c. 1996 Religion News Service

(Body & Soul is a regular column exploring the interplay between spirituality and psychology. Pythia Peay is the author of the forthcoming”Putting America on the Couch,”to be published by Riverhead Books.)

(UNDATED) There is a deep wound in the soul of American religious communities: the sexual misconduct of Catholic priests, Protestant ministers, Jewish rabbis and Buddhist lamas.

Increasingly, it seems, tawdry stories of priests who run off with women, ministers who molest youths and gurus who seduce devotees are splashed regularly across the news.

Yet while the consequences for victims and perpetrators are grave _ loss of dignity, position and even faith itself _ the circumstances that lead to abused are rarely examined.

A new study published in the November issue of Common Boundary magazine attempts to get to the root of the problem. Common Boundary Editor Anne Simpkinson, whose publication explores the connection between spirituality and psychology, interviewed psychologists, scholars and religious thinkers for their views on why clergy abuse their power.

A rash of allegations of sexual misconduct in Buddhist communities several years ago prompted Simpkinson’s inquiry. The situation was grave enough that the Dalai Lama himself warned students of Buddhism to exercise great caution when choosing a teacher. He even recommended they gather information on prospective teachers before joining a Buddhist community.

Yet as Simpkinson discovered, the problem of abuse by spiritual leaders is not one confined to the Eastern religious community. Whether it occurs in a Buddhist sangha, a synagogue or a parish, she writes, clergy sexual misconduct is”an ecumenical reality, one that has probably been with us as long as civilization and one that is not about to go away.” The core of this intractable problem is abuse of power, according to Simpkinson, quoting experts who blame the hierarchical structures of most religious organizations for the prevalence of clergy sexual misconduct. Such organizational structures reinforce patterns of dominance and submission, putting children and vulnerable adults at risk.

It is a myth, Simpkinson believes, that sexual abuse is a”males-only misdeed.”Because the feminist movement was largely responsible for public awareness of sexual abuse, its focus was originally on men. And though they are smaller in number, research shows that there also exist cases of women religious who take advantage of adolescent boys.

Thus the rarified position held by spiritual authorities and the unconditional loyalty lavished on them by believers are among the conditions that can lead to abuse.

But if spiritual teachers abuse power, devotees also surrender it far to readily.

Swayed by the psychic abilities of a guru or the charisma of a cleric, the faithful often mistakenly believe their guides are more holy than themselves. In addition to spiritual advice, they seek help in other areas of their lives. This can fuel a religious leader’s sense of grandiosity. Americans are especially susceptible to this tendency: raised in an independent culture, it is with relief that they may turn over the burden of their lives to another.

Can sexual improprieties in religious communities ever be eradicated? Simpkinson is doubtful. Such a deep-seated problem, she says, is not easily fixed. But perhaps more than at any other time in history, there exists a growing awareness for how to prevent abuse.

It is the human side of spiritual teachers that needs more attention. The isolation of their rank, as well as demands to be constantly available, for example, breed stress and loneliness. These are conditions that put religious leaders at great risk for violating boundaries.

Thus a healthy life outside their calling _ strong friendships and a place to relax _ help clergy stay connected, honest and in touch with reality. But religious communities also must take more responsibility for the problem of sexual misconduct.

Codes of ethics that define appropriate boundaries, and policies that outline consequences should they be violated are important. Policies alone, however, won’t solve this problem. Seminaries and other training institutions must provide more psychologically oriented courses in”shadow”issues like sexuality, money and power, as well as interpersonal dynamics that go along with the ministerial field.

Additionally, attention to how an organization is structured is a crucial preventive: Those groups are in most danger, she says, where secrecy and isolation prevail. More openly structured organizations, in which differences are openly aired, are at less risk.

Given humankind’s imperfections, sexual misconduct by spiritual leaders will not soon disappear. But research such as Simpkinson’s helps bring much-needed solace and understanding to both the victims and perpetrators of this unfortunate drama.

MJP END PEAY