| Coordinator: Dr. Basira Hussen — basira.hussen@unimore.it | PARTNERS: |
| Research outcomes | University of Rome La Sapienza – Dipartimento STUDI GIURIDICI ED ECONOMICI (DSGE), Prof. Fabio Franceschi |
| – Books | University of Parma, Dipartimento di Discipline umanistiche, sociali e delle Imprese culturali (DUSIC) – Prof. Giancarlo Anello |
| – Articles 1) Vincenzo Pacillo e Basira Hussen – S.O.S. Save Our Sisters: la Chiesa cattolica di fronte agli abusi sulle donne consacrate https://coscienzaeliberta.it/coscienza-e-liberta/rivista-n-69/vincenzo-pacillo-e-basira-hussen-s-o-s-save-our-sisters-la-chiesa-cattolica-di-fronte-agli-abusi-sulle-donne-consacrate-n-69-anno-2025/ | |
| – Conferences | |
| – Other |
Introduction
The concept of gaslighting refers to a subtle and insidious form of psychological manipulation, where one person or a group causes another to doubt their perception of reality, memory, or judgment. The term originates from the 1938 play Gas Light and its subsequent film adaptations, in which a man manipulates his wife into believing she is going insane by continually altering small details in their environment while denying that any changes have occurred. This type of manipulation has devastating effects on the victim, who gradually loses confidence in their cognitive abilities and becomes entirely dependent on the manipulator to interpret reality.
In the context of religion and spiritual direction, gaslighting takes on an even more complex dimension. Here, the manipulator not only distorts tangible reality but also intervenes in the spiritual and identity spheres of the victim, undermining their faith, beliefs, and ability to discern. The intention is often to create emotional and intellectual dependence, where the victim relies entirely on the manipulator—be it a spiritual director or religious leader—for guidance.
In this setting, the concept of an encompassing religious group, inspired by Avishai Margalit’s notion of the encompassing group, provides a lens through which to understand manipulation dynamics within religious or pseudo-religious communities. Margalit defines encompassing groups as social units with distinct cultures and lifestyles that play a central role in shaping personal identity. Belonging to one or more of these groups is inevitable for every individual, and such groups profoundly affect “thick relations”—those relationships in which memory, care, and ethics are intertwined. When these communities become the stage for gaslighting, the victim’s identity is manipulated and redefined according to the group’s or leader’s desires.
Our collaborative research seeks to examine the complex and often overlooked phenomenon of gaslighting within religious environments, particularly in the context of spiritual direction and women’s religious life. Drawing on interdisciplinary perspectives—legal, theological, and psychological—we aim to understand how faith, obedience, and institutional structures can become instruments of epistemic and emotional domination. At the heart of our project lies the recognition that gaslighting in religious contexts is not merely an individual pathology but frequently takes on systemic dimensions. This is especially evident in what we define as encompassing religious groups—communities where shared belief systems, hierarchical authority, and rituals create a closed semantic universe that can intensify psychological manipulation. Our analysis frames such manipulation not only as a breach of pastoral care but as a potential legal offence, namely the abuse of popular credulity, as codified in Article 661 of the Italian Penal Code. Here, the promise of salvation, spiritual healing, or divine retribution can be wielded as tools of coercion, particularly when exercised publicly and collectively.
Parallel to this, our recent article—S.O.S. Save Our Sisters: The Catholic Church and the Abuse of Women in Consecrated Life https://coscienzaeliberta.it/coscienza-e-liberta/rivista-n-69/vincenzo-pacillo-e-basira-hussen-s-o-s-save-our-sisters-la-chiesa-cattolica-di-fronte-agli-abusi-sulle-donne-consacrate-n-69-anno-2025/ —focuses specifically on the condition of consecrated women in the Catholic Church. It highlights how systemic forms of spiritual abuse, rooted in hierarchical governance and economic dependence, deprive women religious of their autonomy, intellectual freedom, and dignity. Practices of coercive obedience, emotional isolation, and the sacralization of authority are shown to contribute not only to psychological harm but also to an ecclesiastical structure in which the capacity to discern and resist abuse is profoundly weakened. Both the research project and the article converge on several critical points. First, they identify the spiritual direction relationship as a privileged—yet highly vulnerable—space in which gaslighting can occur. Whether through constant invalidation of spiritual experiences or the misuse of religious language to enforce submission, this relationship can easily slide into psychological entrapment. Second, both works call for a legal and institutional response that is attentive to the complex nature of these abuses. This includes a rethinking of canon law provisions, such as canons 630 and 670 CIC, and an expanded use of civil legal instruments like Article 661 c.p., which have not yet been fully explored in relation to collective spiritual manipulation. Our research also engages with the most recent ecclesiastical reforms—Vos Estis Lux Mundi and Pascite Gregem Dei—which have introduced significant measures for accountability and safeguarding. Yet, as we argue, these reforms remain insufficient unless accompanied by structural changes in ecclesial governance and a broader redefinition of vulnerability within canon law. In particular, we advocate for a recognition that vulnerability is not limited to physical or mental fragility but includes institutional, hierarchical, and epistemic forms of dependence—conditions frequently embodied by consecrated women.
Ultimately, our shared work aims to develop a legal and theological grammar capable of recognizing and addressing the often invisible dynamics of spiritual abuse and gaslighting. Protecting the freedom of conscience, the right to religious self-understanding, and the dignity of those who live within religious institutions is not merely a disciplinary or administrative concern—it is, we believe, a profound question of justice.