Bishop Geoffrey Robinson, Confronting Power and Sex in the Catholic Church - Reclaiming the Spirit of Jesus. The Columba Press 2007, £12.99
Reviewed by Martin Penergast
If there is a phrase to sum up Bishop Geoffrey Robinson’s explosive book, it is this: “Confront power and sex in the Church; don’t manage it!” One of the major problems bedevilling the Roman Catholic Church in recent years has been that its management of matters sexual has been to sweep it all under the carpet, be it abuse crises, clergy celibacy, increasing social and theological dissent on issues of sexual orientation, or reproductive health.
Too ready to point the finger at other Christian Churches trying to struggle more honestly and openly with these matters, the Vatican appears increasingly to ignore not just ‘the elephant in the room’, but a whole herd of them!
Attempts to regulate human sexuality through prescriptive directives wrongly focus on individual behaviour, rather than the cultivation of healthy and holy relationships. They define people by their sexual characteristics rather than understanding human sexuality and its manifestations as integral to the development of human personality.
Geoffrey Robinson was an Auxiliary Bishop in the Catholic Archdiocese of Sydney from 1984 until his retirement in 2004. In 1994 he took responsibility, on behalf of the Australian Catholic bishops, for coordinating their response to growing sexual abuse allegations, and was co-chair of this committee from 1997 until 2003. It is said that a precipitating reason for his retirement was his inability to work with his conservative Archbishop, Cardinal George Pell, himself accused of cover-up allegations, as well as other unsubstantiated accusations. (1)
There were those who criticised Robinson for not speaking out as an active bishop, leaving publication of this book until after he had retired. It becomes clear to anyone bothering to read “Confronting Power & Sex …” that a fundamental reason for this was that he was only able to write the book after he had dealt therapeutically with the coming to terms of his own experience of sexual abuse, as a boy. That said, this is no raging victim, railing at either his abuser, or the social or ecclesiastical institutions that have protected them. This is a faithful and committed bishop who wishes to see the body of Christ, the people of God, as it is meant to be.
Robinson sees the sexual abuse crisis as the immediate challenge to be grasped but recognises that this is but a symptom of a pathologically dysfunctional system. In his analysis, echoed by others such as the American Jesuit clinical psychologist J.A Loftus (2), the sexual abuse crisis was a disaster waiting to happen for a Church where the exercise of centralised, hierarchical power and authority had failed to be “received” by people in the pews, including many of the Church’s bishops and priests. In such abuses of power, institutionalised in the Church’s ‘modernised’ corporate structures, the sin has to be “named”.
Robinson’s book is a work of popularisation at its best. He takes us back to the original vision behind Roman Catholic Church reforms envisaged by the 2nd Vatican Council, reaffirming the insights of critical biblical and theological scholarship, and the principles behind a pastoral ministry consistent with those foundations. This, of itself, is a valuable exercise in a Church which currently seems to be seeking pre-Vatican 2 forms of retrenchment. He questions calmly the basis of current teachings on sexual ethics within a framework of broader ethical principles with as much attention given to property as to purity ethics in scripture and tradition:
“If the Catholic Church is to regain some credibility after the many scandals of sexual abuse, it must first learn to speak with humility, intelligence, realism and compassion about all aspects of human sexuality.”
Rightly giving prominence to a person-centred ethic and the centrality of a fully-rounded, informed conscience, Robinson might disappoint many readers by giving only one answer to the huge number of questions he raises: a change of heart and mind. Nevertheless, at the end of each chapter, he offers a succinct meditation on key-points which might serve as useful material for small group discussion, reflection, and action.
“What is needed is an open and honest discussion of such matters by the whole church. When I see this … taking place, I will believe that the church is serious about confronting abuse. Until that happens, I cannot have this conviction. Change in external structures can help, but they cannot of themselves produce a new church.”
(1) ‘Bishop admits abuse money offer’, BBC News 3 June 2002; ‘Catholic Church in fresh abuse row’, BBC News, 20 August 2002.
(2) ‘Aftermath of Abuse’ in Opening Up – Speaking Out in the Church, ed. J. Filochowski & P. Stanford, reviewed in CSCS News 28, Winter 2005.