I am reading Cornwell's Seminary Boy for a course on the Catholic clerical abuse crisis. We've been reading the Boston Globe reports, survivor accounts, and church documents that all arose out of the context of the crisis beginning in the early 2000s, which centered on sexual abuses of laity mostly from the 70s to the 90s.
This memoir that Cornwell has provided us offers a glimpse into the world of the Catholic seminary. Catholic seminaries arose out of the context of the Counter-Reformation (a Catholic response to the Protestant Reformation of the early 1500s). The emphasis behind the seminary was to fortify young men entering the priesthood.
Cornwell, a lower class boy, found himself at Cotton, a prestigious minor seminary. In the Catholic world, prior to the sex abuse crisis, minor seminaries were analogous to middle/high school charter schools. Boys would be sent to receive a religious education before moving onto major seminary, which would be more analogous to college.
We see here the deeper context out of which priests, both abusers, abused, and non-abusers, experienced in their spiritual formation. Women were seen as inherently tempting, and therefore were disdained and avoided at all cost so seminarians could maintain "custody of the eyes." However, the seminaries were more unsure about what to do with sexual temptation between boys, and even priests and professors desiring young seminarians.
From Cornwell's eyes, we see a large group of young boys who are being restricted from the outside world, enclosed in the seminary. The idea was to isolate these boys from temptations before reaching puberty, and to keep them highly disciplined at all hours of the day, that they would have no time to think about the things that could lead them to break their eventual vows of celibacy.
This memoir is crucial to understanding where clerical abuse comes from. In an environment where sex is not talked about, authority goes unquestioned, and kids are not allowed to form normal friendships with each other or find father figures in their authorities, an environment of secrecy, shame, and hurt is sure to grow.
As an evangelical, I grew up thinking that religious abuse was a Catholic problem. Today, I know that abuse is common throughout evangelicalism. Yet, we evangelicals like to pretend that abuser pastors are only "bad apples" and individual bad actors. I believe that this memoir should move all religious communities to move beyond that way of thinking. We need to think about the cultures and systems in place that form religious leaders. How are these systems encouraging healthy behaviors towards consent, sex, and information? And how are those systems encouraging secrecy, distrust, and repression?
A great piece, and I fully recommend it to anyone interested in religion, abuse, seminaries, and the like.