Haddon v Forsyth

Factual background 49The events relevant to the proceedings began in 2004 and continued until February 2008. By reason of the quantity of evidence called, the account of the factual background will necessarily be lengthy and detailed. A remarkable volume of correspondence, almost all of it by email, was generated over that period. Much of it is necessary to understand what culminated in the two emails the subject of the proceedings, and, further, to understand the defences raised on behalf of the defendants. 50Mr Haddon is (as are all the main players in these proceedings) a committed Christian and a member of the Church of England. He was born in about 1950 (his precise date of birth was not given) and was, as at 15 February 2008, 58 years of age. He became actively involved in the Church of England in 1968. Over the next three and a half decades he engaged in various branches in the Church. 51In the first half of 2004 Mr Haddon was involved with St Thomas' Anglican Church in North Sydney. By July of that year he found that congregation uncongenial. Essentially, I infer, he found it somewhat conservative. He regarded (and regards) himself as a progressive Christian. He has an active and intellectual interest in matters of theology. 52A friend suggested that he contact Mr Steele, who was then the Minister of St Aidan's Anglican Church in Annandale. At St Aidan's, Mr Steele conducted two regular weekly services: the first, on Sunday mornings, was called Annandale Community Church ("ACC") and the second, conducted in the evening, was called "Christians in the Media" ("CIM"). As its name implies, the latter had a focus on members who were professionally engaged in the media. This congregation was predominantly made up of young people. 53St Aidan's had some formal structure. It had a church council, of six members, partly elected by members of the church, and partly appointed by the Minister. The function of the council was to consult on decision-making by the Minister (although as to what kinds of issues was not spelled out) (Exs 27, 28). Between 2005 and March 2008 Mr Batten was a member of the council. St Aidan's also had three wardens, two of whom were elected by the members, and one appointed by the Minister. The wardens were responsible for property and finance matters (T 469). As at the date relevant to these proceedings (15 February 2008) the wardens included (or were) Robert Taylor, Frag Woodall and Pinghan Chua. There were also members of staff (to whom I will refer in due course) (T 469). In addition, there were assistant ministers and trainee ministers of whom Ed Francis and Steve Lister were two. 54Mr Steele had the benefit of a circle of women advisers who undertook special responsibilities for "women's ministry". For the reasons I give below, I will refer to them by initials. In 2008, these included CP (also known as CS), SB, JL and LM. Some were paid staff members. In addition, MB was regarded as "a key lay member" of the women's ministry. 55Acting on the advice of his friend, Mr Haddon did contact Mr Steele. He told Mr Steele that he (Mr Steele) had been recommended to him (Mr Haddon) as somebody with whom he could discuss theological matters. Mr Steele planned to drive to Kurrajong that afternoon, and invited Mr Haddon to join him. Mr Haddon did. He told Mr Steele that he was uncomfortable with the theology at St Thomas', mentioning, in particular, "the authority of the Scriptures", "the virgin birth", and "did Jesus do miracles?" as issues of concern to him. 56On the Sunday after his meeting with Mr Steele, Mr Haddon attended the CIM service. On 26 July 2004 he wrote Mr Steele a letter (handwritten) (Ex 1). Apart from a reference to the relative youthfulness of the congregation, the letter is, on its face, somewhat cryptic. In the light of other evidence, it can be seen to contain allusions to Mr Haddon's progressive, even radical, theological position. 57At least in retrospect, this letter can be seen as a signal by Mr Haddon that he questioned some doctrines of the Church of England, and the adherence to the literal truth of some parts of the bible. That that was the case subsequently became abundantly clear. 58In September Mr Haddon attended a ski weekend with members of CIM. On the bus trip Mr Haddon and Mr Steele had some further discussions. Again, Mr Haddon signalled his disagreement with some conservative Christian views. From January 2005 he became a regular attender at the evening CIM service. He also joined a Wednesday night bible study group, initially that held in the home of two members of the church, Mick and Michelle Chiew. He had a number of meetings with Mr Steele over coffee. Matters of theology were regularly discussed. It became apparent to Mr Steele that his theological views and those of Mr Haddon diverged significantly. For example, Mr Steele firmly believed in the literal truth of the Christian doctrine of the virgin birth; Mr Haddon preferred to treat the doctrine as symbolic. 59Mr Haddon began communicating with Mr Steele (again on matters of theology) by email. One (Ex 23) he signed as "President, Sydney's closet anglican liberals!!". 60Another matter on which the views of the two diverged concerned the Christian position on extra- or pre-marital sex. Mr Haddon expressed the view that, because there were more Christian women than Christian men, the evangelical teaching that sex outside of marriage was sinful had the effect of "condemning to a lifetime of celibacy" some women. He considered that "tragic and cruel", and advocated a more accepting position. Mr Steele differed. (In his evidence, Mr Haddon disclaimed adherence to that view, and denied having expressed it. As I explain below, however, the weight of the evidence establishes to my satisfaction that that was the view that he expressed, and the view that he held.) 61On joining CIM Mr Haddon met Mr Batten, who welcomed him into the group. At that time, Mr Haddon was not aware of any particular office that Mr Batten held, but, as time went on, he became aware that Mr Batten was a member of the council. He appears to have been a close confidant of Mr Steele. 62Mr Haddon became actively involved, not just in attending the services and bible study groups, but also in the social life of CIM, which appears to have been vigorous. He attended parties, a number of weddings, and other social events, all associated with CIM and its members. Very quickly he came to regard the members as his friends. 63Mr Haddon became involved as more than a mere member of the congregation or participant in the services. He took on what are called "ministries" - particular duties in the church. One such "ministry" was greeting people at the door of the church, with a particular eye for newcomers. His role was to make them welcome and involve them in the social events that regularly followed the service. (Attendance at a hotel across the road from the church was such a regular event that the hotel came to be known as "the annexe".) Mr Haddon perceived himself as successful and popular in performing this function. He produced documentation in which he was congratulated on his performance (T 12, Ex D). 64However, all was not well. Mr Haddon's conduct, in two respects, was the cause of growing concern, particularly in the mind of Mr Steele. These, briefly, were the theological views that Mr Haddon expressed, and issue of personal conduct; particularly his conduct towards women members of CIM. Theological differences 65As I have indicated, Mr Haddon perceived himself as progressive, and questioned some of the received wisdom of the church. At present, it is sufficient to say that the issues of dispute or dissent involved the perception of the literal truth of the doctrine of the virgin birth, of some biblical stories, and the authority of the scriptures. 66Mr Steele was receiving reports from other members of CIM about Mr Haddon's divergent theology. On the afternoon of Thursday, 4 August 2006, Mr Steele and Mr Batten had a meeting with Mr Haddon, at the hotel opposite the church, for the purpose of discussing these matters. Mr Steele told Mr Haddon that the issues concerning his theology were serious. He told Mr Haddon "I'm worried for your soul before God". He asked Mr Haddon to leave the bible study group to which he had belonged, and join another, led by himself and his wife. Most importantly, he told Mr Haddon that he regarded these issues as so serious that he wished Mr Haddon "to step back from any ministry roles" until the theological differences could be resolved and "we are on the same page theologically". In an email dated 8 August (Ex GG) he set out his recollection of the meeting and elaborated on the points he had made, confirming that one of these was that he (Mr Steele) was worried for Mr Haddon's soul. 67Mr Haddon responded angrily. He perceived the request to "step back from any ministry roles" as "a ministry ban", to operate until the theological issues could be resolved as a ban on his participation in CIM unless and until he surrendered his own views to those of Mr Steele - that is, until he "toed the party line". He wrote a rather bitter letter (Ex EE) to Scott and Nikki Powell, the leaders of the bible study group he was by then attending, giving his account of the Thursday meeting. 68A second meeting took place at the same venue on the following Sunday. Present were Mr Steele, Mr Haddon and Scott and Nikki Powell. At this meeting Mr Powell told Mr Haddon that he (Mr Powell) and his wife were unable to cope with having Mr Haddon in their group, and that they had offered to resign; they nevertheless wished Mr Haddon well. 69On 30 August Mr Haddon emailed Evan and Nikki Batten, Scott Powell and Mr Steele (Ex KK). He intended this as a request for reinstatement to ministry duties. 70Mr Steele replied, equally emphatically, declining the request (Ex LL). 71On 26 October, Mr Haddon again emailed Mr Steele (Ex MM). The intent of the email is (to me) obscure, but Mr Haddon appears (T 109) to have intended it as a request for readmission to the ministry. It failed to achieve that purpose. 72In late November, the women's minister (CS) asked Mr Haddon to assist in hanging paintings for an art exhibition that was being organised. Recognising that this might come within the "ministry ban", Mr Haddon advised her to seek clearance from Mr Steele. Mr Steele declined to give his approval, referring to the "theological differences" as "serious and firmly held" (Ex BBB). He told Mr Haddon: "... I would like us to resolve our theological differences before we start working together in Ministry." (Ex NN) 73In March 2007 Mr Haddon produced a lengthy (40 pp) document that he entitled "Confessions of a Heretic" (Ex OO). He circulated it (at some time later) to some members of CIM, and eventually it came to the attention of Mr Steele. Inter alia , he said that the Old Testament did not paint an accurate picture of God as later revealed in the life and teachings of Jesus, but represented: "a warlike, racist, murderous tribal people telling us as much as they knew of God. Which, by New Testament standards, was not a lot." 74In the middle of 2007, in conjunction with staff members and the council, Mr Steele circulated a document of doctrinal belief, sometimes called "the AFES (Australian Fellowship of Evangelical Students) Confession" or "the AFES doctrinal statement". Those involved in "ministry" (see para [63] above) were required to acknowledge adherence to it. Essentially, the statement reiterated the traditional beliefs as held by Mr Steele, contrary to those held by Mr Haddon. An accompanying document, addressed to Mr Steele, provided for signature of those who offered themselves to serve in "ministry". It made clear that any members of CIM who did not attest to those beliefs would not be permitted to engage in actual "ministry" (Ex HH). The doctrinal statement included, inter alia , affirmation of belief in the infallibility of the Scriptures, belief in the conception of Jesus Christ by the Holy Spirit and his birth by the Virgin Mary, and literal belief in the bodily resurrection of Christ. These were three issues on which it was known that Mr Haddon did not share the fundamental beliefs of Mr Steele. 75On 28 May, Mr Haddon wrote another letter to Mr Steele, suggesting a means by which he could enjoy "full membership" of CIM. This prompted a meeting, attended by Mr Steele, Mr Andrew Barry, an assistant minister, and Mr Haddon. Mr Haddon handed them copies of his "Confessions of a Heretic" and asked them to consider it. 76On 2 September Mr Steele wrote to Mr Haddon to tell him that a church policy had been formalised, after discussion with members of staff, the church council, bible study leaders and Bishop Forsyth. The effect of the policy was that only adherents to the AFES Confession would be permitted to take part in ministry, and that as Mr Haddon's stated position was contrary to the AFES Confession, he could not be invited to take part (Ex RR). 77Shortly after, another meeting took place at the hotel between Mr Haddon, Mr Steele and Mr Barry. Mr Steele reiterated that Mr Haddon would be reinstated to his former role on "door duty" and be permitted to attend the bible study group of his choice and to counsel fellow congregants from the bible - if he were able to sign the AFES Confession. Mr Haddon understood that his exclusion from "ministry" duties extended to such mundane activities as stacking chairs, and passing out pens. 78On 9 September Mr Haddon wrote, by email, to Mr Steele (Ex SS). He expressed his surprise and disappointment at the outcome of the last meeting, having believed that he was to be invited back into "ministry". Of significance (as will become apparent) he asked Mr Steele to clarify with the congregation that the issues that resulted in his exclusion from ministry duties were "doctrinal" and not "a matter of conduct". 79The AFES Confession was circulated to church councillors, staff, community group leaders from "children's ministry workers/volunteers" and anybody who was involved in formal ministry activities. 80On 20 September 2009 Mr Haddon returned the document, with his signature appended. However, the document he returned also contained annotations which heavily qualified his purported acceptance of each of those statements of belief (Ex UU). This was unacceptable to Mr Steele. As a result, Mr Steele declined to appoint Mr Haddon to any ministry role. 81On 25 September Mr Haddon was formally advised that he would not be needed in any ministry role in CIM. Personal conduct 82The second cause for concern was Mr Haddon's behaviour towards female (especially young female) members of the congregation. These concerns began to emerge early in 2005, shortly after he joined CIM. 83Mr Haddon was in the habit of greeting female members with what he called "an air kiss" (but others considered to be more personal and intrusive) and a handshake (which others referred to as a "hug"). Concern was expressed that Mr Haddon had a propensity to direct conversations with women towards matters with sexual overtones, and (intrusively) to subjects of a personal nature (also often with sexual overtones). For example, complaint was made that he advocated, contrary to the beliefs of Mr Steele and at least some of the members of CIM, that sex outside of marriage was permissible for Christians. I will defer the detail of these complaints to the consideration of the defence of substantial truth. 84In the immediately following account, and later, it will be necessary to refer in some detail to a number of members of the congregation of CIM, in the main, but not exclusively, young women. Some of what has to be recounted is a matter of some embarrassment to them and sometimes to others. They have in fact often been referred to as "complainants". Essentially, they have complained about Mr Haddon's conduct towards them, almost invariably there being a sexual overtone in the nature of the complaint. Mr Haddon's conduct, in general, is said to have had sexual connotations. I have therefore been asked to refer to these individuals only by initials. No opposition to that course having been advanced, I propose to do so. 85In March 2005, one of the female members of CIM (to whom I will refer as EM), then aged 29, told Mr Steele that she was uncomfortable with the way Mr Haddon, to her observation, approached and greeted women at the church. She asked Mr Steele to "keep an eye on him". 86In May of the same year, another young woman (PE) informed Mr Steele of an event she said had taken place at church. She told Mr Steele that Mr Haddon had blocked her entrance to the church and had "harassed" her about why she had not spoken to him the previous week at a party. She said that she felt Mr Haddon wanted her attention, she did not want to give it to him and he was making her feel uncomfortable. At the time she told Mr Steele of this, she was "upset, teary". 87Shortly after, another woman (JC) then aged 25, put her (similar) concerns in writing. She wrote: "... [PE] spoke to me yesterday about her conversation to you about [Mr Haddon] and said that she was feeling uncomfortable with him at church because of his behaviour toward her. My opinion is that he is quite friendly with the girls, particularly young and pretty ones, and will approach them quite readily. He does give quite a lot of compliments in relation to the attractiveness of the person. I think he is friendly but would benefit from a chat about appropriate behaviour toward the young women ..." (Ex 30) This letter is undated. 88At a staff meeting in June 2005, following a celebration of a significant birthday of Mr Steele, Mr Steele was told that one of the women had "felt really awkward" at the event because Mr Haddon was: "going around telling all the girls how nice it was seeing them in dresses, how nice it was he could see their legs and how he hated how Christian women wore pants now all the time and it was just great to see dresses." That, to Mr Steele's observation, represented the consensus of the women staff members present at the meeting. Mr Haddon's comments on the personal appearance and attire of young women was a recurring theme in the evidence. 89These were not the only complaints about sexual matters in 2005. They led Mr Steele to speak directly to Mr Haddon in about July or August. They met at the hotel. Mr Steele told Mr Haddon that there were some "girls" who were uncomfortable about Mr Haddon's interactions with them, and his comments on their appearance. He made specific mention of the incident recounted to him by PE, who said that Mr Haddon had blocked her entrance to the church building. Mr Steele counselled Mr Haddon not to talk to women about their appearance or their clothing, which, he told Mr Haddon, were "a no go area" (T 488). 90Mr Haddon responded by saying that it was "a generational thing", that in his day comments of that kind had been considered totally appropriate, that women enjoyed flattery from men, but that he would modify his behaviour. 91On 4 October 2005, another woman (RD, then aged about 33) sent Mr Haddon an email, complaining directly to him about his conduct. The complete content of the email is set out below (para [158]). Mr Haddon forwarded the email, together with his own comments, to the women's minister (then known as CS, later CP). He denied any inappropriate touching, and suggested that the problem lay with RD's unstable personality (Ex V). 92CS forwarded both emails to Mr Steele. After church on 16 October Mr Steele took the opportunity of having a short private discussion with Mr Haddon. Mr Haddon described RD as "neurotic" and "crazy". Mr Steele pointed out the age differences, and suggested that older men needed to be particularly careful in their interactions with younger women. He told Mr Haddon that his comments and behaviour were making some people uncomfortable and that his comments about women's appearance were inappropriate. Mr Haddon undertook to try to change the way he complimented women. 93The following day Mr Haddon wrote, by email, to Mr Steele. He identified the subject of the email as "Fried brains - a meal or a pandemic?" (Ex U). He referred to the conversation the previous evening and undertook to "change my protocol re giving compliments on appearances", but added that this had, in his youth, been regarded as a "courtesy". He questioned "extreme levels of sensitivity/stress/neuroticism/depression" in the community generally, but observed that that was greater in young females in the Christian community. He then queried whether this did not come about because of the later average age of marriage, the failure rate of marriage, and "the strict Christian proscription of sex outside marriage". He made an observation about his previous church, St Thomas', and the female members of that congregation. He described the email from RD as containing "trumped up charges". 94Early in 2008 a staff conference was held in Wollongong, over five days. During the course of one of the discussions a new member of staff remarked that Mr Haddon's name had been mentioned on a number of occasions and asserted that Mr Steele had "squashed discussion" on each occasion. He asked who Mr Haddon was. Another member of staff (Samuel Russell) said: "He's an older guy who goes around hitting on all the new girls. Our Bible Study group a year ago worked out an arrangement where, since we've got three pretty girls in our group, where the guys would go and intervene and rescue each of the girls if they saw Bruce talking to one of the girls." (T 502) 95Others contributed to the discussion; one referred to an occasion when, it was said, Mr Haddon had commented to a number of females about how nice it was to see their legs, see them in dresses, not wearing pants; another commented that yet another woman had reported having difficulties, feeling uncomfortable, and finding Mr Haddon "a problem". Another woman present (JL) said that, at a recent wedding, Mr Haddon: "was going around telling all the girls how nice it was to see their legs, see them in dresses, not wearing pants." 96All of this caused some alarm to Mr Steele. He spoke to EM, asking if she was aware of these issues. She told him that when she was pregnant Mr Haddon had recommended that she give birth by caesarean section (this conversation is dealt with in more detail below). Mr Steele considered this was an inappropriate topic of discussion between a man of Mr Haddon's age and a young woman in the church. 97In January 2008 another woman, MB, approached Mr Steele, and reported a problem in the church; she said there were three men "going around hitting on the women". Mr Haddon was one of the three she identified. 98MB also complained to him that, on one occasion, she had expressly requested Mr Haddon not to invite a friend of hers (CW) who MB was introducing to the church, out for dinner. In defiance of that request, Mr Haddon did invite CW for dinner. MB's husband (or, perhaps, then fianc) told him that, at a church event at a Blue Mountains hotel, Mr Haddon had suggested that it would be a great place to bring MB for "a dirty weekend". 99Mr Steele considered it necessary to take some action because he thought that the women "welcoming team" would perceive that he had not created a safe environment and would leave the church. He was embarrassed at not having taken action earlier. 100Mr Steele received other information concerning Mr Haddon's behaviour. For example, in January 2008, in response to an inquiry from him, another woman (CA) told him of a conversation at which she and another woman (CW) were present in the car being driven by Mr Haddon when an arrangement for him to have dinner with another woman (not of the church) had been cancelled. She told Mr Steele that Mr Haddon said: "... anyway, the sex would have been no good because her vagina wall would be too thin and because that is what happens to women after menopause ..." (T 507) CW's version of this event and conversation is given below. Mr Steele was "absolutely horrified" that a man in his 50s would be having a conversation about vaginas with two girls in their 20s. He confirmed the conversation with CW.

101The two issues - theology and personal interaction with women - were, for quite some time, running parallel. 102Mr Steele discussed the personal conduct matters with Mr Batten. At the end of January, Mr Steele contacted Bishop Forsyth, who was already aware of the theological issues, and apprised him of the issues here outlined. He told Bishop Forsyth that he proposed initiating a discussion with Mr Haddon. 103Mr Steele also spoke to Ms Jenni Woodhouse, who worked in the Professional Standards Division of the Church of England, and to Russell Powell, who was a senior adviser of the Archbishop. Mr Steele and Mr Batten resolved to meet with Mr Haddon for the purpose of discussing the issues. That meeting took place at the church at 5pm (just before the CIM service) on 10 February. Present were Mr Steele, Mr Batten, Nathan Scouler and Mr Haddon. Nathan Scouler was a member of the church who accompanied Mr Haddon to the meeting at Mr Haddon's invitation. 104Mr Steele opened by telling Mr Haddon that he wished to discuss two issues: theology and conduct. There is a significant factual issue, with which I will deal when I come to the question of malice, about the content of this meeting. Mr Steele specified the theological issues and then mentioned a number of matters concerning Mr Haddon's conduct that have been outlined above. Mr Batten told Mr Haddon that some of his comments had been construed as "sleazy". 105Mr Steele suggested that Mr Haddon join the morning service, which was attended by more people closer to his age, but Mr Haddon rejected that. Mr Steele then asked Mr Haddon not to talk to women who were newcomers at the church, and not to talk about "body, sex, legs, tan, hair" to women, but to spend time with men of long standing membership of the church (T 514-515). Mr Haddon agreed to that request. 106The meeting concluded shortly before the commencement of the 6pm service. 107At the conclusion of the service, Mr Steele and Mr Batten observed Mr Haddon, at a refreshments table in the church hall, standing next to and talking to a young Asian woman who was unknown to Mr Steele. The conversation continued for a protracted period of time. Mr Haddon and the woman then joined CW, another regular member of the group, and talked for some time. Thereafter, Mr Haddon joined another young woman, who was also relatively new to the church, but who was known to Mr Steele. 108Both Mr Steele and Mr Batten considered this to be directly contrary to what Mr Haddon had earlier been asked, and had agreed, to do. 109After refreshments in the church hall, the party went to the hotel across the road. There Mr Steele saw Mr Haddon sitting at a table with four young women and one male. Mr Steele joined the group, but remained only for a very short time. During the short time that he was there, he heard Mr Haddon talking on the subject of "caring for your body" (T 518). 110On Monday, 11 February Mr Steele spoke to a number of people about the issue. These included Mr Batten, Ms Woodhouse (T 524), Bishop Forsyth and Russell Powell. He received advice from these individuals. The same day he telephoned CW to inquire about her conversation with Mr Haddon the previous evening. CW told Mr Steele that Mr Haddon had invited her, and her friend, out for dinner. An exchange of emails took place. At about 10am Mr Batten emailed Mr Haddon, acknowledging that the meeting must have been challenging for him, requesting "feedback, thoughts, impression", and, significantly, asking: "was the issue of conduct we raised clear, how are you feeling about it today." (Ex G) A few days later Mr Steele made a written record (Ex 31) of his recollection of the meeting of 10 February. He sent this to Mr Batten, after which the two had a telephone conversation. That evening, Mr Batten made a note of his own recollection of what had taken place at the meeting. These notes were relied on by Mr Haddon with respect to credibility issues, and malice (Ex 32). 111Mr Haddon replied, saying, inter alia : "My family tells me I'm a bit slow to pick up unspoken social clues. Best evidence for that was that I had no idea what Sunday's meeting was going to be about. I'll do everything I've been asked this round, same as I obeyed all instructions last time this happened. Note some of the more precise restrictions just aren't going to work - I broke three last night and they so precisely contradicted my new regime, that it felt like God comforting me saying 'I think you have a role here Bruce' Here they are 1 - Right under Dominic's nose I could not help greet a new member, in the category he has declared 'at risk from Bruce' i.e. female, very young, good looking I think ... It was unavoidable as she spoke to me and I answered at a safe distance ... 2 - Ed ASKED me about the new speaker location ... I spent about 15 minutes showing him. This is categorically in defiance of the ban ... 3 - Lucy sat next to me at the pub ... Right on cue, she asked about skin care!! !! ... It's amazing each unavoidable situation was an exact breech (sic) of the guidelines of our discussion , right down to 'skin' ..." (Ex H, underlining in original) 112Mr Batten replied, saying that he thought Mr Haddon had missed the point of the meeting and asking whether Mr Haddon had a perspective as to why "we" are receiving so many complaints about the way Mr Haddon spoke to women in particular. 113Mr Batten, in another email, asked: "Do you accept that we are consistently receiving complaints about how you are speaking with women - this is not something that is being manufactured, but real concerns being expressed consistently by a wide group of women at church - do you accept this, do you see how this happening, does it surprise you (it's not about unspoken social clues - but specific comments and contact that tread into peoples personal space and cross into their comfort zone) ... It's critical that you feedback to me your understanding of what we have raised, I do not feel that you have done that in the two previous emails." (Ex L) 114Mr Haddon replied, saying that he intended to change, but adding: "If standing too close is what you mean I'll stand father (sic) away. If it's air kisses, I didn't invent this silly ceremony, but it's universal and I will continue to greet women I know well this way everywhere except CIM If it's commenting on an item of dress or someone's skin (I admit to the first, don't recall the second) that will stop. It's a sad society that can't tell women they look beautiful, but if that's how it is I get it If it's hugs, sorry not guilty . I don't hug females unless they initiate it, but they sometimes do at our church and frequently do in some churches. If it's talking to women more than men, there are more women than men at church. The ones I mix with outside church are 90% men. I've never selected who to talk to based on sex, but I'll be more watchful ... The complaints still leave me stunned, but I intend to change." (Ex M, underlining in original) 115In this email, Mr Haddon also hinted that the real motivation for the meeting was his unacceptable theological position, which had led to "the ministry ban". 116On 12 February Mr Steele sent an email to a large number of recipients (Ex R). He expressly asked them to let him know of any comments (of what kind he did not specify) about Mr Haddon. He asked what the recipients or their staff noticed about Mr Haddon's behaviour in the congregation; and asked whether they had any concerns. On the same day, Mr Steele emailed the pastor at St Thomas', asking a series of questions about Mr Haddon during his involvement at that church including: "Did young women comment on Bruce's behaviour to you or your staff and what was the nature of the comments?" and, "What did you and your staff notice about Bruce's behaviour in the congregation? Did you have any concerns?" (Ex Q) 117Mr Francis was one of the recipients of Mr Steele's request for information. He passed it on to his then fianc, in his own terms. He wrote: "Dominic is in the process of kicking Bruce Haddon out of Church. To have ammo to tell Bruce about why he needs to leave, Dominic is compiling a litany of the inappropriate things Bruce has said and done to particularly young women at Church. Do you remember specific things he said or did that I can forward to Dominic? ..." (part of Ex S) 118Mr Steele began to receive responses to his request for information. One woman wrote: "Not really specifics I'm afraid. Just more generally, eg very affectionate when greeting, particularly as he doesn't know me very well. This would be rather off-putting to females. Inspecting what they are wearing very closely, commenting on what they are wearing, their hairstyle, just generally getting too 'close' (not physically, but too personal) ... I find it weird being kissed on the cheek everytime he greets me." (Ex S) 119Another (JL) responded, in a lengthy email, which included the following: "Bruce has commented several times (usually at peoples weddings) about how he loves women who wear dresses because its feminine - or you'll hear him comment specific women as they enter the church 'I love women wearing dresses. It is just so feminine' (or words to that effect). It's a weird comment to make. Probably because other men dont comment like that ... Maybe i have thick skin, so even if it is a bit creepy, i just brush it off and move away ... Interacting with Bruce is just awkward. The kisses upon greeting are a bit over-familiar ... [JL compared Mr Haddon with another man who she said hugged and kissed her but she treated like her grandfather, as an approachable wise old(er) man] It's just different with Bruce - his vibe is not grandfatherly. His vibe is old man trying to spade young woman and make friends with young males. Trying to hang on to his youth. Trying too hard basically ..." (Ex 34) JL went on to refer to the MB/CW event (when Mr Haddon had, contrary to the express request of MB, invited CW out for dinner), and to make other, unrelated, criticisms of Mr Haddon. 120SB wrote: "...

1. He made several remarks about my voice and my looks when I first arrived. I didn't worry about it and probably just thought he was being flattering. Then he became increasingly more physical, hugging me or pecking me on the cheek. Which I thought was a bit much since I hardly knew the guy ...
2. I have heard from single girls ... that Bruce makes her feel uncomfortable and unattractive at every wedding because of the nature of the remarks he makes in reference to the women around him." (Ex 35) SB also made mention of theological views expressed by Mr Haddon. 121On Friday 15 February a series of emails was exchanged between Mr Steele and Mr Batten. This was in order to prepare a communication to be sent to Mr Haddon. It was in these circumstances that the two emails the subject of the present proceedings eventuated. Various drafts of a proposed email were circulated, initially between Mr Steele and Mr Batten. From the beginning, the subject was identified as: "I need to ask you not to join us this Sunday night". The drafts mentioned a "code of conduct" to which Mr Haddon had agreed, and a breach of the agreement; each draft incorporated a request to Mr Haddon not to attend the service that evening, or a church weekend away scheduled for later that month. 122Bishop Forsyth advised Mr Steele that the email to Mr Haddon ought to be sent over the names of Mr Steele and the wardens of St Aidan's. 123Acting on Bishop Forsyth's advice, Mr Steele sought the agreement of the wardens (Messrs Taylor, Woodall and Chua) to being signatories. Agreement was forthcoming from each. At 2.12pm Mr Steele sent to the wardens and Mr Batten the draft email to Mr Haddon, with the following message: "After talks this morning with Rob Forsyth, Rob Taylor I have reworked my first draft to this. Rob Forsyth thinks best if it comes from me + wardens. So you would need to be happy with it before I send it. I think we should have a meeting at 5pm Sunday to work out a plan." (part of Ex OOO) It is this email that constitutes the first matter the subject of the proceedings, Schedule A to the Amended Statement of Claim. While there are some variations from that which was ultimately sent to Mr Haddon, they are insignificant, and it is not worth prolonging this judgment to incorporate the full text of what was then the draft. 124After receiving the agreement of the wardens, and Mr Batten, and with some minor variations, at 4.47pm, Mr Steele sent to Mr Haddon the email set out at para [5] above. It named as signatories Mr Steele, Mr Woodall, Mr Taylor, Mr Chua (identified as wardens) and Mr Batten (identified as church councillor). 125The email to Mr Haddon was, as I have indicated, circulated to those people named as signatories. The address line shows that the email addresses to which it was sent include not only those of Mr Batten, and Mr Woodall, but also of "Robert & Fiona Taylor", and "Pinghan & Aimee Chua". I mention this now because the potential receipt of the email by Fiona Taylor and Aimee Chua has given rise to a discrete argument, with which I will deal in due course. The email was blind copied to Robert and Margaret Forsyth, Russell and Robyn Powell and Jenni Woodhouse. (Due to the flurry of emails circulated, there was some confusion in the proceedings concerning what was actually sent to whom, and which document was properly the subject of the claim. I have taken the above from Ex A.) 126Just before 5.30pm, Mr Steele forwarded the email to a number of others. They were Paul Semple (who was to become a church warden two weeks hence, replacing Mr Chua), Edward Frances (a ministry trainee on staff), Samuel Russell (who appears also to have been a ministry trainee), Steve and Jane Lister (Mr Lister was a new student minister), Mr Batten, Matthew and Belinda Whitfield (Mr Whitfield was an assistant minister in the church), Nathan McQueen (a "key lay leader" and the Sunday music director), Daniel Sieveking (chairman of the Parish Council). It is the circulation of the email to these recipients that constitutes the second matter the subject of the proceedings. 127The copy email sent to each of these recipients was accompanied by a covering message in the following terms: "Could you please meet me and the church wardens at 5pm on Sunday at the church hall and we will discuss a way forward. Please keep this confidential. Yours in Christ, Dominic" (Ex A) 128The foregoing history is an outline of some of the elements that led to the two communications the subject of the proceedings. It does not cover the entirety of the evidence it is necessary to understand in order to consider the various defences raised.

Defences (i) substantial truth 129For the purpose of the defence of substantial truth, each imputation has two component parts. In each case, one component involves conduct attributed to Mr Haddon. In imputations 1 and 2, that conduct is identified with some specificity - respectively, introducing inappropriate sexual topics into conversations with female members of the CIM congregation, and inappropriately touching and kissing female members of the CIM congregation. In each of these cases, the second component (although the first pleaded) is the characterisation of that conduct as constituting sexual harassment. 130In order to prove the substantial truth of either of these imputations, the defendants must first prove as substantially true that Mr Haddon engaged in conduct of the kind asserted. That is a relatively simple question of fact. The second component is rather more elusive. It is necessary for the defendants to establish that the nature and quality of the (or any) conduct proved may properly be characterised as sexual harassment. That is more than a mere question of fact, and involves an assessment of the potential impact of the conduct on those to whom it is directed. 131Imputation 3 is of a different structure. It does not specify the conduct attributed to Mr Haddon, merely referring to it in general terms, and asserting that it was such as to warrant complaint of unwanted sexual advances. As the case was conducted, the defendants rely on the conduct specified in support of imputations 1 and 2 to justify the further conclusion that Mr Haddon's conduct was of that kind. 132If there is any doubt about the meaning of a pleaded imputation, it is necessary, as a preliminary matter, to identify that meaning: Singleton v Ffrench (1986) 5 NSWLR 425. Here, a real question arises as to the meaning of the term "sexual harassment". I will deal with that after dealing with the facts. 133A vast amount of evidence, oral and documentary, was directed to establishing the substantial truth of the imputations pleaded. A succession of witnesses gave oral evidence in support of the defence. Of these, 12 were female members of the CIM congregation, most of them (if not all) relatively young (30 thirty years of age or younger). Some of what follows has been mentioned above, in the historical matters I have recounted. I mention here, also, that a good deal of evidence, much of it concerning what was reported to Mr Steele, was admitted as relevant only to the defence of qualified privilege. In what follows, I confine myself to what was given directly, and exclude that which establishes Mr Steele's motivation for acting as he ultimately did. That accounts for a certain amount of apparent repetition. 134In considering the evidence, it is necessary to bear in mind that the imputations are of sexual harassment (in two specified respects) and of conduct warranting complaints of unwanted sexual advances. Not all of the evidence tendered could be said to have any real bearing on those imputations. There were some aspects of the evidence that seemed to do no more than establish a general incompatibility between Mr Haddon and members of CIM. 135Essentially, subject to some matters of detail, the evidence was tendered in relation to all five (and is applicable to all three surviving) imputations. I will review the evidence; I do not propose to dissect it in detail. A remarkable level of consistency is to be observed in the evidence concerning Mr Haddon's behaviour and conduct in and around St Aidan's. The theme was constant: Mr Haddon directed his attentions primarily to women, predominantly to those who were young and considered to be physically attractive; he greeted them with a hug and/or a kiss in what many of them considered to be an intrusive and inappropriate manner. He offered comments about their personal appearance and, on occasions, volunteered advice as to how they should dress. Again, this was done in a manner that many considered to be intrusive and inappropriate. A few examples will suffice to illustrate the tenor of the evidence. 136One woman (SR) said that, after a wedding that both she and Mr Haddon had attended, Mr Haddon approached her and said: "I was looking at you during the ceremony of the wedding and observing your back and I just wanted to let you know that you have a lovely silhouette and lovely shaped back." SR said that she: "felt a bit uncomfortable and I was taken aback". (T 305) 137NB had been a member of CIM since early in 2002. She had been a bible study leader, part of "the music ministry" and, with her husband, ran "the marriage ministry". She helped to organise a course called "To Love and to Cherish" and was, at one time, looking for ideas for a seminar for that course. Unasked, Mr Haddon offered some ideas (Ex 7). These included, for a women only session, "Keigle exercises and why they matter" (which, Mr Haddon explained, encouraged vaginal tightening); and, for a men only session, topics including "What women want" and "Why isn't my wife sexy anymore?". NB was shocked at these suggestions. 138NB gave evidence of another occasion when, in a bible study class, Mr Haddon had used the word "vagina", possibly in the context of childbirth. She was "disgusted" and told him that that was not appropriate. 139She said that Mr Haddon had a nickname for her ("MDB" - "my dear B...") and would greet her with his arms out and kiss her on the cheek. She said she "felt like I had nowhere to go". She saw him greet other women in the same way. 140In cross-examination it was put to NB that, on a social weekend away with members of the bible study class, when she was suffering from a sore neck, she had requested that Mr Haddon give her a rub on the neck, a request with which he complied. She agreed that he had in fact massaged her neck, but did not recall making the request. 141Another witness, PE, said that she had observed Mr Haddon approach young women (including herself) "a lot", and that he frequently sought her out. She described Mr Haddon as being significantly older than many of the CIM members, and said that he made a "beeline" for certain young women, something she found "odd"; she observed that he seemed to approach young women a lot. On one occasion in 2005, two new young women attended the church. PE overheard Mr Haddon ask another person "Who are they? Why haven't I met them yet?". 142PE, who worked in television, said that Mr Haddon made remarks to her "along the lines of": "You shouldn't be behind the camera, you should be in front of it" and: "You have a great smile. You should be in front of the camera." (T 312) He also advised her that she needed "to work on [her] voice" and could have voice lessons. 143PE also gave evidence of an occasion when Mr Haddon confronted her. As she recounted the event, she had tired of Mr Haddon's attentions and had begun to avoid him. On the occasion in question, in May 2005, she was to attend a party at the home of a friend of hers, to which Mr Haddon had also been invited. Outside the premises, in the street, she saw Mr Haddon, but did not acknowledge him because she did not wish to engage with him in any way. Inside, at the party, Mr Haddon confronted her, demanding to know why she had ignored him outside. He seemed "angry and agitated and accusatory". 144On another occasion in 2005 he blocked her entrance to the church from the vestibule, and would not allow her to pass until she had shaken his hand. She felt threatened and intimidated. (This is the event referred to in para [86] above.) 145PE gave evidence of being "disgusted" by a remark made by Mr Haddon that: "the only reason a husband should be unhappy is if his wife's ugly." 146EM said that Mr Haddon had paid her compliments about her appearance; she recalled a specific occasion on which he said to her: "You look lovely in that dress but you should have worn high heels with it." (T 347) She said that these remarks made her feel a little uncomfortable because she thought it strange that somebody almost the age of her father would say such things about women her age and younger. 147She said that Mr Haddon greeted her with a friendly hello and a kiss on the cheek. 148CS (CP) was one of a number of witnesses who said that Mr Haddon had expressed the view that "a bit of sex before marriage is fine". She also gave evidence that he had invited her out to dinner four times, and that he frequently commented favourably on her clothes. 149CL was another witness who said that Mr Haddon advocated sex before marriage, because, there being more women in the church than men, some would never marry, and they should not bother waiting or they would never have sexual experience. 150Mr Haddon was in the habit of greeting her with a hug and a kiss. He commented on her clothing, particularly on one occasion when she wore a skirt. 151EM was the wife of another member of the congregation and was, in May 2007, pregnant. She said that she had a conversation with Mr Haddon, in the presence of a group of CIM members, along the following lines: "He asked me if I was going to have a caesarean and when I told him no, I had hoped to have a natural birth unless a caesarean was needed, he said that it would be a really good idea to have a caesarean and that I should do that because the scars were really small and that they were below the pubic line and that he had seen - he could say he knew that because he had seen one or some, I can't remember whether he said one or some, and said that it would be better for my intimate relationship with my husband after the birth of the child if I were to have a caesarean." (T 349) EM said that she was "just a bit flabbergasted" at the conversation and felt uncomfortable. 152CW recalled that Mr Haddon had been very complimentary about her posture, her feminine dress and her general beauty (T 365). 153JC also said that Mr Haddon greeted her (and other women) with hugs and kisses and commented: "Women look so lovely when they wear dresses, it is just so feminine." She found Mr Haddon's behaviour to be intimidatory and intrusive into her personal space. 154RD gave evidence of conduct of more significant dimensions. She was the woman who, at a very early stage, wrote by email directly to Mr Haddon complaining of his behaviour. RD was a music teacher and played the piano for the CIM services. She said that Mr Haddon paid her compliments about her appearance, but also commented, not favourably, about her clothes, which he described as "a bit funny", and "a bit out there". 155She said that he: "come very close physically and kiss me on the cheek and for hello and goodbye and come very close." She then said: "... I used to play piano at church and when I finished playing the piano he used to come and touch my bottom. It happened quite often." (T 757) She said that this happened five or six or even more times. 156She said that he hugged her at church although she did not hug him, and that he did this on about 10 occasions. She said that she did not feel "nice" about this and that she was "quite uncomfortable". He also advised her to stop eating sweets in the afternoon, because it would make her put on weight. 157She said that Mr Haddon invited her to dinner and to play the piano at his home, and to meet his sister, but that she did not accept these invitations because she was not interested in meeting him "one on one". 158RD's evidence was marked out from that of the other witnesses in another respect. It is supported by contemporaneous documentary evidence. On 4 October 2005 RD communicated with Mr Haddon by email. (I have briefly referred to this above, in the historical section.) The email reads (I have retained the original spelling and punctuation - English is plainly not RD's first language): "Dear Bruce, How are you? I hope you are having a good day. I am writing to you about the conversation we had on the weekend. I would like to make a comment on your thoughts concerning my body. Can I tell you something? Could you please dont mention to me how fat and skiny I am never again please? Thank you. Also, girls in general dont want to listen about this? They get dissapointed and I think its very ungenerouse and unkind somebody to tlak about things like that. We have to be liked and appreciated on who we are not how we look!!!! I hope you understand. Also, the same for my clothes. I dont feel it is the right for you to have such an opinion on my clothes. First, you are not aware of the fashion. Second, I thinks it rude of you to say it any way. And the last thing I would like to write about is the way you touch me on my backside. How harsh was that...I pretend was nothing, as they were so many people around and I kept smilling and kept talking. I don't think you have right to do so to me!!! I am very disappointed with your behaviour. I would like to let you know that I wont like to be around with people like you and will try to avoid any further contacts in the future. Blessings. R..." (Ex V) 159Many of the witnesses said that Mr Haddon had invited them, or others, out for dinner. Some said that he made remarks that they obviously found offensive; as, for example, comments that an overweight woman would not be able to find a husband (T 326, 365). There were also a number of criticisms that he advocated, within the church group, extra-marital sex, arguing that, as there were more single women in the congregation than men, some would not be likely or able to marry, and would be denied sexual experience. This was abhorrent to, at least, some members of the congregation. 160One event (in early December 2007, to which I have already briefly referred) particularly offended CW. She and another woman, CA, were in Mr Haddon's car with him. She recounted the event as follows: "Bruce was supposed to go out with my friend, a colleague from work, Kim. She had cancelled last minute on the way home. He was dropping us off into the city. On the way to the city she cancelled and she was put on speaker phone so we heard the conversation and we felt really bad for Bruce. He immediately got quite agitated and I would say quite annoyed at this situation because it was very last minute, within the last - they were supposed to meet up in an hour and a half to two hours ... He said, 'Well, it doesn't matter anyway, because women of that age have dry vaginas and it lacks sponginess', and my friend C... said ... 'I feel uncomfortable about you talking like this.' I said, 'You really shouldn't be speaking to us like this about this', and he said a few comments after that which I don't recall." (T 363) 161She did, however, recall that those comments were: "... about women and their bodies when they were a bit older, because Kim was 49 at the time. So it was about women of that age, but I can't remember the specific quotes." (T 363) CW said that she was embarrassed and uncomfortable, and felt "quite burdened" by what he had said for some time afterwards. 162CS (who gave evidence as CP) recalled that, at a party Mr Haddon talked about his views on sexuality, criticising the Bible's attitude to sex as "fuddy duddy and outmoded". 163LT spoke of a conversation with Mr Haddon in which they discussed a friend of hers who suffered from bipolar disorder. Mr Haddon expressed the view that; "She needed to have an orgasm, that would help her with her depression." When LT protested that that would be inappropriate for a single Christian woman, Mr Haddon said that it "would help her with her chemical imbalance" (T 624). LT was shocked at this exchange. 164LT also said that Mr Haddon was given to making comments about her appearance and her clothing (T 624). She agreed with other witnesses that Mr Haddon would greet her by putting his hand on her arm, maybe hug her, and sometimes kiss her on the cheek. 165He also invited her out to dinner. Initially she declined, but eventually accepted, thinking that it was the only way to stop the invitations. 166In cross-examination, LT agreed that she had accepted the dinner invitation by an email in which she said: "I would love to meet on the 1st for dinner or theatre - i haven't done either for ages. Hope this finds you well." (Ex Y) She said that she did this so as not to seem impolite. She rejected the suggestion that she had "welcomed" the invitations, saying that this was simply so she would not have to be asked again. 167She agreed that she had invited Mr Haddon to her wedding, including the reception, but volunteered: " But I also ensured that at the reception he was well away from any single women." (T 626) 168This cross-examination was designed to cast doubt on her evidence about Mr Haddon. It was put, explicitly, to her that the conversation about the bipolar disorder friend and the orgasm did not occur (she rejected that) and that, if it had, it would have affected her relationship with Mr Haddon. She said that it had, and that she did not trust him as much. 169Almost invariably, when these witnesses gave their evidence of specific events, or general conduct, they added that they felt "uncomfortable" about the behaviour, or that it was "inappropriate". 170SB agreed that Mr Haddon made comments about her personal appearance and clothing, and also greeted her with a hug. She considered this "a little inappropriate". In about 2007 Mr Haddon invited her out to dinner, apparently to discuss theological issues. She told him that she considered it inappropriate, and that she should take it (the issue) up with one of the men in the congregation. 171After this she began to avoid him. 172MB, for example, gave evidence that Mr Haddon paid her compliments about her physical attributes; she also gave evidence that Mr Haddon said, of another woman, that it would be difficult for her to find a husband because she was overweight. (Women's prospects of marriage does appear to have been a subject that exercised Mr Haddon's mind. It also arose in the context of the discussions attributed to him concerning extra-marital sex.) 173MB described Mr Haddon's greeting manner as: "Quite often with a sort of a - with a sort of Eastern Suburbs/North Shore kiss on the cheek, maybe two, in a sort of maybe European type fashion." (T 327) 174MB had been a member of CIM since 2001, and met Mr Haddon on his arrival. CW joined in about 2006, aged 26. For some reason, MB took it upon herself to tell Mr Haddon that she did not think it right for him to invite single girls out to dinner "one on one", and expressly asked him not to invite CW out for dinner. Mr Haddon disagreed with MB's views about "one on one" dinners, and did invite CW out. MB considered CW to be nave, very vulnerable, and not able to withstand pressure that she (MB) thought Mr Haddon would apply to CW. She felt some responsibility for CW, who was her friend. 175MB gave evidence that, early in 2008, she approached Mr Steele after church one day. Her evidence is as follows: " I said to Mr Steele, 'Dominic, I feel like I'm spending my whole night after church running around policing Bruce to make sure he is not asking the young attractive women out at church and I don't feel that that's a job that I should have to do. I feel that something needs to be done about it because I don't feel that he can be trusted to have conversations with the young women because they are feeling uncomfortable and I really need you to do something and get the wardens involved if need be to sort this situation out'." (T 330) 176Not all complaints about Mr Haddon's conduct were sex-related. Criticism was also made about his conduct in other respects. There was other evidence, lacking a sexual harassment connotation, that showed that Mr Haddon did not easily fit into the St Aidan's culture. 177Both Mr Steele and Mr Batten gave evidence of an event at a "men's convention" held in the Blue Mountains held in early 2007. About 15 or 20 male congregants attended. The following is taken from Mr Steele's account, which does not differ in any significant way from that of Mr Batten. 178After the day's proceedings, at about 10pm, Mr Haddon said: "Right, fellers, I have arranged for two 16-year-old Swedish masseuses to arrive in about 20 minutes." (T 495) Mr Steele said that this was met by silence by the other men present and that he himself considered it "completely inappropriate". Mr Batten, on the other hand, was relatively unconcerned, thinking that it was just a "harmless" (but tasteless) joke (T 783). 179The other incident also took place at that or at another similar convention. After the convention proceedings had closed, the men were relaxing after dinner. Mr Haddon, who had earlier left, re-emerged, wearing only boxer shorts. Mr Batten found this behaviour, given that all other men were fully dressed, "odd". 180In similar vein, NB gave evidence of an occasion on which Mr Haddon entered the church with his shirt not fully on, which she considered inappropriate, and another on which Mr Haddon lifted his shirt to show his stomach, which made her feel awkward. 181Mr Batten also gave evidence (T 785) of a bible study meeting at which a pregnant member was present, at which Mr Haddon made a comment about the value of having a caesarean section, something he said that all women should consider in the light of "the benefit of that for their sex life afterwards". This, I infer, was the conversation recounted by EM, recorded in para [151] above. 182On 14 February 2006 Mr Haddon emailed Mr Steele. He gave the email the subject heading "Attention span". 183His message began: "Dominic, As one experienced speaker to another, I think you might have overestimated the attention span of the Sunday evening crowd." (Ex BB) He went on, at some length, to give Mr Steele advice about the length and content of his sermons. 184This was fairly representative of Mr Haddon's approach. I have mentioned above that he volunteered advice to women about their clothing. He was also in the habit (which he freely admitted and even claimed) of volunteering advice on matters of diet, health and fitness. 185The uniformity of the evidence given on behalf of the defendants is a compelling reason, alone, to accept it. However, it was largely denied by Mr Haddon. 186The defence case was fully particularised prior to the commencement of the trial. The consequence of that was that, although these were issues on which the defendants bore the onus of proof, Mr Haddon gave his evidence in response in anticipation of evidence expected to be led. In fact, the evidence given on behalf of the defendants substantially followed the particularisation, and Mr Haddon's evidence in chief went directly to the various assertions made. Much of the same territory was covered again in cross-examination. 187In respect of the kissing and hugging allegations, Mr Haddon gave a very different account to those above. At an early stage in his evidence in chief he described how he greeted female members of the congregation. He said: "... most of the female members of the congregation I did not greet with any ceremony at all but those I knew well perhaps 10, 11, 12 and my pastor's wife and the assistant pastor's wife I would greet with a handshake and draw them in and if there appeared to be no reluctance would kiss the air to the side of the cheek in a ceremony known as an air kiss. The only contact was with their hand ... Very occasionally a woman would greet me with a Christian hug, it's a brief hug. It's a sign of trust and affection. In those circumstances I would return the hug ... I've never made it my policy to initiate a hug. You just don't [know] whether it's welcome or not. That's the woman's prerogative." (T 16-17) 188Later he described what he meant by "air kiss". He said: "... it's a ceremony whereby you kiss the air to the side of the woman's cheek if she produces it and make the noise of the kiss. It is symbolic of the kiss but in point of fact it isn't one. It is done while shaking hands." (T 34) 189He said that on the occasions when he did physically touch any female member of the congregation he did so by touching her elbow to attract her attention, or perhaps putting his hand on her shoulder, but his physical contact was more likely to be a handshake on greeting. However, he said, some women would, of their own volition, greet him with a brief hug; if this happened, he responded "in proportion". 190He denied ever having advocated that Christian women be free to engage in extra-marital sex (T 43) and said that what had been attributed to him was "profoundly inconsistent" with his doctrinal beliefs in contradiction of the way he lived his life, and offensive to him. 191He denied the comment attributed to him by PE, advising her to be in front of the camera rather than behind it. His account of that conversation was: "Mr Steele had told me that he had selected [PE] to be an on camera presenter for church sermons to be broadcast on Australian Christian channel. I congratulated [PE] on her selection and suggested to her that she had the right look for it but her voice would not broadcast well. I was respectful but I told her her voice was nasal." (T 45) He said that he offered her a "voice lesson" which she accepted, and for which she thanked him. 192He denied having blocked her entrance to the church, but acknowledged that he had noticed that PE left a group if he joined it, and conspicuously avoided him, and that he had, at the entrance to the church, asked her why she was avoiding him. 193He denied having touched RD on the bottom, but agreed that he had made a comment about the manner in which she dressed, in terms that suggested he was giving her advice about her sartorial choices. He said that, as he felt sufficiently at ease with RD, he began to greet her with the same air kiss with which he greeted the pastor's wife. However, he then suggested that RD had made romantic overtures towards him and that as he was not interested in a relationship with her he thought it was no longer appropriate to greet her that way lest she gain the wrong impression. He denied having invited her out for dinner. His claim that RD had made advances to him was his immediate response to her email, which he forwarded, with his own exculpatory explanation, to CS who occupied the position of women's minister, and repeated in his evidence, and was put, through his counsel, to RD in cross-examination. 194Cross-examination of RD pursued Mr Haddon's claims that she had made sexual advances to him, and reinforced the suggestion that her email was written out of disappointment or anger at his rejection of her. He said that the email was never mentioned again and that in April 2008 RD had invited him to her birthday party, an invitation he had accepted. He said that at the party she was "very friendly" but hastened to explain that he meant that she was "truly cordial and genuinely convivial" but that he did not mean to imply any "renewed romantic ambitions". 195Mr Haddon also put a different complexion upon the conversation recounted by EM concerning her pregnancy and the means by which she would give birth. He said: "Recalling my wife's experience I said to [EM] if your gynaecologist recommends a caesarean don't feel bad about doing it, it doesn't leave a scar, it's about that long (indicated) and it's below the pubic line ... My wife endured a 42-hour labour believing that caesareans somehow un-Christian and unbiblical. I didn't want [EM] to make the same mistake and since many women don't like caesareans because they feel it will spoil their appearance I was quick to reassure [EM] that the scar would be invisible." (T 58) 196He added that, as he had been on the Board of Relationships Australia for five years, he had considerable knowledge about the incidence of caesareans performed both for cosmetic and medical reasons and felt that he could speak with a modicum of authority on the subject. 197He denied some of the details of what EM had attributed to him. He denied having made the remark to SR about her "lovely silhouette". 198His account of the conversation in the car with CW and CA also diverged widely from that given by CW. He acknowledged that he had an arrangement to have dinner with a friend of CW called Kim, who, at a late stage, cancelled the arrangement. He said that he thought that CW was hurt that he had been inconvenienced and put her hand on his shoulder to console him. He said: "It's no big deal ... I don't think Kim and I would have got married ... And she said, 'Why not?' And I said, Look, at 56 she is probably postmenopausal and after a lifetime of waiting, if you don't mind, I would like someone who is not going to have problems having sex." (T 65-66) 199He said that he then referred to the five years he had spent on the Board of Relationships Australia and believed that the postmenopausal years could be quite a difficult time for women to have sex. This was because: "As a woman gets older the sex organs change and the spongy areas in the vagina alter." (T 66) He said that there was a silence, he apologised, saying he had put that "a bit bluntly" and rephrased his remark as: "Changes in the woman's physiology can make normal marital relations difficult." (T 66) 200He said the discussion on the subject continued, with CW saying that Christian women who are chaste and keep themselves sexually pure are at a competitive disadvantage in the competition for the most desirable Christian young men. 201Also called in Mr Haddon's case was a female member of the congregation, to whom, for consistency, I will also refer by initials, TL. TL attended St Aidan's between January 2005 and May 2007, when she moved out of the district. She said that she observed Mr Haddon's means of interacting both with new members of the congregation, and with existing members. She said that his practice was to offer his hand and shake the hand of the other person. Where that person was an existing member, known to Mr Haddon, he would lean in with his cheek and make "like an air sort of kiss" (T 291). When asked if he placed his lips on the cheek of the person he was greeting, she replied: "He was more like offering his cheek, yes." (T 291) She said that in greeting her, after she had come to know him, he would shake her hand and offer his cheek: "and we would have like an air cheek sort of thing and I would hug him." (T 292) She initiated the hug. 202She said that Mr Haddon occasionally offered compliments concerning her appearance, which she welcomed as "encouraging and supportive from a friend". They did not make her feel uncomfortable. 203TL was then asked about the allegations made by some of the other witnesses as particularised. She said that she knew EM, who she had seen in the company of Mr Haddon, not alone, but in a group situation, and that EM looked as though she was having a good time; TL recalled her laughing at Mr Haddon's jokes and looking "fairly comfortable". 204She said the same of a number of other women who subsequently gave evidence, not all of whose evidence I have referred to in these reasons. She again described Mr Haddon offering his cheek for an air kiss, and that the other women appeared to be comfortable in his company, and laughed at his jokes. She made the same observations of some other women whose names have not otherwise significantly featured. 205She described JL as an energetic person: "Full of energy, full of life, very busy, buzzing around, hand in everything that was going on" (T 298) who: "... would greet everyone with a big hug and a kiss, so I recall that she would hug Bruce like she hugged everybody else." (T 298) This evidence, given in advance of oral evidence by JL, may have been intended to undermine the claim made in anticipation, that JL found Mr Haddon's conduct awkward, and that it was unwelcome and made her uncomfortable. 206Also called on behalf of Mr Haddon was Nicholas Chiew. He was a member of St Aidan's from 2005 to early 2007 and was involved in one of the bible study groups. He came to know Mr Haddon relatively well. 207He gave particular evidence about the occasion on which Mr Haddon administered a neck and shoulder massage to NB. His evidence was that NB asked Mr Haddon to do so, a request with which Mr Haddon proceeded to comply. He observed NB relaxing and enjoying the massage, and making no protest at all to Mr Haddon's conduct. When asked if she appeared to be uncomfortable in Mr Haddon's presence he said " No, quite the opposite" (T 343). 208Mr Haddon also relied upon a considerable body of documentary evidence (predominantly email) to counter the suggestion that his behaviour was a cause of concern among the congregation at St Aidan's. 209In March 2006, after he had performed "door duty" one of the women (SL) emailed him, thanking him for his help and asking him to perform the same duty for the rest of the month (Ex B). In July SL emailed again, to thank him for having performed that role again, and told him: "You did a great job." (Ex C) 210In October 2007 CW emailed him to thank him for a recommendation he had given for some kind of treatment she needed. She wrote: "Thank you, Bruce. You are a gem! You care about people so much and offer such truth and sincerity which is so much appreciated. Have a wonderful week ..." (Ex D) In December CW emailed again, in friendly terms, in relation to some frivolity in which the two had engaged (Ex F). 211In November, Mr Haddon emailed CW. He wrote: "Seriously VS [his nickname for CW] - that wonderful voicemail message today is so C...! You have so much goodness in you that it flows out with your beautiful flood of well meaning and encouraging words. Never ever change friend, just grow in exactly the direction you are growing now (and we know the Holy Spirit has something so do with that) ..." (Ex CCC) He went on to refer to the proposed arrangement with Kim. The following day CW replied in the following terms: "Awww you say the sweetest things...really.. you overflow with goodness and sincere words. I appreciate what you say and above all, your faithful friendship Thanks for the song link... i read the words ... you have great insight and a heart for God ..." (Ex CCC) 212As late as 7 February Mr Haddon forwarded to CW an email that he thought would be of interest to her. She replied: "That truly is so sweet... awww thanks for the hearty email. I hope all is well, Bruce. We will catch up soon!!! : )" (Ex DDD) 213During the time he attended CIM, Mr Haddon engaged socially with a number of members of the congregation. He attended a number of weddings and parties. Ex JJ is a chronology of CIM associated social events in which he participated during 2007. 214The purpose of that evidence was to cast doubt upon the contention, on behalf of the defendants, that Mr Haddon's behaviour was unacceptable, particularly to women members of the congregation. 215In relation to the invitations to young women to dinner, Mr Haddon said: "Given the way I framed the invitation I feel it was perfectly clear that they were fatherly, platonic or mentoring in nature. Therefore I had no reason to suspect that it would be off-putting." (T 193)

Credit issues 216Before moving to findings of fact, it is appropriate to say something about credit issues. In general, I accept the evidence of the witnesses called on behalf of the defendants in preference to that of Mr Haddon. I doubt that Mr Haddon deliberately set out to deceive - his Christian principles, for one thing, are far too strong to allow that. However, I do believe that he has a considerable capacity for self-deception, and that he lacks insight into the way in which he conducts himself, and its impact on others. 217I observed Mr Haddon in the witness box over a lengthy period. He has (quite unintentionally, I am sure) an extraordinarily ebullient, even overbearing, manner, arising out of his healthy self-regard. His own evidence disclosed that he believed that he could give advice on a variety of subjects to a variety of individuals (including Mr Steele, on the content of his sermons) and that, in doing so, he was doing a favour to the recipient. I do not accept his denials of certain remarks and comments attributed to him, but I do not believe (with two qualifications) that this was out of deliberate untruthfulness. One qualification concerns his denial that he made any comments that could reasonably construed as advocating extra-marital sex for Christian women. I find his outright denial of this puzzling. In the "Fried brains" email of October 2005 to Mr Steele (Ex U), he wrote: "I wonder if how late we're marrying (women, average age 29) how often it fails (almost half) and how often we're not (I think 30% of women will remain single) combined with the strict Christian proscription of sex outside marriage is affecting women more than we think It amplifies in their 30s where there's a marked difference in the confidence and composure of happily married Christian women compared to their celebate (sic) sisters - this was the reason I left St Thomas and I'm not the only one. The men in the 30s congregation (5.00pm) could do nothing right in the eyes of the women, including trumped up charges like [RD] or just exaggerating an incident like the other women you mentioned who was sobbing hours later from something you found not out of order ..." 218In another email, dated 23 March 2006, to Mr Steele, with the subject heading "Christian women and marriage", Mr Haddon commented upon a sermon which, he said, introduced one small aspect of sexuality. His comment was: "1 - we tell Christians, correctly, to save sex for marriage 2 - of the unmarried women you minister to Sunday nights, about 50% will never marry (Fewer Australians are marrying but the situation is amplified for Christian women because Christianity is increasingly a religion for females. Looking around any church confirms this) 3 - we don't know who that 50% are who will never marry, but God does. Therefore God doesn't say 'save sex for marriage' to those 50% because he knows there isn't going to be a marriage What therefore does God say to them? We know the stock answer: a lifetime of celibacy. But look at the disgusting distortions and perversions this stance creates for the Roman Catholic priesthood. There are more unmarried Christian women than there are Catholic priests. So with what we now know about human sexuality, we need a better answer. What is it please?" (Ex ZZ) This email was signed by Mr Haddon (obviously, sardonically) as the "Honorary President of the Christian Society for the Prevention of Glib Answers to Serious Questions". 219The evidence of the witnesses called on behalf of the defendants in respect of this matter was consistent and supported by Mr Haddon's own documentation. I am satisfied that Mr Haddon made the comments attributed to him. But that carries the consequence that I am satisfied that his evidence denying that was not truthful. It is difficult to escape the further conclusion that it was known to him to be untruthful. The second illustration concerns Mr Haddon's evidence about the length of time he served as a member of the Board of the organisation called "Relationships Australia". Other than as a matter of credit, this is of little, if any, significance. However, it was put to Mr Haddon in cross-examination that, in the time that he was at St Aidan's, he had on a number of occasions told people that he had been on that Board for five years. He disputed this, saying that the period he claimed was four years. When pressed, he said: "The figure I have in my mind is four." In answer to a subsequent question, he said: "I have always quoted four and I may be mistaken. It may be three." (TT 172-3) 220In fact, in his evidence in chief he said: "I was on the Board of Relationships Australia for five years ..." (T 59) He was later asked if that had been a correct statement of fact. He said: "It is correct." (T 66) 221In cross-examination he said: "I was elected to the Board of Relationships Australia for five years" (T 156) and gave the years as between 1984 and 1989. It was put to him that he had served only two full years between 1984 and 1986. His answer was: " No, my recollection is it was longer than that. It might have just seemed so much longer." (T 156) 222In a letter to two members of the congregation (CL and her husband AL) dated 10 October 2005, Mr Haddon wrote: "Later I was on the Board of Relationships Australia for five years." (Ex XX) In the proposal with respect to the "To Love and to Hold" seminar (which so offended NB), Mr Haddon concluded by saying: "Thanks mate - happy to help with more info as this evolves. I was on the Board of the Marriage Guidance Counsel for five years." (Ex 7) 223Finally, in answer to an interrogatory (about the CA/CW conversation) Mr Haddon attributed to himself the following: "Some post menopausal women have great difficulty having sex with their husbands. I am aware of this from studies I have seen during my five years on the Board of Relationships Australia." (Ex 47.7) 224How long Mr Haddon served on the Board of Relationships Australia is of itself of not the slightest moment. But that he exaggerated, repeatedly, the length of his service, is telling, as is his refusal to acknowledge that he had done so. 225These circumstances, among others, persuade me that, where there is a conflict between the evidence of the defendants' witnesses, and that of Mr Haddon, I should treat his evidence with caution. I have no such reservation about the evidence of any of the witnesses called on behalf of the defendants. In the end, however, little turned on conflicts of evidence, and credit is determinative of not a great deal. 226Each of the witnesses called on behalf of the defendants was cross-examined. Often, the tenor of the cross-examination was to cast a different complexion on evidence that the witness had given - for example, the cross-examination of EM concerning the caesarean conversation. Only occasionally was it directly put that a conversation, or an event, of which the witness had given evidence had simply not happened. Two examples of when that was suggested were in the cross-examination of EM concerning the second part of the caesarean conversation (the reference to the potential impact on EM's sexual relations with her husband) and the cross-examination of SR, concerning the evidence about Mr Haddon's comments about her silhouette. 227On each occasion the witness was entirely unshaken and stood, convincingly, behind her original testimony. 228Other witnesses were cross-examined to suggest that their evidence of discomfort at Mr Haddon's conduct was, at least, exaggerated, and inconsistent with their behaviour otherwise, such as invitations to weddings and other social functions, sending friendly emails, and the like. Invariably, their answers satisfied me that their evidence ought to be accepted. 229I have no hesitation in concluding that Mr Haddon was quite incompatible with the general congregation of CIM. That was for a variety of reasons - personality, attitudes, beliefs, and behaviour. Only some of these are relevant to the issue of the substantial truth of the imputations, in particular, whether the conduct of which complaint is made ought to be characterised as sexual harassment. It is necessary, but not easy, to disentangle evidence of Mr Haddon's conduct that may have engendered hostility for other reasons from that which points to conduct that amounts to sexual harassment or that might be construed as making sexual advances. 230From the evidence to which I have referred above, general facts of which I am satisfied and that are relevant to the substantial truth of the imputations are: (i)that, as a matter of practice or habit, Mr Haddon approached young, attractive women, and physically imposed himself upon them by kissing and/or hugging them, with no regard to whether his attentions were welcome or unwelcome; (ii)that Mr Haddon had a tendency to behave in an intrusive fashion towards young women, in particular by making personal comments about their appearance, clothing, weight, and other matters; (iii)that Mr Haddon had a tendency to introduce into conversations topics of a sexual nature, that were, in the community to which they were directed, unwelcome and offensive. 231The first and second of these were firmly established by the evidence. No less than 10 of the 12 female CIM members who gave evidence attested to Mr Haddon's physical intrusiveness; 9 gave evidence of personal comments about appearance or clothing. 232The evidence is not so clear when attention is turned to the third, the introduction of topics of a sexual nature into conversations with women. However, I have concluded there is sufficient evidence to support that finding. Relevant evidence is:

• EM's evidence of Mr Haddon's intrusive comments about whether she should or should not have her child delivered by caesarean section; and his even more intrusive comment about the benefit to her sexual relations with her husband;
• CW's evidence about Mr Haddon's response to the cancellation of a dinner arrangement, in terms that gratuitously introduced sexual matters;
• CP's (formerly CS) (T 399) evidence that, at a housewarming party, Mr Haddon gave his views on sexuality;
• LT's (T 624) evidence of Mr Haddon's advice concerning a friend who suffered from bipolar disorder - to have an orgasm;
• the repeated evidence of Mr Haddon's expressed views concerning sex outside of marriage for Christians. On this evidence, I am satisfied that Mr Haddon did introduce sexual topics into his conversations with women. 233Accordingly, I am satisfied that the factual underpinning of each imputation has been established. The next question is whether that conduct amounts to sexual harassment, or was such as to warrant complaints of unwanted sexual advances. "Sexual harassment" 234Before I can determine whether Mr Haddon's conduct, either in respect of his conversations, or his behaviour (kissing and hugging) amounted to sexual harassment, it is necessary to ascribe a meaning to the term "sexual harassment". 235As a collocation of words, the term did not appear in the 1 st edition (1981) of the Macquarie Dictionary. It first appeared in the 2 nd edition (1991), where it is defined as follows: "... persistent unwelcome sexual advances, especially when made by superiors in the workplace and when employment status is dependent upon compliance." 236Similarly, the term did not appear in the 2 nd edition of the Oxford English Dictionary (1989), which was the last print version. Since then, it has appeared in The New Shorter Oxford Dictionary, at least since 1993, and in the online version of the Oxford Dictionary, where it is defined as: "Harassment (typically of a woman by a man) in a workplace or other professional or social situation, involving the making of unwanted sexual advances, obscene remarks, etc" 237For completeness, I note "harass" is defined in the Macquarie Dictionary as: "1. to trouble by repeated attacks, incursions, etc., as in war or hostilities; harry; raid.

2. to disturb persistently; torment, as with troubles, cares etc ..."; and in the Oxford English Dictionary as: "1. to wear out, tire out, or exhaust with fatigue, care, trouble, etc;
3. to harry, lay waste, devastate, plunder;
4. to trouble or vex by repeated attacks;
5. to trouble, worry, distress with annoying labour, care, perplexity, importunity, misfortune, etc." 238I doubt that these dictionary definitions fully encompass the common understanding of sexual harassment. Certainly, to the extent that both emphasise the relationship with an employment situation, they relegate to relative obscurity other important manifestations. The focus on employment is, perhaps, understandable, given that, in defined circumstances, sexual harassment has been declared by statute unlawful (see, for example, Sex Discrimination Act 1984 (Cth), Pt II Div 3; Anti-Discrimination Act 1977 (NSW), Pt 2A, and corresponding legislation in other States and Territories), and workplace claims have constituted the vast bulk of claims made under that legislation. 239On behalf of Mr Haddon it was urged that the definition in the Sex Discrimination Act represents the common understanding of the term as used in ordinary language. 240"Sexual harassment" is defined in the Sex Discrimination Act as follows: 28A Meaning of sexual harassment (1) For the purposes of this Division, a person sexually harasses another person (the person harassed ) if: (a) the person makes an unwelcome sexual advance, or an unwelcome request for sexual favours, to the person harassed; or (b) engages in other unwelcome conduct of a sexual nature in relation to the person harassed; in circumstances in which a reasonable person, having regard to all the circumstances, would have anticipated that the person harassed would be offended, humiliated or intimidated. (2) In this section: conduct of a sexual nature includes making a statement of a sexual nature to a person, or in the presence of a person, whether the statement is made orally or in writing." Section 22A of the Anti-Discrimination Act is in substantially similar terms, but omits the sub-s (2) definition of "conduct of a sexual nature". 241I do not regard the statutory definitions of sexual harassment as determinative or conclusive of the meaning I should attach to the words as they are used in imputations 1 and 2. I do consider, however, that they provide a useful starting point and guide. In my opinion, the definitions are a close approximation, and bear a close resemblance, to the term as it is used in the imputations. I add, however, this caveat. The suffixes to the definition: "... in circumstances in which a reasonable person, having regard to all the circumstances, would have anticipated that the other person would be offended, humiliated or intimidated" are significant. They have been included, in my opinion, because the purpose of the Parts of the legislation in which they appear is to render conduct that comes within that definition (in the defined circumstances subsequently identified) unlawful, and, further, to render perpetrators potentially liable in damages. That is a consideration not relevant to the common understanding of the term, and has little, if any, application in considering whether, as a matter of ordinary language, conduct amounts to sexual harassment. 242The phrase "conduct of a sexual nature" in sub-para (b) has been the subject of a good deal of judicial consideration: see, for example, Cooke v Plauen Holdings Pty Ltd [2001] FMCA 91 at [24]-[25]; Hall v A & A Sheiban Pty Ltd (1989) 20 FCR 217; Fricke v Whyburn [2003] NSWADT 10; Poniatowska v Hickinbotham [2009] FCA 680 at [294]; Te Papa v Woolworths Ltd trading as Safeway (Anti Discrimination) [2006] VCAT 1222 at [15]. That concept is also of importance in determining the proper characterisation of Mr Haddon's conduct. 243In Te Papa , the Civil and Administrative Tribunal (Victoria) held that, in some cases, whether certain conduct or a statement is "sexual" will depend upon the circumstances, including such things as where and when and how the conduct occurred, as well as the understanding of the participants at the time. In Fricke , the Administrative Decisions Tribunal Equal Opportunities Division (NSW) rejected the notion that conduct is of a sexual nature where it merely offends another person's "unusual, idiosyncratic or socially or culturally different understanding" of appropriate conduct; but also held that that conduct could nevertheless be "conduct of a sexual nature" if the perpetrator is aware of the other person's unusual perception. 244In Cooke , the Federal Magistrates Court (applying s 28A of the Sex Discrimination Act ) held that the test was objective and it was immaterial whether the perpetrator intended to act in a sexual way or was aware that he or she was doing so. 245As I have said, I am conscious that I am not construing an Act of Parliament, as were the authors of these decisions; and I am conscious that the definitions have been forged for the specific statutory purpose to which I have referred. I regard the legislation and the decisions as affording some guidance in the approach I should take to the term as it appears in the imputations. 246I have concluded, for the purpose of that exercise, and borrowing from the statutory definitions and the judicial constructions of them, that it is appropriate to approach "sexual harassment" on the basis that it includes unwelcome sexual conduct in relation to another person. I have wavered as to whether I should include the reasonable person test set out in the suffix of each definition. I have concluded that I should not. 247Conduct that may be sexual harassment to one recipient may be perfectly acceptable to another. The concept includes elements of value judgments: sexual harassment is undoubtedly a pejorative term, but, like all concepts involving value judgments, there is no universal agreement that identifies a boundary beyond which conduct falls within that description. 248Moreover, conduct of a particular kind, that, if performed once only, or on a limited number of occasions, may not qualify as sexual harassment, may well do so if persisted in and repeated. An excellent example would be repeated (declined) invitations to social events, including dinner. It could rarely be said that a single invitation to dinner amounted to sexual harassment; persistent invitations in the face of rejection (assuming the necessary sexual connotation is also proved) might. It may also depend upon the manner in which the invitations are rejected: if the recipient repeatedly makes excuses and feigns regret, it may be difficult to conclude that the invitations amount to harassment. 249The context in which the conduct is engaged in may have significance, as may the identity or status of the participants: for example, conduct by an employer towards an employee, or otherwise by a person in a position of power, may amount to sexual harassment, where similar conduct towards to an equal may not. Conduct which of itself contains no obvious sexual element may take on a different complexion when regard is had to other conduct on the part of the perpetrator - that is, an associated sexual connotation may cast light on the motivation for the conduct. 250There is also a question concerning the intention or knowledge of the person said to engage in sexual harassment. On the one hand, a perpetrator who is wholly unconscious that his/her behaviour is unwelcome or even offensive, may well feel aggrieved that the behaviour is held to amount to sexual harassment; on the other hand, it is immaterial to the recipient of such conduct that the perpetrator is insensitive to its impact. In my opinion, intention is irrelevant. It is frequently a hallmark of sexual harassment that the perpetrator is quite unconscious of the adverse impact the conduct has. 251But, in circumstances where the perpetrator has been made aware of the unwelcome nature of the conduct, the inferences that the conduct has sexual overtones, and that it amounts to harassment, may be more readily drawn. 252I mention here that, in respect to imputation 3, while the conduct is not specified, the nature of the complaints said to be warranted is - it is of "sexual advances". "Making sexual advances" does not necessarily equate to, and is not co-extensive with, sexual harassment. As I said in the first section of these reasons, dealing with whether the imputations were conveyed, making "unwanted sexual advances" involves conduct of a greater dimension than mere sexual harassment, and requires some element of invitation to sexual activity. 253The assessment of the issues is complicated by the existence of a good deal of evidence concerning Mr Haddon's conduct that has the most marginal, if any, relevance to conduct of the kind the subject of the imputations, but which was, nevertheless, offensive (in varying degrees) to members of St Aidan's. Two illustrations will suffice: the events at the men's retreat, when Mr Haddon made an ill received reference to two Swedish masseuses; and the two events described by NB when Mr Haddon is said to have had his shirt only partially on, and lifted it to show his stomach. 254I accept that Mr Haddon:

• commented, regularly, in an intrusive and personal fashion, to female members of CIM about their clothing and appearance;
• told SR that she had a "nice silhouette";
• intrusively advised EM about giving birth by caesarean section, with particular and gratuitous reference to the impact of that upon her future sexual relations with her husband;
• commented (offensively) on the capacity of post-menopausal women to engage in sexual relations;
• repeatedly (to both men and women) expressed his views on extra-marital sex;
• recommended orgasm as an antidote to bi-polar disorder. 255I am satisfied that this conduct had the necessary sexual component or overtone. Moreover, the conduct cannot be seen in isolation from other aspects of Mr Haddon's conduct. The whole of the circumstances are relevant. When seen in the context of his other conduct said to constitute sexual harassment, inappropriate kissing and hugging, the inference, that the comments were sex related, is clear. 256I am also satisfied that the conduct was plainly unwelcome, and amounted to harassment. 257Accordingly, I am satisfied that imputation 1 was substantially true. 258I am also satisfied that Mr Haddon regularly and frequently imposed himself physically upon women members of the congregation, by kissing them and hugging them, and that this unwelcome. I am satisfied, in all of the circumstances, that this conduct had the necessary sexual element, and amounted to harassment. 259I am therefore satisfied that imputation 2 was substantially true. 260I add that, if it were necessary, I would also be satisfied that, having regard to all of the circumstances, a reasonable person would have anticipated that the recipients of the conduct would have been, at the least, offended, and in some or all cases humiliated or intimidated. 261In this respect, Mr Haddon's actual knowledge is material. It cannot be overlooked that he was cautioned on more than one occasion, and at an early stage of his engagement with CIM, that his conduct was offensive and unwelcome, and, indeed, that he promised to change. 262I turn, then, to imputation 3. A common theme of complaint was that Mr Haddon persistently, and in an unwelcome fashion, invited women to dinner - even, on one occasion, when he had been expressly asked not to do so by a woman (MB) other than the recipient of his invitation (CW). 263What was uniformly absent from these complaints was any suggestion, either in the account of the invitations or in the dinners that followed, of any request, or even any desire or intention, that the event would lead to a physical sexual encounter, any sexual advance, or any sexual proposition. There was also incidental evidence that Mr Haddon was enthusiastic in making social arrangements, including dinner, with male members of the congregation. 264In the voluminous evidence of complaints made to Mr Steele, there was no suggestion that Mr Haddon proposed sexual liaisons with any of the women. 265In my consideration of whether this imputation was conveyed, I concluded that the emails did incorporate the notion of sexual advances. But that was in the context of evaluating the construction that an ordinary reasonable reader might or would place upon them. Consideration of whether that imputation is true or not involves a very different, and more disciplined, exercise. Again, it is to be borne in mind that the imputation pleaded is not of conduct that constitutes unwanted sexual advances; it is of conduct that warrants complaints of unwanted sexual advances. That leaves open the possibility that the conduct was misconstrued by those who complained. 266On balance, I am satisfied that the evidence does establish that. The dividing line, however, is very fine. I should make my position very clear. If the imputation had been pleaded as conduct that did in fact amount to making unwanted sexual advances, I would hold that the evidence falls short of establishing its substantial truth. But I am equally satisfied that the evidence does establish that Mr Haddon so conducted himself as to give rise to a belief that he was making sexual advances, that those advances were (whether he appreciated it or not) unwanted, and that that belief justified the making of complaints. 267The result is that I conclude that this imputation also is substantially true. 268I do add this. I doubt that Mr Haddon's conduct was for the purpose of sexual gratification, and the evidence certainly does not establish that his motive was seduction. Indeed, notwithstanding consistent evidence of his invitations to young women to join him for dinner, there was not a word of evidence that the dinners that did ensue were followed by any inappropriate sexual advance or approach. I am persuaded that Mr Haddon's motivation was not physical sexual gratification, but to establish himself as a mentor, or a guide, in a variety of ways, to young women. 269I am also satisfied that, in a different environment, much of Mr Haddon's conduct would have excited far less comment and caused far less offence - and may well have encountered a far more robust resistance or rejection. But the fact that this was a rather closed and heterogeneous, and, undoubtedly, conservative, community, is one of the circumstances relevant to the categorisation of his behaviour. (ii) contextual truth 270The defence of contextual truth is provided by s 26 of the Act, which provides: "It is a defence to the publication of defamatory matter if the defendant proves that: (a) the matter carried, in addition to the defamatory imputations of which the plaintiff complains, one or more other imputations ( contextual imputations ) that are substantially true, and (b) the defamatory imputations do not further harm the reputation of the plaintiff because of the substantial truth of the contextual imputations." 271This defence is pleaded conditionally: the defendants reserve their primary position that none of the imputations pleaded by Mr Haddon was conveyed; the defence of contextual truth is pleaded only against the prospect of failure of that position. As has been seen, in respect of three imputations that defence has failed and the conditionally pleaded defence of contextual truth arises. The defence can only have relevance where a plaintiff has established that one or more imputations have been conveyed, and the defendant has failed to prove the substantial truth of one or more of them. That is not here the case, and the defence of contextual truth is unnecessary. 272Against the possibility that a different view might be taken elsewhere, I will briefly state my conclusions on the contextual truth defence. 273The defendants plead three contextual imputations. They are: (i)"the plaintiff harassed women in the Church in that he discussed sexual matters with them"; (ii)"the plaintiff made female members of the Church uncomfortable in that he made comments about their appearance when speaking to them"; and (iii)"the plaintiff had broken the agreement he had made with the Minister and Church Councillor". The defendants also (necessarily) plead that by reason of the substantial truth of each or any of the contextual imputations pleaded, the publication of each or any of the imputations pleaded by Mr Haddon did not further harm Mr Haddon's reputation. 274Additionally, and more controversially, the defendants plead that, by reason of the substantial truth of each and any of the imputations of which Mr Haddon complains and found to have been conveyed and to be defamatory, the remaining imputations pleaded on his behalf did not further harm his reputation. 275This last form of pleading is the form of pleading known, under the 1974 Act, as "pleading back the plaintiff's imputations". In Kermode v Fairfax Media Publications Pty Ltd [2010] NSWSC 852, I held that, having regard to the manner in which the defence is formulated in the Act, that form of pleading is no longer available. I adhere to that view. I understand that that decision is subject to appeal, but the appeal has not been determined. 276I accordingly disregard the form of defence that invokes the "pleading back" practice. 277I am satisfied that each contextual imputation was conveyed. The first and second are conveyed by a combination of the reference to "a number of complaints from women", and identification of the nature of those complaints in paragraph (a). The third is conveyed by the opening sentence, which carries a clear accusation that Mr Haddon broke an agreement made with "Dominic" and "Evan", who are subsequently identified in the signature line, as "Minister" and "Church Councillor". 278Having regard to the matters I have already discussed, I am satisfied that the first and second are substantially true. Having regard to the matters outlined above, I am also satisfied that the third is substantially true. 279To be sustained, the defence also requires a conclusion that, because of the substantial truth of the contextual imputations, the defamatory imputations do not further harm the reputation of the plaintiff. This involves balancing the impact of each of the imputations pleaded by the plaintiff against the combined weight of the contextual imputations, and a conclusion that the defamatory effect of the latter equals or outweighs the former. I am unable to be satisfied of this. Each of the imputations pleaded on behalf of Mr Haddon is significantly more serious than any of the contextual imputations or all of them in combination. Even bearing in mind the truth of each of the contextual imputations, I would be satisfied that the imputations of sexual harassment and conduct warranting complaints of sexual advances (if not proved substantially true) did further harm Mr Haddon's reputation. 280Accordingly, if it were relevant, I would reject the defence of contextual truth. (iii) and (iv) comment 281Although the defendants have, in their Amended Defence, retained the pleading of a defence of fair comment at common law, no submissions, written or oral, were directed to that subject matter. I take it that the relevant defence upon which they rely is that of honest opinion, as provided by s 31 of the Act. Section 31 is relevantly in the following terms: "(1) It is a defence to the publication of defamatory matter if the defendant proves that: (a) the matter was an expression of opinion of the defendant rather than a statement of fact, and (b) the opinion related to a matter of public interest, and (c) the opinion is based on proper material. (2) ... (3) ... (4) A defence established under this section is defeated if, and only if, the plaintiff proves that: (a) in the case of a defence under subsection (1) - the opinion was not honestly held by the defendant at the time the defamatory matter was published, or (b) ... (c) ... (5) For the purposes of this section, an opinion is based on proper material if it is based on material that: (a) is substantially true, or (b) was published on an occasion of absolute or qualified privilege (whether under this Act or at general law), or (c) was published on an occasion that attracted the protection of a defence under this section or section 28 or 29. (6) An opinion does not cease to be based on proper material only because some of the material on which it is based is not proper material if the opinion might reasonably be based on such of the material as is proper material." 282Thus, in order to succeed in a s 31 defence, a defendant must prove three separate matters: (i)that what was published is, properly construed, not a statement of fact, but as an expression of opinion; (ii)that the opinion so expressed related to a matter of public interest; (iii)that that opinion is based upon "proper material" (as defined in sub-s (5)). 283Each of these has itself been the subject of judicial exegesis. However, it is unnecessary to explore those issues in great depth. I am satisfied that the defence fails at the first hurdle. The emails could not reasonably be construed as the expression of an opinion. They are, in my opinion, a clear statement of a number of facts. 284It is clear from the way in which s 31 is worded that what is required to be demonstrated to be the expression of opinion is the publication by which the imputations are conveyed, as distinct from the imputations themselves, as was the case under the 1974 Act: Lloyd v David Syme and Co Ltd (1985) 3 NSWLR 728 at 735; Parker , at 467-8. 285The facts stated in the emails, whether by implication or expressly, are:

Malice 338In Megna v Marshall (at [171], [600]-[602]), I outlined the law, as I perceived it, as to malice. I see no need to repeat what I there said. 339In the Reply filed on behalf of Mr Haddon, it was pleaded that the publication of each email was actuated by an improper motive or improper motives constituting malice on the part of Mr Steele and Mr Batten. The improper motives were identified as: "(a) Knowledge of falsity or reckless indifference to truth or falsity of the defamatory imputations ... on the part of [Mr Steele and Mr Batten]; (b) A desire on the part of [Mr Steele and Mr Batten] to injure or discredit [Mr Haddon]; (c) A desire to exclude [Mr Haddon] from St Aidan's because [Mr Haddon]'s theology differed materially to that of [Mr Steele and Mr Batten]." The allegations were extensively particularised. 340The submissions advanced in support of the plea of malice were entirely focused on the last of these three identified motives. 341At the commencement of the second day of hearing, senior counsel for Mr Haddon explained his case on malice. He said: "It is alleged by [Mr Haddon] that the primary purpose for the publication was to manufacture a reason for [Mr Haddon] to be expelled from the church based on conduct grounds or to justify [Mr Haddon's] expulsion from the church on conduct grounds when the actual reason for expelling him was theological in that [Mr Steele and Mr Batten] believed that [Mr Haddon] was not suitable to be a member of the church or congregation because he was not a pure Christian and held corrupt theological beliefs." (T 68) In answer to a question from me, he said that the entire allegation (concerning conduct other than theological) was "exaggerated", and that the primary purpose for Mr Haddon's exclusion was theological. 342Mr Haddon's case on malice is based upon a premise that I find puzzling. It is that a decision to exclude Mr Haddon from the church based on (sexual) conduct grounds is more sustainable, or supportable, or respectable, than one based upon a ground of hostile theological views. Just why that should be so is not apparent from the evidence. I find it impossible to see why Messrs Steele and Batten would fabricate (or exaggerate) a sexual harassment reason for asking Mr Haddon to absent himself while concealing a theological reason for the same request. So far as the evidence went, there was no impediment to Mr Steele and the wardens making the same request of Mr Haddon, for the expressed reason that he was perceived as a dangerous intellectual force in CIM. 343However, that was the premise underlying the plea of malice. 344There is ample evidence that Mr Haddon's theological position differed radically from that of Mr Steele. I am satisfied that Mr Steele held considerable control over the theological direction of the congregation of CIM, and that he wished to keep it that way. A good example of his determination to do so is, in my opinion, to be found in his circulation of the AFES Confession, requiring adherence to his stated doctrinal position by any who would be involved in "ministry" functions. It is probably no coincidence that he only did so after Mr Haddon joined the congregation, and began disseminating his dissenting and, to Mr Steele, unacceptable, theology. In my opinion, Mr Steele did not want Mr Haddon to disrupt the even tenor of the congregation. The evidence suggests that this was a cohesive and united congregation who joined in church and social activities together and accepted (perhaps unquestioningly) the leadership of Mr Steele. There was not a word of evidence that any other member of the congregation questioned the orthodoxy of the doctrines of the Church of England as taught by him. 345I have no doubt that Mr Steele found Mr Haddon a "troublesome" congregant, of whom he would have liked to be rid, if he could not be brought into line. That he found Mr Haddon "troublesome" is best illustrated by the following. On 15 September 2007 Mr Steele was referred, by Greg Clarke, to an article in a US journal entitled "Church Antagonists: Can't live with them, Can live without them" (Ex FFF). The article is lengthy, and does not bear reproducing. 346It is worth, however, quoting from its conclusion: "The time may come when all efforts to control the activity of an antagonist are to no avail. The antagonist's attack continues, and the church is being split by his efforts. In this situation, there are two more options: the pastor may resign or the antagonist may be removed. ... Sometimes an antagonist's attack reaches the point where a decision has to be made between excluding that person from the church or having very little church left. The antagonist's behavior has to be such that the church bylaws mandate removal. The extreme measure of removing the antagonist is a last resort, a step that must be approached with fear and trembling - and much prayer. This is a hard step to take, but it is sometimes necessary to ensure the stability of the congregation." 347The following day Mr Steele passed this on to Andrew Barry, with the comment: "I think Greg may have given us the clue to handling Bruce ..." (Ex FFF) He also passed it on to CS, who, it seems, disseminated it more widely. 348Mr Batten was also unhappy about Mr Haddon's theology and the effect it was having on CIM. On 11 September 2007, he sent an email to Mr Steele, identifying as the subject "bh" (Ex HHH). It is obvious from the content of this email that Mr Batten and Mr Steele had been having discussions about Mr Haddon. In this email Mr Batten said: "but i also think scripture would also advise you to actively fight lies and untruth while holding a cool head ... the haddon issue is spreading like yeast through the dough of our community, judging by the number of people he is meeting with and talking about the ban" 349Senior counsel for Mr Haddon also pointed to exchanges post-dating 15 February that placed more emphasis on the theological differences than the conduct issue. It is obvious from these documents that the negotiations did not cease on the sending of the email to Mr Haddon on that date. 350On 19 February Mr Steele sent Mr Haddon an email inviting him to a meeting with himself and the church wardens to discuss: "... your breach of our conduct-agreement in regards to relationship with women and negative theological impact in our church family." (Ex T) 351There were then active communications between Mr Steele, Mr Batten and Mr Haddon. On 7 March Mr Batten sent Mr Steele an email which purported to represent the views of the wardens. It read: "We the church wardens of acc and citm hereby inform bruce haddon that he is no longer welcome to be part of this community nor to consider himself a member of the community. This is effective as of monday 10 march 2008. This decision is a result of considered delibeerations (sic) by the wardens who are of one mind, united in this decision. At the centre of the concern: bruce haddon's theological perspective which is deeply entrenched and varies greatly from that of this community, and which has resulted in behavior we consider unacceptable and believe is out of place in any christian community. ... This follows a concerted effort to ask bruce to embrace this communities understanding of scripture and change his behavior. These attempts were unsuccessful on both counts. ..." (Ex LLL) Mr Batten had no recollection of how this document came into existence. A reasonable inference is that it is a draft of a communication Mr Batten proposed to be sent to Mr Haddon, by the wardens. It represented, very likely, one of a number of possible scenarios being contemplated. I think it very likely that it does encapsulate Mr Batten's views about Mr Haddon. 352On 10 March the wardens and Mr Steele sent a further email to Mr Haddon, cancelling the meeting that had been mooted (Ex T), and advising him that they thought it best if he did not continue as a member of CIM (part Ex MMM). 353On 18 March Mr Batten sent an email to the wardens and Mr Steele saying: "Our actions so far are adequate. We only stand to lose ground from here. We do not need to explain anything further or get caught up in a debate about any complaints. The church has decided to ask him to leave. We have not explained why and do not have to. Theology is the key reason, conduct is another ." (Ex MMM, bold added) 354Senior counsel for Mr Haddon pointed to other evidence suggesting that theology was the, or the predominant, motivation for the meeting of 10 February. For example in Mr Batten's note of the meeting of 10 February, made later that night, Mr Batten wrote: "DS said there are two reasons for the meeting - Bruce Haddon's theology and conduct. DS recapped the ongoing tensions caused by BH's promotion of his radically different theology, his failure to accept the bible as the infallible word of God and his sustained efforts to influence others in church, undermining the teaching of the leadership. ... DS said this has been dealt with in the past and was not the focus of today ... DS raised the matter of BH conduct. There have been repeated complaints about the way BH treat women, making inappropriate comments about their appearance, their bodies, their tans and skin colour ..." (Ex 32) Mr Haddon accepts this record as substantially accurate. 355Mr Steele also made a file note of the meeting, either the following day, or during that week (Ex 31). He was extensively cross-examined about discrepancies between this and Mr Batten's note, and also about discrepancies between the content of the file note and the first draft of the email to Mr Haddon. (For example, the first draft of the email (Ex 33) contained no reference to leading conversations towards sexual matters, or to kissing or touching women, all of which appear in the file note. The purpose of the cross-examination was to question the authenticity, and accuracy of the file note, and to strengthen the suggestion that the sexual harassment allegations were a pretext, or decoy, to "manufacture" an apparent (but not real) basis for the exclusion of Mr Haddon from the church.) 356The attempt failed. I was satisfied with the explanation given by Mr Steele. I am also satisfied that, as at 10 February, Mr Steele's purpose was, as stated in the email, to find a way of dealing with the problems of Mr Haddon's conduct. 357That does not mean that the theological issues were of no importance; they were. But they were separate from, parallel to, and independent of, the conduct issues. They were not the motivation for the email. 358Other issues going to malice were identified in the written submissions made on behalf of Mr Haddon. For example, reliance was placed upon Mr Steele's email of 12 February 2008, to a number of recipients, seeking information about Mr Haddon's conduct (Ex R), and the email to the pastor of St Thomas', for the same purpose. It was perfectly proper for Mr Steele to inform himself fully before taking the rather serious step he was contemplating. 359Senior counsel also relied on Ex G, which he described as "a benign email" from Mr Batten, sent early in the morning, following the meeting of 10 February. In my opinion "benign" is not a proper characterisation of that email, which has to be seen in the light of those that succeeded it. True it is, in Ex G, sent just before 10am on 11 February, Mr Batten asked, innocuously, if Mr Haddon could give him some feedback, with his thoughts and impressions of the previous day's meeting. He also asked if the issue of conduct that had been raised was clear, and how Mr Haddon was feeling about it on that day. 360Mr Haddon responded with a lengthy email (Ex H), to which Mr Batten replied: "i fear that you have missed the message of the meeting last night ... do you have a perspective as to why we are receiving so many complaints about the way you speak to women in particular." (Ex J) 361As I have said more than once, I am quite satisfied that Mr Haddon's theological perspective was a major issue in the CIM community, and particularly so to Mr Steele and Mr Batten. 362I am equally satisfied, however, that his conduct towards women was similarly a major issue for them. This emerged early in Mr Haddon's membership of CIM, and continued throughout, raising its head in a staff meeting in June 2005, and at the Wollongong meeting in 2008, in a way that disturbed Mr Steele. 363I do not accept that Mr Steele and Mr Batten misused the occasion for which privilege is permitted. It follows that the plea of malice fails. 364The inevitable consequence is that the plaintiff's claim fails and there must be a verdict for the defendants.

Damages 365I have considered whether, notwithstanding these conclusions, I should deal with the question of damages. I will do so briefly. 366For the purpose of the assessment of any damages to which Mr Haddon might be entitled, it is important to bear in mind that this is not an inquiry into the administration of St Aidan's, nor of the rights or wrongs of the decision to exclude Mr Haddon, not of the process by which that decision was reached. It is an inquiry confined to the impact of the publication of the two emails. 367There was considerable evidence, from Mr Haddon, and from his brother and sister, of the hurt and distress that he suffered as a result of the publication. Evidence of damage to reputation is virtually non-existent. The publication was to the most limited circle, all, or almost all, individuals who already knew Mr Haddon and, I infer, knew of the issues circulating in CIM. I conclude that no additional damage was done to his reputation by the publication of the emails to that limited circle. It is virtually impossible to separate the hurt and distress that Mr Haddon experienced as a result of receiving the email, and what it conveyed to him, from his hurt and distress at knowing that it had been published to others. 368I have not overlooked that the first publication, by Mr Steele to the wardens, precipitated them to participate in the further circulation of the email. However, there is no evidence from which I could draw the conclusion that the email influenced their opinion of Mr Haddon in a way that could be said to have damaged his reputation. 369If I were to make an award of damages, it would be in the amount of no more than $5000, exclusively related to the injury to Mr Haddon's feelings resulting from the publication of the emails. 370The order I make is that there will be a verdict for the defendants. The plaintiff must pay the defendants' costs.

DISCLAIMER - Every effort has been made to comply with suppression orders or statutory provisions prohibiting publication that may apply to this judgment or decision. The onus remains on any person using material in the judgment or decision to ensure that the intended use of that material does not breach any such order or provision. Further enquiries may be directed to the Registry of the Court or Tribunal in which it was generated. Decision last updated: 08 August 2011