A Feisty But Loyal Flock
American Catholics take dissent seriously
Going their way. Despite the Vatican's long-distance grip on the American church, "all religion is local," says Gibson. "Catholicism happens in the pews." And even people sitting side by side have different takes on what the church should be. Some, like Matthew Lickona, author of Swimming With Scapulars, a memoir on his devout Catholicism, believe "obedience is a primary virtue. If we are created beings, we are under the authority of the one who created us. The church proclaims it and I accept it." Yet a wholly different logic is espoused by Linda Pieczynski, spokesperson for the Catholic group Call to Action. "If the great majority of the faithful do not accept a church teaching, it must not be an authentic church teaching," she says. The spectrum of opinions within the church is broad, and in that cacophony, Gibson notes, "the middle ground gets lost." Perhaps ironically it was anger over the sexual abuse of children by priests that brought common cause to American Catholics.
For the clergy, the liberal-conservative divide is just as wide. A 2001 survey conducted by Hoge found that the newest generation of American clergy was as conservative as the pre-Vatican II priests, who said mass in Latin. Says Silva: "I've been a priest for 40 years, and when I find myself being younger than the young, that's astonishing. I'm the rebel, and the young are the stodgy ones." Priests who were ordained in the post-Vatican II era often took an innovative approach to the liturgy, were inclined to go out without their collars, and thought "the laity should be invited to take part in decision making," says Hoge, coauthor of Evolving Visions of the Priesthood. "That no longer prevails. Many of today's seminarians have gone back to wearing the robes and deliver the liturgy by the book. "
What's next for a church that requires adherence from its members even if they disagree? "There is a tremendous disconnect in where the priests are and where the people are," says Pieczynski. Still, most Catholic critics won't consider leaving the church. To give it up would be to forfeit a part of their identity. "My Catholic education and the influences of priests and sisters growing up made me a well-read, questioning individual. How can I leave a church that has given me that legacy?" Pieczynski asks.
Others point out the strengths of the American church, such as its commitment to social justice. Through this prism, dissent can be "a sign that we take our faith seriously," says the Rev. Daniel McLellan, a Franciscan priest and president of Washington Theological Union. And as Notre Dame's Cunningham points out, the church is still vibrant, with large numbers of Catholics going to mass and otherwise participating in their parishes.
Now American Catholics are considering what they want in the next pope. Many say he should concentrate on the critical shortage of priests. Some look for bold change. "We've had a pope for a generation who has stressed the vital centrality of an all-male, celibate priesthood," says Gibson. "The reality is that it hasn't worked." But Nathan Malavolti, who will be ordained as a Franciscan priest in November, is trusting the College of Cardinals to elect the right man--"a shepherd that can keep all these people in the fold. That's my prayer."
A Question Of Trust
During John Paul's II papacy, confidence in religious leaders dipped among Roman Catholics and the general population.
Percentage of people with a great deal of confidence in those running organized religion
[Chart data are incomplete.]
U.S. Catholics 29 percent
U.S. general population 24 percent
[chart labels]
1978 '80 '82 '83 '84 '86 '87 '88 '90 '91 '93 '94 '96 '98 '00 '02 '04
0 10 20 30 40 50 pct.
Sources: Pew Research Center for the People and the Press; National Opinion Research Center; USN&WR
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