I'm quickly posting this while on my lunch break. I wish I had more time to explore this subject, although aspects of it are distasteful in the extreme, but pastoral and family commitments preclude that at the moment...this is nothing more than an outline:
Some Roman Catholics deny that the sexual abuse scandals in their church are at all peculiar to that institution - any similar religious or educational institution would experience the same phenomena at the same rate. I'll concede that may be the case up to a point, fallen human nature being what it is, but I suspect the problem is actually worse in the RCC than in other churches or large scale education providers. I wish to highlight in this post four points where Rome's bad theology has made the sexual abuse scandal worse in that institution than in other church bodies.
First, please watch this interview while it is still up:
Note Mr Wall's mention, around the 16:00 mark, of the use of "mental reservation" by senior Roman clergy in civil court cases. Mental reservation essentially means equivocation and is justified, according to Roman casuistry, if the prelate has made a judgement that the civil courts are not entitled to certain information the church holds. This practice, which has a long history in Roman ethics, is in these cases nothing more than an attempt to prevent the victims from obtaining justice at the church's expense, thereby increasing the injury they have suffered at the hands of the Roman clergy.
Note towards the conclusion of the interview Mr. Wall's description of how the requirement for the celibacy of Roman rite clergy leads to moral corruption in high places, subjecting prelates to the threat of blackmail or exposure, which ins ome cases has stymied the effective handling of pederast priests.
Another more crucial point of intersection is the Roman theology of the priesthood, which regards priests as an order separate from the laity and indispensable for the offering of the sacrifice of the mass, which is offered both for the living and the souls in purgatory. This has resulted in Rome retaining priests and recycling them in and out of therapy when they should simply have been expelled as unsuitable and dangerous. The motivation behind this practice was that the loss of a priest would impinge upon the offering of the mass for souls. This helped to make the problem of the sexual abuse of minors systemic to Rome, and not just incidental.
An even deeper area for study illuminating the problem would be the influence on Roman Catholicism of Augustine's views (and many of the other Fathers) on original sin and concupiscence, which is linked by him to sexual desire - hence the need for a celibate priesthood. Celibacy in turn, while it is a legitimate option for some devout men and women (a minority, to be sure), tends either to attract men who are inherently unsuitable for Christian ministry or to make otherwise suitable men unsuitable through leading them into serious sin, i.e. habitual fornication with a girlfriend and the lies associated with the cover-up of this double life.
Btw, Luther's re-framing of original sin as in essence idolatry - choosing self-will over the will of God - is an often overlooked reform of Western theology which bears revisiting (it is not overlooked in Lutheranism, but with the possible exception of the Reformed (because Calvin laregly followed Luther in this), other churches seem not to have come to grips with it.
In conclusion, some relevant quotations on clerical celibacy:
"The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons. Such teachings come through hypocritical liars, whose consciences have been seared as with a hot iron. They forbid people to marry and order them to abstain from certain foods, which God created to be received with thanksgiving by those who believe and who know the truth. For everything God created is good, and nothing is to be rejected if it is received with thanksgiving, because it is consecrated by the word of God and prayer."
The apostle Paul's first letter to Timothy, ch. 4:1-5 (NIV).
"If marriage is forbidden to priests, they will fall into sins worse than mere fornication, not abhorring the embrace of other men."
Bishop Ulric of Imola, The Rescript, c. 1060. Ulric's Rescript was condemned by the Synod of Rome in 1079.
"To prohibit marriage, and to burden the divine order of priests with perpetual celibacy, they have had neither authority nor right, but have acted like antichristian, tyrannical, desperate scoundrels and have thereby caused all kinds of horrible, abominable, innumerable sins of unchastity, in which they still wallow."
Martin Luther, Smalcald Articles, Part III, Art 11.
"Despite the great infamy of their defiled celibacy, the adversaries have the presumption not only to defend the pontifical law by the wicked and false pretext of the divine name, but even to exhort the Emperor and princes, to the disgrace and infamy of the Roman Empire, not to tolerate the marriage of priests. For thus they speak, although the great, unheard-of lewdness, fornication, and adultery among priests, monks, etc., at the great abbeys, in other churches and cloisters, has become so notorious throughout the world that people sing and talk about it, still the adversaries who have presented the Confutation are so blind and without shame that they defend the law of the Pope by which marriage is prohibited, and that, with the specious claim that they are defending a spiritual state. "
Philipp Melancthon, Defence of the Augsburg Confession, Art XXIII, On the Marriage of Priests