This article examines the perspectives of women in Oceania on the topic of conscience in dialogue with the Apostolic Exhortation Amoris laetitia. Firstly, we briefly explore the Catholic theological tradition concerning conscience,... more
This article examines the perspectives of women in Oceania on the topic of conscience in dialogue with the Apostolic Exhortation Amoris laetitia. Firstly, we briefly explore the Catholic theological tradition concerning conscience, including the role given to magisterial authority and its impact on women, especially after Humanae vitae. Then we elaborate on the approach taken by Pope Francis in Amoris laetitia and examine it in dialogue with the perspectives of Catholic women in Oceania based on two key accounts of Catholic women in the region, the International Survey of Catholic Women (ISCW) and the Oceania Discernment on the Working Document for the Continental Stage for the Synod on Synodality. We find that Catholic women in Oceania are contextually juxtaposing agency and compliance to doctrine and church law when they live out and express their understanding of freedom of conscience.
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is a systematic theology lecturer in Catholic Theological College, Auckland. She has previously lectured and worked in Peru, Italy and Mexico. She worked in the Holy See as head of the women's section in the Pontifical Council for the... more
is a systematic theology lecturer in Catholic Theological College, Auckland. She has previously lectured and worked in Peru, Italy and Mexico. She worked in the Holy See as head of the women's section in the Pontifical Council for the Laity. Her present research focus is theological and pastoral responses for survivors of Church sexual and spiritual abuse. Ngalaton N. Hungyo is from an indigenous community in Northeast India. She is a doctoral student in the department of Christian Ethics at the United Theological College.
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Este estudio propone que el término "abuso espiritual" es útil para comprender el maltrato sistémico experimentado por seis ex religiosas que pertenecían a la comunidad "Siervas del Plan de Dios" provenientes de Perú,... more
Este estudio propone que el término "abuso espiritual" es útil para comprender el maltrato sistémico experimentado por seis ex religiosas que pertenecían a la comunidad "Siervas del Plan de Dios" provenientes de Perú, Chile, Colombia y Ecuador. Nuestra intención es examinar el abuso espiritual manifiestado en símbolos, textos, enseñanzas, rituales, oraciones y en la forma de liderazgo. Se evaluará cómo el abuso espiritual puede contribuir a una visión distorsionada de la obediencia y a una cultura tóxica dentro de la vida religiosa.
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This study proposes that the term ‘spiritual abuse’ is helpful for an understanding of systemic mistreatment experienced by six former-nuns who belonged to the community ‘Servants of God’s Plan’ (Siervas del Plan de Dios, or SPD) in Peru,... more
This study proposes that the term ‘spiritual abuse’ is helpful for an understanding of systemic mistreatment experienced by six former-nuns who belonged to the community ‘Servants of God’s Plan’ (Siervas del Plan de Dios, or SPD) in Peru, Chile, Colombia and Ecuador. None of the nuns reported sexual abuse, so the focus in this chapter is on spiritual abuse not sexual abuse. However, when sexual abuse takes place within a religious institution, it is very common for spiritual abuse to be an enabling factor. A better understanding of spiritual abuse can therefore contribute to a better church response to sexual abuse.
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During 2019 we conducted interviews with five women who have current or previous life experience in women’s religious orders (nuns). The women are from Argentina, France, Germany, Peru, and The Philippines. This led to Figueroa and Tombs... more
During 2019 we conducted interviews with five women who have current or previous life experience in women’s religious orders (nuns). The women are from Argentina, France, Germany, Peru, and The Philippines. This led to Figueroa and Tombs (2021) 'Seeing His Innocence, I See My Innocence', https://www.academia.edu/48959170/_Seeing_His_Innocence_I_See_My_Innocence_ This further chapter is focused on the three members of the group who experienced sexual abuse by Catholic priests during their time in the religious order. It asks the participants if their vocation and identity as a nun and person of faith influenced positively or negatively their response to the abuse and the impact in their lives. The chapter gives particular attention to: the systemic factors within the Church enabled the abuse; the impact that the abuse had on the women’s sense of self and self-worth; whether or not they viewed the suffering of Christ alongside their own suffering and how they understood this connection.
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This article presents the findings from qualitative interviews to explore responses to the idea of Jesus as victim of sexual abuse. The seven participants are adult male survivors of prior church sexual abuse, which they experienced as... more
This article presents the findings from qualitative interviews to explore responses to the idea of Jesus as victim of sexual abuse. The seven participants are adult male survivors of prior church sexual abuse, which they experienced as teenagers and young men. The perpetrators were leaders of the Sodalicio society in Peru. The article by Tombs (1999) on naming the torture of Jesus as sexual abuse was discussed, to assess whether participants see this as persuasive, and as meaningful for sexual abuse survivors, and important for the church. The interviews suggest that: (1) naming Jesus as a victim of sexual abuse was new to all participants; (2) most found the historical and biblical evidence to be persuasive; (3) the group were divided on whether this was of value to survivors of church related sexual abuse; (4) all of the group agreed that it was important for the wider church.
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Este estudio propone que el término “abuso espiritual” es útilpara comprender el maltrato sistémico experimentado por seis ex religiosas que pertenecieron a la comunidad “Siervas del Plan de Dios”(SPD) de Perú, Chile, Colombia... more
Este estudio propone que el término “abuso espiritual” es útilpara comprender el maltrato sistémico experimentado por seis ex religiosas que pertenecieron a la comunidad “Siervas del Plan de Dios”(SPD) de Perú, Chile, Colombia y Ecuador. Hay relativamente pocostextos sobre el tema, lo que es particularmente significativo ya que el abuso de religiosas ha recibido atención mundial en los últimos años. El artículo pretende identificar mejor las áreas que las comunidadesreligiosas necesitarían abordar para trabajar esta problemática demanera positiva e informad
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During 2019 we conducted interviews with five women who have current or previous life experience in women’s religious orders (nuns). The women are from Argentina, France, Germany, Peru, and The Philippines. This led to Figueroa and Tombs... more
During 2019 we conducted interviews with five women who have current or previous life experience in women’s religious orders (nuns). The women are from Argentina, France, Germany, Peru, and The Philippines. This led to Figueroa and Tombs (2021) 'Seeing His Innocence, I See My Innocence', https://www.academia.edu/48959170/_Seeing_His_Innocence_I_See_My_Innocence_ This further chapter is focused on the three members of the group who experienced sexual abuse by Catholic priests during their time in the religious order. It asks the participants if their vocation and identity as a nun and person of faith influenced positively or negatively their response to the abuse and the impact in their lives. The chapter gives particular attention to: the systemic factors within the Church enabled the abuse; the impact that the abuse had on the women’s sense of self and self-worth; whether or not they viewed the suffering of Christ alongside their own suffering and how they understood this connection.
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Polish Version: "Recognising Jesus as a victim of sexual abuse". This report identifies a number of publications: Tombs (1999), Heath (2011), Gafney (2013), Trainor (2014), which have independently and explicitly identified Jesus as a... more
Polish Version: "Recognising Jesus as a victim of sexual abuse".
This report identifies a number of publications: Tombs (1999), Heath (2011), Gafney (2013), Trainor (2014), which have independently and explicitly identified Jesus as a victim of sexual abuse in published work. It also identifies other research which has indirectly connected the cross to sexual abuse, but not explicitly named Jesus as a victim. It then presents the initial findings from pilot interviews held during 2018 with a small group of adult male survivors on their responses to Tombs (1999) naming Jesus as sexually abused, and what this might mean for survivors and/or others in the church. Each member of the group experienced abuse by leaders of the Sodalicio society in Peru when they were teenagers or young men. Many of the same participants were interviewed in previous research examining the impact of the abuse, with particular attention to the spiritual impact (Figueroa and Tombs, 2016). The 2018 interviews suggest that: (1) most in the group found the historical evidence for naming Jesus as victim of sexual abuse to be persuasive; (2) the group were sharply divided on whether this was of direct value to survivors of sexual abuses; (3) all of the group indicated that regardless of its direct value to survivors recognising Jesus as a victim of sexual abuse could make a significant difference to how the church understands abuse and treats survivors.
This report identifies a number of publications: Tombs (1999), Heath (2011), Gafney (2013), Trainor (2014), which have independently and explicitly identified Jesus as a victim of sexual abuse in published work. It also identifies other research which has indirectly connected the cross to sexual abuse, but not explicitly named Jesus as a victim. It then presents the initial findings from pilot interviews held during 2018 with a small group of adult male survivors on their responses to Tombs (1999) naming Jesus as sexually abused, and what this might mean for survivors and/or others in the church. Each member of the group experienced abuse by leaders of the Sodalicio society in Peru when they were teenagers or young men. Many of the same participants were interviewed in previous research examining the impact of the abuse, with particular attention to the spiritual impact (Figueroa and Tombs, 2016). The 2018 interviews suggest that: (1) most in the group found the historical evidence for naming Jesus as victim of sexual abuse to be persuasive; (2) the group were sharply divided on whether this was of direct value to survivors of sexual abuses; (3) all of the group indicated that regardless of its direct value to survivors recognising Jesus as a victim of sexual abuse could make a significant difference to how the church understands abuse and treats survivors.