Written by Holly V. Hays |
Tuesday, December 7, 2021
Church leaders were aware of the abuse for nearly five months before informing the congregation. Immanuel elders were made aware of the allegations — broadly, not necessarily in detail — in April 2020, after one family confronted Olivetti about abuse and reported to the Indiana Department of Child Services, according to church records…Despite recommendations from the committee appointed to advise the elders, the congregation was not notified of the abuse until September 6, 2020.

A West Lafayette, Indiana, pastor could potentially be removed from office following an investigation into his handling of allegations of sexual abuse within his congregation.
Jared Olivetti, who is the head pastor at Immanuel Reformed Presbyterian Church, and other elders who served in 2020 are under investigation by the denomination and are facing religious charges at the national level, according to multiple interviews and documents obtained by IndyStar, after the elder board intentionally kept quiet allegations of abuse involving eight children from six families.
The perpetrator, a teenage boy, is a relative of Olivetti. The pastor failed to recuse himself despite the clear conflict of interest and shaped Immanuel’s internal investigation. (IndyStar is not indicating the relationship between the two to avoid identifying the boy. The Star does not name minors unless they are charged as adults.)
Here are five things you need to know about our investigation into the handling of abuse at the West Lafayette church.
‘No sanctuary’:A boy sexually abused up to 15 kids. His pastor relative protected him.
The head pastor was aware of abusive behavior as early as October 2019
Olivetti was made aware of inappropriate behavior toward two children from the congregation in October 2019, according to internal church records obtained by IndyStar, when the boy was seen reaching down the back of a child’s pants and again when he allegedly propositioned another child and touched their chest without their consent.
Apparently unknown to Olivetti at that time was the fact that the boy had already begun seriously abusing children from at least two other children, according to church records.
Church leaders intentionally delayed notifying Presbytery of the allegations
In a July 2020 meeting with Joshua Greiner, a pastor at neighboring Faith Church West, Olivetti said elder meeting notes regarding the allegations were going to be kept in a separate record from notes that would otherwise be shared with Presbytery.
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The Old Testament furnishes the Israelite with a sure hope in a complete reversal of the curse, a resurrected body, a renewed earth, and joy in the presence of God for all eternity.

The discovery and publication of ancient Near Eastern literature has shed much light upon the religious beliefs and practices of earliest civilization. It has also generated much discussion about the relationship of Mesopotamian and Egyptian religion to that of the Old Testament. In fact, many scholars view the similarities in cosmogonies, flood accounts, cultic ritual, legal texts, wisdom literature, and belief in the afterlife as proof that the Old Testament writers borrowed from or adapted the literary corpus of Israel’s neighbors. As a result, Old Testament religion is treated as essentially one more primitive religion among many, although slightly more advanced in the evolutionary stage of development.1 But there are also substantial and significant differences between Israel’s religion and that of her neighbors. Furthermore, the genuine similarities do not require literary dependence or borrowing. This article will summarize the primary features of ancient Near Eastern religion, contrast them with the Old Testament, and offer another explanation for the similarities between the biblical and non-biblical religions.2
Gods, Mankind, and the Cosmos
All ancients believed in a reality that transcended the physical world. But in contrast with Israel’s monotheistic world-view, the Mesopotamians and Egyptians saw a myriad of gods behind the cosmos.3 Of course, some deities were more prominent and popular than others.4 Often a city-state or region would have its own patron god.5 But no one god was absolutely sovereign over the others.6 Each had his or her respective sphere of influence, which usually corresponded to some aspect of nature, such as the sun, the atmosphere, the earth, or the underworld. Although the gods were behind every event, they did not ultimately control the future.7 And though they were immanent in the world, they remained somewhat aloof from their human devotees.8
The ancient Near Easterner sometimes expressed his polytheistic theology in the form of creation-myth. But unlike the Genesis account, which focuses primarily upon humanity’s origin, these pagan cosmogonies focus primarily upon the origin, relationship, and function of the gods. For example, the Enuma Elish, a Babylonian creation account, begins with two primeval gods, Apsu and Tiamat, who give birth to a host of other gods. Apsu then becomes irritated at the clamor made by his offspring and decides to destroy them in spite of Tiamat’s protests. However, one of the younger gods, Ea, slays Apsu. At this point, the gods divide and champions are chosen to do battle. Tiamat chooses Kingu and a host of demons, monsters, and dragons. Marduk, who happens to be Babylon’s patron god, volunteers to lead the other side. When Tiamat opens her mouth to swallow Marduk, the latter directs the four winds to fill her belly, and he shoots an arrow that pierces her heart. Then, using Tiamat’s carcass, Marduk creates the firmament and the earth. Later he slays Kingu and uses his blood to fashion mankind.9 It is worthy to note that in this story of creation, as well as Egyptian cosmogonies,10 the creation of humans is almost treated as an afterthought.11
In addition to creation accounts, Israel’s neighbors also told their own stories of the worldwide flood. Perhaps the most well-known is contained in the Gilgamesh epic. Enlil, one of the chief deities, becomes irritated with the “noise” of humanity. He holds counsel with his fellow gods, and a decision is made to destroy mankind with a flood. But one of the gods, Ea, warns King Utnapishtim and advises him to build a boat. He and his family survive the flood and are granted immortality.12
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The pro-abortion advocates offer that girl or woman the opportunity to erase her “mistake” and get on with her life, as though nothing happened. But science and technology are now showing her that, indeed, something did happen. With the widespread use of sonograms, more and more people realise that “abortion stops a beating heart.”

Several years back, an average of seven abortion clinics closed each month. No wonder Planned Parenthood, the nation’s largest abortion provider, is frantic about securing federal funding: 70 per cent of abortion clinics in the U.S. have closed over the past 22 years.
By their recent abandonment of the “pro-choice” rhetoric, it is evident that Roe’s supporters also recognise that pro-life forces are prevailing with the American public.
Why the Pro-Life Position is Gaining Ground
One of the reasons for this is that far too many abortions are for frivolous reasons. Moreover, the abortion movement does, as one pro-choice insider has criticised, lack gravitas. Its arguments and its rationale lack depth, legitimacy, and logic.
The pro-life movement is getting increasingly more sophisticated and effective. Additionally, science and technology are on the pro-life side. As sonograms get higher definition and more parents-to-be post them on social media, the pro-life cause strengthens.
One study tracked seventy-five patients, and all but five changed their minds about abortion after seeing a sonogram of their baby in the womb. The facts about the child in the womb revealed by science and technology are changing America’s view of abortion. Many Americans are now asking, “What Hath Roe Wrought?”
Studies Document Harms to Many Women from Abortion
The harmful experiences of many post-abortive girls and women raise questions about the unquestioning promotion of abortion in America. The refusal of abortion advocates to even consider the potential harms to women’s health and well-being is particularly odd.
A study in Finland that used official government data showed associations (there is no way to show causality) between abortion and dire outcomes. In a one-year study, abortion was 3.5 times deadlier than childbirth, suicide was seven times higher among post-abortive women, and deaths from homicide were four times higher among post-abortive women.
A British study (published in the British Journal of Psychiatry) reviewed over one hundred international studies and found a link between abortion and mental health problems.
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