QUESTION:
In his message on the occasion of a Peruvian theatre performance, Pope Leo invites the Catholics to foster “a culture that does not tolerate any kind of abuse in the Church.” In the message he focused out three-fold abuses in the church; viz., “abuse of power or authority, of conscience or spirituality, of sexual abuse.” What does it mean by spiritual abuse and how can one recognise it?
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Joe Joseph
ANSWER : Saji Mathew Kanayankal CST
In its August 2021 issue, The National Catholic Reporter featured a detailed report on the comments made by Spanish Archbishop José Rodríguez Carballo, Secretary of the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life. According to him, spiritual abuse in religious settings is “more common than one may think.” Pope Francis has described spiritual abuse as “spiritual harassment, manipulation of consciences, [and] brainwashing.” Archbishop Carballo further noted that “this type of abuse usually occurs in the context of spiritual direction or within a religious community, especially when the internal forum is not clearly distinguished from the external one.”
Pope Francis has described spiritual abuse as “spiritual harassment, manipulation of consciences, [and] brainwashing.”
To date, there appear to be no significant scientific studies specifically addressing spiritual abuse in the Indian context. However, several empirical and descriptive studies have been conducted in the West. Notably, Josip Bošnjaković, in his article Vulnerability of the Church through Abuse of Power, Body, and Conscience, offers a detailed analysis of various forms of abuse, including spiritual abuse. Another valuable contribution is Karlijn Demasure’s research paper, The Loss of the Self: Spiritual Abuse of Adults in the Context of the Catholic Church. The response to your question has been developed based on these and similar scholarly sources.
Domination, Manipulation and Coercion
Spiritual abuse has only recently gained scholarly attention as a distinct phenomenon, particularly within the broader discourse on abuse in the context of religious life. Initially, it surfaced in connection with sexual abuse, as the category of recognized victims expanded from children to other vulnerable groups. In many cases, it is perpetrated by clergy and functions as a component of the grooming process. Yet, as Blandine de Dinechin and Xavier Léger insightfully note, “spiritual abuse does not always lead to sexual abuse, (…) but it is the antechamber to it.”
Jacques Poujol defines spiritual abuse as “an abuse of authority that is further aggravated by the use of divine authority to dominate one or several persons.”
The roots of spiritual abuse often lie in the vulnerability of its victims. As inherently relational beings, humans seek connection and community. This disposition, while fundamentally good, can lead to unhealthy dependencies—especially in spiritual or religious contexts. Such dependencies may render individuals particularly susceptible to manipulation, domination, and psychological control. It is essential to recognize, however, that spiritual abuse does not necessarily culminate in sexual abuse. Numerous documented cases involve spiritual abuse in isolation from any physical violation. For example, Marie-Laure Janssens describes spiritual abuse as “a religious variant of emotional and psychological domination—a hijacking of the most intimate dimension of the human being: his relationship to the transcendence.” Likewise, Jacques Poujol defines spiritual abuse as “an abuse of authority that is further aggravated by the use of divine authority to dominate one or several persons.” These definitions emphasize two fundamental characteristics: the hierarchical domination typically exerted by a superior, and the invocation or manipulation of ‘divine authority’ to legitimize the abuse. Perpetrators may misuse Scripture or theological reasoning to exert control over others. Studies consistently show that such abuse can occur within sectarian movements or structured religious communities. In most instances, the abuser holds a position of authority, which is a prerequisite for such domination to take place. The symbolic identity of the religious community is frequently exploited in these scenarios to justify or mask the abuse.
Collective Spiritual Abuse
Spiritual abuse, due to its strong coercive element, is intimately linked to psychological abuse. It often manifests through behaviours such as manipulation, control, and domination. In many instances, perpetrators—claiming divine authority—invoke biblical or theological texts to demand submission from individuals or groups. Such manipulation frequently escapes recognition by the victims, particularly in contexts that involve collective hermeneutical injustice. As Miranda Fricker explains, hermeneutical injustice arises when “some significant area of one’s social experience [is] obscured from collective understanding owing to a structural identity prejudice in the collective hermeneutical resource.” In this context, spiritual abuse may take on a collective and structural form, emerging not merely from individual misconduct, but from systemic hierarchies that marginalise less powerful groups within the Church or religious institutions. In such cases, the victims of collective spiritual abuse may neither recognise the domination and servitude they are subjected to, nor fully grasp the injustice or long-term psychological and spiritual consequences involved. This lack of recognition is itself a form of epistemic injustice, wherein marginalised individuals are deprived of the interpretive resources needed to understand and articulate their experiences of harm.
spiritual abuse may take on a collective and structural form, emerging not merely from individual misconduct, but from systemic hierarchies that marginalise less powerful groups within the Church or religious institutions
Social institutions—including religious communities—often reinforce structures that “favour the powerful,” shaping not only norms and practices but also the collective understanding of what is deemed spiritual or virtuous. Within such systems, the voices of the marginalised are often silenced or constrained. The dominant groups influence the moral and theological ethos of the community, while the disadvantaged are conditioned to adapt themselves to this constructed social and spiritual order. They may be denied access not only to knowledge but also to platforms for communicating their knowledge and perspectives. Spiritual abuse in this context is compounded by layers of material, symbolic, and identity-based power. Cultural, religious, socio-economic, and political structures may all work together to prevent full participation in decision-making processes or theological interpretation. As a result, spiritual coercion can become normalised—misinterpreted as piety, obedience, or even a spiritual virtue. In such systems, no single individual may be solely responsible for the abuse, making it even harder to name or challenge. Victims, conditioned to accept “simple” or “blind” obedience, may internalise the abuse as an expected part of religiosity rather than an injustice to be questioned or resisted.
Mechanisms of Spiritual Abuse
As observed in previous sections, spiritual abuse often employs the language and symbols of spirituality to mask psychological manipulation. In such cases, victims—placed under the authority of a spiritual leader or institution—are subtly or overtly controlled, often without being fully aware of the abuse they are enduring. Studies on individual cases of spiritual abuse reveal a common pattern: members of abusive communities are often cut off from the outside world, forming what is perceived internally as a sacred or idealized “family as God intended.” This isolation fosters a collective identity in which members consider themselves spiritually superior to the broader society. Information from beyond the group is strictly filtered or outright withheld, contributing to a skewed worldview that reinforces the belief in the group’s spiritual exclusivity. This form of “desocialisation”—the intentional severance from wider societal norms—and subsequent identity reconstruction (often along lines of race, religion, community or divine calling) facilitates more effective manipulation by community leaders. Members, increasingly reliant on the group for meaning and purpose, become more vulnerable to psychological control.
victims—placed under the authority of a spiritual leader or institution—are subtly or overtly controlled, often without being fully aware of the abuse they are enduring
Communication within such groups is typically hierarchical rather than horizontal. Peer-level dialogue is either discouraged or heavily monitored, preventing the sharing of doubts, questions, or personal struggles. This rigid vertical structure of communication cultivates an environment in which adherence to the leader’s commands becomes the only legitimate form of expression. The directives are rarely open to discussion; rather, they are presented as divine mandates. Injustice, mistreatment, and emotional distress are often reinterpreted as spiritual trials or divine tests, thereby suppressing protest or resistance. The result is a culture of silence and submission.
Obedience, while formally framed as devotion to God, is in practice often reduced to servitude to the leader’s personal will. Far from being an expression of spiritual discipline, obedience becomes a tool of subjugation.
Obedience, while formally framed as devotion to God, is in practice often reduced to servitude to the leader’s personal will. Far from being an expression of spiritual discipline, obedience becomes a tool of subjugation. Criticism of the leadership is strictly forbidden. Members are expected to blindly follow the teachings of the leader, often referred to as “Father,” “Mother,” or another honorific with spiritual connotations. Uniformity is enforced as a spiritual virtue, while dissent or diversity of opinion is portrayed as a work of the devil— “the great divider.” Any attempt to question the leader’s decisions is viewed not as a contribution to communal discernment, but as a threat to the divine order of the group. Individuals who express alternative views are often isolated or ostracized, reinforcing conformity and fear.
A Prophetic Response Spiritual Abuse
Preventing spiritual abuse requires the cultivation of a renewed critical awareness, both at the personal and communal levels. Individuals must be empowered to reclaim their capacity for discernment and reflective judgment, particularly in contexts where religious authority is presented as unquestionable. A more nuanced understanding of obedience is essential—one that distinguishes between genuine spiritual maturity and passive submission. Similarly, authority and power within religious leadership must be demystified and liberated from an excessive “divine aura.” Leaders should be recognised as fallible human beings, and their roles are to be understood within a framework of mutual responsibility, transparency, and accountability.
A more nuanced understanding of obedience is essential—one that distinguishes between genuine spiritual maturity and passive submission. Similarly, authority and power within religious leadership must be demystified and liberated from an excessive “divine aura.”
Given that Scripture, theology, and spirituality can be misused as instruments of domination, it is imperative to promote critical theological literacy. Members of the community should be encouraged to engage thoughtfully with biblical texts and doctrinal teachings, fostering an interpretative environment where dialogue, questioning, and diversity of thought are welcomed rather than suppressed. Spiritual practices and religious rituals should also be reoriented away from purely mechanistic or cultic expressions, and placed instead within the broader context of authentic God-experience—one that speaks to the human heart and integrates daily life.
Addressing the roots of spiritual abuse also calls for wider structural reforms. A renewal of education, politics, academia, and social life is necessary to ensure that power is exercised ethically, and that spiritual communities are open to cultural and intellectual pluralism. Promoting educational equity and fostering a dialogical culture will equip individuals with the tools and confidence to articulate hermeneutical dissent—the capacity to challenge harmful interpretations and practices from within the faith tradition itself.
Members of the community should be encouraged to engage thoughtfully with biblical texts and doctrinal teachings, fostering an interpretative environment where dialogue, questioning, and diversity of thought are welcomed rather than suppressed. Spiritual practices and religious rituals should also be reoriented away from purely mechanistic or cultic expressions, and placed instead within the broader context of authentic God-experience—one that speaks to the human heart and integrates daily life.
Finally, transparency, openness, and accountability are indispensable in preventing manipulation and control. Building communities that are inclusive, dialogical, and integrated with the broader society can serve as a safeguard against insularity and authoritarianism. Greater engagement with the world—its cultures, its questions, and its diversity—can help religious communities remain grounded in humility and open to reform. Only then can spirituality truly foster human flourishing rather than become a means of subjugation.
