Vulnerability, Vulnerance and Resilience—Spiritual Abuse and Sexual Violence in New Spiritual Communities

Round 1

Reviewer 1 Report

This author presents an interesting study of the links between vulnerability, resilience and vulnerance. I do have several comments and questions to share. Most of them are from section 2.2 – Self-Protection through cover up leaves the Church in Ruins.

1. The example you use for the vulnerable paradox in the second paragraph challenging to read. The application between the vulnerable paradox and the church seem to go on a little long, making it hard to follow. A more concise explanation might be more clear.
2. Line 122 – What means are you referring to. Can you provide an example? The reader should not make an assumption of what you are referring to as this seems to provide central support for your thesis. Also, you say they “became more and more drastic” can you offer an example of that?
3. Line 124 - Consider being a little more explicit about the statement, “But disclosure could not be avoided because sexual violence is a violation of human rights.” How was it not avoided?
4. Line 141 – when you say “people and communities want to protect what is sacred to them at all costs,” who are you referring to? It could be argued that the coverup was a continuation of manipulation perpetrated by corrupt church leaders since before the days of Martin Luther (see Tarnas, The Passion of the Western Mind). In this case it would not be so much the community but its leaders. Unless you are suggesting that the community was complicit with the cover up. If this is true, then I suggest this could be a regional difference. It was certainly not true where I live.
5. More rigorous citations are needed so the reader can reference your argument. For example, there are no citations in the paragraphs I refer to in my comments #2-4. It is possible that they would have answered my questions.
6. Line 147 – Consider adding a time reference for the 2^nd Vatican Council to give context to the social climate of this time.
7. Line 453 – I very much agree with what you are saying here and believe this could be the crux of the problem you describe.

These were the only recommendations I had. Thank you for the opportunity to review this work.  

Author Response

Dear Reviewer, 

thank you very much for your helpful comments and suggestions. I incorporated them into my text .

There is only one contentious point:

"Line 141 – when you say “people and communities want to protect what is sacred to them at all costs,” who are you referring to? It could be argued that the coverup was a continuation of manipulation perpetrated by corrupt church leaders since before the days of Martin Luther (see Tarnas, The Passion of the Western Mind). In this case it would not be so much the community but its leaders. Unless you are suggesting that the community was complicit with the cover up. If this is true, then I suggest this could be a regional difference. It was certainly not true where I live."

The complicity of people, especially in communities, is an important issue in its own right: parents who don't want to listen to their children and don't believe them; other members of a spiritual community who look the other way or react aggressively to disclosure. I don't think it's a regional problem. That's exactly my thesis: when it comes to something sacred, people are willing to make sacrifices. Sometimes it's even your own child. For Johanna Beck, her mother is a central problem. I also know of a case from Lithuania where a girl was supposed to help the priest in the household and very often stayed overnight with the priest. What was the mother thinking when her daughter slept there again and again (and she was clearly suffering!)? How can one be so blind? My thesis is that the blindness comes from what is sacred to her mother: the priest and the recognition she gets from him.

Thanks again and best wishes!

 

 

Author Response File: Author Response.pdf

Reviewer 2 Report

Overall Assessment

In my view, this is a valuable article with a basic thesis that is clearly explained, generally clearly developed and relevant authorities to support it.

Having said that, I have made some comments that warrant thought and some amendments.

My main concern is the Introduction – where I have made extended comments. I consider these need to be addressed, otherwise the value of the article as a whole is compromised.

Only on that basis could I recommend the article be published after revisions are made.

 

*************************

 

ABSTRACT

 

Check acute accent for Celine?

 

INTRODUCTION SECTION

 

LL 21-23: ‘The abuse of adult women and men is rampant in the Roman Catholic Church, and this can be said because the access to power that the church usurped (for a long time and still do) in general over the love lives of adults is an abuse of power’.

• There is obviously much truth in the first phrase; but it is couched in absolute terms. Perhaps amend to: ‘Recent events and research indicate that the abuse of adult women and men appears to be widespread in the Roman Catholic Church…’
• The author then offers the reason for this initial statement which comes across as both unclear and a generalisation that could well be questioned.
• Unclear: ‘the church usurped (for a long time and still do’ (that should be ‘does);
• ‘Usurped’ implies the Church has no right to present teaching (in the name of Christ) about matters that concern human sexuality and love? Is that what is being said here?
• ‘Access to power’; ‘abuse of power’; from what will develop in the article, it seems to me readers need to have some explanation/working definition of power – how it can be positive/constructive but also negative/destructive; how it is needed to achieve the good of the community or persons but also that it can be misused/ abused and cause harm, sometimes, gravely so.

 

LL 23-26: ‘Banning the use of condoms despite AIDS, subjugating sex outside of marriage or within the priesthood to confession, and even outlawing and ostracizing same-sex love – these and similar practices are abuses of the power that clericalism has acquired in recent centuries and applied at times with brute force’.

• No more need be said about the first seven words that do a quick search of Mr Google – it brings up this link re condoms and aids;

Pope Benedict says that condoms can be used to stop the spread of HIV | Pope Benedict XVI | The Guardian

‘subjugating sex outside of marriage or within the priesthood to confession..’

• Does this mean that, in the author’s view, sexual relations apart from a committed relationship OR in contravention of the commitment to chastity are not moral issues? Further, that they are/may not be within the scope of the sacrament of reconciliation? Or have implications a person’s relationship with God?

 

‘outlawing and ostracizing same-sex love’: (is ostracize used correctly here – we used that verb with persons?);

• there is truth in this statement re the Church; that has been the sort of message it has sent; but, like human institutions, the Church may be learning that it too grows in its moral awareness, and this would be one instance of that process…
• In the light of my comments just above, how would the author view ‘abuses of power’?
• Clericalism: might be worth checking out James Keenan’s recent writing about this but under the heading if Hierarchicalism, takes clericalism to another level…Check Theological Studies…[1]
• …‘with brute force’? I hesitate when I read that sort of phrase to be honest. However, in the area under discussion, and in matters of lack of due process for, i.e., certain theologians, the phrase might not be unfair…??

 

1. 27-29: ‘The phenomena that are the subject of this special issue are located and made possible against this wide background. This background cannot be illuminated, but it should be kept in mind’…

• In the way you have described this ‘background’, I think it calls for, even, demands, further explanation. I have a suggestion about this below.

Overall thought on the Introduction.

The rest of the article is very good.

However, in its present form I consider the Introduction (brief though it is) does raise concerns about the integrity of the article and, more importantly, perhaps, the credibility of the author.

That said, I see no problem in a general statement that situates what the author later intends to do. If it helps, I suggest something like this:

 

‘Recent events and research indicate that the abuse of adult women and men appears to be widespread in the Roman Catholic Church, a pattern that compounds the incidence (and cover-ups) of the sexual abuse of minors. Such matters raise serious questions about the Church as an institution and its moral authority, especially as a teacher in the area of human sexuality. Further, these developments have highlighted a greater appreciation of the role of clericalism in the life of the Church. This background should be kept in mind if we are to understand….’

 

MAIN TEXT

L 47: ‘left it in ruins’: is this a bit strong? Perhaps, ‘profoundly damaged’? 

Same too for ‘Destruction on a tremendous scale’?

L 53: this section could benefit by recourse to Keenan’s discussion on hierarchicalism.

L 74-5: ‘Vulnerance is voracious and eats its way through one’s entire life until, in the worst scenario, it pushes one to the brink of death’.

• I don’t quite see how this applies to a victim, when, as defined seems to be the power to inflict in those with power/authority?
• Is it perhaps the fear of being further hurt – that you mention further on in the paragraph?

1. 87: ‘But it also functions in other…’

• Unclear what ‘it’ refers to?

I thought section 2.1 is well done.

 

Heading for 2.2: use of ‘ruins’ – I have made my point re the word…

I like the discussion of the ‘vulnerability paradox’ and the parallel with security etc.

L 185: ‘and insufficient access to the system’

• What precisely does this phrase mean?

1. 190: policy. – Though

• Is the dash needed?

1. 191: ‘Germany as a whole yet’,

• I would suggest ‘as a whole as yet’,

1. 277 seq and Otto on the sacred/holy:

• I would be concerned with the rendition of two words; I understand ‘tremendum’ for Otto as denoting what inspires awe/wonder (awe-ful), a trembling and humility in the presence of a mystery too big for words…but does it denote ‘would rather avoid’ or ‘flee’ in Otto’s understanding?
• Again, the word: ‘augustum’ = which in Latin = hallowed, worthy of reverence: I can’t see how it denotes ‘happiness’ or lack of it in life?
• If you can support the renditions given with an authority or primary source, fair enough…

L 386:  ‘In the church leaders’ cover-up of abuse’.

• This is couched as a universal statement, hence true of ALL church leaders. Is that either warranted or fair? Perhaps, ‘We have become aware of the extent, and risk, of church leaders covering up abuse’…?

L 392: ‘the willingness of the bishops and the popes to cover up victimisations increases’.

• Again, a generalisation that suggests all bishops and Popes? ‘the willingness (and danger) of many? bishops, even, some? popes…”??

L 398: ‘Furthermore’

• Might be a good idea to make this start a new paragraph; the one it is contained in is perhaps long enough…

1. 419: ‘and it is about the ‘augustum’, about whether and how life can succeed in the midst of this suffering’.

• See my comments earlier re this word ‘augustum’ and their relevance here…
• I wonder whether the ‘tremendum’ re fearful awe etc. might relate to people being almost paralysed by something too big for them to handle or criticise or resist or protest about? Which might link with the ‘breaking the silence’ you talk about in the next paragraph…

L 432: ‘maîtres de l’emprise’,

• Yes, the French word captures it as ‘masters of the grip’

L 481: ‘Incidentally, academic theology itself is not unaffected by vulnerance, which is wide-spread throughout the system’.

• What is the justification for this absolute statement?

1. 483-5: ‘but now the creeping erosion is steadily transforming into a rockslide because of new discoveries time and again. Entire landscapes of theology, which were considered to be the pinnacles of humankind, tumbled into the abyss of spiritual, sexual, and inhumane violence’.

• Sorry, this seems to me, exaggerated, or as we say in everyday speech, ‘over the top’…

I was pleased to see reference to Judith Butler’s work: very relevant.

I thought the remainder of the article is well done as also the conclusions.

 

[1] Theological Studies 2022, Vol. 83(1) 84– 108

Author Response

Dear Reviewer, thank you very much for your helpful comments and suggestions. I incorporated them into my text . There is only one contentious point: "Line 141 – when you say “people and communities want to protect what is sacred to them at all costs,” who are you referring to? It could be argued that the coverup was a continuation of manipulation perpetrated by corrupt church leaders since before the days of Martin Luther (see Tarnas, The Passion of the Western Mind). In this case it would not be so much the community but its leaders. Unless you are suggesting that the community was complicit with the cover up. If this is true, then I suggest this could be a regional difference. It was certainly not true where I live." The complicity of people, especially in communities, is an important issue in its own right: parents who don't want to listen to their children and don't believe them; other members of a spiritual community who look the other way or react aggressively to disclosure. I don't think it's a regional problem. That's exactly my thesis: when it comes to something sacred, people are willing to make sacrifices. Sometimes it's even your own child. For Johanna Beck, her mother is a central problem. I also know of a case from Lithuania where a girl was supposed to help the priest in the household and very often stayed overnight with the priest. What was the mother thinking when her daughter slept there again and again (and she was clearly suffering!)? How can one be so blind? My thesis is that the blindness comes from what is sacred to her mother: the priest and the recognition she gets from him. Thanks again and best wishes!