The most recent e-newsletter is pasted at the top. Scroll down to see past e-newsletters.SAR E-News
3 March 2017 Go here for prior e-newsletters: http://www.spiritualabuseresources.com/e-newsletter-archive The Rev. Pamela Cooper-White, PhD, Christiane Brooks Johnson Professor of Psychology and Religion of Union Theological Seminary, sent us additional resources on clergy sexual abuse. Her book, The Cry of Tamar, 2nd edition (2012), contains a chapter, "Sexual Abuse by Clergy," that has become a standard textbook resource for dealing with sexual abuse and exploitation of congregation members by religious leaders. Her Declaration as an expert witness in the case of Plaintiff v. Ananda Church of Self Realization (1996) is still online. Her article, “Soul Stealing: Power Relations in Pastoral Sexual Abuse,” was originally published in The Christian Century (February 20, 1991). The article has been posted in various places online, including the Ananda Awareness Network. Here are a few excerpts:
My own observations are based on working more than ten years in the battered women's movement, in the church since 1984 as an ordained pastor, and since August 1989 as a consultant in a program for survivors of clergy exploitation. In convening a support group for such survivors, I have witnessed the lasting devastations that these women have experienced. The many parallels between male pastoral sexual abuse and wife or partner battering have become increasingly clear, especially as the church is so often portrayed as family. (I agree with Fortune that we should be de-emphasizing the image of church as family in favor of images of community, in which boundary expectations are more clearly defined.)…
Pastoral abuse-pastors engaging in sexual or romantic relationships with their parishioners or counsels--is much more prevalent than is commonly supposed. Estimates exceed the 10 percent figure Rutter ascribes to male psychotherapists….
The clergy role carries a great deal of power in and of itself, and one of the most insidious aspects of that power is the role of "man of God." In some sense the minister carries ultimate spiritual authority, particularly in the eyes of a trusting parishioner who looks to him for spiritual guidance and support. But the male minister also possesses other forms of power: as a man, he carries the power society confers upon men and socializes them to hold over women, often in the guise of being their protectors. He is often physically stronger and more imposing. He may be an employer. He may also assume a teaching or mentoring role which encourages women to listen to his advice and correction. Often he also functions as a counselor, with all the transference inherent in such a relationship….
Many woman neither stop nor report pastoral abuse, for several reasons. First, they usually feel responsible. But as Fortune has written, even if a woman initiated the sexual contact out of her own need or vulnerability, the pastor, like a therapist, has the responsibility to maintain the appropriate boundary. It was not her fault. Society blames women for attracting men--rape survivors usually feel that they are the ones on trial. "She must have done something to provoke it." This is further compounded by myths and stereotypes portraying male pastors as sitting ducks for the seductive maneuvers of female parishioners….
Once a certain determination to think about leaving has taken hold in her, however, fear keeps her stuck. She fears that no one will believe her when it's her word against his. She fears that she will be the one held responsible. She fears losing her church, community, her personal reputation and, if she is employed by the church, her professional reputation. She fears his retaliation-- sometimes within the sphere of personal and church life, but also sometimes in the form of physical violence, rape, or threats of violence.
Most chilling, she fears his retaliation on the spiritual level. This aspect became increasingly clear to me in work with the survivors' group. It is difficult for others to comprehend the sheer terror that accompanies this form of abuse. But often because of the image of charismatic spiritual power that these men have asserted and fostered. the women's terror is akin to actually being cursed or damned. Sometimes this kind of threat is made explicit by the abuser. Its power is clearly demonic in nature and intensity-victims fear that their very souls will be stolen….
We need nothing less than a total paradigm shift: we need to stop treating the problem as only one of sexual morality, emotional instability or addiction, and address the power dynamics of these mostly hidden abuses. Only when this happens and the church stops engaging in denial and collusion can the church be a place of authentic power, healing and proclamation for both women and men.
SAR E-News - 22 February 2017
We thank Gerard Webster, Psychoanalyst, Forensic & Counselling Psychologist and Honorary Fellow of Australian Catholic University, for telling us about a useful resource, which we have added to the SAR links page. The resource is:
Royal Commission Into Institutional Responses to Child Sexual Abuse
This Australian commission's website has links to many useful research reports, including: Analysis of claims of child sexual abuse made with respect to Catholic Church institutions; Safe and sound: Exploring the safety of young people in residential care; Principles of trauma-informed approaches to child sexual abuse: A discussion paper.
Gerard also recommended a book on the sex abuse scandal within the Catholic Church: Child Sexual Abuse and the Catholic Church: Gender, Power, and Organizational Culture. Marie Keenan. Amazon.com says about this book:
A meticulously researched inside look at child sexual abuse by clergy, this exhaustive, hard-hitting analysis weaves together interviews with abusive priests and church historical and administrative details to propose a new way of thinking about clerical sexual offenders. Linking the personal and the institutional, researcher and therapist Marie Keenan locates the problem of child sexual abuse not exclusively in individual pathology, but also within larger systemic factors, such as the very institution of priesthood itself, the Catholic take on sexuality, clerical culture, power relations, governance structures of the Catholic Church, the process of formation for priesthood and religious life, and the complex manner in which these factors coalesce to create serious institutional risks for boundary violations, including child sexual abuse. Keenan draws on the priests' own words not to excuse their horrific crimes, but to offer the first in-depth account of a tragic, multi-faceted phenomenon.
What emerges is a troubling portrait of a Church in crisis and a series of recommendations that call for nothing less than a new ecclesiology and a new, more critical theology. Only through radical institutional reform, Keenan argues, can a more representative and accountable Church emerge.
Child Sexual Abuse and the Catholic Church is a unique reference for scholars of the Church and therapists who work with both victims and offenders, as well as a forward-thinking blueprint for reform.
Feel free to tell us about other useful resources pertinent to child sexual abuse in religious contexts. At some point we may be able to put together a collection of resources on this important subject.