Viewpoint In 70s, 80s, bishops saw abuse of minors as
sin
By GEORGE WILSON
Bishop Joseph Galante, acting as a
spokesman for the U.S. bishops, put the matter clearly when he said that in the
1970s or 80s bishops thought acts of sexual abuse against minors were
sins. At that time they didnt realize yet that they were
crimes.
Fair enough. The ignorance of the criminal nature of the offense
and the lack of concern for the young person involved may be judged inexcusable
but they were the factors that were not in the bishops consciousness
then. What was there was sin, moral failure. We need to examine their response
from their perspective at the time.
What was the response that emanated from their
theology/spirituality? Get the offender off to a monastery. Have him make a
retreat and go to confession. Get him back to prayer. And if we do have to pay
some respect to the helping professions, at least let it be in a Catholic
facility.
This is a spirituality that is both at odds with the doctrine of
the Incarnation, so central to Christianity, and based on several faulty
assumptions. It distorts and diminishes the majesty of God by its neglect of
the secondary causes through which God reveals the wonder of divine creativity
in the fashioning of free and responsible partners in the mission of Jesus. Its
approach to prayer is totally instrumental, making God a utility for redressing
our failings. It offers a distorted theological anthropology, wanting to know
nothing of the psychological obsessions, compulsions and projections and all
the other mechanisms that have an impact on the behavior of even the freest of
us humans.
Its incapable of differentiating between destructive
sympathy and hard-nosed empathy. The bishops prevailing image was that
powerful Christian icon, the Good Shepherd. How ironic and tragic that they
thought they were being good shepherds to sinful men, because they were
completely unaware of how that revered image can easily be twisted and turned
into the enabling of addictive and terribly destructive behavior.
If we need to see how effective this kind of pietistic
spirituality is, we need look no further than the story of Robert Hanssen.
Driven by fear of the demons that tormented him (many having their origins in
psychological abuse by his father), he sought salvation by committing himself
totally to a pious organization, Opus Dei, with clear hierarchical boundaries.
He attended Mass and received the Eucharist daily, participated in other
religious practices regularly for years. And for all the same years he
collected pornographic literature, frequented prostitutes and served as a
Russian spy, causing the deaths of agency colleagues who trusted him even as he
viewed them with utter disdain because he felt he was so superior in his
craft.
No. Prayer does not always deal with reality. Spiritual practices
can be a shield to avoid confronting deep and powerful psychological drives.
Religiosity can be an escape from incredibly complex inner conflicts -- which
themselves may be so subtle as to escape detection by either the most
accomplished therapist or the most astute spiritual director. For all our
increased sophistication in matters both spiritual and psychological, the
originating sources of human actions, good and bad, remain shrouded in profound
mystery. God and the human are both grander than the pious spirituality the
bishops brought to their ministry.
The most disturbing thing about many of the solutions
being proposed by several of the Catholic talking heads greatly promoted by the
media is that much of what they offer as effective responses appear to be based
on the same faulty premises that occasioned the bishops mistakes in the
first place. Make sure the seminarians are men of prayer! Tighten the demands
on them! Get them back into a real boot camp, because there are demons out
there!
Sadly, a spirituality based on trying to stop something from
happening will never produce the maturity and courage needed in our future
leaders if trust is to be restored. How far removed from the model of Cardinal
Joseph Bernardin who could say, I dont care what the lawyers say, I
am going to hold an unscripted press conference, take all questions and answer
them directly -- and I am going to visit face-to-face with my accuser.
That Bernardin was a man of prayer there can be no doubt; but becoming a person
who could be his own man took more than pious religious exercises.
A friend who is a psychotherapist told me recently, I think
its great that this is all coming out. It will cut through all these
illusions that are so destructive and keep us from growing because they shield
us from reality. Well all be better off when we get rid of this notion of
the priest as the super-holy guy, which allows the rest of us to be
irresponsible and not take ourselves and our spiritual growth seriously.
Say one for me, Father, youve got the direct line. Give me a
break.
John Paul II says that the present crisis must lead to a
holier priesthood, a holier episcopate and a holier church. Well and
good, if the underlying notion of holiness is sound.
Maybe we could all learn from holiness as practiced by the people
of the little rural parish of St. Agathe in Maine. Their pastor came to them
some years ago, publicly acknowledged that he had abused a child years before,
humbly asked to serve them, has done so faithfully for many years, and is
beloved -- and trusted. So much so that they are fighting the Vatican to keep
him as their pastor.
Jesuit Fr. George Wilson is an ecclesiologist who does church
organizational consulting in Cincinnati.
National Catholic Reporter, May 24,
2002
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