflict of interest, as in these cases. Furthermore, these bodies must only be allowed in when the patient requests them. A former HLC elder has approached me with allegations that some NHS trusts have established policies to call the HLC by default when a Jehovah’s Witness is admitted. No doubt it is done with the best of intentions, as they do not want to do anything wrong, but given that those HLCs exist to push an agenda that may not be the patient’s, that is a serious problem.

I will close by asking the Minister if she will liaise with Department of Health and Social Care colleagues and push for a review of NHS trust policies towards these bodies to ensure that they are called only when a patient requests it, and that patients have clear opportunities to articulate their final decision in respect of any treatment and receive treatment away from the HLC if they so wish.