BishopAccountability.org
	The Causes and Context of Sexual Abuse of Minors by Catholic Priests in the Us, 1950-2010 : a News Selection By Pieter Schultz Start Pagina/Weblog June 10, 2011 http://startpagina.paginablog.nl/startpagina/2011/05/The_Causes_and_Context_of_Sexual_Abuse_of_Minors_by_Catholic_Priests_in_the_US_1950_2010_a_news_selection.html TABLE OF CONTENTS Introduction Report News releases Background information Critical analysises Videos Articles / blogs (by country) Andrew M. Greeley: Celibacy Isn't Cause of Sex Abuse John Jay & celibacy Articles on celibacy (by country) Articles on homosexuality Some observations on sexual abuse by priests & the oath / vow of celibacy INTRODUCTION The news I selected in chapter 4 (most recent articles ordered by aspects/issue) and 6 (older articles ordered by country) are reactions or comments on the John Jay report 2: 'The Causes and Context of Sexual Abuse of Minors by Catholic Priests in the US, 1950-2010'. In chapter 3 I collected content important for the context of the discussion concernig John Jay 2.: researchers, John Jay report 1, John Jay's review of the literature, sexual revolution / hippies / baby boomers, diagnosis / statistics, Roman Catholic Church (important documents, et cetera) and sexual abuse by priests (other relevant information). From chapter 7 on I focus me on the aspect or issue of celibacy: sociologist Andrew M. Greeley's article: Celibacy Isn't Cause of Sex Abuse (7), celibacy in the John Jay reports (8), news articles ordered by country (9) and some observations (11). 1) REPORT The Causes and Context of Sexual Abuse of Minors by Catholic Priests in the US, 1950-2010 : A Report Presented to the United States Conference of Catholic Bishopsby the John Jay College Research Team / Karen J. Terry, et al. [US; John Jay College] http://alturl.com/k5bjq The Causes and Context of Sexual Abuse of Minors by Catholic Priests in the United States, 1950-2010 [pdf] / John Jay College of Criminal Justice via Bishop [US; Accountability.org] http://alturl.com/jiwkg Acknowledgments Executive Summary Chapter 1: Context for the Study of Sexual Abuse of Minors by Catholic Priests in the United States, 1950-2010 Chapter 2: Historical Analysis of Sexual Abuse in the Catholic Church: Explaining the Distribution of Abuse over Time Chapter 3: Psychological Analysis of Sexual Abuse by Catholic Priests: Exploring the Individual-Level Characteristics of Abusers and Explanations for Sexual Abuse Chapter 4: Organizational Response to Incidents and Reports of Sexual Abuse of Minors Chapter 5: Sexual Victimization of Minors: Analyzing the Onset, Persistence, and Desistance from Abuse Incidents by Priests Chapter 6: Conclusion and Recommendations Appendix A: Glossary of Terms Appendix B: List of Figures Appendix C: List of tables Notes 2) NEWS RELEASES The Causes and Context of Sexual Abuse of Minors by Catholic Priests in the United States, 1950-2010 [US; United States Conference of Catholic Bishops] http://alturl.com/oy8d5 USCCB: John Jay College Reports No Single Cause, Predictor of Clergy Abuse [US; PRNewswire] http://alturl.com/egvd3 3) BACKGROUND INFORMATION Researchers John Jay College of Criminal Justice (Wikipedia EN) http://alturl.com/a3qex CV: KAREN J. TERRY, PHD [PDF] [US; karenterry.org] http://alturl.com/stq33 CV: KAREN J. TERRY, PHD [PDF] [US; johnjay.jjay.cuny.edu] http://alturl.com/itjjd CHILD SEXUAL ABUSE IN THE CATHOLIC CHURCH : How Situational Crime Prevention Strategies Can Help Create Safe Environments / KAREN J. TERRY & ALISSA ACKERMAN [US; Criminal Justice and Behavior 2008; 35; 643] http://alturl.com/fftan Karen J. Terry : Bibliography [US; Amazon.com] http://alturl.com/7eg2b Sr. Katarina Schuth, OSF, Ph.D. (1991), endowed Chair for the Social Scientific Study of Religion [US; The Saint Paul Seminary / University of St. Thomas] http://alturl.com/tcqge CV: Sr. Katarina Schuth, OSF, Ph.D. http://alturl.com/a5awt Andrew Greeley (Wikipedia) http://en.wikipedia.org/wiki/Andrew_Greeley John Jay Report 1 John Jay Report (Wikipedia) http://en.wikipedia.org/wiki/John_Jay_Report The Nature and Scope of the Problem of Sexual Abuse of Minors by Priests and Deacons, by Karen Terry et al., prepared by the John Jay College of Criminal Justice for the U.S. Conference of Catholic Bishops (Washington DC: USCCB, 2004) [US; BishopAccountability.org] http://alturl.com/p3qyo The Nature and Scope of the Problem of Sexual Abuse of Minors by Priests and Deacons [US; John Jay College, 2004] http://alturl.com/ahcuu PREFACE AND CKNOWLEDGEMENTS CREDITS: THE JOHN JAY COLLEGE RESEARCH TEAM EXECUTIVE SUMMARY PART ONE: The mandate for the study PART TWO: Prevalence of abuse of youths under 18 by Catholic priests anddeacons PART THREE: The priests and deacons accused of sexual abuse PART FOUR: Incidents and allegations of child sexual abuse PART FIVE: The response from the dioceses and religious communities PART SIX: Costs to dioceses and religious communities APPENDIX The John Jay Report: A Bad Day for the Bishops / By Andrew M. Greeley [US; America Magazine, March 22, 2004] http://alturl.com/nboxd John Jay: Child Sexual Abuse: A Review of the Literature Child Sexual Abuse: A Review of the Literature / Karen J. Terry Ph.D. & Jennifer Tallon [US; NCJRS: National Criminal Justice Reference Service / U.S. Department of Justice, 2004] http://alturl.com/xxpzr Part I - Literature Review Estimates of Child Sexual Abuse Theories of Offending by Catholic Priests Typologies of Child Sexual Abusers Characteristics of Child Sexual Abusers in the Catholic Church Evaluation of Sex Offenders Models of Treatment for Sexual Offenders who Abuse Children Victims of Child Sexual Abuse by Priests Bibliography CHARTS, FIGURES AND TABLES Part II - Annotated Bibliography Estimating the Prevalence of Child Sexual Abuse Theories of Sexual Offending Typologies of the Sexual Offender Typologies of Offenders Who Abuse Children The Evaluation of Sexual Offenders Models of Treatment for Offenders Who Abuse Children Assessment of Sex Offender Treatment Institutional Responses to Sexual Abuse by Clerics Sexual revolution / hippies / baby boomers Counterculture of the 1960s (Wikipedia) http://en.wikipedia.org/wiki/Counterculture_of_the_1960s Hippie (Wikipedia) http://en.wikipedia.org/wiki/Hippies Baby boomer (Wikipedia) http://en.wikipedia.org/wiki/Baby_boomers Alfred Kinsey (Wikipedia) http://en.wikipedia.org/wiki/Alfred_Kinsey Pornography (Wikipedia) http://en.wikipedia.org/wiki/Pornography Playboy (Wikipedia) http://en.wikipedia.org/wiki/Playboy Diagnosis / statistics Sexual Dysfunctions. - In: DSM-5 Development / American Psychiatric Association http://alturl.com/gec89 Minnesota Multiphasic Personality Inventory (Wikipedia) http://en.wikipedia.org/wiki/Minnesota_Multiphasic_Personality_Inventory Pedophilia (Wikipedia EN) http://en.wikipedia.org/wiki/Pedophilia Sexual addiction (Wikipedia) http://en.wikipedia.org/wiki/Sexual_addiction Lies, damned lies, and statistics (Wikipedia) http://en.wikipedia.org/wiki/Lies,_damned_lies,_and_statistics Roman Catholic Church Primacy of the Roman Pontiff (Wikipedia) http://en.wikipedia.org/wiki/Primacy_of_the_Roman_Pontiff Papal infallibility (Wikipedia) http://en.wikipedia.org/wiki/Papal_infallibility Clerical celibacy (Wikipedia EN) http://en.wikipedia.org/wiki/Clerical_celibacy Homosexuality and Roman Catholicism (Wikipedia EN) http://en.wikipedia.org/wiki/Homosexuality_and_Roman_Catholicism A Brief History of Celibacy in the Catholic Church [US; FutureChurch] http://alturl.com/orqxq Geschiedenis van het celibaat / Infoteur: Servatius [NL; Mens en samenleving, 09-01-2011] http://alturl.com/dz9mr Priestly celibacy in patristics and in the history of the Church / Roman Cholij [VA; Vatican.va] http://alturl.com/ts65g Synod of Elvira (Wikipedia EN) http://alturl.com/vunse The Council of Elvira, ca. 306 [ES; CUA: The Catholic University of America] http://alturl.com/sn82m Second Vatican Council (Wikipedia EN) http://en.wikipedia.org/wiki/Vatican_II CRIMEN PESSIMUM. - In: INSTRUCTION On the Manner of Proceeding in Causes involving the Crime of Solicitation : INSTRUCTION OF THE SUPREME SACRED CONGREGATION OF THE HOLY OFFICE : ADDRESSED TO ALL PATRIARCHS, ARCHBISHOPS, BISHOPS AND OTHER LOCAL ORDINARIES “ALSO OF THE ORIENTAL RITE” ON THE MANNER OF PROCEEDING IN CAUSES OF SOLICITATION : TITLE FIVE / L.+S. A. CARD. OTTAVIANI [Vatican Polyglot Press / Vatican.va, 1962] http://alturl.com/un5iq THE 1922 INSTRUCTION AND THE 1962 INSTRUCTION : “CRIMEN SOLLICITATIONIS,” PROMULGATED BY THE VATICAN [PDF] / Thomas Doyle, O.P., J.C.D. [US; Celibacy, Sex & Catholic Church / A.W. Richard Sipe, October 3, 2008] http://alturl.com/toqzu SACERDOTALIS CAELIBATUS : ENCYCLICAL OF POPE PAUL VI : ON THE CELIBACY OF THE PRIEST [CA; Vatican.va, JUNE 24, 1967] http://alturl.com/ug3t6 DELICTS AGAINST SPECIAL OBLIGATIONS (Cann. 1392 - 1396). - In: CODE OF CANON LAW : BOOK VI. SANCTIONS IN THE CHURCH LIBER VI. DE SANCTIONIBUS IN ECCLESIA : PART II. PENALTIES FOR INDIVIDUAL DELICTS : TITLE V / transl. by Canon Law Society of America, 1998 [VA; The Holy See / Vatican.va; original title: 'Codex Iuris Canonici', 1983] http://alturl.com/n7byv Pastores Dabo Vobis [Latin for 'I Shall Give You Shepherds'; 25 maart 1992] (Wikipedia) http://alturl.com/nkbe7 ORDINATIO SACERDOTALIS : OF JOHN PAUL II TO THE BISHOPS OF THE CATHOLIC CHURCH ON RESERVING PRIESTLY ORDINATION TO MEN ALONE [APOSTOLIC LETTER] / CA; Vatican.va] http://alturl.com/2h8na De delictis gravioribus [Latin for "on more serious crimes"; 18 mei 2011] (Wikipedia) http://alturl.com/nkbe7 Catechism of the Catholic Church: PART THREE: LIFE IN CHRIST: SECTION TWO: THE TEN COMMANDMENTS: CHAPTER TWO: "YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF": ARTICLE 6: THE SIXTH COMMANDMENT [VA; Vatican.va] http://alturl.com/rs7hk Katechismus van de Katholieke Kerk [NL; Katholiek Nederland; zoeken op: celibaat & homoseksualiteit] http://www.stvitus.nl/kkk/ Sexual abuse by priests Love Letter to the Pope: Sex and the Single Priest, Bishop or Pope / by Laura Betzig, Darwinian historian [US; The Political Animal: Human History as Natural History / Psychology Today, 23 mei 2011] http://alturl.com/dg339 St. Peter Damian's Book of Gomorrah: A Moral Blueprint for Our Times - Part I / By Randy Engel [IT; Our Ladys Warriors] http://alturl.com/bb4t4 Book of Gomorrah: an eleventh century treatise against clerical homosexual practices / By Saint Peter Damian; transl. Pierre J. Payer [IT; Google Books] http://alturl.com/v9kdh Joseph Calasanctius [September 11, 1557 – August 25, 1648] http://en.wikipedia.org/wiki/Joseph_Calasanctius Fallen Order / By Karen Liebreich [ES; Liebreich.com] http://alturl.com/96xw5 Mary MacKillop [15 January 1842 – 8 August 1909] (Wikipedia EN) http://en.wikipedia.org/wiki/Mary_MacKillop The Pope in Denver: Giant Festival of Faith / by Carol Ann Morrow [US; St. Anthony Messenger / AmericanCatholic.org, november 1993] http://alturl.com/ikd3r Excerpt from 'Betrayal' : A Boston Globe book about the abuse scandal [US; The Boston Globe] http://alturl.com/nz3hk BOOK REVIEW: The tipping point : 'Betrayal' details a stunning pattern of clerical sexual abuse and coverup, as one unsettling example follows another / By Andrew M. Greeley [US; , 2002] http://alturl.com/2heg3 "Sex, Priests, and Secret Codes : The Catholic Church's 2,000-Year Paper Trail of Sexual Abuse" by Thomas P. Doyle, A.W.R. Sipe, Patrick J. Wall / Review by Jim Walker [US; Volt Press, 2006] http://nobeliefs.com/Doyle.htm Interview of Msgr. Charles Scicluna conducted by Gianni Cardinale on the Strictness of the Church in Cases of Paedophilia [Vatican.ca, 2010] http://alturl.com/372az Seksueel misbruik in de katholieke Kerk erkennen en verhinderen : Verzwegen wonden [DE; Rorate / RKnieuw.net] http://alturl.com/34vfz Aus dem Dunkel ans Licht - Fakten und Konsequenzen des sexuellen Missbrauchs fur Kirche und Gesellschaft / Wunibald Muller, Myriam Wijlens [DE; Vier-Turme-Verlag] http://alturl.com/gkorj 4) CRITICAL ANALYSISES Baby boom culture / counterculture of Vietnam / Woodstock era / drug use / youth rebellion / sexual revolution / free love or permissive society / sexual promiscuity / pornography / secular world / cultural relativism / religious pluralism Mei ’68 oorzaak seksueel misbruik : ’Pedofilieschandaal te wijten aan slechte priesteropleiding’ / Emmanuel Van Lierde [NL/DE; Rorate / RKnieuws.net] http://alturl.com/i4b2t Church report on priestly abuse falls short / BY MARY SANCHEZ [US; Miami Herald] http://alturl.com/932gd SNAP: Bishops to issue “blame-shifting” report [US; Survivors Network of Those Abused by Priests] http://alturl.com/yjkva Roman Catholic Church Abuse Report Blames Woodstock For Pedophile Problem [US; Lez Get Real] http://alturl.com/qmryh THE JOHN JAY DOCUMENT 2011 : REALITY REVISED / by Thomas Doyle, J.C.D., C.A.D.C. [US; Celibacy, Sex & Catholic Church / A.W. Richard Sipe, May 20, 2011] http://alturl.com/ya3bt Report on Catholic Priest : Pedophile Problem Misses the Mark / Anson Shupe, Ph.D., professor of sociology [US; Celibacy, Sex & Catholic Church / A.W. Richard Sipe, May 20, 2011] http://alturl.com/4cqsi Challenging the John Jay Report : A law professor and victim advocate on blaming the Sixties for child sex abuse / By Marci A. Hamilton [US; God vs Gavel / Patheos; #sexualabuse] http://alturl.com/tjqqc Child abuse tests how the church relates to the secular world / Catherine Pepinster [UK; The Guardian] http://alturl.com/yevdz Katholieke kerk, kap eens met die indianenverhalen / Afshin Ellian [NL; Elsevier] http://alturl.com/5sdd7 Catholic sexual abuse study greeted with incurious contempt / By Scott Stephens, theologian & ethicist [AU; ABC - The Drum; #sexualabuse] http://alturl.com/rv9ea Australian News Defends Pope: "You've Got the Wrong Man!" [AU; The Sacred Page, 18 september 2010] http://alturl.com/6u4wa Church report lends perspective to priest abuse cases / MARK GUYDISH [US; The Times Leader; #sexualabuse] http://alturl.com/a9yir Catholic Church Tries to Deflect Blame [US; Cincinnati City Beat; #sexualabuse] http://alturl.com/6zfb4 ‘Blame the hippies’ for Catholic sexual abuse? / By Wilson Quinn [US; The Washington Post; #sexualabuse] http://alturl.com/oywji [Monica Applewhite:] Media oversimplified US abuse report findings [US; CathNews; #sexualabuse] http://alturl.com/6qt87 ‘Change in Vatican Culture’ : A Sex Abuse Expert Sees Hope in Pope Benedict / by Tim DRAKE [US; NCR, 16 april 2010] http://alturl.com/w4k64 Rationalization by bishops / K. Bode, former political correspondent & analyst [US; Indianapolis Star; #sexualabuse] http://alturl.com/6nw3v LEFT CRITICS OF JOHN JAY STUDY [US; Catholic League; #sexualabuse] http://alturl.com/kfas7 Church blames tie-dyed '60s for child rape / by Jim Hightower [US; Colorado Springs Independent] http://alturl.com/75nxi Priest-abuse report far from a whitewash / Gregory Erlandson [US; The Journal Gazette; #sexualabuse] http://alturl.com/ewym4 Church abuse report ultimately unenlightening / A. Shupe [professor of sociology & anthropology] [US; Journal Gazette] http://alturl.com/zrap6 Sr. Mary Ann Walsh: Woodstock didn't cause sex abuse / James Martin, S.J. [US; America Magazine; #sexualabuse] http://alturl.com/bnj88 What Caused the Crisis? : Key findings of the John Jay College Study on clergy sexual abuse / K. McChesney [US; America Magazine] http://alturl.com/326s7 Other cultures Church abuse report ultimately unenlightening / A. Shupe [professor of sociology & anthropology] [US; Journal Gazette] http://alturl.com/zrap6 Seminary screening / training / “human formation” Mei ’68 oorzaak seksueel misbruik : ’Pedofilieschandaal te wijten aan slechte priesteropleiding’ / Emmanuel Van Lierde [NL/DE; Rorate / RKnieuws.net] http://alturl.com/i4b2t Report on Catholic Priest : Pedophile Problem Misses the Mark / Anson Shupe, Ph.D., professor of sociology [US; Celibacy, Sex & Catholic Church / A.W. Richard Sipe, May 20, 2011] http://alturl.com/4cqsi Child abuse tests how the church relates to the secular world / Catherine Pepinster [UK; The Guardian] http://alturl.com/yevdz Catholic sexual abuse study greeted with incurious contempt / By Scott Stephens, theologian & ethicist [AU; ABC - The Drum; #sexualabuse] http://alturl.com/rv9ea Church report lends perspective to priest abuse cases / MARK GUYDISH [US; The Times Leader; #sexualabuse] http://alturl.com/a9yir Clergy sex abuse blame game / Andrew Hamilton [AU; Eureka Street; #clergysexabuse] http://alturl.com/kt88u Catholic Church Tries to Deflect Blame [US; Cincinnati City Beat; #sexualabuse] http://alturl.com/6zfb4 [Monica Applewhite:] Media oversimplified US abuse report findings [US; CathNews; #sexualabuse] http://alturl.com/6qt87 ‘Change in Vatican Culture’ : A Sex Abuse Expert Sees Hope in Pope Benedict / by Tim DRAKE [US; NCR, 16 april 2010] http://alturl.com/w4k64 Independency of the research SNAP: Bishops to issue “blame-shifting” report [US; Survivors Network of Those Abused by Priests] http://alturl.com/yjkva Study: Homosexuality, celibacy didn't cause abuse [US; htrnews.com] http://alturl.com/jgzdv THE JOHN JAY DOCUMENT 2011 : REALITY REVISED / by Thomas Doyle, J.C.D., C.A.D.C. [US; Celibacy, Sex & Catholic Church / A.W. Richard Sipe, May 20, 2011] http://alturl.com/ya3bt Report on Catholic Priest : Pedophile Problem Misses the Mark / Anson Shupe, Ph.D., professor of sociology [US; Celibacy, Sex & Catholic Church / A.W. Richard Sipe, May 20, 2011] http://alturl.com/4cqsi Methodology / statistics Catholic child abuse analysed / Andrew Brown [UK; The Guardian; #sexualabuse] http://alturl.com/yoeoo Roman Catholic Church Abuse Report Blames Woodstock For Pedophile Problem [US; Lez Get Real] http://alturl.com/qmryh Report on Catholic Priest : Pedophile Problem Misses the Mark / Anson Shupe, Ph.D., professor of sociology [US; Celibacy, Sex & Catholic Church / A.W. Richard Sipe, May 20, 2011] http://alturl.com/4cqsi Catholic sexual abuse study greeted with incurious contempt / By Scott Stephens, theologian & ethicist [AU; ABC - The Drum; #sexualabuse] http://alturl.com/rv9ea The John Jay report on sex abuse: the question of the time period / by Maureen Fiedler [US; National Catholic Reporter] http://alturl.com/taj3c Clergy sex abuse blame game / Andrew Hamilton [AU; Eureka Street; #clergysexabuse] http://alturl.com/kt88u Rationalization by bishops / K. Bode, former political correspondent & analyst [US; Indianapolis Star; #sexualabuse] http://alturl.com/6nw3v John Jay Study Undermined by Its Own Data / by BILL DONOHUE [US; National Catholic Register] http://alturl.com/m3e2o Church abuse report ultimately unenlightening / A. Shupe [professor of sociology & anthropology] [US; Journal Gazette] http://alturl.com/zrap6 Psychiatric diagnosis / deviant behaviour JOHN JAY 2011 STUDY ON SEXUAL ABUSE: A CRITICAL ANALYSIS / William A. Donohue, Ph.D. in Sociology from New York University [US; Catholic League] http://alturl.com/bei9y Catholic League offers detailed critique of John Jay report [US; CatholicCulture.org] http://alturl.com/mazs8 Flawed analysis in priest report [US; Ashbury Park Press] http://alturl.com/j4g3x Church report on priestly abuse falls short / BY MARY SANCHEZ [US; Miami Herald] http://alturl.com/932gd Roman Catholic Church Abuse Report Blames Woodstock For Pedophile Problem [US; Lez Get Real] http://alturl.com/qmryh Study: Homosexuality, celibacy didn't cause abuse [US; htrnews.com] http://alturl.com/jgzdv THE JOHN JAY DOCUMENT 2011 : REALITY REVISED / by Thomas Doyle, J.C.D., C.A.D.C. [US; Celibacy, Sex & Catholic Church / A.W. Richard Sipe, May 20, 2011] http://alturl.com/ya3bt Rationalization by bishops / K. Bode, former political correspondent & analyst [US; Indianapolis Star; #sexualabuse] http://alturl.com/6nw3v Analysis by journalists, psychotherapists, theologians, sociologists, historians Church abuse report ultimately unenlightening / A. Shupe [professor of sociology & anthropology] [US; Journal Gazette] http://alturl.com/zrap6 Solutions Controversial Study Links Catholic Abuse to '60s Culture and Church Hierarchy, but Offers Few Solutions / By Amy Sullivan [US; TIME] http://alturl.com/hoams Victims The John Jay Report Release: Our Concern Rests with the Survivors Today [US; National Survivor Advocates Coalition] http://alturl.com/qtci3 SNAP: Bishops to issue “blame-shifting” report [US; Survivors Network of Those Abused by Priests] http://alturl.com/yjkva Roman Catholic Church Abuse Report Blames Woodstock For Pedophile Problem [US; Lez Get Real] http://alturl.com/qmryh Study: Homosexuality, celibacy didn't cause abuse [US; htrnews.com] http://alturl.com/jgzdv Catholics must change the statistics on child sex abuse / By Cardinal Donald W. Wuerl [US; The Washington Post] http://alturl.com/byc8b THE JOHN JAY DOCUMENT 2011 : REALITY REVISED / by Thomas Doyle, J.C.D., C.A.D.C. [US; Celibacy, Sex & Catholic Church / A.W. Richard Sipe, May 20, 2011] http://alturl.com/ya3bt Opinion: John Jay report holds lessons for Baptists / C. Brown, Ph.D. student [US; Associated Baptist Press; #sexualabuse] http://alturl.com/6szxf Church blames tie-dyed '60s for child rape / by Jim Hightower [US; Colorado Springs Independent] http://alturl.com/75nxi Church abuse report ultimately unenlightening / A. Shupe [professor of sociology & anthropology] [US; Journal Gazette] http://alturl.com/zrap6 What Caused the Crisis? : Key findings of the John Jay College Study on clergy sexual abuse / K. McChesney [US; America Magazine] http://alturl.com/326s7 Church history The John Jay Report Ignores History While Focusing on the Wrong Culture! / By Vinnie Nauheimer [US; National Survivor Advocates Coalition] http://alturl.com/od3uk Catholic culture Clergy sex abuse blame game / Andrew Hamilton [AU; Eureka Street; #clergysexabuse] http://alturl.com/kt88u Church hierarchy / church leadership / bishops / priests / clericalism / abuse of power Controversial Study Links Catholic Abuse to '60s Culture and Church Hierarchy, but Offers Few Solutions / By Amy Sullivan [US; TIME] http://alturl.com/hoams JOHN JAY 2011 STUDY ON SEXUAL ABUSE: A CRITICAL ANALYSIS / William A. Donohue, Ph.D. in Sociology from New York University [US; Catholic League] http://alturl.com/bei9y Catholic League offers detailed critique of John Jay report [US; CatholicCulture.org] http://alturl.com/mazs8 How bishops can restore faith in their ability to lead: Even if the peak of the abuse is in the past, the resulting crisis of confidence in church leadership must be addressed / Mollie Wilson O'Reilly [UK; The Guardian] http://alturl.com/xzmjr ’Arrogant clericalism’ never assessed in John Jay report / By Tom Doyle [US; Voice from the Desert; #sexualabuse] http://alturl.com/j8pye John Jay sex abuse report cites wrong culture as culprit [US; Arthur Jones's blog / National Catholic Reporter] http://alturl.com/q7k93 Church report on priestly abuse falls short / BY MARY SANCHEZ [US; Miami Herald] http://alturl.com/932gd SNAP: Bishops to issue “blame-shifting” report [US; Survivors Network of Those Abused by Priests] http://alturl.com/yjkva Study: Homosexuality, celibacy didn't cause abuse [US; htrnews.com] http://alturl.com/jgzdv THE JOHN JAY DOCUMENT 2011 : REALITY REVISED / by Thomas Doyle, J.C.D., C.A.D.C. [US; Celibacy, Sex & Catholic Church / A.W. Richard Sipe, May 20, 2011] http://alturl.com/ya3bt Report on Catholic Priest : Pedophile Problem Misses the Mark / Anson Shupe, Ph.D., professor of sociology [US; Celibacy, Sex & Catholic Church / A.W. Richard Sipe, May 20, 2011] http://alturl.com/4cqsi Child abuse tests how the church relates to the secular world / Catherine Pepinster [UK; The Guardian] http://alturl.com/yevdz Katholieke kerk, kap eens met die indianenverhalen / Afshin Ellian [NL; Elsevier] http://alturl.com/5sdd7 John Jay Study Equates Hierarchy’s Mentality to that of Abusing Priests / By Vinnie Nauheimer [US; Voice from the Desert] http://alturl.com/mjxvc Catholic Church Tries to Deflect Blame [US; Cincinnati City Beat; #sexualabuse] http://alturl.com/6zfb4 Rationalization by bishops / K. Bode, former political correspondent & analyst [US; Indianapolis Star; #sexualabuse] http://alturl.com/6nw3v Church blames tie-dyed '60s for child rape / by Jim Hightower [US; Colorado Springs Independent] http://alturl.com/75nxi Priest-abuse report far from a whitewash / Gregory Erlandson [US; The Journal Gazette; #sexualabuse] http://alturl.com/ewym4 Church abuse report ultimately unenlightening / A. Shupe [professor of sociology & anthropology] [US; Journal Gazette] http://alturl.com/zrap6 Cover-ups John Jay sex abuse report cites wrong culture as culprit [US; Arthur Jones's blog / National Catholic Reporter] http://alturl.com/q7k93 Church report on priestly abuse falls short / BY MARY SANCHEZ [US; Miami Herald] http://alturl.com/932gd JOHN JAY 2011 STUDY ON SEXUAL ABUSE: A CRITICAL ANALYSIS / William A. Donohue, Ph.D. in Sociology from New York University [US; Catholic League] http://alturl.com/bei9y SNAP: Bishops to issue “blame-shifting” report [US; Survivors Network of Those Abused by Priests] http://alturl.com/yjkva Roman Catholic Church Abuse Report Blames Woodstock For Pedophile Problem [US; Lez Get Real] http://alturl.com/qmryh THE JOHN JAY DOCUMENT 2011 : REALITY REVISED / by Thomas Doyle, J.C.D., C.A.D.C. [US; Celibacy, Sex & Catholic Church / A.W. Richard Sipe, May 20, 2011] http://alturl.com/ya3bt Report on Catholic Priest : Pedophile Problem Misses the Mark / Anson Shupe, Ph.D., professor of sociology [US; Celibacy, Sex & Catholic Church / A.W. Richard Sipe, May 20, 2011] http://alturl.com/4cqsi Child abuse tests how the church relates to the secular world / Catherine Pepinster [UK; The Guardian] http://alturl.com/yevdz Catholic Church Tries to Deflect Blame [US; Cincinnati City Beat; #sexualabuse] http://alturl.com/6zfb4 Rationalization by bishops / K. Bode, former political correspondent & analyst [US; Indianapolis Star; #sexualabuse] http://alturl.com/6nw3v Church blames tie-dyed '60s for child rape / by Jim Hightower [US; Colorado Springs Independent] http://alturl.com/75nxi Priest-abuse report far from a whitewash / Gregory Erlandson [US; The Journal Gazette; #sexualabuse] http://alturl.com/ewym4 Church abuse report ultimately unenlightening / A. Shupe [professor of sociology & anthropology] [US; Journal Gazette] http://alturl.com/zrap6 What Caused the Crisis? : Key findings of the John Jay College Study on clergy sexual abuse / K. McChesney [US; America Magazine] http://alturl.com/326s7 Celibacy Does Celibacy Contribute to Clerical Sex Abuse? / by Richard Cross, psychologist and an educational researcher [US; CatholicCulture.org] http://alturl.com/o3cqx Catholic child abuse analysed / Andrew Brown [UK; The Guardian; #sexualabuse] http://alturl.com/yoeoo THE JOHN JAY DOCUMENT 2011 : REALITY REVISED / by Thomas Doyle, J.C.D., C.A.D.C. [US; Celibacy, Sex & Catholic Church / A.W. Richard Sipe, May 20, 2011] http://alturl.com/ya3bt Katholieke kerk, kap eens met die indianenverhalen / Afshin Ellian [NL; Elsevier] http://alturl.com/5sdd7 Catholic sexual abuse study greeted with incurious contempt / By Scott Stephens, theologian & ethicist [AU; ABC - The Drum; #sexualabuse] http://alturl.com/rv9ea Church report lends perspective to priest abuse cases / MARK GUYDISH [US; The Times Leader; #sexualabuse] http://alturl.com/a9yir [Monica Applewhite:] Media oversimplified US abuse report findings [US; CathNews; #sexualabuse] http://alturl.com/6qt87 ‘Change in Vatican Culture’ : A Sex Abuse Expert Sees Hope in Pope Benedict / by Tim DRAKE [US; NCR, 16 april 2010] http://alturl.com/w4k64 John Jay Study Undermined by Its Own Data / by BILL DONOHUE [US; National Catholic Register] http://alturl.com/m3e2o What Caused the Crisis? : Key findings of the John Jay College Study on clergy sexual abuse / K. McChesney [US; America Magazine] http://alturl.com/326s7 Psycho-sexual developement Priest-abuse report far from a whitewash / Gregory Erlandson [US; The Journal Gazette; #sexualabuse] http://alturl.com/ewym4 (Latent/hidden) homosexuality JOHN JAY 2011 STUDY ON SEXUAL ABUSE: A CRITICAL ANALYSIS / William A. Donohue, Ph.D. in Sociology from New York University [US; Catholic League] http://alturl.com/bei9y Catholic League offers detailed critique of John Jay report [US; CatholicCulture.org] http://alturl.com/mazs8 Roman Catholic Church Abuse Report Blames Woodstock For Pedophile Problem [US; Lez Get Real] http://alturl.com/qmryh Study: Homosexuality, celibacy didn't cause abuse [US; htrnews.com] http://alturl.com/jgzdv Report on Catholic Priest : Pedophile Problem Misses the Mark / Anson Shupe, Ph.D., professor of sociology [US; Celibacy, Sex & Catholic Church / A.W. Richard Sipe, May 20, 2011] http://alturl.com/4cqsi Praise for report on gay priests and sex abuse / By Daniel Burke [US; National Catholic Reporter] http://alturl.com/pdy8g Donohue v. Jay Report / By Mark Silk [US; Spiritual Politics] http://alturl.com/dxsw7 John Jay Study Undermined by Its Own Data / by BILL DONOHUE [US; National Catholic Register] http://alturl.com/m3e2o Pedophilia Church report on priestly abuse falls short / BY MARY SANCHEZ [US; Miami Herald] http://alturl.com/932gd Roman Catholic Church Abuse Report Blames Woodstock For Pedophile Problem [US; Lez Get Real] http://alturl.com/qmryh Paedophiles hurt church more than secularism - priest [IE; The Irish Times; #sexualabuse] http://alturl.com/ekqbp ‘Blame the hippies’ for Catholic sexual abuse? / By Wilson Quinn [US; The Washington Post; #sexualabuse] http://alturl.com/oywji Rationalization by bishops / K. Bode, former political correspondent & analyst [US; Indianapolis Star; #sexualabuse] http://alturl.com/6nw3v Church abuse report ultimately unenlightening / A. Shupe [professor of sociology & anthropology] [US; Journal Gazette] http://alturl.com/zrap6 Combination of factors, e.g. celibacy, immature sexuality, clericalism and church structures Mei ’68 oorzaak seksueel misbruik : ’Pedofilieschandaal te wijten aan slechte priesteropleiding’ / Emmanuel Van Lierde [NL/DE; Rorate / RKnieuws.net] http://alturl.com/i4b2t [Monica Applewhite:] Media oversimplified US abuse report findings [US; CathNews; #sexualabuse] http://alturl.com/6qt87 ‘Change in Vatican Culture’ : A Sex Abuse Expert Sees Hope in Pope Benedict / by Tim DRAKE [US; NCR, 16 april 2010] http://alturl.com/w4k64 Priest-abuse report far from a whitewash / Gregory Erlandson [US; The Journal Gazette; #sexualabuse] http://alturl.com/ewym4 What Caused the Crisis? : Key findings of the John Jay College Study on clergy sexual abuse / K. McChesney [US; America Magazine] http://alturl.com/326s7 Lack of spiritual devotion Child abuse tests how the church relates to the secular world / Catherine Pepinster [UK; The Guardian] http://alturl.com/yevdz Dissidents JOHN JAY 2011 STUDY ON SEXUAL ABUSE: A CRITICAL ANALYSIS / William A. Donohue, Ph.D. in Sociology from New York University [US; Catholic League] http://alturl.com/bei9y Personal responsability / accountability The John Jay Report Ignores History While Focusing on the Wrong Culture! / By Vinnie Nauheimer [US; National Survivor Advocates Coalition] http://alturl.com/od3uk Flawed analysis in priest report [US; Ashbury Park Press] http://alturl.com/j4g3x Study: Homosexuality, celibacy didn't cause abuse [US; htrnews.com] http://alturl.com/jgzdv THE JOHN JAY DOCUMENT 2011 : REALITY REVISED / by Thomas Doyle, J.C.D., C.A.D.C. [US; Celibacy, Sex & Catholic Church / A.W. Richard Sipe, May 20, 2011] http://alturl.com/ya3bt Child abuse tests how the church relates to the secular world / Catherine Pepinster [UK; The Guardian] http://alturl.com/yevdz Katholieke kerk, kap eens met die indianenverhalen / Afshin Ellian [NL; Elsevier] http://alturl.com/5sdd7 Church report lends perspective to priest abuse cases / MARK GUYDISH [US; The Times Leader; #sexualabuse] http://alturl.com/a9yir Catholic Church Tries to Deflect Blame [US; Cincinnati City Beat; #sexualabuse] http://alturl.com/6zfb4 CALLED TO ACCOUNTABILITY [US; Roman Catholic Diocese of St. Petersburg; #sexualabuse] http://alturl.com/h66dj ‘Blame the hippies’ for Catholic sexual abuse? / By Wilson Quinn [US; The Washington Post; #sexualabuse] http://alturl.com/oywji Rationalization by bishops / K. Bode, former political correspondent & analyst [US; Indianapolis Star; #sexualabuse] http://alturl.com/6nw3v Church blames tie-dyed '60s for child rape / by Jim Hightower [US; Colorado Springs Independent] http://alturl.com/75nxi Lack of proper safeguards / (public) control Katholieke kerk, kap eens met die indianenverhalen / Afshin Ellian [NL; Elsevier] http://alturl.com/5sdd7 Priest-abuse report far from a whitewash / Gregory Erlandson [US; The Journal Gazette; #sexualabuse] http://alturl.com/ewym4 5) VIDEOS Sixties blamed for sex abuse [US/AU; Ten News / YouTube] http://alturl.com/arqqr 6) ARTICLES / BLOGS (BY COUNTRY) Australia Celibacy, paedophilia not to blame for priest abuse [AU; ABC News] http://alturl.com/ebd8x Belgium "Seksuele revolutie van jaren 60 bevorderde misbruik door geestelijken" [BE; Zita] http://alturl.com/8kwpm Canada Study: Homosexuality, celibacy not to blame for clergy abuse / By RACHEL ZOLL [CA; The Chronicle-Herald] http://alturl.com/moaum Ireland Priest not guilty of indecent assault / BARRY ROCHE [IE; The Irish Times] http://alturl.com/prvye Nigeria John Jay's report on Sexual Abuse of Minors by Catholic Priests in America [NG; Nigerian Times] http://alturl.com/8hp5n The Netherlands Study: Homosexuality, celibacy didn’t cause abuse [United States] [met een reactie van een theoloog (drs. Pieter Schultz)] [US/NL; Newsvine.com / Startpagina polyamorie] http://alturl.com/v48g5 'Homoseksualiteit en het celibaat zijn niet de oorzaak van misbruik' [NL; Trouw.nl] http://alturl.com/uja46 Onderzoek: Seksuele revolutie oorzaak misbruik RK-kerk [NL; Kerknieuws.nl] http://alturl.com/qo4x9 'Opleiding, niet celibaat oorzaak misbruik' [NL; DePers.nl] http://alturl.com/ba82e 'Seksueel misdrijf kerk niet door celibaat, maar door lossere zeden' [NL; vk.nl] http://alturl.com/zbrtc United Kingdom US Catholic Church study blames 1960s permissiveness for rise in sexual abuse: Report claims less than 5% of abusive priests were paedophiles as critics accuse it of 'garbage in, garbage out' exoneration / David Batty [UK; The Guardian] http://alturl.com/huy9k ‘Blame Woodstock’: Bishops cite 60s turmoil for Roman Catholic sex abuse scandal [UK; Daily Mail] http://alturl.com/zysoh Catholic child abuse analysed / Andrew Brown [UK; The Guardian; #sexualabuse] http://alturl.com/yoeoo United States United States: news media / opinion John Jay report: Key findings from study of Catholic child sex abuse / By Elizabeth Tenety [US; Under God: Relogion, government and politics in the news / The Washington Post] http://alturl.com/dekae Study: Homosexuality, celibacy not to blame for clergy abuse; social upheaval of '60s cited / By RACHEL ZOLL [US; Newser] http://alturl.com/d2fwm Critics slam study that US priest abuse in the past / By Andrew Stern [US; Reuters] http://alturl.com/futz5 Report finds many factors in church abuse [US; UPI] http://alturl.com/p7esdStudy: 'No single cause' of sexual assaults by priests / By David O'Reilly [US; Philadelphia Inquirer] http://alturl.com/htad8 New Report Outrages Sex Abuse Victims [US; Action 3 News] http://alturl.com/gx2ws Critics slam study that US priest abuse in the past / By Andrew Stern [US; Reuters] http://alturl.com/bxxwx Catholic Church sex abuse: Study blames free-love of the 1960s, not celibacy for abuse cases / BY Lukas I. Alpert [US; NYDailyNews.com] http://alturl.com/ijuah Report on Catholic priests' sex abuse of minors finds no single cause / By Eric Marrapodi [US; CNN] http://alturl.com/yu57d John Jay report: Key findings from study of Catholic child sex abuse / By Elizabeth Tenety [US; The Washington Post] http://alturl.com/f9k6m Causes and context report released on clergy sexual abuse of minors / By David Gibson [US; St. Louis Review] http://alturl.com/a8v28 John Jay Says Stress, Isolation ('60s?) Led to Abuse Crisis / Author: Kevin Clarke [US; America Magazine] http://alturl.com/3b3bm Bishops cite '60s turmoil in sex abuse scandal - NYT [US; Reuters] http://alturl.com/jwbj8 Study blames culture of era for church’s abuse crisis / By Lisa Wangsness [US; Boston Globe] http://alturl.com/dfin9 John Jay Report: On Not Blaming Homosexual Priests / Author: James Martin, S.J. [US; America Magazine] http://alturl.com/ma2c6 Church-Backed Study Blames '60s for Sex Abuse / By Rob Quinn [US; Newser] http://alturl.com/ro968 Church Report Cites Social Tumult in Priest Scandals / By LAURIE GOODSTEIN [US; The New York Times] http://alturl.com/qimm4 Credibility of Victims' Groups Shot / Contact: Jeff Field [US; Standard Newswire] http://alturl.com/chaie Catholic Church Sex Abuse Report: Blame Woodstock [US; Gothamist] http://alturl.com/d8boj Weigel on Sex Abuse in the Catholic Church / By Joseph Lawler [US; The American Spectator] http://alturl.com/dfdge Strong reaction in Philadelphia to study on clergy sexual abuse / By Elizabeth Fiedler [US; Newsworks] http://alturl.com/kuyhc Catholic sex absue: ‘Blame it on the 60s?’ / Debra W. Haffner [US; The Washington Post] http://alturl.com/b4ps6 John Jay Report Depicts Progress But Cannot Isolate Causes [US; America Magazine] http://alturl.com/fy7p2 Catholic bishops are central to abuse and reform, a new study says / BY DANIEL BURKE [US; Oklahoman; #sexualabuse] http://alturl.com/zewsk Report indicts '60s counterculture in Catholic abuse cases [US; Los Angeles Times; #sexualabuse] http://alturl.com/g2b44 A step backward, not forward [US; Boston Globe; #sexualabuse] http://alturl.com/armev New report on priestly abuse: A priest's view [US; Sun-Sentinel] http://alturl.com/8j8t9 US Catholic bishops should get a refund from the John Jay report / By Michael Cook [US; Spero News; #sexualabuse] http://alturl.com/p3uyg Abuse not a product of culture but church policy [US; The Baltimore Sun; #sexualabuse] http://alturl.com/5y7ju Clergy, abuse victims react to study / By BART JONES [US; Newsday] http://alturl.com/37xck John Jay report shows no link between #homosexuality and priestly #celibacy / By Susan Gately [US; Spero News] http://alturl.com/va7xx United States: religious news media / opninion Detroit's Archbishop Vigneron on Latest Abuse Study [US; Roman Catholic Archdiocese of Detroit] http://alturl.com/we899 No room for complacency in protecting children from abuse, bishop says / By Nancy Frazier O’Brien [US; The Catholic Review] http://alturl.com/b9q8p Clergy abuse: Love the one you’re with? [US; GetReligion.org] http://alturl.com/p4u6h Misperceptions of abuse problem common, John Jay report says / By David Gibson [US; The Catholic Review] http://alturl.com/6vetg Archdiocese releases statement on John Jay study [US; The Catholic Spirit] http://alturl.com/9zrqf Study finds peak of U.S. clergy abuse crisis has passed, attributes problem to no single cause / By David Gibson [US; Catholic San Francisco] http://alturl.com/9zrqf Statement of Archbishop Dolan on John Jay Study [US; Roman Catholic Archdiocese of New York] http://alturl.com/jzeji John Jay sex abuse report cites wrong culture as culprit [US; National Catholic Reporter] http://alturl.com/k9y4u Gay priests the solution, not the problem / By Mark Silk [US; Spiritual Politics] http://alturl.com/25fq5 RNS Exclusive: Report spreads blame for Catholic sex abuse / By David Gibson [US; Religion News Service] http://alturl.com/mjku4 U.S. Bishops and Clergy Sex Abuse: Another Round / by JOAN FRAWLEY DESMOND [US; National Catholic Register] http://alturl.com/geez6 John Jay sex abuse report cites wrong culture as culprit [US; Arthur Jones's blog / National Catholic Reporter] http://alturl.com/q7k93 Controversial Study Links Catholic Abuse to '60s Culture and Church Hierarchy, but Offers Few Solutions / By Amy Sullivan [US; TIME] http://alturl.com/hoams Does Celibacy Contribute to Clerical Sex Abuse? / by Richard Cross [US; CatholicCulture.org] http://alturl.com/o3cqx John Jay Report or Rock and Roll Made Me Do It [US; Leon J. Podles P :: Dialogue] http://alturl.com/hznuz New Report on Catholic Sex Abuse Crisis [US; PBS - Religion & Ethics Newsweekly] http://alturl.com/kasun A 10-year clergy abuse scandal? [US; GetReligion.org; #sexualabuse] http://alturl.com/585w9 MEDIA JUMP ON ABUSE REPORT [US; Catholic League] http://alturl.com/6zpf7 DONOHUE RESPONDS TO JOHN JAY STUDY [US; Catholic League] http://alturl.com/bg89s JOHN JAY 2011 STUDY ON SEXUAL ABUSE: A CRITICAL ANALYSIS [US; Catholic League] http://alturl.com/bdztd United States: abuse victims SNAP talks John Jay [US; Patrick J. Wall] http://alturl.com/8ybet SNAP: Bishops to issue “blame-shifting” report [US; Survivors Network of Those Abused by Priests] http://alturl.com/yjkva New bishops document on abuse released; SNAP responds / Statement by Joelle Casteix [US; Survivors Network of Those Abused by Priests] http://alturl.com/cdatz 4 fallacies in new bishop’s abuse report - SNAP [US; Survivors Network of Those Abused by Priests] http://alturl.com/wp8pv 3 victims respond to new church abuse report [US; Survivors Network of Those Abused by Priests] http://alturl.com/swhse John Jay-USCCB Causes and Context Study: Interim Report [US; BishopAccountability.org] http://alturl.com/jv3gx The John Jay Report Release: Our Concern Rests with the Survivors Today [US; National Survivor Advocates Coalition] http://alturl.com/qtci3 ’Arrogant clericalism’ never assessed in John Jay report / By Tom Doyle [US; Voice from the Desert; #sexualabuse] http://alturl.com/j8pye United States: other specific groups Roman Catholic Church Abuse Report Blames Woodstock For Pedophile Problem [US; Lez Get Real] http://alturl.com/qmryh National Child Abuse Expert Available... [US; Newswise - University of New Hampshire] http://alturl.com/stdbu Sex abusing priests? Blame it on Woodstock / Rick Moran [US; American Thinker] http://alturl.com/cuxhy Bishops’ Report is More Public Relations than Scholarship [US; The Zalkin Law Firm] http://alturl.com/abb68 Gimme' some John Jay money, and I'll guarantee you get raptured... / By Matt C. Abbott [US; RenewAmerica; #sexualabuse] http://alturl.com/fvkip 7) ANDREW M. GREELEY: CELIBACY ISN'T CAUSE OF SEX ABUSE Celibacy Isn't Cause of Sex Abuse / By Andrew Greeley [US; Chicago Sun-Times, February 13, 2008] http://alturl.com/tx6aj How to Solve the Appalling Problem of Child Sex Abuse: Why Catholic Priest Andrew Greeley Is Very Wrong to Suggest Church Self-Policing Is the Answer / By MARCI HAMILTON [US; FindLaw, 21 februari 2008] http://alturl.com/puia5 Greeley Tells Priests to Focus on Victims' Pain / By David Briggs [US; Plain Dealer, May 15, 2004] http://alturl.com/8ft9n The Times and Sexual Abuse by Priests / By Andrew M. Greeley [America Magazine, February 10, 2003] http://alturl.com/vxuqs 8) JOHN JAY & CELIBACY John Jay 1: Nature & Scope APPENDIX A1.1.1: QUESTIONS The President of John Jay College, Dr. Gerald Lynch, and members of the faculty met with Ms. McChesney and representatives of the USCCB to discuss possible approaches to the study of the nature and scope of child sexual abuse in the Church. After several weeks of discussion, Kathleen McChesney, on behalf of the USCCB, gave the John Jay College faculty group a specific set of questions to be answered, and thus defined the scope of the study. These questions were divided into four categories, as follows: Information about the alleged offenses How many offenses were alleged or confirmed by conviction about any Catholic priest or deacon in the diocese? What was the time frame(s) of the alleged and confirmed offenses? Were alcohol and/or drugs used by the victim or offender at the time of the offense? In what location(s) did the offense occur? Information about those who have made accusations The age and gender of the victims at the time of the offense. With whom did the victim live at the time of the offense? What was the relationship between the victim and the offender at the time of the offense? Where there any threats to the victim or grooming behavior on the part of the offender at the time of the offense? How long did the victim wait to report the offense? When was the offense reported? Information about the accused clerics What diocese or religious order did the offender belong to at the time of the offense and what status did he hold in that order? What was the offender’s job description/duties? If the offender was a deacon, was he married or unmarried at the time of the offense? What age was the offender at the time of the first and last alleged and/or confirmed offense? How many years was the offender ordained at the time of the first offense? How many alleged or confirmed victims did the offender have? Was there a civil or criminal action against the offender and what were the consequences? Was the offender a victim of any type of child sexual abuse? Did the offender receive any type of psychological treatment (i.e., for either psychological, sex offending, and/or substance abuse)? Was the offender transferred to another ministerial assignment subsequent to offending, and if so, did he re-offend? Did the offender have a record of having been abused by a fellow priest and/or deacon? John Jay: Review of the Literature THEORY DESCRIPTION OF THEORY BIOLOGICAL THEORY Concerned with organic explanations of human behavior; physiological factors (e.g., hormone levels, chromosomal makeup) have an effect of sexual behavior; androgens promote sexual arousal, orgasm, and ejaculation, as well as regulate sexuality, aggression, cognition, emotion and personality; abnormal levels of androgens lead to aggressive sexual behavior. PSYCHODYNAMIC THEORY Sexual deviance is an expression of the unresolved problems experienced during the stages of development; the human psyche is composed of three primary elements: the id, the ego and the superego; sexual deviancy occurs when the id (pleasure principle) is overactive. BEHAVIORAL THEORY Deviant sexual behavior is a learned condition, acquired through the same mechanisms by which conventional sexuality is learned; it is acquired and maintained through basic conditioning principles. ATTACHMENT THEORY Humans have a propensity to establish strong emotional bonds with others, and when individuals have some loss or emotional distress, they act out as a result of their loneliness and isolation. COGNITIVE-BEHAVIORAL THEORY Addresses the way in which offenders’ thoughts affect their behavior; focuses on the way in which sex offenders diminish their feelings of guilt and shame by rationalizing it through excuses and justifications INTEGRATED THEORY There are preconditions to child sexual abuse, which integrate the various theories about why individuals begin to participate in sexually deviant behavior; addresses the motivation to offend and the rationalization of the behavior; focus is on the inhibitions of the offenders (internal barriers) and how when these barriers are diminished, distorted thoughts can lead to deviant actions THEORIES ON ABUSE BY CLERGY No clear consensus as to why some priests molest children and others do not, though many theories address the stunted psychosexual development of the priest; the psychodynamic model addresses the way in which the experiences of shame interact with unrealistic, moral expectations conveyed through church teachings that have been internalized, resulting in the creation of a shame cycle that stunts the individual’s psychosexual development and contributes to sexual misconduct; experience of celibacy interacts with past traumas (e.g., childhood sexual abuse) and may stunt the priest’s psychosexual development at a preadolescent/ adolescent stage leading to sexual misconduct THEORIES OF OFFENDING BY CLERGY There is no clear consensus as to why some priests molest children and others do not. Hands (2002) has proposed a psychodynamic model in which experiences of shame interact with unrealistic, moral expectations conveyed through Church teachings that have been internalized. The result of this process is the creation of a shame cycle, which stunts the individual’s psychosexual development and contributes to sexual misconduct. The internalization of Church doctrine concerning celibacy/chastity reinforces many cognitive distortions, which allows the abuse to persist. Hands also hypothesizes that the steps the Church has taken to discourage the formation of close friendships between priests, under the pretense that it may lead to homosexual behavior, have also played a role in the creation of a pro-offending environment. With this increased social isolation comes a greater alienation from the body. Therefore, sexuality is repressed only to later emerge as an obsession. Hands cites the work of Sullivan, who theorizes that the result of this repression is the development of “primary genital phobia.” Central to this theory is the notion that when the individual experiences any sexual feelings, thoughts, or emotions, they are ignored only to later manifest themselves as obsessions unless they are directly addressed. Sipe (1995) has proposed a model of clergy offending which consists of four specific categories. Those in Sipe’s Genetic Lock find that their sexual attraction is inherently determined. The Psychodynamic Lock consists of priests who, as a result of their childhood experiences, have been locked at a level of psychosexual development that makes them prone to offending. Sipe hypothesizes that combinations of genetic and psychodynamic factors contribute to one another and interact with cognitive factors. All of these variables combine in such a manner as to influence the priests to sexually abuse a child. In the Social/Situational Lock, the priest is otherwise healthy, but the experience of celibacy suspends psychosexual development. Similar to the theory of primary genital phobia, sex is externally denied, but internally explored. Sipe concludes that offending behavior in this model is of a developmental nature and can be resolved once the offender psychologically matures. The Moral Lock displays no clear explanation for the offending behavior other than the individuals in this model make a conscious choice to commit sexual abuse. In his 1990 book, A Secret World: Sexuality and the Search for Celibacy, Sipe theorized that a history of childhood sexual abuse might contribute to sexual offending as an adult. In discussing the causes of pedophilia, Sipes noted that a large number of sexually abusive clerics had been victimized as youths. While this is not applicable to every case, sexual victimization as a child may lead the individual to seek refuge in the clergy as a way of denying the reality of life. Sipe contends that the experience of celibacy interacts with these past traumas and can either enhance the memory or stunt the priest’s psychosexual development at a preadolescent/ adolescent stage, leading to sexual misconduct. In contrast to the psychodynamic approach adopted by Sipe, Krebs (1998) claims that the institutional hierarchy of the Catholic Church contributes to the creation of a prooffending environment. In concordance with the theories of Andrew Shupe, institutional religion is based upon “hierarchies of unequal power,” which span both spiritual and organizational dimensions. Those in elite positions within the institution have moral authority over the masses, which allows them to control privileges and ostracize individuals. The Church also engages in neutralization tactics in order to protect these offending priests and the image of the institution. In turn, this gives the pedophile approval from superiors to continue offending and establishes an environment in which the behavior can persist. (...) Characteristics of Clergy Offenders Some researchers claim that clergy offenders are truly unique in comparison to offenders within the general population (Kafka, 2004). This is a theory that has been illustrated by a number of researchers. Camargo (1997) concluded that clergy offenders were unique based upon their status as Diocesan priests and the combination of passivity (with the absence of overt hostility), test-taking styles which present the self as being free of major symptoms, low anxiety and high relative gregariousness. Haywood et al. (1996) found that non-cleric offenders reported more psychopathology as measured by the MMPI-1 and that, contrary to expectations, there were no differences concerning a history of childhood sexual abuse between clergy and non-clergy offenders. These findings contrast with those of Langevin et al. (2000) who concluded that while the clergy offenders in their sample were similar to the matched group of non-clergy offenders, 70.8% were sexually deviant and characterized as homosexual pedophiles with courtship disorder. Few of the participants in either group had been sexually abused as children. None of the clergy participants were diagnosed with antisocial personality disorder, but they did exhibit symptoms of substance abuse. Certain personality characteristics have also been shown to be unique to clergy offenders. Fones et al. (1999) studied the sexual struggles of 19 clergymen and found that they grappled with loneliness, masturbation conflicts, and a wish to be known beyond their role by others. Through a review of the available literature, Plante (1996) maintains that clergy offenders display shyness, loneliness, and passivity. Their MMPI scores illustrate the presence of depression, authority concerns, and addiction problems while Rorschach results indicated greater affect constriction than normal. Plante, et al. (1996) found that the presence of over-controlled hostility differentiated clergy offenders from non-offending priests. The authors found that the sexually abusive clergy tended to have higher verbal IQ scores than the control group. While this finding showed slight significance, it was nullified when age was taken into account. It is postulated that those priests who sexually offend may in fact be acting out their chronically over-controlled anger and aggression. Ruzicka (1997) studied 10 convicted clergy offenders (seven of which were either Catholic priests or religious brothers) and concluded that the subjects were well educated, of average to above-average intelligence, and had a limited history of substance abuse. Irons and Laaser (1994) studied a sample of 25 male clergy who had been referred for sexual misconduct, primarily with adults. They came from backgrounds “characterized by rigidity and dysfunction with themes of abuse, had little insight into these areas, had insufficient training in the issue of transference/counter transference, had virtually no training or education concerning sexual abuse, domestic violence, addictive disease, or healthy professional boundaries, and failed to appreciate how their history of trauma affected their professional life.” Most of the individuals in the sample met the diagnosis for personality disorders with features of antisocial/psychopathic traits or paranoid, sadistic, or schizoid features. The results also illustrate that narcissistic and dependant traits clustered and modeled together in an exploitive manner. What is interesting to note is the personality functioning of non-offending priests. In a review of research conducted after Vatican II, Doyle (2003) cites the unpublished work of Baars and Terruwe (1971), which reveals that 20-25% of the priests had serious psychiatric difficulties while 60-70% suffered from emotional immaturity. The authors assert that some of the priests experienced psychological disturbances developed in childhood whereas others developed difficulties while in the seminary. These results are consistent with the findings of Kennedy (1972), who concluded that 6% of priests were psychologically andemotionally developed, 29% were still developing, 57% were underdeveloped, and 8% were maldeveloped. Those who were underdeveloped were more comfortable with teenagers, had few friends their own age, and used intellectualization as a coping device. As cited by Scheper-Hughes (1998), Kennedy ascertains that “The vows of poverty and obedience infantilize the adult male, making him dependant on a series of father figures at a time when they should be in control of their own lives and responsible for the lives of children andyoung people. The vow of celibacy takes from the adult a main vehicle for the expression of intimate social relations. The end result is chronic infantilization.” (...) Bibliography Sipe, A.W.R. (1990). A Secret World: Sexuality and the Search for Celibacy. New York, NY: Brunner/Mazel, Inc. (...) Part II - Annotated Bibliography Estimates of Abuse within Specific Social Organizations CATHOLIC CHURCH Berry, J. (1992). Lead us not into temptation: Catholic priests and sexual abuse of children. New York, NY: Image Books. This popular press book written by a journalist provides a detailed account of the “scandal” surrounding the sexual abuse of children in Louisiana between 1984 and 1992. Berry claims there are 400 priests and brothers who have molested minors and estimates that the Church has spent $400 million in legal, medical, and psychological expenses. The book is divided into three parts. Part one explores the issue of child sexual abuse by clergy in Louisiana and its impact; part two examines the issue of celibacy and hetero/homosexual tension in cleric culture; and the third section illustrates the responses of the Church and the victim rights movement. Jenkins, P. (1995). Clergy sexual abuse: The symbolic politics of a social problem. In J. Best (Ed.), Images of Issues (pp. 105-130, second edition). New York, NY: Aldine De Gruyter. This book attempts to examine the reasons why clergy sexual abuse within the Catholic Church has become such a major issue in recent years. However, the author does not provide any empirical data to support his opinion. Jenkins contends that even though this issue has existed for years, it was not until the mid-1980’s that it received public attention. This is a result of a shift in the nature of media coverage. An emphasis on “tabloid” reporting and true-crime stories has drawn greater attention to sexual abuse. While the media portrays this “crisis” as being centered on the Catholic Church, Jenkins offered evidence through the citation of liability insurance, which illustrated that there were several hundred cases of sexual abuse involving non-Catholic clergy. He claimed that the view of this issue as a crisis was a result of the publicity allotted to the sensational cases of Gilbert Gauthe and the Mount Cashel orphanage. In conjunction with other highly publicized cases, the media began to present high estimates concerning the prevalence of abuse, which affected public opinion of the Catholic Church. Professional interest groups have played a part in shaping the image of Catholic clergy abuse as a problem, most notably legal and mental health professionals. Lawyers have encouraged victims to pursue civil suits. This has created a snowball effect in which past victims have now come forward to stake their claim. The Catholic Church is an appealing target because it is a lucrative institution. Thus, it would be more beneficial to sue the Catholic Church, which has a strong economic enterprise, as opposed to a smaller church. Mental health professionals have promoted negative views concerning clergy abuse. The expert witness and victim’s self-help groups have increased the notoriety concerning the Catholic Church, which has lead to the creation of stereotypes and expectations. These stereotypes influence juries and make it more likely that they will be prepared to find against the Church. Jenkins asserted that special interest groups such as gay rights and feminists have targeted the Catholic Church because of its doctrine. While social ideas concerning women’s rights have changed, the Catholic Church has remained adamant in its views concerning divorce, abortion, contraception, women’s ordination, homosexuality, and celibacy. These special interest groups shifted the attention from the individual priests to the hypocrisy of the Church and its hierarchy. Thus, the Catholic Church provided these groups with a platform from which they can voice their opinions. Sipe, A.W.R. (1990). A secret world: Sexuality and the search for celibacy, 8, 159-187, New York, NY: Brunner/Mazel, Inc. Chapter 8 of this book, entitled “Priests and Children,” discusses pedophilia in the Church based upon the author’s experiences as a clinician. In a study, the author found that 2% of Catholic priests could be considered pedophiles, which supports earlier research findings. In addition to 74 that figure, 4% of priests are sexually preoccupied with adolescent boys or girls during at least one point in their lives. Sipe described the behavior as being either occasional, compulsive, or developmental. When the incident occurs in a developmental sense, the priest acts out once with a child as part of his own developmental experimentation, which has been stunted in some way. Homosexual and heterosexual offenses are evenly distributed, but Sipe contends that the homosexual contact is four times more likely to come to the public’s attention. Sipe also asserted that these pedophiles have an attraction to children prior to ordination, but rarely act out extensively prior to entering the priesthood. The chapter also includes a discussion of the legal ramifications of sexual abuse and contends that it is unclear as to who should be held accountable for the misconduct. He notes that at the time of this book’s publication, the Church had avoided addressing the sexuality of the clergy and that this in turn has hindered moral development. In addressing the psychological evaluation of sexually offending clergy, Sipe stresses that the following questions must be asked: Is the behavior homosexual or heterosexual; is it compulsive; is it an isolated incident or part of a pattern; and is it fixated or regressed? In discussing the theories of pedophilia, it is noted that a large number of sexually abusive clerics had been victimized as youths. While this is not applicable in every case, sexual victimization as a child may lead the individual to seek refuge in the clergy as a way of denying the reality of life. Sipe contends that the experience of celibacy interacts with these past traumas and can either enhance the memory or stunt the priest’s psychosexual development at a preadolescent/adolescent stage, which leads to sexual misconduct. Victim access is discussed and the avenues that may be pursued include selection from schools, altar boys, family, friends, and the congregation. In addition to displaying pedophiliac behavior and cognitive distortions, these priests also demonstrated exhibitionistic behavior that was directly linked to their level of psychosexual development (the more immature they are, the more likely they are to engage in this behavior). The effects of sexual abuse on the victims vary, but the impact is long lasting and may result in sexual depersonalization, depression, sexually acting out, and suicide. When a child has been victimized by a priest, the impact of the abuse effects how the child perceives God, the Church, and the clergy. The abuse also raises the question as to how these institutions will view the victim. This chapter also provides a brief overview of the various therapeutic measures used to treat sexually offending clerics including psychotherapy, behavioral therapy, surgery, and medication. In discussing the reasons why the Church has not openly discussed the issue of sexually abusive priests, Sipe contends that it is because there is a lack of information on pedophilia. This lack of information is intertwined with the Church’s system of secrecy concerning sexual matters. The Church managed sexual abuse through the reassignnment of priests, sending them on a retreat to repent for their sins, or sending them to a psychiatric institution run by the Church. These measures show a lack of understanding concerning pedophilia and a desire to keep the scandal a secret. In discussing the future of the Catholic Church, Sipe asserted that there are four factors that will continue to affect the problem of pedophilia in the Church. These factors are as follows: the lack of education concerning sexuality and celibacy creates a situation in which adolescence is prolonged/postponed and celibacy becomes a way of hiding from one’s problems; the structure of the Church and the seminary tolerates and sometimes encourages sexual regression and fixation; the emphasis upon secrecy hinders accountability; and the lack of sexual education in the Church fosters defenses such as denial, rationalization, and splitting. THEORIES OF OFFENDING BY CLERGY Hands, D.R. (2002). Beyond the cloister- Shamed sexuality in the formation of the sexoffending clergy. In B.K. Schwartz & H.R. Cellini (Eds.), The sex offender (pp. 29-1-29-8). Kingston, NJ: Civic Research Institute. This chapter presented a brief overview of the influence that Church doctrine has had on sexually abusive clerics. Hands argued that the experience of shame interacts with unrealistic, moral expectations that have been internalized. The result of this process is a shame cycle, which stunts the individual’s psychosexual development and contributes to sexual misconduct. The internalization of Church doctrine concerning celibacy/chastity reinforces many cognitive distortions, which allow the cycle of abuse to persist. The Church’s interpretation of sexual misconduct as a personal sin directly contrasts with the view held by the criminal justice system. The Church has also discouraged the formation of close friendships among the clergy for fear that it might lead to homosexuality. With increased social isolation comes increased alienation from the body. Thus sexuality is repressed only to later emerge as an obsession. According to Sullivan, “primary genital phobia” is a result of this repression. When the individual experiences any sexual feelings, thoughts, or emotions they are reflexively ignored. The obsession occurs because these feelings are never directly addressed or managed in a productive manner Krebs, T. (1998). Church structures that facilitate pedophilia among Roman Catholic clergy. In A. Shupe (Ed.) Wolves within the fold: Religious leadership and abuses of power (pp. 67-84). New Brunswick, NJ: Rutgers University Press. Krebs argued that the structure of the Church and its hierarchy facilitate sexual abuse. Anonymity was granted to pedophiliac priests due to the Church’s international nature, organizational hierarchy, and internal polity. The organizational hierarchy was discussed in relation to the work of Andrew Shupe, who observed five unique characteristics. Institutional religion is based on what Shupe called “hierarchies of unequal power,” which span differentdimensions including the spiritual and organizational. Those in elite positions have moral authority, which allows them to control privileges as well as shun and excommunicate. Third, the Catholic Church is what Shupe referred to as a “trusted hierarchy,” which influenced parental socialization of children to believe and trust in Church officials. Clergy malfeasance occurs in trusted hierarchies. Fourth, the structure of the Church provided “opportunity structure” and “protected places” that allow for deviancy. The Church also engaged in neutralization to protect these offending priests. In turn, this gives the pedophile approval from superiors to continue offending. Shupe contends that by taking any neutralizing action, the problem can occur once more. These priests can be reassigned to new parishes and diocese where only a few members of the hierarchy may know their history. Krebs also argued that newly implemented structures continued to facilitate pedophilia in the Church. One such structure is the study group comprised of the entire Church community, which seeks to find a solution to this problem. Krebs asserted that the focus of these groups has been to ascertain that while sexual abuse occurs in the Catholic Church, it is more prevalent in other institutions. The reason why sexual abuse in the Church is a major issue is because the offenders are ordained priests who took a vow of celibacy. Loftus, J.A. (1999). Sexuality in priesthood: Noli me tangere. In T.G. Plante (Ed.) Bless me Father for I have sinned: Perspectives on sexual abuse committed by Roman Catholic priests (pp. 7-19). Westport, CT: Praeger Publishers. Loftus provided an historical overview of sexuality in the priesthood. He explained that a focus of priestly teachings concerning celibacy is characterized by the phrase “if no one touches me, I will not experience sexual desire, or at least not sexual temptation.” The work of Sipe is discussed in examining the issue of celibacy. The author contends that there is no simple way to define celibacy and that it is a complex and dynamic issue. There is also a public relations issue related to the fact that many parishioners believe that priests are indeed celibate and always have been. The work of Loftus & Camargo (1993) is discussed and the author posits that the question should not be what an acceptable definition of celibacy is, but rather how sexuality is experienced within this population. Research is hindered because there is no access to data concerning sexuality in the “normal” priest population. Scheper-Hughes, N. (1998). Institutionalized sex abuse and the Catholic Church. In N. Scheper-Hughes & C. Sargent (Eds.) Small wars: The cultural politics of childhood(pp. 295-317). Berkeley, CA: University of California Press. The author presented a response to the theories proposed by the Winter Commission in Newfoundland. In posing this argument, it was urged that the Church look even deeper into the institutional and structural roots of sexual abuse within institutions. According to ethnographic data, sexual abuse is not endemic or universal. Scheper-Hughes argued that “social isolation, arbitrary parental authority over children, patriarchal values, single-parent households, and negative images of the social worth of children all promote and exacerbate child sexual abuse.” A brief discussion concerning clergy abuse in Ireland is included. The author cited the work of Kennedy (1972) who found that 8% of priests were maldeveloped, 57% were underdeveloped, 29% were developing, and only 6% were developed. In a personal interview with the author he ascertained that “The vows of poverty and obedience infantalize the adult male, making him dependant on a series of father figures at a time when they should be in control of their own lives and responsible for the lives of children and young people. The vow of celibacy takes from the adult a main vehicle for the expression of intimate social relations. The end result is chronic infantilization.” However, the Winter Commission was silent on the topic of celibacy. The author draws parallels between corporal punishment, with its erotic undertones, to that of clergy abuse. Corporal punishment was said to have created a sexualized environment, which may have provided the antecedent conditions for sexual offending. Sipe, A.W.R. (1995). Sex, priests, and power: Anatomy of a crisis, 1, 3-23, New York, NY: Brunner/Mazel, Inc. Sipe extrapolated upon the findings of his 1990 book, A Secret World: Sexuality and the Search for Celibacy. In studying the celibacy patterns of Catholic priests, the author postulated that 20% have engaged in heterosexual relationships and behaviors, 10% have engaged in homosexual behavior, 4% have had adolescent partners and 2% are pedophiles. Sipe asserted that child molestation is a result of the flawed celibate/sexual system of the Church. Since the Church has not developed a clear understanding of human sexuality in general, they were unable to formulate a response to this issue. This is coupled with the fact that the teachings of the Church were not always followed by those in power. After having reviewed the histories of 473 abusive priests, it was found that 70-80% of priests were sexually abused as children and 10% were approached by a priest while studying in the seminary. The author has developed four specific categories to explain sexual abuse in the clergy. Those in Sipes’ Genetic Lock find that their sexual attraction is inherently determined. The Psychodynamic Lock consists of priests who, as a result of their childhood experiences, have been locked into one level of psychosexual development, rendering them prone to offending behavior. Sipe hypothesized that a combination of genetic and psychodynamic factors interacts with cognitive factors. All of these variables combine in such a manner as to influence the priest to sexually abuse a child. In the Social/Situational Lock, the priest is otherwise healthy but the experience of celibacy suspends their psychosexual development. Similar to the theory of primary genital phobia, sex is externally denied but internally explored. Sipe concluded that the offending behavior is of a developmental nature, which could be resolved, once the offender matured. The Moral Lock provided no clear explanation for the offending behavior. According to Sipe, these individuals are cold and calculating and make a conscience choice to sexually abuse children just because they desire the experience. (...) Institutional Responses to Sexual Abuse by Clerics OVERVIEW Burkett, E. & Brunie, F. (1993). A gospel of shame: Children, sexual abuse, and the Catholic Church. New York, NY: Penguin Books. This book provided an overview of the various cases of child sexual abuse surrounding the Catholic Church. The authors contend that one of the reasons why the Church is an appealing target is due to the fact that the Bishops are able to handle these cases in secrecy. While abuse undoubtedly occurs in other religious organizations and professions, none of them have the ability and power to bury these issues in the way the Catholic Church has. The structure of the Church and the notion of celibacy are discussed in relation to creating a pro-offending environment. The authors contend that the Bishops failed to realize their oversight in the management of sex offenders because they did not know the true scope of the problem. The effects of the sexual abuse scandal are discussed in relation to the parish and the Church’s financial holdings. Rossetti, S.J. (1996). A tragic grace: The Catholic Church and child sexual abuse. Collegeville, MN: The Liturgical Press. This book provided an overview of the problem of child sexual abuse in the Catholic Church. Chapter 1 provided an overview of the problem thus far and the responses of the Church hierarchy. Chapter 2 presented original research conducted by the author concerning the feelings of the Church and laity concerning the current crisis. Survey research was conducted on 1,013 lay persons and illustrated a general sense of dissatisfaction displayed by those who had experienced a crisis in their parish. The majority of the respondents reported anger concerning the crisis and expected better behavior from their priests. However, those who had experienced abuse within their parish were less likely to expect priests to be better than anyone else and less likely to look to the clergy for moral leadership. They were also less likely to trust the priesthood and the incident of cleric abuse negatively impacted vocational desires associated with the Church. The actions of a single priest appeared to have a negative effect on people’s satisfaction with the clergy. The survey was also sent to 314 priests who felt positive about their vocation and about the Catholic Church. However, the majority of ministers reported feeling that they were not kept informed by the Church and that the hierarchy did not want to deal with sexual abuse in an open manner. Rossetti concluded that exposure to the abuse heightens dissatisfaction, confidence in leadership declines, few trust priests with their children after having their own priest accused, endorsements of celibacy decrease, and satisfaction with the Church decreases. Chapter 3 built upon these findings in explaining the parish as a victim of sexual abuse. Rossetti asserted that parishioners require knowledge about the sexual abuse and that interventions should be set in place in order to heal the parish. Chapter 4 presented red flags for identifying sexual abuse. The author emphasized the need to evaluate an individual’s psychosexual history as well as the importance of training and educating the clergy. Six factors are also identified as red flags for abusers and include confusion about sexual orientation, childish interests and behavior, lack of peer relations, extremes in developmental sexual experiences, personal history of childhood sexual abuse and/or deviant sexual experience, and an excessively passive, dependant, and conforming personality. Chapter 5 addressed the impact of the crisis on the offenders. The author contends that cleric suicides are increasing and that society ostracizes the sex offender through interventions such as Megan’s Law. There is also mismanagement of cleric offenders, but Rossetti contends that perpetrators can be successfully treated. Recidivism is briefly discussed as well as the role of chemical castration in treatment. Saint Luke Institute has shown success in utilizing Depo-Provera to treat cleric offenders and claims a relapse rate of only two priests during the ten years it has been in operation. In surveying the attitudes of the laity, the majority of individuals are unwilling to allow a cleric offender into their parish. However, if the priest had undergone treatment and is under supervision then the laity was willing to accept him. The author argued that the following factors must be evaluated when examining the extent of the situation: clinical diagnosis and abuse history, quality of treatment and response to treatment, aftercare program, availability of supervision and ministry not involving minors, a considered waiting period, and various other pastoral considerations. In discussing suicide amongst priests, Rossetti asserted that the most difficult time is right after the perpetrator has been confronted because they become overwhelmed. It is at this point that they must be supported and interventions must be provided. While the majority of priests do not commit suicide when confronted with allegations of abuse, this may be due in part to their faith. The last two chapters of the book included a discussion of suggested reforms in addressing the issue of cleric abuse. AVENUES OF LEGAL REDRESS FOR VICTIMS Smith, L.M. (1994). Lifting the veil of secrecy: Mandatory child abuse reporting statutes may encourage the Catholic Church to report priests who molest children. Law & Psychology Review 18, 409-421. This article argued that state laws which mandate the reporting of child abuse should be used as a tool in clergy sexual abuse cases in order to stop Church officials from denying the incidents. The first part of the article discusses the hierarchy of the Church. The issue of celibacy as a cause of sexual abuse is discussed in conjunction with the theory that those entering the seminary are already underdeveloped. Smith then discussed in the second part of the article the Child Abuse Prevention and Treatment Act, which requires that all states “establish provisions for the reporting of known and suspected instances of child abuse and neglect.” However, some states do not have universal reporting requirements and only those designated professionals (i.e. doctors, teachers, and psychologists) have a duty to report. If implemented, there would be no conflict with the First Amendment because as set forth in Forest Hills Early Learning Ctr. V. Lukhard, “the reporting requirements do not burden the Church’s free exercise of religion, are justified by a compelling state interest, and are the least restrictive means available for protecting this interest.” Reporting would be required once there is “reasonable cause to believe” (State v. Hurd). In regards to the Church, a reasonable belief that the child had been molested may be sufficient grounds to report the incident. Under the Child Abuse Prevention and Treatment Act, the reporters of the abuse are allowed immunity whereas failure to alert the authorities may result in criminal procedures. While one may potentially sue the Catholic Church concerning their failure to report the abuse, the doctrine of charitable immunity forbids lawsuits against charities (this also includes Churches). HISTORICAL CHURCH RESPONSES Rossetti, S.J. (2002). The Catholic Church and child sexual abuse. America, 186 (13), 8-16. This article addressed some common misconceptions concerning clergy sexual abuse. The myth that all child molesters are incurable pedophiles who engage in chronic abuse is discussed. Rossetti claims that there is some truth to this myth, however not all abusers are pedophiles and relapse has been reported at 2.9%. The second myth that priests abuse children because they are celibate is dismissed. Rossetti acknowledged that some dysfunctional individuals may join the clergy in order to manage their behavior through celibacy, but he cautioned against generalizing this theory. He also warned that we do not yet know whether or not priests or more likely to be child abusers than other individuals. The third myth that the priesthood attracts homosexuals and that this is the reason why it has so many child abusers was dismissed on the grounds that there is no common link between homosexuality and true pedophilia. He proposed that the Church attracts stunted/regressed homosexuals and that this is a possible reason why there may be abuse. The fifth myth is that the Bishops are covering up these cases. Rossetti asserts that the Bishops are not reporting child sexual abuse because the law requires that suspected incidents be reported only if the victim who comes forward is a minor. The final myth addressed was that the safest step to take in managing child sexual abuse is to defrock the priest, which the Church has failed to do. Rossetti agreed with the steps the Church has taken in treating priests and raised the issue that by defrocking priests, they do not receive treatment and are free to continue offending. In conclusion, the author asserted that the Church has failed to appear “humble and chaste” and until it does, the media will continue to vilify the Church. He recommended that the Bishops handle these cases in a public manner and revamp their teachings concerning human sexuality. John Jay 2: Causes & Context Findings No single “cause” of sexual abuse of minors by Catholic priests is identified as a result of our research. Social and cultural changes in the 1960s and 1970s manifested in increased levels of deviant behavior in the general society and also among priests of the Catholic Church in the United States. Organizational, psychological, and situational factors contributed to the vulnerability of individual priests in this period of normative change. The Causes and Context report provides data about the historical time period of the problem: the increase in incidence until the late 1970s and the sharp decline by 1985. Although no specific institutional cause for the increase in incidence was found, factors specific to the Catholic Church contributed to the decline in the mid-1980s. Analyses of the development and influence of seminary education throughout the historical period is consistent with the continued suppression of abuse behavior in the twenty-first century. The priests who engaged in abuse of minors were not found, on the basis of their developmental histories or their psychological characteristics, to be statistically distinguishable from other priests who did not have allegations of sexual abuse against minors. Individual, Psychological Factors Less than 5 percent of the priests with allegations of abuse exhibited behavior consistent with a diagnosis of pedophilia (a psychiatric disorder that is characterized by recurrent fantasies, urges, and behaviors about prepubescent children). Thus, it is inaccurate to refer to abusers as “pedophile priests.” Priests with allegations of sexually abusing minors are not significantly more likely than other priests to have personality or mood disorders. Sexual behavior in violation of the commitment to celibacy was reported by 80 percent of the priests who participated in residential psychological treatment,but most sexual behavior was with adults. The majority of priests who were given residential treatment following an allegation of sexual abuse of a minor also reported sexual behavior withadult partners. Those priests who had sexual relationships either before seminary or while in seminary were more likely to also have sexual relationships after ordination,but those relationships were most likely to be with adults. They were not significantly more likely to abuse minors. Priests who had same-sex sexual experiences either before seminary or in seminary were more likely to have sexual behavior after ordination, but this behavior was most likely with adults. These men were not significantly more likely to abuse minors. Priests who were sexually abused as minors themselves were more likely to abuse minors than those without a history of abuse. Priests who lacked close social bonds, and those whose family spoke negatively or not at all about sex, were more likely to sexually abuse minors than those who had a history of close social bonds and positive discussions about sexual behavior. In general, priests from the ordination cohorts of the 1940s and 1950s showed evidence of difficulty with intimacy. (...) The Role of Opportunity in Sexual Abuse As researchers of sexual abuse have developed explanations of deviant sexual behavior in the general population, sociologists of religion and other academic researchers within the Catholic Church have published accounts and overviews of the problem of child sexual abuse within the Catholic Church from a variety of theoretical perspectives. However, as Keenan31 points out, published works fail to address the problem in all its complexity. In particular, they focus on perceived individual-level risk factors such as homosexuality or celibacy but fail to acknowledge the organizational and institutional contributions to the root of the problem. Father Keenan calls for discussion of the crisis of authority, the clerical subculture, the declining and aging clerical population, the lack of a role of lay people and women in the church, the relationship between bishops and priests, and the lack of hierarchical or democratic accountability. This focus on organizational explanations for the crisis does not exclude the possible existence of “rotten apples,” the colloquial term for deviant individuals who may elude even the most sophisticated of the exclusionary criteria for acceptance into the ministry. There are two ways to address the risks posed by such individuals. The first is to develop a greater understanding of offender risk factors based on the understanding of individual differences in child sexual abusers within the church. The Nature and Scope study began to address this issue, and the Causes and Context study continues to analyze the psychological and boundary problems of offenders as well as their grooming and socialization behavior toward their victims. A second way to understand the possibility of abusive behavior is to apply routine activities theory, which argues that crime can be prevented simply by reducing the opportunity for deviant behavior. Routine activities theory posits that in order for a predatory crime to occur, three elements (the “crime triangle”) must be present at the same time and in the same space: a motivated offender, a suitable target, and the lack of a suitable guardian to prevent the crime from happening. In other words, this theory does not address the reason for the motivation to abuse someone sexually; rather, it addresses the opportunity structure of crime. Situational crime prevention strategies are opportunity-reducing measures directed at highly specific forms of crime and involve the management, design, or manipulation of the immediate environment in as systematic and permanent a way as possible in order to make crime more difficult, riskier, less rewarding, or less excusable for a wide range of offenders. As Clarke notes, “The lesson is that the limits of situational prevention should be established by closely analyzing the circumstances of highly specific kinds of offences, rather than by theoretical arguments about the presumed nature of motives for broad categories of crime such as sexual or violent offences.” 32 In what appears to be the first study looking at situations of sexual abuse instead of the psychology of the offender, Erlanson mapped the locations of sex offenses and the residences of corresponding offenders. 33 He found that in eighty-five out of one hundred cases, the sex offender lived in the same neighborhood in which the offense was committed. Later, Gigeroff, Mohr, and Turner also studied the situations in which abuse occurred and found that in cases of child sexual abuse, the location of abuse is usually an environment close to the child (be it his or her home, the home of the offender, or the home they share). 34 The combination of routine activities theory and situational analysis creates an important theoretical construct that acknowledges that there will always be some people motivated to abuse children, but prevention strategies can be effective regardless of motivation. This framework is particularly important in the cases of sexual offending against children because, as noted in the Nature and Scope study,35 there are many types of situations that were exploited by abusers. (...) Chapter 2 Historical Analysis of Sexual Abuse in the Catholic Church: Explaining the Distribution of Abuse over Time As researchers of sexual abuse have developed explanations of deviant sexual behavior in the general population, sociologists of religion and other academic researchers within the Catholic Church have published accounts and overviews of the problem of child sexual abuse within the Catholic Church from a variety of theoretical perspectives. However, as Keenan31 points out, published worksfail to address the problem in all its complexity. In particular, they focus on perceived individual-level risk factors such as homosexuality or celibacy but fail to acknowledge the organizational and institutional contributions to the root of the problem. Father Keenan calls for discussion of the crisis of authority, the clerical subculture, the declining and aging clerical population, the lack of a role of lay people and women in the church, the relationship between bishops and priests, and the lack of hierarchical or democratic accountability. This focus on organizational explanations for the crisis does not exclude the possible existence of “rotten apples,” the colloquial term for deviant individuals who may elude even the most sophisticated of the exclusionary criteria for acceptance into the ministry. There are two ways to address the risks posed by such individuals. The first is to develop a greater understanding of offender risk factors based on the understanding of individual differences in child sexual abusers within the church. The Nature and Scope study began to address this issue, and the Causes and Context study continues to analyze the psychological and boundary problems of offenders as well as their grooming and socialization behavior toward their victims. A second way to understand the possibility of abusive behavior is to apply routine activities theory, which argues that crime can be prevented simply by reducing the opportunity for deviant behavior. Routine activities theory posits that in order for a predatory crime to occur, three elements (the “crime triangle”) must be present at the same time and in the same space: a motivated offender, a suitable target, and the lack of a suitable guardian to prevent the crime from happening. In other words, this theory does not address the reason for the motivation to abuse someone sexually; rather, it addresses the opportunity structure of crime. Situational crime prevention strategies are opportunity-reducing measures directed at highly specific forms of crime and involve the management, design, or manipulation of the immediate environment in as systematic and permanent a way as possible in order to make crime more difficult, riskier, less rewarding, or less excusable for a wide range of offenders. As Clarke notes, “The lesson is that the limits of situational prevention should be established by closely analyzing the circumstances of highly specific kinds of offences, rather than by theoretical arguments about the presumed nature of motives for broad categories of crime such as sexual or violent offences.” 32 In what appears to be the first study looking at situations of sexual abuse instead of the psychology of the offender, Erlanson mapped the locations of sex offenses and the residences of corresponding offenders. 33 He found that in eighty-five out of one hundred cases, the sex offender lived in the same neighborhood in which the offense was committed. Later, Gigeroff, Mohr, and Turner also studied the situations in which abuse occurred and found that in cases of child sexual abuse, the location of abuse is usually an environment close to the child (be it his or her home, the home of the offender, or the home they share). 34 The combination of routine activities theory and situational analysis creates an important theoretical construct that acknowledges that there will always be some people motivated to abuse children, but prevention strategies can be effective regardless of motivation. This framework is particularly important in the cases of sexual offending against children because, as noted in the Nature and Scope study,35 there are many types of situations that were exploited by abusers. (...) Research Questions: Incidence of Abuse The notable stability and continuity of data gathered for this study resulted in a clear research question. The data show not only stability of the shape of the distribution of abuse incidents, but also show continuity in the count of events of abuse per year on the timeline between 1950 and 2002. Further, supplemental data from the years 2004 through 2009 confirm the consistency of the pattern. Therefore, the research question articulated for this study considers the reasons for the increase of sexual offenses from 1950 to a peak in the late 1970s, as well as reasons for the sharp decline after 1985. Reasons for Variation in Sexual Abuse The research group further defined the purpose of this investigation by proposing two potential explanations for the very clear pattern evident from the empirical data. First, the reasons for the variation in the total amount of sexual abuse by priests may be found through individuallevel differences in the character and composition of the priesthood throughout the years in the investigative period. Alternatively, the variation of sexual abuse by priests could be explained by the impact of sociocultural changes on the men in the priesthood over this period of time. These potential explanations led the research group to explore individual-level psychological and behavioral explanations for the abuse; in other words, are there characteristics of individual priests that make them more likely to commit future sexual abuse? This inquiry is discussed in Chapter 3 of this report. The consistency of the pattern of sexual offenses over time is clear when the total counts of abuse events are displayed. However, if incidents are grouped by behavioral typology of sexual offenders, differences emerge. For the purpose of this comparison, a pedophile is defined as a priest who had more than one victim, with all victims being age eleven or younger at the time of the offense. 164 An ephebophile is defined as a priest who abused more than one victim, with all victims being boys above the age of twelve.165 Single offenders are those who had only one victim, and the multiples group includes all other accused priests who had more than one victim but were not defined by the other groups. For those in the multiples group, the age and gender of victims of sexual abuse varied. The groups of diocesan priests shown in Figure 2.7 are mutually exclusive; an accused priest is only included in one group. The curve of incidence for the pedophile group (Figure 2.7, indicated by a red line) is much flatter, showing much less variation over time than the curve of the ephebophile group (Figure 2.7, indicated by a green line). The singles group is represented in Figure 2.7 with a blue line. The most marked variation, or change over time, is in the annual count of those priests who do not fall into the pedophile, ephebophile, or singles group. This group of priests is designated as the multiples group—priests who abused victims of different ages and genders (Figure 2.7, indicated by a purple line). All groups except the pedophile group show an increase, peak period and marked decrease in the same or similar pattern as the overall distribution of incidence of abuse. The influence of the social changes is shown most dramatically in the group whose behavior involves abuse of boys and girls of various ages. The opportunistic behavior of the “multiples group” is in contrast to the low, but steady, level of pathologically driven pedophilic behaviors. The pathology of sexual abuse behaviors is discussed at length in Chapter 3. The Commitment to Celibacy The popular media has consistently identified the practice of priestly celibacy as a contributing cause of the problem of sexual abuse of children by Catholic priests. This explanation has found support from a variety of more serious commentators. From the eleventh century to the present, men ordained to the Roman Catholic priesthood have foregone marriage and abstained from any sexual contact with others.166 Celibacy is a multidimensional commitment that is a core aspect of the identity of a priest. Sister Katarina Schuth, an expert on seminary preparation forpriesthood, describes it as “a willingness to build on the virtue of chastity as the seminarian prepares to live the celibate life. Grace builds on nature, and so the human qualities of intimacy, friendship, charity, and generosity are not neglected in producing the well-rounded human person who will serve the Church as a celibate ordained minister.”167 A significant part of the preparation for ordination to Catholic priesthood, therefore, requires a program that promotes an understanding of the meaning of the commitment to lifelong celibacy, including a willingness to forego the prospect of marriage. The commitment to lifelong chastity is subsumed within the commitment to celibacy, since sexual expression is considered chaste only within the context of marriage. The term celibate chastity is used to emphasize the behavioral constraint, now understood to prohibit any sexual behavior, or any behavior that has as its purpose sexual gratification. Those who support change in the requirement of priestly celibacy argue that it has been unevenly practiced and point to a long history of efforts to define, condemn, and control the violations by priests of their commitment to celibacy.168 That the commitment to celibacy is demanding, and that priests have struggled to sustain it, does not, in principle, obviate the value of the practice to the Catholic Church. For Catholics, the sacrament of marriage is a similarly unequivocal commitment, and yet the difficulties that couples have in sustaining the practice of monogamy does not undermine the importance of the commitment. Those married couples who fail to uphold their commitment to monogamy, but want to continue to be married to one another, are forgiven and encouraged to try to make their marriage succeed. It is thus not surprising that priests who fail to uphold the commitment to celibacy, but who wish to remain priests, have been forgiven and are still considered to be “celibates.” That is to say, celibacy may be understood by some priests as a commitment, not a condition.169 Given the continuous requirement of priestly celibacy over time, it is not clear why the commitment to or state of celibate chastity should be seen as a cause for the steady rise in incidence of sexual abuse between 1950 and 1980. Andrew Greeley makes the same argument, joining it to the obvious statistical observation that the vast majority of incidents of sexual abuse of children are committed by men who are not celibates.170 What is explored in this report is the preparation for a celibate life, an understanding of what behavior is mandated by the commitment to celibacy, how those understandings have been learned by and communicated among priests, and how they may have changed over the time of the study. (...) Changes in Formation Program: Content in Diocesan Seminaries: Impact on or Effect of Abuse? Theological seminaries have made considerable changes in the models and content pertaining to human formation in the past twenty-five years. From the information available in diocesan seminary catalogs from the mid-1980s, the mid-1990s, and current catalogs (2008-2011), it is evident that almost every seminary changed its formation programs in response to pressing problems in the church related to clerical sexual abuse and to directives from the Vatican and the USCCB concerning these matters. During the first period, virtually none of the programs described in catalogs referred to human formation, but, rather, underthe banner of spiritual formation, they mentioned the need for growth in maturity and balance in daily life for the sake of the people the seminarians would eventually serve. By the middle period, many seminaries adopted the language of personal development, and some described the formation associated with it as a separate component. During that period more than a few seminaries adopted the practice of providing a formation advisor for each student to monitor growth in all areas of formation. In this mid-1980s period almost all seminary catalogs described priestly formation as comprised of three basic elements: spiritual, academic, and pastoral. In the thirty or so seminaries whose main mission was to prepare men for diocesan priesthood, the focus during this period was on the contents and organization of the spiritual dimension of formation. Almost all of the descriptions contained at least some mention of personal formation, but half the programs are called simply “Spiritual Formation.” The other half specificallyinclude in their titles the aspects of both spiritual and personal formation: eight use just that title, five others use a broader title of “Priestly Formation,” and two others are unique, one being “Growth in Life and Ministry” and the other “Student Life and Formation.” Clearly, human formation, and its associated topics, was not at the forefront of the minds of seminary personnel during the 1980s and before.196 Several elements were common to most of the programs during this time, regardless of the title, but for those called “Spiritual Formation” the emphasis, as expected, was on spirituality with minimal elaboration of other areas of formation. First among the common elements was spiritual direction, in which almost all seminarians were specifically required to participate. They were to see a spiritual director every two weeks, or in a few cases, at least once a month. Many emphasized the confidential nature of the relationship, which was to be characterized by trust and openness. Terms like complete confidentiality and strict secrecy were used to indicate that this practice was entirely in the “internal forum,” the content of which was not to be revealed except under a few rare circumstances. To balance this practice, in nine seminaries each student was guided also by a formation advisor who was to assist him with all areas of formation. This relationship was not confidential in the sense that material covered in the conversations between advisor and student was understood to be in the “external forum” and thus, with the advisor using prudence about what to reveal, was to be included in evaluations. A third form of consultation mentioned by almost every seminary was psychological counseling. This arrangement would not be compulsory, but the service was available through the seminary. Accurate self-knowledge was the broad goal of all three forms of consultation. A second common element in the Spiritual/Personal Formation programs was an emphasis on the importance of solidifying the vocation or commitment to lifelong ministerial service on the part of seminarians. Part of this task was to be achieved by developing spiritual and emotional maturity, a phrase used in one form or another by virtually every seminary. Generally the descriptions made the point that development of the mature person was for the sake of the people they would eventually serve in ministerial positions. They were to cultivate a deep prayer life, consisting of many required spiritual exercises, so that they could be prepared “to accept priestly burdens, particularly celibacy,” as one seminary expressed it. Less common were several other themes, most often included by seminaries whose understanding of spiritual formation was broader and involved a more developed program of personal formation, later to be called “human formation” by Pope John Paul II in Pastores dabo vobis (PDV).197 Of particular interest was the inclusion of program elements dealing with sexuality and preparation for celibacy. Only about half the seminaries mentioned workshops, formation essions, and/or courses dealing with these topics. They described the programs as necessary for the seminarian to develop “a mature attitude toward his own sexuality and the celibate life,” learn about “the meaning of celibate chastity” and how to deal with it in ministerial situations, as well as understand “sexuality, intimacy, and generativity” and “the many facets of celibacy.” Less directly, they talked about “the ability to live a moral and virtuous life,” and “social maturity.” Often these expressions were followed by the comment that this development was for the sake of the “quest to be more fully human and fully Christian for the sake of the people.” Certainly other seminaries may have discussed these matters, but until years later catalogs did not refer to them. Responsibility for the evaluation process usually fell to the spiritual formation team, consisting mainly of faculty members. Spiritual directors, who were usually the heads of the Spiritual/Personal Formation programs, were not allowed to participate because of agreement about confidentiality. Components of the evaluation also involved peer evaluators, a practice in about ten of the seminaries. The explanation of the purpose of annual, or occasionally more frequent, evaluations was to assess the readiness of the seminarian for pastoral ministry. His personal qualifications and attributes were to be judged largely on the basis of how effectively he would be able to serve as a priest. By the mid-1990s, some shifts in the content of catalogs relative to spiritual and personal formation were evident. More seminaries identified personal formation as a component, but only one or two mentioned “human formation.” The descriptions of the human dimension of formation were relatively meager in most cases, and the emphasis was still strongly on spiritual formation. None of the seminaries had established distinct programs in human formation with its own goals and objectives. Yet personal formation and affective maturity received more attention than earlier. At least half the seminaries included some programs related to celibacy and described them at least briefly in a paragraph or two. These were often special workshops, class conferences, and discussions.Notable in this period was the introduction of formation advisors in almost all seminaries, compared with only nine using this structure ten years earlier. The practice allowed for information about seminarians to move from the internal forum of spiritual direction to the external forum of faculty evaluations. Seminary faculty in earlier years knew relatively little about the progress of seminarians. The one who knew the most, the spiritual director, was bound by confidentiality. Certainly program development related to personal formation was expanded in the 1990s, but only in the mid-2000s and later did the content of the formation programs change significantly in seminary catalog descriptions.198 From about 2006-2010, immense changes were recorded demonstrating greater awareness of the need for human formation, including education about the role of sexuality and celibacy in the life of a priest. Separate programs for Human Formation and Spiritual Formation were documented in twenty of the thirty-one seminary catalogs, and most others made at least mention of the two areas. The term “human formation,” taken from John Paul II’s PDV, replaced “personal development” and similar phrases used in the past. The remaining eleven seminaries entitled their programs in different ways and usually combined the content of human and spiritual formation. About a third of the seminaries described the content of the programs in substantial detail, including considerable information about how the seminaries contend with the topics of sexuality and celibacy. The effects of the sexual abuse scandal from 2002 and the Vatican-initiated visitation of seminaries in 2005-2006 undoubtedly influenced the considerable attention paid to these topics by 2010. The 2005 Program of Priestly Formation (PPF) included a chapter (twelve pages) entitled “Human Formation” for the first time, and it made numerous other references throughout the document to this dimension of formation. In particular, it provided extensive explanations and directives concerning the role of seminaries in preparing men to live a life of celibate chastity. Relative to admissions, for example, the PPF states, “For the seminary applicant, thresholds pertaining to sexuality serve as the foundation for living a lifelong commitment to healthy, chaste celibacy. As we have recently seen so dramatically in the church, when such foundations are lacking in priests, the consequent suffering and scandals are devastating.” Of particular interest is the shift in vocabulary that accompanied the new approaches to formation. To begin with, almost all seminaries discussed the importance of integration of the four aspects, or “pillars,” of formation—human, spiritual, intellectual, and pastoral. These are not to be considered discrete or layered dimensions of seminary formation, but rather are to be interrelated. Human formation is the foundation for all the others; spiritual formation enhances the capacity of the individual to develop a relationship with God and others; intellectual formation provides an understanding of all areas; and pastoral formation is the expression in ministry of the other dimensions of formation. An emphasis on developing positive relationships characterizes the role human formation is to play. Living community life to the full and developing fraternal bonds with other seminarians are opportunities to learn about effective ways of interacting. As a public person, the priest is to act in appropriate ways with parishioners and understand how his actions affect those he meets in future ministry. Another approach emphasized anew in the human formation program is the personal responsibility each seminarian must take in preparing for priesthood. In this regard, development of moral virtues is considered necessary to the life of a priest—self-knowledge, self-discipline, integrity, justice, and prudence among them. The practice of these virtues is to lead to development of a moral conscience, a proper ordering of the passions, and maintaining boundaries in order to achieve good and avoid evil. Acquiring these qualities is to result in the seminarian taking on habits that will make it possible for him to build his capacity to become emotionally mature, to live a chaste celibate life, and thus enable him to meet the expectations of the church. Spiritual directors and formation advisors assist the seminarian in this growth; periodic evaluations enable him to recognize the shortcomings he still must overcome. The interconnected areas heightened in recent seminary programs, more than ever before, have to do with integration, relationships, and personal responsibility for moral behavior. Curricular Change in Formation for Celibacy From 1971 to 2005, the US bishops published five editions of the PPF, covering all aspects of formation. What is reviewed here is the topic of formation for chaste celibacy, its place in the overall program, the extent of coverage, the terminology, and the content in each edition. Most notable are the changes between the first three (1971, 1976, and 1981) and the last two editions (1992 and 2005). The First Edition (1971) The first edition included four relatively brief paragraphs on celibacy, mainly under the “Pastoral Ministry” section, emphasizing the importance of celibacy being deeply rooted in the Lord and being for the sake of the pastoral mission. Developing appropriate attitudes toward celibacy, sex, and love were mentioned, as well as proper relationships with women. The College Formation section did not discuss celibacy in the first edition. The Second Edition (1976) The second edition included five paragraphs on celibacy, four of which were virtually identical to the 1971 edition. The new paragraph emphasized the personal value of celibacy as a way of sharing in the life of Christ. All of this material was newly placed under “Development of the Seminarian: Personal and Spiritual.” The College Formation section included four paragraphs with similar themes as Theology but geared toward a younger age group relative to emotional maturity and social development. The Third Edition (1981) The third edition included eleven paragraphs on celibacy, five of which were very similar to the 1976 edition. Four new paragraphs were added under “Development of the Seminarian: Personal and Spiritual.” They treated topics such as the necessity of learning the value of celibacy in a consumer culture, understanding the nature of sexuality, including homosexuality, and the church’s teachings on all these topics. It also discussed the importance of discerning the call to celibacy, articulating the expectations for behavior, and evaluating progress being made in the seminarians’ commitment to lifelong celibacy. Two other new paragraphs, under the introduction “Priestly Formation in the U.S.A.,” emphasized the obligatory nature of celibacy and the responsibility of the seminary to prepare students to live out their commitment to celibacy. The College Formation section included six paragraphs, all virtually the same as Theology, but with the proviso that the content be geared toward college-age students. The Fourth Edition (1992) The fourth edition is changed substantially in both content and length, with thirty-three paragraphs included. Almost all previous wording is changed and the content is found largely under “Foundations of Priestly Formation: The Spiritual Life of Diocesan Priests,” with a few paragraphs under “The Admission and Continuing Formation of Seminarians.” After describing the negative influences of the present social climate on lifelong commitment and a life of celibacy, most of the content is directed toward spiritual goals, behavioral expectations, and admissions standards. With Jesus as the model of the celibate life, the program is to make clear the rationale of the church for requiring celibacy. The content is to focus on the essential meaning of celibacy, its value, and its relationship to Christ, church, and ordination. Necessary practices to live a celibate life, including virtues and habits and seeing Mary as a model and support are mentioned. Eight paragraphs focus on “Celibacy for the Kingdom” and “Priestly Life and Ministry: Witness to the Kingdom.” A clear delineation of behavioral expectations appropriate to a life of celibacy must be part of formation goals. Psychological assessment relative to celibacy in the admissions process is seen as integral, as is evaluation of seminarians regarding their growth in commitment to celibacy. Overall the new material is more specific and more oriented toward spirituality and appropriate behavior for a celibate lifestyle. The College Formation section includes four paragraphs emphasizing spiritual formation for celibacy and the importance of community life in helping seminarians grow emotionally and psychosexually. The Fifth Edition (2005) The fifth edition is changed substantially from the fourth and includes twenty-three paragraphs specifically concerning celibate chastity. The material on celibacy is expanded on and incorporated largely in a new lengthy section on “Human Formation.” It speaks of integrating Human Formation with all other aspects of formation: Spiritual, Intellectual, and Pastoral. It provides extensive norms on Preparation for Celibacy, including the necessity of a coordinated and multifaceted program of instruction, detailed explanation of basic attitudes and behavioral expectations about the practice of celibacy, and how to understand and accept the value of one’s sexuality when directed to God’s service. The program is to foster growth in solid moral character and moral conscience, to help seminarians develop habits and skills to live a celibate commitment, and to understand the meaning of chastity, required ascetical practices, and theological rationale. Several topics are mentioned for the first time in this edition: disqualification for admission if any criminal sexual activity with a minor or inclination toward such is known, the necessity to follow guidelines of the Holy See regarding samesex experience and/or inclinations, and the requirement to investigate certain conditions prior to orders, such as whether or not the candidate has been sexually abused and whether any remedies are needed. High standards and vigilance are urged pertaining to sexuality, affective maturity, and capacity to live celibate chastity. Expanded norms for Admission of Candidates are given concerning psychosexual development, capacity to live a celibate life, and a minimum of two years of continent living before entry. College Formation does not have a separate section on celibacy, except to say that norms and expectations will vary from those given for Theology. On the whole both seminary formation programs and the five editions of the PPF show significant modification and development over the past forty years. Many seminaries began adapting their formation programs before the sexual abuse crisis of 2002 became public. In the 1990s, at about the same time as seminaries changed significantly, the fourth edition of the PPF elaborated its requirements to include more meaningful formation in celibate chastity, but only in the 2005 fifth edition does the PPF discuss in clear terms sexuality and the expectations for education and behavior relative to the concerns surrounding celibacy. At that point it provides detailed explanations of the steps seminaries are to take to fulfill the directives. These requirements are reflected in the most recent catalogs of many seminaries. Conclusion Data show that the problem of sexual abuse of minors by Catholic priests peaked in the 1970s, with a decline by the mid-1980s in all regions of the Catholic Church in the United States. Though more cases of sexual abuse continue to be reported to dioceses today, almost all of these allegations are of abuse that occurred decades earlier. The documented rise in cases of abuse in the 1960s and 1970s is similar to the rise in other types of “deviant” behavior in society, and coincides with social change during this time period. This period effect is also clearly shown through analysis of the different cohorts of seminary graduates; the later the cohorts, the shorter the average time between ordination and commission of abusive acts. Factors that remained consistent over this time period, such as celibacy, do not explain the sexual abuse “crisis.” Celibacy has been constant in the Catholic Church since the eleventh century and could not account for the rise and subsequent decline in abuse cases from the 1960s through the 1980s. Several important findings emerged in relation to the role of seminary education on the abuse crisis. First, priests educated in foreign seminaries were not significantly more likely to have allegations of abuse than those educated in the United States. Second, those educated in minor seminaries were not significantly more likely to have allegations than those educated only in major seminaries. Third, the abuse crisis was a national problem in scope, and the priests with allegations were educated in mainstream seminaries across the country. Finally, the majority of those who had allegations of abuse were educated in seminaries prior to the 1970s; thus, even though the incidence of abuse peaked in the 1970s, many of the priests with allegations were in seminary in the 1940s and 1950s. Seminary formation has evolved considerably over the past twenty-five years, and this evolution likely had an impact on the changing rates of sexual abuse of minors. In the mid-1980s and before, programs emphasized spiritual and academic formation, with some attention paid to pastoral formation in the form of field education and parish internships. Spiritual direction was the focal point for both spiritual and personal development. Woven into spiritual formation were elements of growth in emotional maturity and vocational commitment, which included lifelong celibacy. The focus was on moral development, with the goal of forming priests who could serve as effective ministers for the church. Though clearly an expectation, limited instruction was provided on how to live a life of celibate chastity. By the mid-1990s, some changes in formation were evident. Programs were more often entitled “Spiritual and Personal Formation,” and external formation advisors became part of the seminary structure. More time and attention were devoted to topics of affective maturity and community life, with attendant virtues to be practiced. Workshops, classes, and conferences on the topic of celibacy were more frequent. By the mid-2000s, striking changes were made in seminary formation. The four pillars identified by Pope John Paul II in PDV were adopted almost universally. Seminaries incorporated Human Formation as a separate program, and the contents were elaborated in many of the descriptions of priestly formation. It always included extensive formation in celibate chastity and many related elements such as the nature of appropriate relationships and the meaning of moral behavior as a priest. All aspects of formation were to be integrated so that the seminarian would develop personal responsibility for his future ministry. Over the past twenty-five years, a remarkable intensification of human formation and deeper understanding of the importance of its role are evident in almost every seminary. Over the same period, the total number of accusations of sexual abuse of a minor by a Catholic priest has fallen from 975 for the period of 1985 through 1989 to 253 for the period of 1995 through 1999, and then to 73 for the period of 2004 through 2008. An awareness of the problem of sexual abuse surely informed the development of the curriculum, but the benefits to seminarians may be seen in the continuing very low levels of sexual abuse of minors. As is discussed in the final chapter of this report, it is critical to ensure that priests continue to receive human formation training in seminary. One recommendation we make is for continued education on human formation to ensure that priests have the training and support to overcome any individual vulnerabilities they may face, as described in the next chapter. Chapter 3: Psychological Analysis of Sexual Abuse by Catholic Priests: Exploring the Individual-Level Characteristics of Abusers and Explanations for Sexual Abuse Individual Causes of Deviant Sexual Behavior Scholarly research on child sexual abuse and abusers has increased significantly throughout the last century. Early research on sex offenders indicated that offenders were psychologically different from non-offenders and more often than not strangers to their victims. The late 1930s brought an increased focus on sexual offenders in the general public. The media promoted the image of the serious “sex fiend” through newspaper articles and magazines, and the news focused primarily on sex offenders who were strangers to their victims. In the 1950s, FBI Director J. Edgar Hoover warned families of a looming “stranger danger,” and these warnings continued through the 1960s. At mid-century, criminal justice practices, such as parole for repeat offenders, came under scrutiny, as such practices were perceived as a significant problem contributing to recidivism.199 Politicians also began to address the problem of sexual “fiends” and “monsters,”200 implementing laws to incapacitate them indefinitely. The use of civil commitment under sexual psychopath laws increased throughout the 1940s and early 1950s.201 Sexual activity with an individual of the same sex was still considered a socially unacceptable behavior at this time, and some researchers linked homosexuals and pedophiles through their “perverse” sexual interests. An attraction to an individual of the same gender and an attraction to children were seen as evidence of “arrested psychosexual development.”202 The most common way of conceptualizing the acts of a person who sexually abused a child was to look for an explanation in the characteristics of the individual and a belief that the individual could be treated. It has only been in the last thirty to forty years that the focus of research on sexual abuse began to change. Victimization surveys showed that the majority of sexual abuse victims knew the perpetrators, and many of the perpetrators were not driven by psychological pathologies such as pedophilia. That said, much is still to be learned about sexual abusers and their pathways to abuse. Similarly, much remains to be learned about the causal factors or etiological determinants of sexual abuse of minors by priests and whether and how risk differs for priest versus non-priest offender populations. While widespread speculation has focused on issues such as homosexuality203 and the vow of celibacy,204 John Loftus cautioned that “as regards the sexual misconduct of priests, we have plenty of theories, lots of anecdotal therapeutic explanations, but very little fact.”205 Indeed, there has been relatively little focus on other potential etiological explanations, despite evidence that priests, as a group, appear similar to other males.206 Langevin, Curnoe, and Bain found few differences between priest-abusers and non-priest abusers when groups were matched on education and age. 207 Indeed, Langevin and colleagues found loneliness, social isolation, and substance abuse to be common correlates of offending across priest and non-priest abusers. 208 Hanson, Pfafflin, and Lutz similarly contend that, while abusive priests tend to be older, better educated, and less antisocial than nonpriest child molesters, they share common risk factors of sexual perpetration, including deviant sexual interests and alcohol abuse.209 A review of the literature found several small-scale studies that have examined factors that may be etiologically related to sexual abuse of minors by priests.210 Haywood, Kravitz, Wasyliw, Goldberg, and Cavanaugh, for example, found an association between having been sexually abused in childhood and perpetrating an offense against a child in adulthood; this association was apparent for both priests and non-priests.211 Specifically, the odds of a sexually abused priest offending against children in adulthood were 6.05 times higher than that of the odds of a nonabused priest offending in adulthood. Although Haywood and colleagues suggested that these findings may indicate unique etiological pathways to offending for priest and non-priest perpetrators, the small sample size of this study limits generalizability of their results.212 Marc Falkenhain found that a common personality pattern among a small sample of abusive priests was that of social isolation, overcontrolled affect, and passivity. 213 Similarly, Plante, Manuel, and Bryant found that overcontrolled hostility, as assessed by the Minnesota Multiphasic Personality Inventory (MMPI), most reliably distinguished priests who had offended against children from those who had not.214 Plante and Aldridge later found that priestabusers appeared defensive and isolative on MMPI-2 profiles but did not exhibit overcontrolled hostility as found in earlier studies.215 If individuals who commit acts of sexual abuse of minors can be distinguished or identified by preexisting psychological or behavioral characteristics, those characteristics could be used to screen candidates for the ministry or to evaluate their risk of future acts of abuse. In this section of the report, data from multiple sources are examined to evaluate the presence and influence of three clusters of individual-level characteristics: serious psychological disturbance, major mental illness, or personality disorder; behavioral experiences, disturbance in sexual development, or sexual history; and differences in attitude toward the ministry. Behavioral factors include a history of having been sexually abused as a child, the experience of major developmental trauma, and having had homosexual experiences prior to entering seminary or while attending seminary. (...) Development of Diocesan Response to Sexual Abuse by Priests The history of the Catholic Church provides ample documentation of weakness and human failing on the part of some of its priests, including deviant sexual behavior with adults and with minors.278 It is clear that diocesan leaders are responsible for the care of priests whose ability to carry out their responsibilities in ministry is impaired by physical or psychological illness. Sexual behavior by a priest that violates the expectations of chaste celibacy would, at mid-century, have been seen primarily as a moral failing or a problem requiring spiritual direction. In 1947, the Servants of the Paraclete opened a spiritual retreat center for troubled priests, and later, in 1959, a second such center. At the same time, in the 1950s and 1960s, as the discipline of psychology developed and psychological testing became more of an accepted form of screening for psychological disorders, psychological treatment began to be used to address the behavioral problems of priests. After 1960, several centers were either founded specifically for the psychological treatment of Catholic priests and religious community members or had incorporated psychological treatment into their regimens.279 The challenge faced by bishops who received a report of sexual abuse of a minor by a priest of the diocese was how to respond to the victim and family and how to make choices about a course of action for the priest involved. The responses to reports of sexual abuse of minors made before 1985 differed greatly from reports brought to dioceses in 1995 or in 2002. More than 80 percent of pre-1985 reports of sexual abuse were made to the diocese within a year of the incident, and three quarters of the reports were made by the victim or a family member. The most common request was that help be provided for the priest-offender. Often, the families did not want publicity nor did they wish to confront the priest; in other cases, families were pressured by church leaders to keep the incident confidential. Under such circumstances, a course of action toward a canonical trial or a criminal indictment was not very likely. One priest recalled in an interview that, as a newly ordained priest in the 1970s, he had heard rumors about priests being sexual abusers and had asked the diocesan chancellor about such rumors. He was assured that these few cases were handled quietly and that the reports never became public knowledge. This account is echoed in the survey responses by individual priests and reports by victim assistance coordinators collected for the purpose of the Causes and Context study. Prior to 1984, the common assumption of those who the bishops consulted was that clergy sexual misbehavior was both psychologically curable and could be spiritually remedied by recourse to prayer. (...) Priestly Advocacy for Victims The sample of priests who took direct and explicit action to notify a diocesan official—most often the bishops—that a fellow priest was violating his vow of celibacy is a purposive sample: A survey was distributed to a selection of priests known for their explicit action in support of victims and/or acknowledged for their support by the Voice of the Faithful (VOTF) organization. Twenty priests responded. Their dates of ordination ranged from 1957 to 2002, with the majority reporting ordination in the 1960s. All served in parishes, most became pastors, and a few reported experience as teachers. Their dioceses were mostly in the Midwest and North of the United States, with none from either coast. In most cases they say that they “observed behavior of another priest or priests that [they] found troubling, with respect to his vow of celibacy” and the rest “were told of behavior on the part of another priest or priests that [they]found troubling, with respect to his vow of celibacy.” A majority also reported that they were informed about clergy sexual misconduct by the priest’s victim. Two indicated that they had been victims themselves. All priests responding to the survey reported the known or suspected misbehavior to his bishop. Two indicated that, in the late 1990s, the bishop responded and acted appropriately by removing the priest in question from active ministry. However, the majority reported no episcopal action, a lack of episcopal follow-up, or sometimes that the priest in question received an episcopal admonishment. Some representative responses are as follows: The bishop refused to speak with me and told me to knock it off. Then the director of personnel said to leave the priest alone, we were ruining his reputation. The bishop wondered about the victim’s credibility and did not want this in the press, which the victim was threatening. I met with the bishop; afterwards I heard him speaking about the abusing priests on several occasions, dismissing the accusations. I was told that the matter was being handled internally, but never got any follow-up. The bishops did whatever they felt like doing and whatever they could to avoid tarnishing their image. In the late 60s we had heard of it. But up until then such behavior was, at least to me, inconceivable. . . . The late 1960s and 1970s seem to have unhinged a lot of people, including priests. The three folks I contacted were: The Bishop, Vicar General and Review Board Administrator. I found that all three responded appropriately by following up on the allegations and getting them to the Review Board. By this time (1998) they had grown to understand the magnitude of the issue. Only a minority of respondents reported that they felt supported in their actions by other priests, the priest senate, or parishioners of the priest’s parish. Only one indicated that he reported the behavior to civil authorities; the majority indicated that in retrospect they should have. Only two answered “yes” to the question of whether there was an explicit response to the Gauthe case in their diocese, and three of the four who had known about the Five Principles said there had been no implementation within their dioceses. (...) Chapter 6: Conclusion and Recommendations The Causes and Context study provided a unique opportunity to collect robust, rich, and multifaceted data on the sexual abuse of minors over a sixty-year period. Seven sources of quantitative and qualitative data were analyzed, and the findings support a consistent set of conclusions. This convergence of findings provides confidence in the data, which can then serve as a base for creating policy recommendations. Consistent with literature about sex offenders in the general population, the Causes and Context data show that priests who sexually abused minors constitute a heterogeneous population. Individual characteristics do not predict that a priest will commit sexual abuse of a minor. Rather, vulnerabilities, in combination with situational stresses and opportunities, raise the risk of abuse. Like non-priest abusers, the majority of priests who sexually abused minors appear to have had certain vulnerabilities to commit abuse (for example, emotional congruence with children or adolescents), experienced increased stressors from work (for example, having recently received more responsibilities, such as becoming a pastor), and had opportunities to abuse (for example, unguarded access to minors). Most abuse incidents occurred decades ago, at a time when the impact of victimization was not fully understood and research on sexual offenders was in early stages of development. When priests did commit abusive acts, they were often not reported by the victim at the time of the incident, not recognized by the abuser’s peers or leaders, and, when known, were not dealt with in a way that helped the victim to recover from the resulting harm. The historical, psychological, organizational, cultural, and situational data analyzed here provide a vital narrative about the abuse, abusers, victims, and institutions in which abuse took place. Summary of Findings Historical Nature of Abuse The “crisis” of sexual abuse of minors by Catholic priests is a historical problem. Data from multiple sources show that incidence of abuse behavior was highest between the mid-1960s and the mid-1980s. Sexual abuse continues to occur, but 94 percent of the abuse incidents reported to the Catholic Church from 1950 through 2009 took place before 1990. Each year, fewer new reports are brought forward, and each set of new cases reflects the known pattern. Priests ordained in different decades committed their first acts of abuse after different periods of time in ministry, but the abusive acts for all cohorts were clustered in the 1960s and 1970s. The influence of the overall pattern of social change is seen in all ordination cohorts. Factors that were invariant during the time period addressed, such as celibacy, were not responsible for the increase or decline in abuse cases over this time period. Reports of abuse are associated with periods of publicity about the problem of sexual abuse. Before 1985, reports of sexual abuse were most likely to be made by the parent of the youth within a year of the abuse. By the mid-1990s, reports of abuse were being made more often by adult men and women reporting abuse incidents that had happened ten or more years earlier. In 2002, reports of abuse were most often made by adult victims or their lawyers twenty to forty years after the abuse took place. (...) Recommendations for Prevention Policies The heterogeneity of the priest-abuser population presents a complex agenda for prevention. It is not possible to identify most potential abusers with traditional psychological assessments, because very few priest-abusers were driven to commit their offenses by diagnosable psychological disorders. It is also neither possible nor desirable to implement extensive restrictions on the mentoring and nurturing relationships between minors and priests given that most priests have not sexually abused minors and are not likely to do so. However, it is critical to implement prevention policies that are independent of a particular risk factor, be they social, psychological, or developmental factors. Prevention policies should focus on three factors: education, situational prevention models, and oversightand accountability. Education The human formation component as part of the seminary education program evolved over the period of time studied, and data show that this development reduced the vulnerability of priests to abuse. The addition of elements of what is now called a “Human Formation” component of seminary education was recognized as valuable by priests in the study and was consistent with the decline in sexual abuse incidents. In the survey of priests with allegationsof abuse compared to those without allegations of abuse, the experience of some human formation education was a critical factor in distinguishing the two groups. The findings of the Causes and Context study should be digested and used as the basis for a mandatory curriculum for a workshop for all seminary faculty. A long-neglected function at the diocesan level is the provision of continuing education for priests. In 2001, the US bishops prepared The Basic Plan for the Ongoing Formation of Priests, intended primarily for diocesan priesthood. The plan provides a general description of the kinds of ongoing formation needed to enhance the integration of priestly identity and the tasks of pastoral ministry; it also outlines formation at different stages of priesthood and discusses some of the practical possibilities for formation. To implement such programs, bishops would need to provide the human and financial resources needed to ensure that ongoing formation is available. Also pressing is the question of the judicious deployment of priests that would make possible opportunities for some to take sabbaticals or in other ways renew themselves and their ministry. Beyond these concerns, priests have varying degrees of interest to participate in such programs. For reasons of excessive workloads, lack of money, or other personal factors, not all choose to engage in ongoing formation. Many pastors believe bishops must support, even make obligatory, some form of continuing education if parish life is to thrive. A clear delineation of behavioral expectations appropriate to a life of celibacy must be part of formation goals during seminary education and also throughout priests’ time in ministry. The Causes and Context data indicate that abuse is most likely to occur at times of stress, loneliness, and isolation. Such stressful or challenging situations triggered the desire in some priests to form inappropriate relationships with others—such relationships were most often with adults, but sometimes with minors. The addition of formal educational models related to human formation would be one step toward reducing the likelihood of abuse at times in which priests are most vulnerable. This formation should include a thorough understanding of the major findings of this study. Toward that end, educational opportunities should be put in place, for example, workshops and online courses, for those responsible for the human formation programs for seminarians, including seminary administrators and faculty. (...) Servants of the Paraclete A religious congregation dedicated to serving troubled priests struggling with issues such as celibacy, alcohol abuse, and the perpetration of sexual abuse. Founded by Father Gerald Fitzgerald, the congregation opened several treatment centers for priests around the world. In the 1990s, the majority of its treatment facilities closed. (...) 169 D.E. Dandurand, “Implications of Mandated Celibacy for the Psychospiritual Development of Roman Catholic Clergy.” (PhD diss., Institute of Transpersonal Psychology, March 29, 2001). 170 A. Greeley, “Celibacy Isn’t a Cause of Sex Abuse,” Chicago SunTimes, February 13, 2008. 9) ARTICLES ON CELIBACY (BY COUNTRY) Australia Vatican worked for years to remove Australian bishop (exclusive) http://alturl.com/9tfnj Vatican was patient before removing Australian bishop, Cardinal Pell says [VA/AU; CatholicCulture.org] http://alturl.com/7diyw Morale falters in Australian church / By Chris McGillion [AU; National Catholic Reporter: #celibacy] http://alturl.com/quznh Tightening Up Disciplne [VA/AU; Leon J. Podles :: Dialogue; #ordainingmarriedmen #ordainingwomen] http://alturl.com/fruvq Ousted priest says Bishop’s sacking result of “totalitarian regime” / E. Saunders [AU; Green Left; ordinationofwomen] http://alturl.com/aubfn Austria Austrian Priests Suggest Celibacy May Be a Problem http://alturl.com/dvsca Tachtig procent Oostenrijkse priesters voor afschaffing verplicht priestercelibaat http://alturl.com/8znwn Zulehner, Paul M.: Wie geht’s, Herr Pfarrer http://alturl.com/r89mc Weltpriester: Mehrheit lehnt Pflichtzolibat ab http://alturl.com/7xnpr Belgium Aartsbisschop Leonard benadrukt celibaatsbelofte http://alturl.com/npw8h ’Het gedwongen celibaat drijft priesters tot wanhoop’ : Ex-priester roept op tot protest na zelfdoding Kortrijkse deken http://alturl.com/km5hg Aartsbisschop gaat moeilijke vragen van leerlingen niet uit de weg : Debat met mgr. Leonard verloopt bewogen http://alturl.com/2e87y Moraaltheoloog legt link tussen celibaat en misbruik http://alturl.com/sg9a8 Antwerps bisschop Bonny stelt celibaat in vraag http://alturl.com/bowmq Bisschop Brugge pleit voor niet-celibataire priesters http://alturl.com/bm2zi Bisschop Hoogmartens: "Getrouwde man moet priester kunnen worden" http://alturl.com/hyxdr Bisschop De Kesel: "Kerk moet taboes op seksualiteit laten varen" http://alturl.com/y3m5g Meerderheid Belgen vindt celibaat achterhaald http://alturl.com/i7x3a [Priester Luc Pirrong:] ’Misstap omdat ik seksualiteit onderdrukte’ http://alturl.com/57sfb Belgische bisschoppen: "Geen debat over celibaat" http://alturl.com/p48gv Aartsbisschop Leonard benadrukt celibaatsbelofte http://alturl.com/fzbob Eindrapport Adriaenssens: "Kinderen vanaf amper twee jaar seksueel misbruikt" [Belgie] http://alturl.com/wv5hd Germany German Catholic bishops say church must discuss taboos, compensate abuse victims http://alturl.com/ursyv German Catholics call for reform, many leaving / Melissa Eddy http://alturl.com/5jy7o Kardinaal Kasper verzet zich tegen elke aanpassing priestercelibaat http://alturl.com/8azxh Katholiken in Deutschland: Glaubige fordern Reformen http://alturl.com/ssoj7 Theologen gegen den Zolibat http://alturl.com/t5497 Bischof will Zolibat lockern http://alturl.com/5zeb7 Reforminitiative sammelt 12.000 Unterschriften gegen den Zolibat http://alturl.com/t5m9q German Catholic Church finds faithful leaving / By Melissa Eddy [DE; DH: DailyHerald.com] http://alturl.com/7r367 Should the Catholic church scrap its celibacy rule? : It is estimated that 1,000 people in Britain and Ireland are the children of Catholic priests http://alturl.com/7ekt7 Murphy Commission Report on Child Sexual Abuse in Dublin http://alturl.com/s6sek Italy Italian priests’ secret mistresses ask pope to scrap celibacy rule : Forty women send unprecedented letter to pontiff saying priests need to ’experience feelings, love and be loved’ http://alturl.com/6gc6d Nigeria Archbishop resigns over oath of celibacy http://alturl.com/wjwgp The Netherlands Celibaat legt last op die zwaar is om te dragen http://alturl.com/4gba6 Nieuwe Twitter over seksualiteit en het celibaat http://alturl.com/sq9d6 [Peter Roozendaal:] ’Eeuwig celibaat maakt psychotisch’ http://alturl.com/urdg6 [2006:] GEERT-JAN PUTMANS ONTSLAGEN ALS PASTOR : Liempdse priester breekt met celibaat http://alturl.com/xwwu3 United Kingdom Court told celibacy drove priest to look at child porn http://alturl.com/5z7fc Should the Catholic church scrap its celibacy rule? : It is estimated that 1,000 people in Britain and Ireland are the children of Catholic priests http://alturl.com/7ekt7 Celibacy debate suggests clergy fail to understand relationships http://alturl.com/xwirg Celibacy and child abuse / Posted by Andrew Brown [UK; The Guardian, 19 March 2010] http://alturl.com/jv78n United States Pope defends priestly celibacy; SNAP responds http://alturl.com/rxviy Woman seeks celibacy debate http://alturl.com/bpwgx Presbyterians expected to clear way for gay clergy http://alturl.com/xdibu Does Celibacy Contribute to Clerical Sex Abuse? http://alturl.com/p33u3 Secret sex in the celibate system / by A.W. Richard Sipe http://alturl.com/9sbod De knellende banden van het celibaat http://alturl.com/fd2ti Sex and the City of God, Part 2: Celibacy and Sexuality in the Catholic Church http://alturl.com/bmioc Vatican: today Pope defends priestly celibacy http://alturl.com/najvj Should the Vatican drop mandatory celibacy for Roman Catholic priests?http://alturl.com/p3ygz Pope strongly defends priestly celibacy in vigil with priests, doesn’t dwell on abuse scandal http://alturl.com/6g5ub PAUS VERDEDIGT PRIESTERCELIBAAT http://alturl.com/5h2e7 Vatican: 1967 (Woodstock era) SACERDOTALIS CAELIBATUS : ENCYCLICAL OF POPE PAUL VI ON THE CELIBACY OF THE PRIEST To the Bishops, Priests and Faithful of the Whole Catholic World. Priestly celibacy has been guarded by the Church for centuries as a brilliant jewel, and retains its value undiminished even in our time when the outlook of men and the state of the world have undergone such profound changes. Amid the modern stirrings of opinion, a tendency has also been manifested, and even a desire expressed, to ask the Church to re-examine this characteristic institution. It is said that in the world of our time the observance of celibacy has come to be difficult or even impossible. 2. This state of affairs is troubling consciences, perplexing some priests and young aspirants to the priesthood; it is a cause for alarm in many of the faithful and constrains Us to fulfill the promise We made to the Council Fathers. We told them that it was Our intention to give new luster and strength to priestly celibacy in the world of today. (...) Since saying this We have, over a considerable period of time earnestly implorred the enlightenment and assistance of the Holy Spirit and have examined before God opinions and petitions which have come to Us from all over the world, notably from many pastors of God's Church. Some Serious Questions 3. The great question concerning the sacred celibacy of the clergy in the Church has long been before Our mind in its deep seriousness: must that grave, ennobling obligation remain today for those who have the intention of receiving major orders? Is it possible and appropriate nowadays to observe such an obligation? Has the time not come to break the bond linking celibacy with the priesthood in the Church? Could the difficult observance of it not be made optional? Would this not be a way to help the priestly ministry and facilitate ecumenical approaches? And if the golden law of sacred celibacy is to remain, what reasons are there to show that it is holy and fitting? What means are to be taken to observe it, and how can it be changed from a burden to a help for the priestly life? 4. Our attention has rested particularly on the objections which have been and are still made in various forms against the retention of sacred celibacy. in virtue of Our apostolic office We are obliged by the importance, and indeed the complexity, of the subject to give faithful consideration to the facts and the problems they involve, at the same time bringing to them—as it is Our duty and Our mission to do—the light of truth which is Christ. Our intention is to do in all things the will of Him who has called Us to this office and to show what we are in the Church: the servant of the servants of God. OBJECTIONS AGAINST PRIESTLY CELIBACY 5. It may be said that today ecclesiastical celibacy has been examined more penetratingly than ever before and in all its aspects. It has been examined from the doctrinal, historical, sociological, psychological and pastoral point of view. The intentions prompting this examination have frequently been basically correct although reports may sometimes have distorted them. Let us look openly at the principal objections against the law that links ecclesiastical celibacy with the priesthood. The first seems to come from the most authoritative source, the New Testament which preserves the teaching of Christ and the Apostles. It does not openly demand celibacy of sacred ministers but proposes it rather as a free act of obedience to a special vocation or to a special spiritual gift. (...) Jesus Himself did not make it a prerequisite in His choice of the Twelve, nor did the Apostles for those who presided over the first Christian communities. (...) The Fathers of the Church 6. The close relationship that the Fathers of the Church and ecclesiastical writers established over the centuries between the ministering priesthood and celibacy has its origin partly in a mentality and partly in historical circumstances far different from ours. In patristic texts we more frequently find exhortations to the clergy to abstain from marital relations rather than to observe celibacy; and the reasons justifying the perfect chastity of the Church's ministers seem often to be based on an overly pessimistic view of man's earthly condition or on a certain notion of the purity necessary for contact with sacred things. In addition, it is said that the old arguments no longer are in harmony with the different social and cultural milieus in which the Church today, through her priests, is called upon to work. Vocation and Celibacy 7. Many see a difficulty in the fact that in the present discipline concerning celibacy the gift of a vocation to the priesthood is identified with that of perfect chastity as a state of life for God's ministers. And so people ask whether it is right to exclude from the priesthood those who, it is claimed, have been called to the ministry without having been called to lead a celibate life. The Shortage of Priests 8. It is asserted, moreover, that the maintaining of priestly celibacy in the Church does great harm in those regions where the shortage of the clergy—a fact recognized with sadness and deplored by the same Council (...)—gives rise to critical situations: that it prevents the full realization of the divine plan of salvation and at times jeopardizes the very possibility of the initial proclamation of the Gospel. Thus the disquieting decline in the ranks of the clergy is attributed by some to the heavy burden of the obligation of celibacy. 9. Then there are those who are convinced that a married priesthood would remove the occasions for infidelity, waywardness and distressing defections which hurt and sadden the whole Church. These also maintain that a married priesthood would enable Christ's ministers to witness more fully to Christian living by including the witness of married life, from which they are excluded by their state of life. Human Values 10. There are also some who strongly maintain that priests by reason of their celibacy find themselves in a situation that is not only against nature but also physically and psychologically detrimental to the development of a mature and well-balanced human personality. And so it happens, they say, that priests often become hard and lacking in human warmth; that, excluded from sharing fully the life and destiny of the rest of their brothers, they are obliged to live a life of solitude which leads to bitterness and discouragement. So they ask: Don't all these things indicate that celibacy does unwarranted violence to nature and unjustifiably disparages human values which have their source in the divine work of creation and have been made whole through the work of the Redemption accomplished by Christ? Inadequate Formation 11. Again, in view of the way in which a candidate for the priesthood comes to accept an obligation as momentous as this, the objection is raised that in practice this acceptance results not from an authentically personal decision, but rather from an attitude of passivity, the fruit of a formation that neither is adequate nor makes sufficient allowance for human liberty. For the degree of knowledge and power of decision of a young person and his psychological and physical maturity fall far below—or at any rate are disproportionate to—the seriousness of the obligation he is assuming, its real difficulties and its permanence. 12. We well realize that there are other objections that can be made against priestly celibacy. This is a very complex question, which touches intimately upon the very meaning of being alive, yet is penetrated and resolved by the light of divine revelation. A never-ending series of difficulties will present themselves to those who cannot "receive this precept'' (...) and who do not know or have forgotten it is a "gift of God," (...) and who moreover are unaware of the loftier reasoning, wonderful efficacy and abundant riches of this new insight into life. Personal Response to the Divine Vocation (...) Celibacy Not Against Nature 53. Considering what contemporary scholarly investigation has ascertained, it is not right to continue repeating (l01) that celibacy is against nature because it runs counter to lawful physical, psychic and affective needs, or to claim that a completely mature human personality demands fulfillment of these needs. Man, created to God's image and likeness, (...) is not just flesh and blood; the sexual instinct is not all that he has; man has also, and pre-eminently, understanding, choice, freedom, and thanks to these powers he is, and must remain, the chief work of creation; they give him mastery over his physical, mental and emotional appetites. 54. The true, profound reason for dedicated celibacy is, as We have said, the choice of a closer and more complete relationship with the mystery of Christ and the Church for the good of all mankind: in this choice there is no doubt that those highest human values are able to find their fullest expression. (...) The Development of Personality 56. We readily grant that the natural and lawful desire a man has to love a woman and to raise a family is renounced by the celibate in sacred orders; but it cannot be said that marriage and the family are the only way for fully developing the human person. In the priest's heart love is by no means extinct. His charity is drawn from the purest source, (...) practiced in the imitation of God and Christ, and is no less demanding and real than any other genuine love. (...) It gives the priest a limitless horizon, deepens and gives breadth to his sense of responsibility—a mark of mature personality—and inculcates in him, as a sign of a higher and greater fatherhood, a generosity and refinement of heart (...) which offer a superlative enrichment. (...) The Priest and Solitude 58. By reason of his celibacy the priest is a man alone: that is true, but his solitude is not meaningless emptiness because it is filled with God and the brimming riches of His kingdom. Moreover, he has prepared himself for this solitude—which should be an internal and external plenitude of charity—if he has chosen it with full understanding, and not through any proud desire to be different from the rest of men, or to withdraw himself from common responsibilities, or to alienate himself from his brothers, or to show contempt for the world. Though set apart from the world, the priest is not separated from the People of God, because he has been "appointed to act on behalf of men," (107) since he is "consecrated" completely to charity (...) and to the work for which the Lord has chosen him. (...) The Loneliness of Christ 59. At times loneliness will weigh heavily on the priest, but he will not for that reason regret having generously chosen it. Christ, too, in the most tragic hours of His life was alone—abandoned by the very ones whom He had chosen as witnesses to, and companions of, His life, and whom He had loved "to the end" (...)—but He stated, "I am not alone, for the Father is with me." (...) He who has chosen to belong completely to Christ will find, above all, in intimacy with Him and in His grace, the power of spirit necessary to banish sadness and regret and to triumph over discouragement. He will not be lacking the protection of the Virgin Mother of .Jesus nor the motherly solicitude of the Church, to whom he has given himself in service. He will not be without the kindly care of his father in Christ, his bishop; nor will the fraternal companionship of his fellow priests and the love of the entire People of God, most fruitful of consolations, be lacking to him. And if hostility, lack of confidence and the indifference of his fellow men make his solitude quite painful, he will thus be able to share, with dramatic clarity, the very experience of Christ, as an apostle who must not be "greater than he who sent him," (...) as a friend admitted to the most painful and most glorious secret of his divine Friend who has chosen him to bring forth the mysterious fruit of life in his own life, which is only apparently one of death. (...) II. PRIESTLY FORMATION 60. Our reflection on the beauty, importance and intimate fittingness of holy virginity for the ministers of Christ and His Church makes it incumbent on those who hold the office of teacher and pastor of that Church to take steps to assure and promote its positive observance, from the first moment of preparation to receive such a precious gift. In fact, the difficulties and problems which make the observance of chastity very painful or quite impossible for some, spring, not infrequently, from a type of priestly formation which, given the great changes of these last years, is no longer completely adequate for the formation of a personality worthy of a "man of God." (...) Carrying Out the Council's Norms 61. The Second Vatican Council has already indicated wise criteria and guidelines to this end. They are in conformity with the progress of psychology and pedagogy, as well as with the changed conditions of mankind and of contemporary society. (...) It is Our wish that appropriate instructions be drawn up with the help of truly qualified men, treating with all necessary detail the theme of chastity. They should be sent out as soon as possible to provide competent and timely assistance to those who have the great responsibility within the Church of preparing future priests. Personal Response to the Divine Vocation 62. The priesthood is a ministry instituted by Christ for the service of His Mystical Body which is the Church. To her belongs the authority to admit to that priesthood those whom she judges qualified—that is, those to whom God has given, along with other signs of an ecclesiastical vocation, the gift of a consecrated celibacy. (...) In virtue of such a gift, confirmed by canon law, the individual is called to respond with free judgment and total dedication, adapting his own mind and outlook to the will of God who calls him. Concretely, this divine calling manifests itself in a given individual with his own definite personality structure which is not at all overpowered by grace. In candidates for the priesthood, therefore, the sense of receiving this divine gift should be cultivated; so too, a sense of responsibility in their meeting with God, with the highest importance given to supernatural means. 63. It is likewise necessary that exact account be taken of the physical and psychological state of the candidate in order to guide and orient him toward the priestly ideal; so a truly adequate formation should harmoniously coordinate grace and nature in the man in whom one clearly sees the proper conditions and qualifications. These conditions should be ascertained as soon as signs of his holy vocation are first indicated—not hastily or superficially, but carefully, with the assistance and aid of a doctor or a competent psychologist. A serious investigation of hereditary factors should not be omitted. Unsuitable Candidates 64. Those who are discovered to be unfit for physical, psychological or moral reasons should be quickly removed from the path to the priesthood. Let educators appreciate that this is one of their very grave duties. They must neither indulge in false hopes and dangerous illusions nor permit the candidate to nourish these hopes in any way, with resultant damage to himself or to the Church. The life of the celibate priest, which engages the whole man so totally and so delicately, excludes in fact those of insufficient physical, psychic and moral qualifications. Nor should anyone pretend that grace supplies for the defects of nature in such a man. 65. After the capability of a man has been ascertained and he has been admitted to the course of studies leading to the goal of the priesthood, care should be taken for the progressive development of a mature personality through physical, intellectual and moral education directed toward the control and personal dominion of his temperament, sentiments and passions. The Necessity of Discipline 66. This will be proved by the firmness of the spirit with which he accepts the personal and community type of discipline demanded by the priestly life. Such a regime, the lack or deficiency of which is to be deplored because it exposes the candidate to grave disorders, should not be borne only as an imposition from without. It should be inculcated and implanted as an indispensable component within the context of the spiritual life. Personal Initiative 67. The educator should skillfully stimulate the young man to the evangelical virtue of sincerity (...) and to spontaneity by approving every good personal initiative, so that the young man will come to know and properly evaluate himself, wisely assume his own responsibilities, and train himself to that self-control which is of such importance in priestly education. 68. The exercise of authority, the principle of which should be maintained firmly, will be animated by wise moderation and a pastoral attitude. It will be used in a climate of dialogue and will be implemented in a gradual way which will afford the educator an ever deepening understanding of the psychology of the young man, and will appeal to personal conviction. A Free Choice 69. The complete education of the candidate for the priesthood should be directed to help him acquire a tranquil, convinced and free choice of the grave responsibilities which he must assume in conscience before God and the Church. Ardor and generosity are marvelous qualities of youth; illuminated and supported, they merit, along with the blessing of the Lord, the admiration and confidence of the whole Church as well as of all men. None of the real personal and social difficulties which their choice will bring in its train should remain hidden to the young men, so that their enthusiasm will not be superficial and illusory. At the same time it will be right to highlight with at least equal truth and clarity the sublimity of their choice, which, though it may lead on the one hand to a certain physical and psychic void, nevertheless on the other brings with it an interior richness capable of elevating the person most profoundly. A Demanding Asceticism 70. Young candidates for the priesthood should be convinced that they cannot follow their difficult way without a special type of asceticism proper to themselves and more demanding than that which is required of the other faithful. It will be a demanding asceticism but not a suffocating one which consists in the deliberate and assiduous practice of those virtues which make a man a priest: self-denial in the highest degree—an essential condition if one would follow Christ; (...) humility and obedience as expressions of internal truth and of an ordered liberty; prudence, justice, courage and temperance—virtues without which it is impossible for true and profound religious life to exist; a sense of responsibility, fidelity and loyalty in the acceptance of one's obligations; a balance between contemplation and action; detachment and a spirit of poverty, which will give tone and vigor to evangelical freedom; chastity, the result of a persevering struggle, harmonized with all the other natural and supernatural virtues; a serene and secure contact with the world to whose service the young man will dedicate himself for Christ and for His kingdom. In such a way the aspirant to the priesthood will acquire, with the help of a divine grace, a strong, mature and balanced personality, a combination of inherited and acquired qualities, harmony of all his powers in the light of the faith and in intimate union with Christ, whom he has chosen for himself and for the ministry of salvation to the world. Trial Periods 71. However, to judge with more certainty the young man's fitness for the priesthood and to have successive proofs of his attained maturity on both the human and supernatural levels—for "it is more difficult to conduct oneself correctly in the service of souls because of dangers coming from outside" (...)—it will be advisable to have a preliminary trial period before the observance of holy celibacy becomes something definitive and permanent through ordination to the priesthood. (...) A Gift to the Lord and His Church 72. Once moral certainty has been obtained that the maturity of the candidate is sufficiently guaranteed, he will be in a position to take on himself the heavy and sweet burden of priestly chastity as a total gift of himself to the Lord and to His Church. In this way, the obligation of celibacy, which the Church makes a condition of Holy Orders, is accepted by the candidate through the influence of divine grace and with full reflection and liberty, and, as is evident, not without the wise and prudent advice of competent spiritual directors who are concerned not to impose the choice, but rather to dispose the candidate to make it more consciously. Hence, in that solemn moment when the candidate will decide once and for his whole life, he will not feel the weight of an imposition from outside, but rather the interior joy that accompanies a choice made for the love of Christ. The Holy See, 24 juni 1967 10) ARTICLES ON HOMOSEXUALITY Expert: Donohue's claim that most abusive priests are gay is "unwarranted" / by Jeremy Schulman http://alturl.com/jvrsu 11) SOME OBSERVATIONS ON SEXUAL ABUSE BY PRIESTS & THE OATH / VOW OF CELIBACY celibacy isn't the cause of sexual abuse, but it can play an important role in sexual abuse many priests have a 'secret' relationship many priests have problems with the oath of celibacy many catholics (priests, clerical abuse victims, et cetera) want to replace mandatory celibacy with voluntary celibacy the Vatican doesn't want to replace mandatory celibacy with voluntary celibacy the Vatican is puting dissidents, who support voluntary celibacy, on the sidelines or out of action Important in John Jay 1: 'a specific set of questions [have] to be answered'. That defines the 'scope' of the study. I don't see specific questions concerning celibacy. Why? In 2003 I read already: 'But the Times writer, Laurie Goodstein, proved remarkably ingenious in keeping the feeding frenzy alive. There is evidence in the data, she suggests, to support both those who blame the abuse problem on celibacy and those who blame it on the breakdown of sexual morality during the 1960’s.' (The Times and Sexual Abuse by Priests / By Andrew M. Greeley. - America Magazine; http://alturl.com/vxuqs) In the report of the Belgian commission, under chairmanship of child psychiatrist prof. dr. Peter Adriaenssens, you can read that ther're some cases of sexual abuse in wich celibacy play a very import role. See: 'Verslag activiteiten Commissie voor de behandeling van klachten wegens seksueel misbruik in een pastorale relatie (onafgewerkt wegens inbeslagname op 24 juni 2010) / COMMISSIE VOOR DE BEHANDELING VAN KLACHTEN WEGENS SEKSUEEL MISBRUIK IN EEN PASTORALE RELATIE ONDER VOORZITTERSCHAP VAN PROF. DR. PETER ADRIAENSSENS (Leuven, 10 september 2010) http://alturl.com/ubszo So the role or the influence of celibacy in sexual abuse stay in John Jay 2 for me unclear. Understand this conclusion well! I'm still busy to study the reports. Question: 'Why sexual abuse by priests strongly declined in the mid-1980s?' I guess you can give different answers. drs. Pieter Schultz (studied religious studies at the University of Utrecht, The Netherlands
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