“To be misunderstood can be the writer’s punishment for having disturbed the reader’s peace. The greater the disturbance, the greater the possibility of misunderstanding.”
-Anatole Broyard
First and foremost anyone who picks up ‘A Secret World’ needs to recognize that it is an ethnographic study. As such A.W. Richard Sipe presented twenty-five years worth of case studies that he conducted with over 1,500 Catholic priests as they pertained to their sexual lives. What he found out was that more than half of these men were non-celibate in spite of having taken vows of celibacy. Sipe details, as an ethnographer, the various ways in which these behaviours manifest themselves in other behaviours and traits beyond this immediate concern. If you do not understand ethnographic research, then Sipe’s writings may appear wide-ranging. But Sipe largely explores clerical sexuality from the point of view of the subject. He presents these men’s social situation along with the various understandings that this groups’ members use to interpret, explain, and justify their behaviour. Ethnography depends heavily on the researcher participating in the setting of the people being studied. As both a former Benedictine monk and a former Roman Catholic priest Sipe was uniquely positioned to do so. And as such he details patterns both in terms of quality and quantity. It is a fascinating read especially because there had never been such an extensive, behind the scenes study before his writing, nor has there been to this day. Certainly his training as a trained clinician is also there. But in the end you are simply left with a lot of material…a ‘thick description.’ This book lays bare the framework for Sipe's later writings.
This book is highly disturbing on a lot of levels. It disturbed the USCCB enough to reject it, refusing to consider its own corporate practice and all that their hypocrisy implies for the inauthentic human sexuality of its members, along with the manner in which that system perpetuates its own self-sealing policies to these ends. It disturbed corporate religious denominations of all stripes across North America and around the world enough to enact self-protective measures so that they could say to those groomed and abused within their own churches that they and their system could not possibly be at fault. But in the end his research disturbed Sipe enough to awaken him to a larger, more holistic understanding of himself. What it should do is to cause sensitive, critical thinkers of good will, both in and outside of formal religious institutions, to look more deeply at the origins of their own sexualities (object-relations psychology) and how they may wind up inflicting themselves on their partners, families, work places, and social groups with whom they interact. At least that is its potential.
This book is simply an inconvenient truth. Thirty-three years after its publication, and with its great statistical accuracy having been proven time and again, institutional Christianity is sadly no closer to truly coming to terms with genuine human sexuality than it ever has been, except in a few isolated, incidental lives and in the writings of very few brutally honest people in its two-thousand year history.
Taken on contemplatively and even prayerfully this is an intense, great read.