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	[[~~The Church's position on abuse~~]] (Summarize/key-takeaways)		[[Abuse_and_The_Church_of_Jesus_Christ_of_Latter-day_Saints]] (Summarize/key-takeaways)

Ritual child abuse accusations in the 1990s

Rcahoon — Wed, 14 Oct 2026 17:09:23 GMT

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	~~{{Main Page}}~~		<small> [[Abuse and The Church of Jesus Christ of Latter-day Saints\|Abuse and the Church]] \| <span style="color:#7BB375">The Church's Position</span></small>

			__NOTOC__

	{{Navigation:Abuse}}{{blankline}}		{{Navigation:Abuse}}{{blankline}}

	=What was the ritual child or Satanic abuse in the 1990s?=
	==Accusations by a Therapist in Lehi, Utah==		=<b>What was the ritual child or Satanic abuse scare in the 1990s?</b>=
	The ~~the~~ ritual child or Satanic abuse scare in the 1990s in Utah began in 1985 in Lehi, Utah, as described by social historian Massimo Introvigne:		{{Summary1}} In 1985, an accusation by Dr. Barbara Snow, a child therapist, called out the Burnham family after a mother of some children who were babysat by the Burnhams started saying that her children were showing increased interest about sex, and may have been abused. This led to an investigation and more reports of abuse starting being reported, as well as accusations from Dr. Snow of a nearby abuse cult— amounting to forty active LDS adults being accused. No evidence was found aside from one individual who was charged with child abuse. Rumors further rose in 1989, when Glen Pace, a bishop, mentioned he had met with many victims of abuse and satanic cult activity and rumors of other events that matched brought mass hysteria across the Mountain West. A task force was organized to investigate the claims but they found no evidence that cult activity was taking place. The Church warns its members against participating in anything that may be seen as dark or occult.
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			{{CollapseHeaders
			\|title = ===Accusations by a Therapist in Lehi, Utah===
			\|state = closed
			\|content = The ritual child or Satanic abuse scare in the 1990s in Utah began in 1985 in Lehi, Utah, as described by social historian Massimo Introvigne:
	<blockquote>		<blockquote>
	During the Summer of 1985 Mrs. Sheila Bowers of Lehi, Utah, contacted Dr. Barbara Snow, a therapist working with the Intermountain Sexual Abuse Treatment Center. Bowers was worried about her three small children, who seemed to talk too freely about sex. Dr. Snow interviewed the children and concluded that they had in fact been sexually abused. Dr. Snow claimed that the children had told her about the perpetrator, a teenage babysitter who was the daughter of Keith Burnham, the respected Bishop of the Lehi Eight[h] Ward of the Mormon Church. Dr. Snow also asked to interview other Lehi children who had been attended by the same babysitter, and most of the families involved decided to comply.<ref>Massimo Introvigne, [https://www.academia.edu/28764492/A_Rumor_of_Devils_The_Satanic_Ritual_Abuse_Scare_in_the_Mormon_Church "A Rumor of Devils: The Satanic Ritual Abuse Scare in the Mormon Church,"] ''Syzygy: Journal of Alternative Religion and Culture'' 6, no. 1 (Winter/Spring 1997), 87–88.</ref>		During the Summer of 1985 Mrs. Sheila Bowers of Lehi, Utah, contacted Dr. Barbara Snow, a therapist working with the Intermountain Sexual Abuse Treatment Center. Bowers was worried about her three small children, who seemed to talk too freely about sex. Dr. Snow interviewed the children and concluded that they had in fact been sexually abused. Dr. Snow claimed that the children had told her about the perpetrator, a teenage babysitter who was the daughter of Keith Burnham, the respected Bishop of the Lehi Eight[h] Ward of the Mormon Church. Dr. Snow also asked to interview other Lehi children who had been attended by the same babysitter, and most of the families involved decided to comply.<ref>Massimo Introvigne, [https://www.academia.edu/28764492/A_Rumor_of_Devils_The_Satanic_Ritual_Abuse_Scare_in_the_Mormon_Church "A Rumor of Devils: The Satanic Ritual Abuse Scare in the Mormon Church,"] ''Syzygy: Journal of Alternative Religion and Culture'' 6, no. 1 (Winter/Spring 1997), 87–88.</ref>
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	As a result of the interviews, the Burnhams were accused of abusing a number of children in the area, and the Burnham parents were accused of abusing their own children. Utah's Family Services division investigated the Burnham parents and found no evidence of abuse. Additional interviews with other children led to claims that children in the area were being forced to participate in Satanic rituals.		As a result of the interviews, the Burnhams were accused of abusing a number of children in the area, and the Burnham parents were accused of abusing their own children. Utah's Family Services division investigated the Burnham parents and found no evidence of abuse. Additional interviews with other children led to claims that children in the area were being forced to participate in Satanic rituals.

	Police began investigating these various claims. "When the police concluded their investigation in 1987, Dr. Snow had accused ~~fourty~~ adults—almost all of them active Mormons in Lehi's Eight[h] Ward—to be ritual child abusers and members of a secret Satanic cult."<ref>Introvigne, "A Rumor of Devils," 88</ref> Only one individual was charged with child abuse, and during his trial a county attorney asserted that Dr. Snow was forcing children to admit to abuse that the children never experienced.		Police began investigating these various claims. "When the police concluded their investigation in 1987, Dr. Snow had accused forty adults—almost all of them active Mormons in Lehi's Eight[h] Ward—to be ritual child abusers and members of a secret Satanic cult."<ref>Introvigne, "A Rumor of Devils," 88</ref> Only one individual was charged with child abuse, and during his trial a county attorney asserted that Dr. Snow was forcing children to admit to abuse that the children never experienced.

	Dr. Snow made additional accusations over the next two years about Satanic cults in Bountiful and Salt Lake City, Utah. An investigation was started in Salt Lake but discontinued after more than a year.<ref>Introvigne, "A Rumor of Devils," 87–91</ref>		Dr. Snow made additional accusations over the next two years about Satanic cults in Bountiful and Salt Lake City, Utah. An investigation was started in Salt Lake but discontinued after more than a year.<ref>Introvigne, "A Rumor of Devils," 87–91</ref>

	==The Glenn Pace Memo and Further Developments==		}}
	It was in this context that the "Glenn Pace Memo" was created.
			{{CollapseHeaders
			\|title = ===The Glenn Pace Memo and Further Developments===
			\|state = closed
			\|content = It was in this context that the "Glenn Pace Memo" was created.
	<blockquote>		<blockquote>
	On May 24, 1989 the LDS Social Services released a report on Satanism, followed by another report from the U.S. attorney for Utah Brent Ward (an active Mormon) and a further memorandum from Bishop Glen L. Pace, then Second Counselor in the Presiding Bishopric, dated October 20, 1989. All these documents have never been published. A fourth document, a memorandum also authored by Bishop Pace and directed to the Strengthening Church Members Committee on July 19, 1990, although marked "Do not reproduce", came into the possession of Evangelical Salt Lake counter-Mormons Jerald and Sandra Tanner in 1991. . . . In November 1991 the Tanners published the memo.<ref>Introvigne, "A Rumor of Devils," 93</ref>		On May 24, 1989 the LDS Social Services released a report on Satanism, followed by another report from the U.S. attorney for Utah Brent Ward (an active Mormon) and a further memorandum from Bishop Glen L. Pace, then Second Counselor in the Presiding Bishopric, dated October 20, 1989. All these documents have never been published. A fourth document, a memorandum also authored by Bishop Pace and directed to the Strengthening Church Members Committee on July 19, 1990, although marked "Do not reproduce", came into the possession of Evangelical Salt Lake counter-Mormons Jerald and Sandra Tanner in 1991. . . . In November 1991 the Tanners published the memo.<ref>Introvigne, "A Rumor of Devils," 93</ref>
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	In the middle of these reports being written, the remains of an infant were discovered in late 1989 in southern Idaho, with the body apparently showing evidence of ritual abuse. In early 1990, a 10 year old boy in southern Idaho whose family were Latter-day Saints claimed that he had been abused and tortured as part of Satanic rituals. Both cases became national news and led to somewhat of a hysteria-like atmosphere in the Mountain West. (The Idaho Attorney General's Office thoroughly investigated both issues and concluded that the remains of the infant did not in fact show signs of abuse but rather animal mutilation, and the boy had in fact never witnessed or been abused as part of a Satanic ritual.)<ref>Introvigne, "A Rumor of Devils," 91–92</ref>		In the middle of these reports being written, the remains of an infant were discovered in late 1989 in southern Idaho, with the body apparently showing evidence of ritual abuse. In early 1990, a 10 year old boy in southern Idaho whose family were Latter-day Saints claimed that he had been abused and tortured as part of Satanic rituals. Both cases became national news and led to somewhat of a hysteria-like atmosphere in the Mountain West. (The Idaho Attorney General's Office thoroughly investigated both issues and concluded that the remains of the infant did not in fact show signs of abuse but rather animal mutilation, and the boy had in fact never witnessed or been abused as part of a Satanic ritual.)<ref>Introvigne, "A Rumor of Devils," 91–92</ref>

	==Utah Attorney General Investigations==		}}
	It was during this period that the Utah State Task Force on Ritual Abuse was created in March 1990. This task force was created to investigate claims of ritual abuse in Utah and provide education to professionals and the public on the possibility of ritual abuse. To assist with the investigation of claims, the Utah State Attorney General's Office later assigned individuals to investigate these claims and prepare recommendations for future investigations. In a report published in 1995, the Attorney General's Office explained that "during an exhaustive two year search, the Unit has investigated over 125 cases of alleged ritual crime."<ref>[http://www.saferchildren.net/print/utahag.pdf ''Ritual Crime in the State of Utah: Investigation, Analysis & A Look Forward''] (Utah Attorney General's Office, prepared for the Utah State Legislature, 1995), 3; see also page 2.</ref> The investigation report concluded:
			{{CollapseHeaders
			\|title = ===Utah Attorney General Investigations===
			\|state = closed
			\|content = It was during this period that the Utah State Task Force on Ritual Abuse was created in March 1990. This task force was created to investigate claims of ritual abuse in Utah and provide education to professionals and the public on the possibility of ritual abuse. To assist with the investigation of claims, the Utah State Attorney General's Office later assigned individuals to investigate these claims and prepare recommendations for future investigations. In a report published in 1995, the Attorney General's Office explained that "during an exhaustive two year search, the Unit has investigated over 125 cases of alleged ritual crime."<ref>[http://www.saferchildren.net/print/utahag.pdf ''Ritual Crime in the State of Utah: Investigation, Analysis & A Look Forward''] (Utah Attorney General's Office, prepared for the Utah State Legislature, 1995), 3; see also page 2.</ref> The investigation report concluded:
	<blockquote>		<blockquote>
	The complexity of the problem required detailed planning, tireless research and cooperation. Every police chief, sheriff, law enforcement executive, many of the state's therapists, religious leaders and community leaders were contacted. . . .		The complexity of the problem required detailed planning, tireless research and cooperation. Every police chief, sheriff, law enforcement executive, many of the state's therapists, religious leaders and community leaders were contacted. . . .
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	<blockquote>		<blockquote>
	Often the reports of victims are based on "recovered memories", which were blocked at an early age and are only recalled after some intensive therapeutic intervention. This therapy often involves hypnosis. The Utah Supreme Court has said unequivocally that a prosecution cannot be based upon testimony that is hypnotically-refreshed or enhanced, dur to the unreliability and suggestibility of that process. ''State v. Tuttle'', 780 P.2d 1203 (Utah 1989), cert. denied 494 U.S. 1018 (1990). Most courts throughout the country which have addressed the issue have ruled that the outcome of hypnotherapy is not reliable enough to be admissible in court proceedings.		Often the reports of victims are based on "recovered memories", which were blocked at an early age and are only recalled after some intensive therapeutic intervention. This therapy often involves hypnosis. The Utah Supreme Court has said unequivocally that a prosecution cannot be based upon testimony that is hypnotically-refreshed or enhanced, dur to the unreliability and suggestibility of that process. ''State v. Tuttle'', 780 P.2d 1203 (Utah 1989), cert. denied 494 U.S. 1018 (1990). Most courts throughout the country which have addressed the issue have ruled that the outcome of hypnotherapy is not reliable enough to be admissible in court proceedings.
	Even when ~~hynposis~~ is not directly involved, there is enough controversy about the entire issue of "recovered memories" in the field of psychology, that the courts are unlikely to admit such evidence without showing that the memory of the victim is reliable.<ref>''Ritual Crime in the State of Utah," 4; see also page 5.</ref>		Even when hypnosis is not directly involved, there is enough controversy about the entire issue of "recovered memories" in the field of psychology, that the courts are unlikely to admit such evidence without showing that the memory of the victim is reliable.<ref>''Ritual Crime in the State of Utah," 4; see also page 5.</ref>
	</blockquote>		</blockquote>

	==Conclusion==		}}
	The ritual or Satanic abuse scare in the 1990s in Utah failed to reveal any cults or other systemic ritual programs. However, the Church has consistently warned its members against participating in any group or activity that may resemble the occult. A recent addition to the ''General Handbook'' states:
			{{CollapseHeaders
			\|title = ===Conclusion===
			\|state = closed
			\|content = The ritual or Satanic abuse scare in the 1990s in Utah failed to reveal any cults or other systemic ritual programs. However, the Church has consistently warned its members against participating in any group or activity that may resemble the occult. A recent addition to the ''General Handbook'' states:
	<blockquote>		<blockquote>
	"That which is of God is light" (Doctrine and Covenants 50:24). The occult focuses on darkness and leads to deception. It destroys faith in Christ.		"That which is of God is light" (Doctrine and Covenants 50:24). The occult focuses on darkness and leads to deception. It destroys faith in Christ.
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	Church members should not engage in any form of Satan worship or participate in any way with the occult. They should not focus on such darkness in conversations or in Church meetings.<ref>''General Handbook'', 38.6.12 [https://www.churchofjesuschrist.org/study/manual/general-handbook/38-church-policies-and-guidelines?lang=eng#title_number107 "The Occult"].</ref>		Church members should not engage in any form of Satan worship or participate in any way with the occult. They should not focus on such darkness in conversations or in Church meetings.<ref>''General Handbook'', 38.6.12 [https://www.churchofjesuschrist.org/study/manual/general-handbook/38-church-policies-and-guidelines?lang=eng#title_number107 "The Occult"].</ref>
	</blockquote>		</blockquote>

			}}



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Violence in the scriptures

Rcahoon — Fri, 09 Oct 2026 17:27:41 GMT

← Older revision		Revision as of 17:27, 9 October 2026
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	~~{{Main Page}}~~		<small> [[Abuse and The Church of Jesus Christ of Latter-day Saints\|Abuse and the Church]] \| <span style="color:#7BB375">The Church's Position</span></small>

			__NOTOC__

	{{Navigation:Scripture}}{{blankline}}		{{Navigation:Scripture}}{{blankline}}
	<h1><b>Violence in the Scriptures</b></h1>		<h1><b>Violence in the Scriptures</b></h1>
	Violence in scripture is troubling for many believers. The following articles address issues related to violence in the scriptures.		Violence in scripture is troubling for many believers. The following articles address issues related to violence in the scriptures.

			{{Summary1}}
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	{{CollapseHeaders		{{CollapseHeaders
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	\| title = === Do the scriptures endorse child abuse? ===		\| title = === Do the scriptures endorse child abuse? ===
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	\| content =		\| content =
	{{BMCentral\|title=How Abraham’s Sacrifice of Isaac Illuminates the Atonement\|url=https://knowhy.bookofmormoncentral.org/knowhy/how-abrahams-sacrifice-of-isaac-illuminates-the-atonement\|number=412}}		{{BMCentral\|title=How Abraham’s Sacrifice of Isaac Illuminates the Atonement\|url=https://knowhy.bookofmormoncentral.org/knowhy/how-abrahams-sacrifice-of-isaac-illuminates-the-atonement\|number=412}}
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	Some claim that God’s command of Abraham to slay Isaac is an example of divinely-endorsed child abuse. Anyone who knows the story is aware that the story is not about abusing Isaac. Rather, it is about God’s desire for Abraham to be willing to follow him despite hard trials. It also foreshadows the offering of God’s only begotten son—Jesus Christ—saving us in Gethsemane and on the cross.		Some claim that God’s command of Abraham to slay Isaac is an example of divinely-endorsed child abuse. Anyone who knows the story is aware that the story is not about abusing Isaac. Rather, it is about God’s desire for Abraham to be willing to follow him despite hard trials. It also foreshadows the offering of God’s only begotten son—Jesus Christ—saving us in Gethsemane and on the cross.

	== It is also claimed that God’s sending of Christ to be crucified instead of himself is such an example ==		==== <b> It is also claimed that God’s sending of Christ to be crucified instead of himself is such an example </b> ====
	In the case of Christ, some secular critics claim that God is an abuser by sending his son to die on the cross. The short answer is that Christ was foreordained to come to earth to redeem all mankind. He voluntarily gave himself in the pre-mortal council to become our Savior ({{s\|\|Moses\|4\|1-2}}; {{s\|\|Rev\|13\|8}}; {{s\|1\|Peter\|19\|21}}). Upon coming to earth, his agency was not taken away from him. He had the ability to lay down his life and to take it back up ({{s\|\|John\|10\|18}}). It was God’s plan from the beginning, through the supernal gift and voluntary sacrifice of a loving Savior.		In the case of Christ, some secular critics claim that God is an abuser by sending his son to die on the cross. The short answer is that Christ was foreordained to come to earth to redeem all mankind. He voluntarily gave himself in the pre-mortal council to become our Savior ({{s\|\|Moses\|4\|1-2}}; {{s\|\|Rev\|13\|8}}; {{s\|1\|Peter\|19\|21}}). Upon coming to earth, his agency was not taken away from him. He had the ability to lay down his life and to take it back up ({{s\|\|John\|10\|18}}). It was God’s plan from the beginning, through the supernal gift and voluntary sacrifice of a loving Savior.

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Ritual child abuse accusations in the 1990s

Violence in the scriptures