Posted on 09/07/2003 6:40:59 AM PDT by Hermann the Cherusker
Reprinted from AD2000 Vol 11 No 7 (August 1998), p. 12
U.S. Priests and seminarians survey: more vocations in orthodox dioceses
A comparative analysis of different 'styles’ of US dioceses was recently undertaken by Human Life International (HLI). The survey sought to compare the numbers of priests and seminarians in dioceses broadly typed as "orthodox" and "progressive".
For the purposes of its study HLI defined an "orthodox" diocese as one that had exhibited a "general predisposition of fidelity towards the Magisterium since Vatican II."
The term "progressive" was applied to a diocese exhibiting "a general predisposition towards liberal activism and systematic toleration towards dissent from the magisterium since Vatican II".
In the United States, with its large number of dioceses, the contrasts between those at each end of the theological/liturgical spectrum have tended to be more obvious than in Australia.
One might have predicted at the outset that dioceses where, in general, the sacred character of the ordained priesthood is more emphasised, liturgies are celebrated reverently according to the Church’s rubrics and doctrinal orthodoxy is insisted upon and promoted, would attract more recruits - e.g., Lincoln, Nebraska, or Arlington, Virginia. This, in fact, proved to be the case.
The HLI calculations were based on figures from P.J. Kenedy & Sons’ Official Catholic Directories, 1956 to 1997 editions, and editions of the Vatican Secretary of State Statistical Yearbook of the Church for the years 1975, 1981, 1987 and 1993.
The study examined two clusters of 15 dioceses over the period 1955 to 1996. One cluster consisted of 15 dioceses that have had a generally orthodox tradition since 1955 (and especially since Vatican II); the other consisted of 15 dioceses that have had a generally progressive tradition over the same period.
HLI found the following 15 dioceses to be in the "orthodox" category: Amarillo, Texas; Arlington, Virginia; Atlanta, Georgia; Baltimore, Maryland; Corpus Christi, Texas; Denver, Colorado; Fargo, North Dakota; Fort Wayne-South Bend, Indiana; Lincoln and Omaha, Nebraska; Peoria, Illinois; Philadelphia, Pennsylvania; Sioux Falls, South Dakota; Steubenville, Ohio; and Wichita, Kansas.
The following 15 dioceses were considered to be in the "progressive" category: Chicago, Illinois; Detroit and Grand Rapids, Michigan; Los Angeles, California; Madison and Milwaukee, Wisconsin; New Ulm, Minnesota; Phoenix, Arizona; Portland, Maine; Rockville Centre, New York; San Bernadino, San Diego and San Francisco, California; Seattle, Washington; and Tucson, Arizona.
HLI conceded that the terms "orthodox" and "progressive" were "necessarily subjective", but explained that the 15 dioceses "of each persuasion" were selected "after an extensive review of articles carried in four publications over the past 30 years: National Catholic Reporter, National Catholic Register, Commonweal and The Wanderer.
A list of these dioceses was then submitted to a number of individuals "with extensive knowledge of the history of the American Catholic Church for confirmation and correction."
Two patterns were apparent from the statistics:
1. There are currently nearly twice as many diocesan priests per million active (or practising) Catholics in orthodox dioceses as there are in progressive dioceses (2,057 vs. 1,075); and
2.
The proportion of diocesan priests in orthodox dioceses has remained steady, while the number of diocesan priests in progressive dioceses has been continually declining for four decades. In orthodox dioceses, there were 1,830 diocesan priests per million active Catholics in 1956, and 12 percent more (2,057) in 1996.
In progressive dioceses, there were 1,290 diocesan priests per million active Catholics in 1956, and 1,075 in 1996, a 17 percent decrease.
A second statistical analysis looked at the numbers of diocesan priests ordained in the period 1986 to 1996.
Two patterns were evident from this:
1. There are currently nearly five times as many ordinations of diocesan priests per million active Catholics in orthodox dioceses as there are in progressive dioceses (53 vs. 11); and
2. The rate of ordinations of diocesan priests in orthodox dioceses shows a strong upward trend, while the rate in progressive dioceses, relatively low four decades ago, continues to decline. In orthodox dioceses, there were 34 ordinations of diocesan priests per million active Catholics in 1986, and 53 in 1996 - an increase of more than 50 percent. In progressive dioceses, the rate was 16 in 1986, and only 11 in 1996 - a one-third decrease.
With acknowledgement to HLI.
Reprinted from AD2000 Vol 11 No 7 (August 1998), p. 12
Oh dang! More twists and turns! My head is spinning.
I reject your conclusion! ;-)
Seriously, shouldn't Catholicism, which is neither politically progressive or conservative as taught by the Magisterium, transcend a particular political climate? If it is taught according to the catechism, tradition and Magisterium, that is.
But you have a good point because priests coming out of seminaries in liberal areas were probably taught by liberal theologians who in turn either were taught in those same seminaries or colleges that their teachers came out of. It's kind of like an endless circle or a dog chasing his tail.
In the more liberal areas, a lot of the teaching centers on the parish/Church being primarily a social justice organization (which Cardinal Ratzinger sees as the greatest danger to the Faith) and I find this over and over again in priests and particularly nuns. The focus is on love and has an almost socialistic flavor.
Which is why orthodoxy works... by adhering to the Magisterium, we are able to overcome the temptation to interject political opinion.
A "fruit" of the USCCB? To discuss this issue publicly or seriously would be pointing fingers at the dioceses that have a dearth of vocations and to give a thumbs up to a diocese that has plenty of vocations. And Bruskewicz's diocese is cited most often as having plenty of vocations... but he is perceived as a bishop who rules with an iron fist, doesn't listen to "other voices" (he's not inclusive not pc!) and who is medievel in the words of my 68 year old parish priest.
The USCCB and "unity" keeps everything at the same level by not tackling the important issues with serious and soul-searching and public discussion. And it seems (to me) that the only "mavericks" who stand out a bit are the progressive ones.
That's not true as a generalization. Philadelphia, Baltimore, and Atlanta are not particularly conservative, and Tuscon, San Diego, Phoenix, New Ulm, Portland, and San Bernardino are not particularly liberal. The sample is good and representative.
And if so, wouldn't the would be seminarian have to explain why he doesn't want to go to the local seminary and is choosing to go elsewhere?
Which might explain the underlying animosity directed at a bishop like Bruskewicz?
Maybe all the more reason to consolidate seminaries (makind them less locally bound) and have them run by bishops with a proven track record.
The USCCB just goes up my keister sideways.
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