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Celibacy in Crisis: A Secret World Revisited
In the midst of the worst crisis the Catholic Church has seen in almost 500 years, this book challenges Catholic authorities to renew, rethink, or reform the long-standing institution of celibacy.
368 pages, Hardcover
First published January 1, 2003
About the author
A.W. Richard Sipe
11 books6 followersFormer Benedictine monk for 18 years, sociologist and author.
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May 19, 2024
A STUDY OF PRIESTLY CELIBACY, AND RELATED ISSUES
A. W. Richard Sipe (born 1932) is a former Benedictine monk-priest of 18 years (he resigned his priesthood, and is now married), a sociologist and author/coauthor of books such as 'A Secret World: Sexuality And The Search For Celibacy,' and 'Sex, Priests, and Secret Codes: The Catholic Church's 2,000 Year Paper Trail of Sexual Abuse.'
He wrote in the first chapter of this 2003 book, “When a man kneels before the Pope, in the process of becoming a cardinal, he takes this vow in Latin: ‘I, [name], cardinal of the Holy Roman Catholic Church, promise and swear … never to reveal to anyone whatever has been confided in me to keep secret and the revelation of which could cause damage or dishonor to the Holy Church…’ … I was a monk for 18 years… When I began my initial studies … at age 13, I had no idea that I was entering into a secret world… it took more than half a lifetime to realize the depth and breadth of that secret world… I, along with many others, could not distinguish between SECRECY and CONFIDENTIALITY… Secrecy is rationalized as the only way to avoid scandal. Sex---and more precisely, celibacy---is at the core of the secret world.” (Pg. 3-4)
He explains, “My work is based upon interviews with and reports from people who have firsthand knowledge of the celibate/sexual adjustment of priests. First of all, I consider priests who were in some form of psychotherapy either during inpatient or outpatient treatment… Other informants were priests but not patients… Other informants… had firsthand information on the priests’ behavior because they were their lovers, sexual partners, victims, or otherwise direct observers of it. This group included… nuns, seminarians, and men who had left the priesthood… Additionally we asked informants to estimate the sexual/celibate practice among their group or area.” (Pg. 10-11)
He acknowledges, “This work is not a survey. It did not select a representative sample of priests and ask each of them the same standardized questions during a structured interview… This work is not a sociological study…” (Pg. 12) He continues, “There is NO existing science of celibacy. Few self-reporting surveys and polls of priests have been undertaken around the question of CELIBATE PRACTICE… As a search, my work was directed as much by providence as by design. That is its strength. This information could not have been sought for its own sake and not genuinely in the service of practical understanding and intervention. Similarly, its limitations of design and primary structure, in the end are the means by which I was able to extrapolate many rich implications.” (Pg. 14)
He explains, “My definition of celibacy includes seven essential interrelated elements: ‘Celibacy is a freely chosen dynamic state, usually vowed, that involves a honest and sustained attempt to live without direct sexual gratification in order to serve others productively for a spiritual motive.’” (Pg. 32)
He summarizes: “I estimate that at any one time 50 percent of priests are practicing celibacy… Two percent (2%) of vowed clergy can be said to have ACHIEVED celibacy… Another group of priests---eight percent (8%)---has consolidated sexual practice beyond the point of expectable reversal in spite of past failures. An additional forty percent (40%) of priests do practice celibacy, but their practice is not established enough to mark it as either consolidated or achieved. My first premise leads to the conclusion that at any one time half of the priest population involve themselves with sexual activity of some sort. Thirty percent (30%) of priests are involved in heterosexual relationships, associations, experimentation or patterns of behavior. Fifteen percent (15%) of priests are involved with homosexual relationships, experimentation, or patterns of behavior. Five percent (5%) of priests are involved with problematic sexual behaviors---transvestitism, exhibitionism, pornography, or compulsive masturbation… Six percent (6%) of priests involve themselves sexually with minors. The minor may be either male or female… Twice as many victims are adolescents as are prepubescent children.” (Pg. 50-52)
Later, he adds, “I estimate that 80 percent of clergy masturbate occasionally… Knowledgeable people, including priests, react to this estimate with a ‘So what?’ Unfortunately… three pressing issues must be faced. First, the traditional assertion that masturbation is essentially pathological. Secondly, the teaching that … it is an immature activity. Third, that masturbation is intrinsically selfism and sinful because it violates nature.” (Pg. 57) He states, “After talking with hundreds of priests, I have come to the conclusion that sometimes masturbation can be an expression of maturity at any age (and at times may be virtuous).” (Pg. 63) He adds, “It is clear that some priests must masturbate if they are to achieve celibacy.” (Pg. 79)
He notes, “Contrary to some popular opinion, most nuns do not have sexual relationships with priests. Now, however, many more church jobs… have opened up for nuns… outside the protective atmosphere and more easily maintained community system of spiritual and physical restraints.” (Pg. 92)
He reports, “Between 1978 and 2002, reports of homosexual behaviors increased significantly and the reliable estimate almost doubled. Sexually active homosexual clergy tend to give higher estimates of homosexually oriented or active clergy. This phenomenon may be partly due … to their greater awareness of and sensitivity to the cues to the secret life-style and to multiple shared sexual contacts… the gay liberation movement encouraged open expression of sexual affection… several factors HAVE increased the proportion of gays in the ministry—the open acceptance of the homosexual men in seminaries, greater tolerance of individual behaviors… And the increasing need to recruit more priests has altered admission standards to seminaries and religious houses. The appeal of the priesthood to some who openly identify themselves as gay has increased.” (Pg. 137-138)
He outlines, “Each of three elements is essential to the preservation of the problematic system. First, denial. This literally keeps any sexual problem out of consciousness… Second, a system of secrecy is employed to encapsulate any breakthrough either into conscious awareness or behavioral expression… The third element is the definition of any sexual problem as an ‘act’ isolated from its developmental and relationship implications.” (Pg. 143)
He observes, “There have always been a substantial number of homosexually oriented men who have given themselves to the service of the church. There are, of course, some who do not either practice or even care to achieve celibacy. But some find the practice of celibacy possible within the homosocial organization of the church…. A growing number of homosexually oriented and/or sexually active men among the clergy are gaining a voice and visibility---often unwanted---that must be reckoned with.” (Pg.0 168-169)
He states, “It is clear that the U.S. bishops---and bishops worldwide---have not taken the sexual violation of children seriously. The behavior has been known and recorded for centuries in church documents. Public exposure and scandal are the gravest threat to them. The harm done to victims and the violation of celibacy has, in practice, been treated secondarily. Secrecy and avoidance of scandal have been the primary concerns of the church.” (Pg. 202)
He argues, “Bishops have repeatedly said that sexual abuse within the clergy is ‘no worse’ than in the general population. What a sad admission that priests have no better track record then the general population in this matter. What a moral indictment! Clergy---selected, trained, publicly acknowledged moral leaders, official representatives of Jesus Christ---are not more moral, dependable, honest, and integrated than the general population.” (Pg. 236-237)
He notes that “American bishops welcomed a study by historian Philip Jenkins… He wrote his book on priests and pedophiles from the vantage of communication. Bishops used the text as a vindication of their position that abuse by priests was a media-driven phenomenon and distortion. The media, the argument goes, exploited ‘minor events’ and blew the problem out of all reasonable proportion… Jenkins alleged that the crusade against Catholic priests was led by anti-Catholic, anti-priest, and anti-celibacy factions, most of whom are within the church… Any argument with church authorities over the numbers of priests and bishops who abuse minors is really facetious. Were the American church eager about tabulating the number of priests who are alleged abusers, it could have reliable figures within a few weeks. Most bishops and religious superiors know the number of alleged abusers in their own ranks and have records…” (Pg. 251-252)
He points out, “There is a strong clerical and lay movement … to end mandatory celibacy for diocesan priests and to legitimize optional celibacy for the clergy and ordain women to the deaconate and priesthood. These proposals are worthy of close examination… But it would be foolhardy to expect that any mere legal adjustment would in itself bring sexual responsibility and integrity to the ministry. The great Protestant experiment has not been entirely successful in this regard…” (Pg. 261)
He concludes, “It has been irrefutably established that some priests and bishops abuse minors… The church… has known for a long time a great deal about the sexual activity of its priests beyond the abuse of minors… A noticeably larger proportion of the clergy has a homosexual orientation than is represented in the general population… The Catholic Church in the United States has not been able to monitor itself in regard to the abuse of minors… The homosocial system of the hierarchy that excludes women categorically from decision-making and power at the same time that it glorifies exclusively the roles of virgin and mother creates a psychological structure that reinforces male psychosexual immaturity and malformation… Clergy deprived of a moral doctrine in which they can believe are also deprived of moral guidance and leadership in their own lives and behavior.” (Pg. 321-323)
This book will be ‘must reading’ for anyone studying issues of celibacy, the priesthood, clerical abuse, etc.
A. W. Richard Sipe (born 1932) is a former Benedictine monk-priest of 18 years (he resigned his priesthood, and is now married), a sociologist and author/coauthor of books such as 'A Secret World: Sexuality And The Search For Celibacy,' and 'Sex, Priests, and Secret Codes: The Catholic Church's 2,000 Year Paper Trail of Sexual Abuse.'
He wrote in the first chapter of this 2003 book, “When a man kneels before the Pope, in the process of becoming a cardinal, he takes this vow in Latin: ‘I, [name], cardinal of the Holy Roman Catholic Church, promise and swear … never to reveal to anyone whatever has been confided in me to keep secret and the revelation of which could cause damage or dishonor to the Holy Church…’ … I was a monk for 18 years… When I began my initial studies … at age 13, I had no idea that I was entering into a secret world… it took more than half a lifetime to realize the depth and breadth of that secret world… I, along with many others, could not distinguish between SECRECY and CONFIDENTIALITY… Secrecy is rationalized as the only way to avoid scandal. Sex---and more precisely, celibacy---is at the core of the secret world.” (Pg. 3-4)
He explains, “My work is based upon interviews with and reports from people who have firsthand knowledge of the celibate/sexual adjustment of priests. First of all, I consider priests who were in some form of psychotherapy either during inpatient or outpatient treatment… Other informants were priests but not patients… Other informants… had firsthand information on the priests’ behavior because they were their lovers, sexual partners, victims, or otherwise direct observers of it. This group included… nuns, seminarians, and men who had left the priesthood… Additionally we asked informants to estimate the sexual/celibate practice among their group or area.” (Pg. 10-11)
He acknowledges, “This work is not a survey. It did not select a representative sample of priests and ask each of them the same standardized questions during a structured interview… This work is not a sociological study…” (Pg. 12) He continues, “There is NO existing science of celibacy. Few self-reporting surveys and polls of priests have been undertaken around the question of CELIBATE PRACTICE… As a search, my work was directed as much by providence as by design. That is its strength. This information could not have been sought for its own sake and not genuinely in the service of practical understanding and intervention. Similarly, its limitations of design and primary structure, in the end are the means by which I was able to extrapolate many rich implications.” (Pg. 14)
He explains, “My definition of celibacy includes seven essential interrelated elements: ‘Celibacy is a freely chosen dynamic state, usually vowed, that involves a honest and sustained attempt to live without direct sexual gratification in order to serve others productively for a spiritual motive.’” (Pg. 32)
He summarizes: “I estimate that at any one time 50 percent of priests are practicing celibacy… Two percent (2%) of vowed clergy can be said to have ACHIEVED celibacy… Another group of priests---eight percent (8%)---has consolidated sexual practice beyond the point of expectable reversal in spite of past failures. An additional forty percent (40%) of priests do practice celibacy, but their practice is not established enough to mark it as either consolidated or achieved. My first premise leads to the conclusion that at any one time half of the priest population involve themselves with sexual activity of some sort. Thirty percent (30%) of priests are involved in heterosexual relationships, associations, experimentation or patterns of behavior. Fifteen percent (15%) of priests are involved with homosexual relationships, experimentation, or patterns of behavior. Five percent (5%) of priests are involved with problematic sexual behaviors---transvestitism, exhibitionism, pornography, or compulsive masturbation… Six percent (6%) of priests involve themselves sexually with minors. The minor may be either male or female… Twice as many victims are adolescents as are prepubescent children.” (Pg. 50-52)
Later, he adds, “I estimate that 80 percent of clergy masturbate occasionally… Knowledgeable people, including priests, react to this estimate with a ‘So what?’ Unfortunately… three pressing issues must be faced. First, the traditional assertion that masturbation is essentially pathological. Secondly, the teaching that … it is an immature activity. Third, that masturbation is intrinsically selfism and sinful because it violates nature.” (Pg. 57) He states, “After talking with hundreds of priests, I have come to the conclusion that sometimes masturbation can be an expression of maturity at any age (and at times may be virtuous).” (Pg. 63) He adds, “It is clear that some priests must masturbate if they are to achieve celibacy.” (Pg. 79)
He notes, “Contrary to some popular opinion, most nuns do not have sexual relationships with priests. Now, however, many more church jobs… have opened up for nuns… outside the protective atmosphere and more easily maintained community system of spiritual and physical restraints.” (Pg. 92)
He reports, “Between 1978 and 2002, reports of homosexual behaviors increased significantly and the reliable estimate almost doubled. Sexually active homosexual clergy tend to give higher estimates of homosexually oriented or active clergy. This phenomenon may be partly due … to their greater awareness of and sensitivity to the cues to the secret life-style and to multiple shared sexual contacts… the gay liberation movement encouraged open expression of sexual affection… several factors HAVE increased the proportion of gays in the ministry—the open acceptance of the homosexual men in seminaries, greater tolerance of individual behaviors… And the increasing need to recruit more priests has altered admission standards to seminaries and religious houses. The appeal of the priesthood to some who openly identify themselves as gay has increased.” (Pg. 137-138)
He outlines, “Each of three elements is essential to the preservation of the problematic system. First, denial. This literally keeps any sexual problem out of consciousness… Second, a system of secrecy is employed to encapsulate any breakthrough either into conscious awareness or behavioral expression… The third element is the definition of any sexual problem as an ‘act’ isolated from its developmental and relationship implications.” (Pg. 143)
He observes, “There have always been a substantial number of homosexually oriented men who have given themselves to the service of the church. There are, of course, some who do not either practice or even care to achieve celibacy. But some find the practice of celibacy possible within the homosocial organization of the church…. A growing number of homosexually oriented and/or sexually active men among the clergy are gaining a voice and visibility---often unwanted---that must be reckoned with.” (Pg.0 168-169)
He states, “It is clear that the U.S. bishops---and bishops worldwide---have not taken the sexual violation of children seriously. The behavior has been known and recorded for centuries in church documents. Public exposure and scandal are the gravest threat to them. The harm done to victims and the violation of celibacy has, in practice, been treated secondarily. Secrecy and avoidance of scandal have been the primary concerns of the church.” (Pg. 202)
He argues, “Bishops have repeatedly said that sexual abuse within the clergy is ‘no worse’ than in the general population. What a sad admission that priests have no better track record then the general population in this matter. What a moral indictment! Clergy---selected, trained, publicly acknowledged moral leaders, official representatives of Jesus Christ---are not more moral, dependable, honest, and integrated than the general population.” (Pg. 236-237)
He notes that “American bishops welcomed a study by historian Philip Jenkins… He wrote his book on priests and pedophiles from the vantage of communication. Bishops used the text as a vindication of their position that abuse by priests was a media-driven phenomenon and distortion. The media, the argument goes, exploited ‘minor events’ and blew the problem out of all reasonable proportion… Jenkins alleged that the crusade against Catholic priests was led by anti-Catholic, anti-priest, and anti-celibacy factions, most of whom are within the church… Any argument with church authorities over the numbers of priests and bishops who abuse minors is really facetious. Were the American church eager about tabulating the number of priests who are alleged abusers, it could have reliable figures within a few weeks. Most bishops and religious superiors know the number of alleged abusers in their own ranks and have records…” (Pg. 251-252)
He points out, “There is a strong clerical and lay movement … to end mandatory celibacy for diocesan priests and to legitimize optional celibacy for the clergy and ordain women to the deaconate and priesthood. These proposals are worthy of close examination… But it would be foolhardy to expect that any mere legal adjustment would in itself bring sexual responsibility and integrity to the ministry. The great Protestant experiment has not been entirely successful in this regard…” (Pg. 261)
He concludes, “It has been irrefutably established that some priests and bishops abuse minors… The church… has known for a long time a great deal about the sexual activity of its priests beyond the abuse of minors… A noticeably larger proportion of the clergy has a homosexual orientation than is represented in the general population… The Catholic Church in the United States has not been able to monitor itself in regard to the abuse of minors… The homosocial system of the hierarchy that excludes women categorically from decision-making and power at the same time that it glorifies exclusively the roles of virgin and mother creates a psychological structure that reinforces male psychosexual immaturity and malformation… Clergy deprived of a moral doctrine in which they can believe are also deprived of moral guidance and leadership in their own lives and behavior.” (Pg. 321-323)
This book will be ‘must reading’ for anyone studying issues of celibacy, the priesthood, clerical abuse, etc.
December 3, 2020
This book had been sitting on my bookshelf for five years, I bought the book shortly after watching “Spotlight”. I came to the conclusion, years ago, that the Christian teaching on human sexuality is nonsense, I will not reject my humanity. I am a sexual being. Does the Catholic Church need to change its teaching on sex and sexuality, I say yes.
August 9, 2019
This is a surprisingly readable academic study of clerical celibacy and its effects on contemporary religions—mostly Roman Catholicism but Buddhism and others, too. Sipe, now deceased, was probably the world's foremost expert on the subject.
June 23, 2011
This 2003 book reports the author's findings from 40 years of studying celibacy in Catholic priests, giving context to the pedophile scandals then breaking in Boston newspapers and elsewhere in the nation. A monk for 18 years, a priest for 11 of those years, and afterwards a psychiatrist who treated many clerics, he has an inside as well as an outside view of his subject. He respects celibacy as a choice and one feels he remains a dedicated Catholic. Most of the book is a look at the various forms of sexual activity among priests based on 1500 narratives. The data is interesting; the analysis in places is overly Freudian but this does not effect the substance of the book. He doesn't recommend a course of action, but does outline problems.
From his own experience and the reports of others, he presents the Catholic Church as a "secret world" with power and celibacy/sex at its heart, and secrecy seen as the only way to avoid scandal when estimates are that about 50% of priests at any given time are not celibate. He points to a homosocial culture that enshrines an adolescent view of sex and dismisses women. "Theirs is a culture apart, bounded by mandatory celibacy. It is exclusively male - power, control, employment, and even financial reward are dependent on the exclusion of women and the appearance of a sex-free existence. No one can say that this culture has nothing to do with the problem of child sexual abuse. In some instances it does induce sexual abusers." (233-4) He gives evidence that homosexuality in the clergy is not behind child abuse, while acknowledging that the percentage of homosexuals in the clergy is much higher than in the population as a whole.
Years before the latest official report that tries to lay blame for abuse problems on secular factors, the author said his experience counters the myth: "It is erroneous to think that the problem of abuse is the result of the Second Vatican Council or the 'sexual revolution.' The crisis is more long-standing than any recent events and when the whole story of sexual abuse by presumed celibate clergy is told, it will lead to the highest corridors of Vatican City. Sexual abuse of children is part of a larger pattern of sexual involvement by priests with others - adult women and men. Although the latter is not illegal, it is still marked in many cases by moral negligence and abuse, and is tolerated by ecclesiastical authority. The hierarchy cannot claim ignorance of the sexual practices of their own - of themselves and their fellow priests - and at the same time expect to be credible and authoritative sources of leadership in sexual morality for the laity." (p. 237) He has examined records going back to the early 1900s (not to mention historical records going back centuries) and interviewed priests who told about conditions in the 30s, 40s and 50s, and has discovered no dramatic change the clergy's sexual behavior over time.
Why is the Church so resistant and aggressive about maintaining its sexual teachings and not acknowledging abuse? "...there is a strong institutional resistance to attacking the cultural forces in the church's control because the culture of abuse extends high up in the system and takes many sexual forms. Sexual abuse of minors opens up the whole system of Catholic sexual teaching and practice for examination." To solve the abuse problem, the church must stop denying, take responsibility and make its members accountable for their actions. "The church and the judicial system at times disavows its own responsibility for abuse. It can perpetuate a refusal to reform by striking a compassionate pose and substituting apologies for action. 'Forgiveness' can be a public relations maneuver as a response to public outcry or legal reversals. Forgiveness, like rehabilitation, follows the acknowledgment of the scope, nature, and etiology of a problem and reformation of those elements in teaching and systemic practice that produce, foster, perpetuate, and protect abusers. Nothing less deserves confidence." (p 256)
I found this research-based look into the sexual state of affairs in the American Catholic Church still very relevant, despite outmoded psychological commentary.
From his own experience and the reports of others, he presents the Catholic Church as a "secret world" with power and celibacy/sex at its heart, and secrecy seen as the only way to avoid scandal when estimates are that about 50% of priests at any given time are not celibate. He points to a homosocial culture that enshrines an adolescent view of sex and dismisses women. "Theirs is a culture apart, bounded by mandatory celibacy. It is exclusively male - power, control, employment, and even financial reward are dependent on the exclusion of women and the appearance of a sex-free existence. No one can say that this culture has nothing to do with the problem of child sexual abuse. In some instances it does induce sexual abusers." (233-4) He gives evidence that homosexuality in the clergy is not behind child abuse, while acknowledging that the percentage of homosexuals in the clergy is much higher than in the population as a whole.
Years before the latest official report that tries to lay blame for abuse problems on secular factors, the author said his experience counters the myth: "It is erroneous to think that the problem of abuse is the result of the Second Vatican Council or the 'sexual revolution.' The crisis is more long-standing than any recent events and when the whole story of sexual abuse by presumed celibate clergy is told, it will lead to the highest corridors of Vatican City. Sexual abuse of children is part of a larger pattern of sexual involvement by priests with others - adult women and men. Although the latter is not illegal, it is still marked in many cases by moral negligence and abuse, and is tolerated by ecclesiastical authority. The hierarchy cannot claim ignorance of the sexual practices of their own - of themselves and their fellow priests - and at the same time expect to be credible and authoritative sources of leadership in sexual morality for the laity." (p. 237) He has examined records going back to the early 1900s (not to mention historical records going back centuries) and interviewed priests who told about conditions in the 30s, 40s and 50s, and has discovered no dramatic change the clergy's sexual behavior over time.
Why is the Church so resistant and aggressive about maintaining its sexual teachings and not acknowledging abuse? "...there is a strong institutional resistance to attacking the cultural forces in the church's control because the culture of abuse extends high up in the system and takes many sexual forms. Sexual abuse of minors opens up the whole system of Catholic sexual teaching and practice for examination." To solve the abuse problem, the church must stop denying, take responsibility and make its members accountable for their actions. "The church and the judicial system at times disavows its own responsibility for abuse. It can perpetuate a refusal to reform by striking a compassionate pose and substituting apologies for action. 'Forgiveness' can be a public relations maneuver as a response to public outcry or legal reversals. Forgiveness, like rehabilitation, follows the acknowledgment of the scope, nature, and etiology of a problem and reformation of those elements in teaching and systemic practice that produce, foster, perpetuate, and protect abusers. Nothing less deserves confidence." (p 256)
I found this research-based look into the sexual state of affairs in the American Catholic Church still very relevant, despite outmoded psychological commentary.
June 20, 2013
My thoughts when I picked this up were this book would be a critique of some of the practices of the Church in regards to sexuality and celibacy, then give a practical guide to achieving celibacy, but this really felt like a bitter author who resented the Church (which asked for strict celibacy) and himself (because he couldn't control his sexual urges as a priest). So rather than present an anthropological and sociological analysis of celibacy using his wealth of experience (which he does have), he presented "educated assumptions" as facts, along with quotes of other researchers peppered into the text to support the "over analysis" of his conclusions. He does make good points about the way the Church handled things when they found out priests were having sex with minors, and some further good points about the lack of adequate "celibate preparation" in seminaries. But his conclusions and attempts to prove that celibacy itself caused the bouts of pedophilia within the church in my mind failed. It is entirely possible that the SAME number of incidents of sexual abuse of minors would occur within a church where priests are allowed to marry during the years of his studies (1975-2002). In any case, unless you want to study the issues of celibacy in the Church from both sides, for and against, this book probably isn't worth your time.
June 22, 2017
A fascinating and thoughtful book about the practice and theory of celibacy in the Catholic priesthood. The author doesn't posit that celibacy is good or bad, and discusses the ways it is practiced (or) not from the perspective of priests, as well as their sexual partners. I would recommend this book to anyone interested in the human sexuality in general.
Displaying 1 - 6 of 6 reviews