Skip to comments.Young Fogeys: Young reactionaries, aging radicals-U.S. Church's unusual clerical divide
Posted on 01/15/2004 10:24:30 AM PST by Polycarp IV
Young reactionaries, aging radicals;the U.S. Catholic Church's unusual clerical divide
by Andrew Greeley
ome forty years ago, as the dramatic events of the Second Vatican Council unfolded, a spotlight was trained on the Catholic Church. It was, commentators said, a revolutionary time. The Church fathers broadened the canons of scriptural interpretation, invited other churches and denominations to engage in friendly dialogue, and attempted to understand the strengths of the modern world. They defended religious freedom, condemned anti-Semitism, and recalled the traditional notion that the Church was made up not just of its clerical hierarchy but also of its laity. They approved the translation of the liturgy into vernacular texts. Although in actual practice the reforms were only modest attempts at housekeeping, made by moderate men who had no intention of destabilizing the Church, they nevertheless contradicted the Church's traditional attitude toward reform—that the Church had not changed, would not change, and could not change. In that regard any reform at all was indeed remarkable.
For more than three decades now, as a sociologist and a priest, I have been tracking the evolution of the beliefs and practices of the Catholic clergy and laity in the United States. My most recent analysis, based on survey data that I and others have gathered periodically since Vatican II, reveals a striking trend: a generation of conservative young priests is on the rise in the U.S. Church. These are newly ordained men who seem in many ways intent on restoring the pre-Vatican II Church, and who, reversing the classic generational roles, define themselves in direct opposition to the liberal priests who came of age in the 1960s and 1970s.
The divisions created by Vatican II are not new, of course. Caught up in the reform euphoria that followed the council, the lower clergy and the laity almost immediately developed a new ideology based on respect for women and for the freedom (including the sexual freedom) of the laity. On these matters, quietly or loudly, the laity and the lower clergy did resist the teachings of the Church.
The backlash was swift. Church leaders, realizing that reform had slipped out of their control, grew increasingly convinced of the need for a Restoration—a movement in which the upper clergy would close ranks and reassert their authority. Newly appointed bishops would restore the rules; theologians who disagreed would be silenced; and, as much as possible, the old order would be re-established. Even some of the progressives of the council, frightened by the laity's exuberant interest in change and by the declining influence of the Church in the United States, lost their nerve and joined in the call for a Restoration. Today's young conservative priests are rallying to this call.
ho are these young counter-revolutionaries? Several studies are helpful in answering this question: a 1970 National Opinion Research Center study (with which I was involved); two studies released by the Los Angeles Times, in 1994 and 2002; and a 2002 study by the sociologist Dean R. Hoge. Hoge's The First Five Years of the Priesthood: A Study of Newly Ordained Catholic Priests is particularly useful. Hoge reports that half the newly ordained priests he encountered believe that a priest is fundamentally different from a layperson—that he is literally a man apart. Hoge also reports that almost a third of these priests feel that the laity need to be "better educated to respect the authority of the priest's word." These beliefs are strikingly at odds with those of the predominantly liberal generation of new priests studied in the 1970 NORC survey. Today's young priests tend to want to restore the power that the clergy held not only before Vatican II but also before a large educated Catholic laity emerged as a powerful force in the Church after World War II. Older priests today often complain that their younger colleagues are arrogant, pompous, and rigid, and that they love to parade around in clerical dress. The image that comes to mind is young versions of the old ethnic monsignors of the Depression era.
Stark differences exist between older and younger priests on many major areas of concern within the Church. The 2002 Los Angeles Times study reveals that priests of the Vatican II generation overwhelmingly support the idea that priests should be allowed to marry. In the study 80 percent of priests aged forty-six to sixty-five were in favor, as were 74 percent of those aged sixty-six to seventy-five. Only about half the priests under thirty-five, however, supported the idea. The study revealed a clear divide, too, on the ordination of women. Sixty percent of priests aged fifty-six to sixty-five, and at least half of those aged forty-six to seventy-five, supported the idea, but only 36 percent of priests under forty-six did. Significantly, even priests over seventy-five—whose views took shape well before Vatican II—were slightly more likely to support the marriage of priests and the ordination of women than were the young priests.
The lines are a bit less clear on questions of sexual ethics. According to the same Los Angeles Times study, about half of all priests reject premarital sex and homosexual sex as always wrong. But only about 40 percent of the younger generation believe that birth control is always wrong—a revealing failure of the Restoration efforts of the past thirty years, which have been fundamentally opposed to birth control. And younger priests seem to have a higher general regard for women than older priests do—an attitude demonstrated most clearly in the 1994 Los Angeles Times study, in responses to questions about support for official condemnation of sexism and for better ministry to women, and concern for the situation of nuns. This attitude, which is in line with the views of the laity, explains some of the clergy's resistance to the Church's teachings on sexuality. Nonetheless, younger priests are more than twice as likely as priests aged fifty-five to sixty-five to think that birth control and masturbation are always wrong, and they are significantly more likely to think that homosexual sex and premarital sex are always wrong.
Priests as a group are simply not in touch with the laity. In the 2002 Los Angeles Times study only thirty-six of 1,854 priests identified clericalism as one of the major problems facing the Church's laity. Astonishingly, only forty-seven priests thought the sex-abuse scandals worth mentioning. For some reason, priests of all generations are unable or unwilling to see the clergy as responsible for the departure of disaffected laypersons—a problem that today plagues the U.S. Church.
To explain the laity's dissatisfaction with the Church, priests from all generations tend to trot out the usual litany: individualism, materialism, secularism, lack of faith, lack of prayer, lack of commitment, media bias, hedonism, sexual freedom, feminism, family breakdown, lack of education, and apathy. The advantage of such explanations is that they free priests from any personal responsibility and put the blame on factors over which the clergy cannot be expected to exercise much control. The rectory thus becomes an isolated citadel battered by cultural forces, which encourages precisely the sort of closed, band-of-brothers mentality that the Vatican II reforms were designed to break down.
The most striking difference I see between Greeley's "young fogeys" and his own generation is that the "fogeys" lack the emotion-driven love affair with Vatican II. They view it as one of many Church councils, primarily concerning itself with contemporary pastoral matters, some of which seem rather dated now.
They're only being "reactionary" if you assume Vatican II was a revolutionary break from the pre-Concillar Church. Thankfully, that is not the contention of either the Council itself, nor the post-Concillar popes. But it does seem embedded as such in the minds of the heterodox who dominate Greeley's generation.
Free Republic is anecdotal as well. Taking opinions expressed here and extrapolating them into some larger picture won't work, either.
Hmmmm....Odd isn't it that such a careful cogent analysis misses the fact that the departure occurs in synchronicity with VaticanII.....
You don't see many Tridentine parishes wanting for attendance....
Because he is of that generation.....
My take is pretty similar to the repsonse in #22, wish I had articulated it first.
Well, then I'll have to start having someone other than you in mind when I presume.
I would say it is my experience as well; but I would also say that in so-called "rad-trad" or at least traditionalist parishes (like that of Fr. Weinberger in Dallas), the priest usually *is* in touch with the laity, but it's kind of a self-selecting sample, since there is a certain homogeneity and unity of outlook in the parish composition.
And there is nothing at all wrong with that. It just may not be typical.
Hipness does not automatically conflate with "in-touch" but I will also observe that the young (conservative) priests I know are surprisingly up to speed on pop culture. I think of Fr. Bryce Sibley (who has his own blog) and not only roasted me on a very difficult 80's pop music quiz; he got a perfect score. A couple points behind him was Fr. LaHood.
That only 2% of the American clergy thinks the sexual abuse situation was a "big deal" shows just how out of touch they really are.
The sample size seems large enough (1800+ priests of 30,000+) but I am assuming that the LA Times had to do the same thing we at the Kansas City Star did when we did our AIDS in the priesthood series - mail out a voluntary survey, and respondents were therefore self-selecting.
In other words, those who responded almost certainly were not representative. And in my experience, the more conservative types were usually more distrustful of the media and less likely to respond.
I am especially curious how that question was worded. Even for a self-selecting non-representative survey, 2% seems awfully low.
Where do you get that idea?
I think laymen are pretty smart, smarter than most priests.
They thought the clerical abuse crisis was serious, whereas only 2% of priests thought it was.
In this case, the clerics have the problem with appreciating the higher truths.
Could be more obtuse?
They didn't know the extent of it. Now they care.
The priests know about it, and 98% of them don't think it's any big deal.
The "new fogeys" better figure out a way to change this.
Sinkspur, remember this is Greeley who wrote this. The guys I went to high school with who became priests (only one a Jesuit despite our schooling!) are generally more conservative than their elders but at the same time, try to avoid getting involved in priestly politics (not easy) and get to know their parishioners. They don't prance around. Well, OK, maybe one of them.
There's a traditional Monsignor from Ireland in my current parish (lucky us, he coincidently moved from our old parish around the time we were moving!). The Diocese usually sends some young guys to serve in his parish for a few years before moving on to more responsible roles. The current prelate is an all around good guy and very in touch with the laity and the organizations surrounding the parish.
We may be just lucky though.
And Doc, you have to put a "Greeley Alert" warning in the title of these threads lest one reads the content and becomes corrupted!