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
You've added complexity where it's not necessary.
The question is the orientation of the Diocese, not of the political/cultural surroundings.
While your suggestion would tend to make the study's findings 'bulletproof,' it would not necessarily change them.
Otherwise, your suggestion is that areas which are heavily 'liberal' in a cultural and political sense would not produce priests.
If that were so, Boston, Milwaukee, and Detroit would have run out of priests about 30 years ago.
For quite a few years I too believed that Cardinal Law was "conservative," but what finally convinced me to give up on him was when he led the push to get approval for the "inclusive language" lectionary. He led the committe that wrote it. Then when Rome refused to approve it, he led all the US cardinals over to Rome in a group to try to force approval. Rome turned him down flat. The lectionary had to be re-written (Deo gratias).
My later conclusions about Cardinal Law came from seeing the state of the diocese when I lived in Boston for 2 years. I thought the faith was extremely weak, even much weaker than other areas on the East Coast where I have lived. He provided no spiritual leadership. Meanwhile he was closing parishes like crazy. He especially wanted to eliminate ethnic parishes and consolidate them into bland "American" parishes. I have to agree with the poster who said that he was a "deceptive politician."
I found this:
December 13, 1996:
In a move unique in the history of the Catholic Church of the United States, the seven active Cardinals went to Rome to ask Vatican officials to conclude the process for confirming the proposed new English-language lectionary based on the NAB; this action was taken at the request of the NCCB Administrative Committee. Cardinal Law stated that "We were unanimous in our recognition of the need for horizontal inclusive language where it does not do violence to the sacred text or to the faith of the Church." Agreement was reached that a working group, including several bishops from the United States and representatives of the Congregation for the Doctrine of the Faith and of the Congregation for Divine Worship and Sacraments, would make a final review early in 1997 and that this "concentrated work" would be concluded as soon as possible. The U.S. Cardinals who participated in the meeting are Bernard F. Law (Boston), John J. O'Connor (New York), James a Hickey (Washington), Roger M. Mahoney (Los Angeles), Anthony J. Bevilacqua (Philadelphia), William H. Keeler (Baltimore), and Adam J. Maida (Detroit).
Which seems to bear out what you say. Look at the names... Bevilacqua and Maida - aren't they considered fairly orthodox as well? Reminds me of something that I heard Fr. Groeschel say about the crisis... it spans all "degrees" of Catholics from the orthodox to the progressives. I guess once you start "caving" on maybe a small thing (what is ever small to us orthodox Catholics ;-) ) it just gets easier and easier to give in to bigger and bigger things. And us orthodox Catholics groan but the progressives give all those nice dinners and perks.
I couldn't figure out Cardinal Law at all... he was sort of inscrutable. But I do remember that after the scandals broke I went to the St. Patrick's Day Mass at the Cathedral so that I could look into his eyes... and what I saw was a sad and sorry man. I think he tried to make everyone happy and succeeded in making no one happy.
The inclusive language is a chick thing. There is a list of demands that were made by feminists to the bishops back in the late 80s. It is quite a long list of "demands." I read them a short time ago (last month) and I was amazed that virtually each demand has been accomodated - and long ago. So steathily that it has been hard to notice, really. Maybe I'll type it up and post it later this week when I have time.
Regarding the parish closings by Cardinal Law. I plead ignorance. Until maybe 3 years ago, I paid little attention to all but the biggest religion stories. And of course as I live here in Boston and attend parishes only on the east coast, I have no idea how things might be different elsewhere. Seems like there are more heretical religious groups around here - that I do notice!
That would be very interesting to see.
Ever thought about becoming a Priest? ;-)
As a regular Joe Catholic, I couldn't care less if the bishop of my diocese has a red hat or not. Makes no difference in my life at all - I just want the bishop to be holy - "a shining light on a mountain" so to speak. And put some muscle behind those words! Which is why I love "B." - however, practically speaking, I hope to God B and O'M get red hats because we'll need them sooner or later for the conclave. Same with Dolan, Chaput, Rigali and a few other orthodox bishops.
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