CAUGHT IN THE PULPIT:
LEAVING FAITH BEHIND
by Daniel C. Dennett &Linda LaScola
Reviewed by
Geoffrey W. Sutton
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Have you ever listened to someone disclose their deep
spiritual doubts? In Caught in the
Pulpit: Leaving Faith Behind, Daniel Dennett and Linda LaScola
systematically disclose and analyze the deconversion experiences of 35 clergy
and seminary interviewees who participated in their qualitative study.
Encouraged by a pilot study in 2010, the authors pursued a broader sample. This
book summarizes the results from 90 interviews between November 2008 and June
2012. Daniel Dennett is a professor of philosophy at Tufts University and Linda
LaScola is a clinical social worker.
The
authors organized the book into seven sections. In the four introductory
chapters we learn that the 35 persons are all Caucasian clergy. There are
Jewish Rabbis but most are either Catholic or Christian clergy from literal or liberal denominations. From the authors’ perspectives, literal
groups view Scripture as inerrant whereas liberal groups are inclined to
consider Scripture through the lens of metaphor, symbolism, and poetry.
Prototypical literals are Pentecostals, Mormons, and Seventh Day Adventists and
prototypical liberals are Unitarians and Episcopalians. The authors acknowledge
that there is a range of literal to liberal views held by different people
within any faith tradition. The 90 interviews resulted in 120 hours of
recordings. Their study is not based on a representative random sample because
they were dependent on volunteers willing to risk disclosure. Nearly half of
the participants still ministered to congregants. The authors make a point of
keeping strict confidentiality.
In
section two, Landa LaScola presents a selection of five biographical sketches—a
Presbyterian, two Lutherans, a Catholic Priest, and a Mormon Bishop. Of
particular relevance to current social trends and psychological exams is the
comment by the priest: “During my psychological evaluations, I was asked by the
examining psychologist if I was gay or straight, and I said, “Straight.” I lied
(p. 48).” He estimated that about 50 to 75 percent of other students in the
seminary were also gay. In section three, Daniel Dennett offers his perspective
on the evolution of religion and the challenges faced by seminary professors
and religious leaders in a world with increasing knowledge about science and an
increased sensitivity to ancient tales of genocide (e.g., Noah), which
obviously pose challenges for those tasked with teaching or leading members of literal faith traditions.
Both
authors present findings that track the path from seminary to pulpit ministry
in section four. Seminary professors express their difficulties in teaching
students from literal faith traditions. Student comments reflected four themes:
(1) fascination and enthusiasm linked to new views of biblical knowledge; (2) deeply troubled—a response to the
complexities of faith traditions; (3) seeds of doubt; (4) a focus on coursework
without much evaluation. After entering the pulpit many found their congregants
were more interested in simple and pleasant stories of faith rather than more
scholarly analyses. And others reported a disturbing awareness of dishonesty
and corruption among church leaders. A chapter that might be of special
interest to clinicians is the review of burnout and depression. There are
several references to mental distress that I wished the authors had examined in
more detail. Some appeared distressed by their experiences in ministry while
others were struggling with spiritual matters and a loss of meaning. A former
Greek Orthodox monk described a long history of depression. He described the
experience as an existential crisis
and reported that his therapist diagnosed his condition as post-traumatic
stress disorder.
Linda
LaScola discusses emerging themes in section five. She focuses on the problems
faced by liberal clergy in dealing with matters of metaphor, myth, and truth.
Several comments point to the broad acceptance of science and an appreciation
of the language of Scripture regardless of perceived differences with
scientific findings. Linda’s comments on the liberal’s dilemma seems apt: “Now
they’re feeling boxed in: bounded on one side by fundamentalists and on the
other by the New Atheists (p. 153)”
Part six
contains an update on those who participated in the 2010 pilot study. All five
were still active clergy. Two fundamentalists want to leave the ministry. A Presbyterian pastor was unable to find
other employment. A Methodist declined a follow-up. A United Church of Christ
chaplain revealed his views publicly but suffered no negative consequences. In
the final section, Dennett discusses an inner
shell, which isolates clergy from their congregants and even themselves.
The oft quoted Clinton phrase, “Don’t ask, Don’t tell” describes the unwritten
rule of not probing too deeply on matters of personal faith. Another maxim is a
variation on the physician’s “do no harm” restyled as “do not undermine
anybody’s faith.”
The book
contains some interesting end material. There is a brief bio for each
participant, an overview of qualitative research methods and personal stories
of the authors. Overall, I think the book will be of interest to many readers
because of the focus on the spiritual journeys of those deep in various faith
traditions. If the authors are right about the small number of participants
being the tip of the iceberg then there are likely many who would benefit from
confidential consultations—especially those struggling with burnout and
depression.
The challenge of getting a sizeable representative sample
of clergy and conducting quantitative research appear substantial when the risk
of unemployment rests on maintaining strict confidentiality. Nevertheless, the
basis exists to explore the links between spirituality and mental health as
well as the traditional psychology of religion topics such as meaning,
conversion, and deconversion. This qualitative study provides some insights
worthy of further research. One can easily see that the difficulties faced by
clergy might extend to leaders and high-level employees within religious
organizations.
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