PHILIP JENKINSOCTOBER 2002 ISSUEU.S.
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Ever since the sexual-abuse crisis erupted in the U.S. Roman Catholic Church in the mid-1980s, with allegations of child molestation by priests, commentators have regularly compared the problems faced by the Church to those it faced in Europe at the start of the sixteenth century, on the eve of the Protestant Reformation—problems that included sexual laxity and financial malfeasance among the clergy, and clerical contempt for the interests of the laity. Calls for change have become increasingly urgent since January, when revelations of widespread sexual misconduct and grossly negligent responses to it emerged prominently in the Boston archdiocese. Similar, if less dramatic, problems have been brought to light in New Orleans, Providence, Palm Beach, Omaha, and many other dioceses. The reform agendas now under discussion within the U.S. hierarchy involve ideas about increased lay participation in governance—ideas of the sort heard when Martin Luther confronted the Roman Catholic orthodoxy of his day. They also include such ideas as admitting women to the priesthood and permitting priests to marry.
Explicit analogies to the Reformation have become commonplace not only among commentators but also among anticlerical activists, among victims’ groups, and, significantly, among ordinary lay believers. One representative expert on sexual misconduct, much quoted, is Richard Sipe, a former monk who worked at the sexual-disorders clinic at Johns Hopkins University and is now a psychotherapist based in California. Over the years Sipe has spoken regularly of “a new Reformation.” “We are at 1515,” he has written, “between when Martin Luther went to Rome in 1510 and 1517 when he nailed his 95 theses on the door in Wittenberg.” That act can reasonably be seen as the symbolic starting point of the Reformation, when a united Christendom was rent asunder.
Historians continue to debate the causes and consequences of the Reformation, and of the forces that it unleashed. Among other things, the Reformation broke the fetters that constrained certain aspects of intellectual life during the Middle Ages. Protestants, of course, honor the event as the source of their distinctive religious traditions; many Protestant denominations celebrate Reformation Day, at the end of October, commemorating
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