Speaking OUT to end clergy sexual misconduct.

After three years of blogging, I’m taking a much-needed sabbatical, but I can’t ignore the opportunity to share a message I just learned about. Every year on the last night of the General Assembly of the Unitarian Universalist Association, one minister is invited to deliver prophetic words at the Berry Street Conference. This year’s Berry Street Essay came from the Rev. Gail Seavey, whose work I wrote about last August.

Gail Seavey asks what happens “If Our Secrets Define Us.” She sets the stage with a scene from the movie “Raiders of the Lost Ark.” The Nazis have stolen the Ark and captured Indiana and Marion. As they begin to open the Ark, Indiana shouts, “Don’t look, Marion! Whatever you do, don’t look!” Marion doesn’t look, but the bad guys do, and we in the audience do, and we see the bad guys turn into corpses and dissolve into dust. Implying, of course, that some things should never be seen. 

“The movie was wrong,” says Seavey. “Some things SHOULD be seen.”

She tells the story of her first ministerial internship, under the supervision of the Rev. Frederica Leigh, in a struggling Southern California congregation haunted by stories of “screwing around” in the 60s and 70s. When a retired minister died, a line of elderly women came to Frederica’s office seeking pastoral care, needing to tell the secrets they’d carried for decades. A few years later another minister died, and another line of women came seeking care. Frederica Leigh provided care to legions of victim/survivors during those years. She “insisted on impeccable boundaries… and advocated that her colleagues practice clear ethical guidelines concerning clergy sexual abuse,” writes Seavey. As a result, some colleagues shunned Frederica Leigh, but others became champions for victims of misconduct who chose to report. Seavey says that “the lessons I learned from Frederica laid the foundation for my career.” 

Seavey took these lessons to her first settlement in a church in Minnesota. When church leaders refused to tell her why the previous minister left, she insisted that “I had to know church-wide secrets or I could not accept a call there.” The next day she learned that the minister had arrived single, married a long-term congregant, divorced her to marry a second congregant whom he’d been counseling, and been asked to leave quietly. Seavey asked the first wife what she most needed. “She asked only for one thing, that the previous minister never come into the building.” Seavey made it happen. For the next eight years the departed minister lobbied for a chance to guest-preach; Seavey faithfully and consistently said “no.”

Just as Frederica Leigh had, Seavey had to deal with massive distrust from her wounded congregation. Just as Leigh did, Seavey practiced impeccable boundaries with her new congregation and slowly regained their trust. 

In the late 1990s Seavey became active with national UUA. Working with the association of female ministers and with the UUA’s guidelines committee, she tried to address the issue of clergy sexual misconduct. She and her colleagues explored “the differences between confidentiality and secrets. Confidentiality requires protecting someone else’s story; keeping secrets involves hiding our own stories.” This work began to feel as if they were looking into Indiana Jones’ Ark. “Several women reported that [prominent New York UU minister] Forrest Church had had affairs with them when they were members,” “a wider circle of colleagues started to confide in me their painful secrets,” and even “alleged sexual misconduct by UUA staff members who were involved in an official response to clergy sexual misconduct.” The longer they worked, the more ugliness the task force uncovered.

As they pushed for transparency, the UUA began to push back. They disenfranchised the task force, blackballed its convener, Deborah Pope Lance, and told her “she would never again work for the UUA or any UU Group.” But survivors, impacted congregations, and after-pastors continued to seek support from Deborah and the task force.

In 2005, Seavey accepted a call from First UU of Nashville. “I was attracted to them because they were open about their history as a congregation that had suffered and healed from clergy misconduct” by past minister David Maynard. Anna Belle Leiserson, the only one of Maynard’s victims who dared to report her experience, was “harassed, bullied, and shunned by the minister’s supporters. That first year, her hair turned pure white. She says that the attempts to exile her from the congregation were even more painful than the original betrayal by the minister. Healing began in the following year when First UU held a ‘Listening Process’…”

Healing began, but it is far from complete. Seavey, Leiserson, and their colleagues discovered more and more layers of institutional secrecy and resistance to justice. Leiserson served as liaison for victim Amanda Tweed in 2005. To this day, Amanda Tweed has never been told the official results of her investigation.

And yet this same secret-keeping, justice-blocking UUA invited Gail Seavey to deliver the Berry Street Essay. 

What if our secrets define us, asked Seavey? “When we don’t tell the truth about a minister who betrayed our trust and yet another person becomes invisible to our community, who are we? How does keeping our UU institutional secrets about abuse and trauma define us? Are there actions or rituals … that would allow us to walk again on Holy Ground and see what we do not want to see?” 

“It can start by telling a secret — a secret that is your story to tell… So therefore I say, let us open our eyes and see. May we continue to weave sacred stories together until we form new rituals of re-membering… Maybe then the exiled will be safe to return. Maybe then we will discover what freedom, love, and justice really feel like. May it be so.”

You can read Rev. Seavey’s essay in full here. You can watch her deliver it here

Comments on: "“If Our Secrets Define Us”" (2)

  1. Concerned UU said:

    I don’t know if you’re aware, but Gail and the UUMA were recently legally bullied by David Maynard and his lawyer into redacting his name from the online version of the essay. It’s sickening and disheartening that this man is still managing to get his way.

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