Books in Brief: American Catholics since the Council

American Catholics since the Council: An Unauthorized Report, by Andrew Greeley (Thomas More, 237 pp., $14.95)

Father Greeley is a superb sociologist, no matter what one thinks of his racy novels. Over the years he has done the finest (and almost the only) research on the positive effects of both Catholic schools and celibacy. He is at great pains in this book to underscore that his role is merely that of a reporter of trends and opinions and in no way a lobbyist for them. The principal findings of Greeley’s research are: First, “American Catholics have surged ahead of their white Protestant counterparts” on nearly every index: educational, occupational, economic. Second, between 1969 and 1975, a precipitous decline in Mass attendance occurred, from 67 per cent of adult Catholics down to 50 per cent, although that figure has been inching upward in the past few years. Third, “almost fourfifths of the weekly church attenders (and at least as large a portion of the weekly Communion receivers) do not accept the Church’s official sexual teaching.” Finally, “loyalty” (defined as adherence “to the Catholic heritage and tradition rooted in richer and warmer experiences, images, and stories of God”) keeps these people in the Church, despite their disagreement with official positions. Greeley notes that the lower clergy changed their minds on artificial contraception before the laity. This makes his conclusion on the matter all the more puzzling: “I can think of no response from the institutional leadership of the Church which is likely to change either the lay people’s attitude on birth control, or to modify the more gracious and benign image of God which they acquired.” If the clergy helped the laity change their behavior before, why not now? While he expresses amazement at the laity’s about-face on a host of sexual matters, Greeley offers what he terms “four modest suggestions”: 1) Establish an “institution of upward communication” to “listen more closely and more sensitively” to the experience of the laity. Properly understood, this is no more than what Pope John Paul II has called for on many occasions. 2) Develop a “positive, constructive approach to human sexuality.” Greeley sees John Paul II as having already begun that process but observes that many who could continue it “adamantly and stubbornly refuse” to do so. (Does Greeley see himself among their number?) 3) Take more seriously “those works which have impact primarily on the (religious) imagination—art, music, literature, sculpture, architecture.” 4) Improve Sunday preaching: “The bishops and clergy are now greatly exercised about the rights of the poor, but singularly disinterested in the right of the laity to have the Gospel effectively preached to them.”

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American Catholics since the Council: An Unauthorized Report, by Andrew Greeley (Thomas More, 237 pp., $14.95)

Father Greeley is a superb sociologist, no matter what one thinks of his racy novels. Over the years he has done the finest (and almost the only) research on the positive effects of both Catholic schools and celibacy. He is at great pains in this book to underscore that his role is merely that of a reporter of trends and opinions and in no way a lobbyist for them. The principal findings of Greeley’s research are: First, “American Catholics have surged ahead of their white Protestant counterparts” on nearly every index: educational, occupational, economic. Second, between 1969 and 1975, a precipitous decline in Mass attendance occurred, from 67 per cent of adult Catholics down to 50 per cent, although that figure has been inching upward in the past few years. Third, “almost fourfifths of the weekly church attenders (and at least as large a portion of the weekly Communion receivers) do not accept the Church’s official sexual teaching.” Finally, “loyalty” (defined as adherence “to the Catholic heritage and tradition rooted in richer and warmer experiences, images, and stories of God”) keeps these people in the Church, despite their disagreement with official positions. Greeley notes that the lower clergy changed their minds on artificial contraception before the laity. This makes his conclusion on the matter all the more puzzling: “I can think of no response from the institutional leadership of the Church which is likely to change either the lay people’s attitude on birth control, or to modify the more gracious and benign image of God which they acquired.” If the clergy helped the laity change their behavior before, why not now? While he expresses amazement at the laity’s about-face on a host of sexual matters, Greeley offers what he terms “four modest suggestions”: 1) Establish an “institution of upward communication” to “listen more closely and more sensitively” to the experience of the laity. Properly understood, this is no more than what Pope John Paul II has called for on many occasions. 2) Develop a “positive, constructive approach to human sexuality.” Greeley sees John Paul II as having already begun that process but observes that many who could continue it “adamantly and stubbornly refuse” to do so. (Does Greeley see himself among their number?) 3) Take more seriously “those works which have impact primarily on the (religious) imagination—art, music, literature, sculpture, architecture.” 4) Improve Sunday preaching: “The bishops and clergy are now greatly exercised about the rights of the poor, but singularly disinterested in the right of the laity to have the Gospel effectively preached to them.”