Friday, May 31, 2013

Andrew M. Greeley, 1928-2013: Priest, Author, Scholar, Scold

By Peter Steinfels

Note: This commentary was first published May 30, 2013 in the New York Times.

Andrew M. Greeley, the Roman Catholic priest and writer whose outpouring of sociological research, contemporary theology, sexually frank novels and newspaper columns challenged reigning assumptions about American Catholicism, was found dead on Thursday morning at his home in Chicago. He was 85.

His niece Laura Durkin confirmed the death, saying he had died overnight in his sleep. She said he had been in poor health and under 24-hour care since suffering severe head injuries in 2008 when his clothing caught on the door of a taxi as it pulled away and he was thrown to the pavement.

In a time when the word “maverick” is often used indiscriminately, Father Greeley — priest, scholar, preacher, social critic, storyteller and scold — was the real thing. One could identify a left and a right in American Catholicism, and then there was Father Greeley, occupying a zone all his own.

Exuberantly combative, he could be scathing about the nation’s Roman Catholic bishops; at one point he described them as “morally, intellectually and religiously bankrupt.” If the church wanted “to salvage American Catholicism,” he wrote, it would be well advised to retire “a considerable number of mitered birdbrains.”

But he could be equally critical of secular intellectuals, whom he accused of being prejudiced against religion, and reform-minded Catholics, who he said had a weakness for political or cultural fads.

He wrote more than 120 books, many published by university presses, and countless articles about Catholic theology in both sociological journals and general-interest magazines, often incorporating the latest scholarship. He wrote op-ed pieces and syndicated columns in both religious and secular publications.

His greatest readership certainly stemmed from his scores of novels, many of them rife with Vatican intrigue, straying priests and explicit sex. At least 10 of them appeared on The New York Times’s best-seller list, including his first, “The Cardinal Sins” (1981), a tale of two Irish-American boys from Chicago’s West Side who enter the priesthood together, one of whom contrives to become the cardinal of Chicago, takes a mistress and fathers a child.

“Sometimes I suspect that my obituary in The New York Times,” Father Greeley once wrote, “will read, ‘Andrew Greeley, Priest; Wrote Steamy Novels.’ ”

Were they steamy? The question would probably not have even been raised if the author had not been a priest and if some of the steam had not been produced by fictional priests, in one case a cardinal, breaking their vows.

In fact, most of the priests in his novels were virtuous, wise and hard-working. The big sex scenes were generally reserved for married couples rediscovering the redemptive healing of passion after trials and estrangement.

“I suppose I have an Irish weakness for words gone wild,” Father Greeley once told The Times. “Besides, if you’re celibate, you have to do something.”

No Use for Elites

The books made him rich, though he gave his first million to charity and continued to give to various causes, including a donation, decades ago, to the Survivors Network of Those Abused by Priests, known as SNAP, then a fledgling advocacy group.

Father Greeley had been an early and vehement advocate for victims of abusive priests at least since 1989, when he began writing articles in Chicago newspapers demanding that the church take action against pedophile priests. The public criticism angered the archdiocese and many fellow priests, but his outrage and proposals for reform were eventually recognized by Cardinal Joseph Bernardin of Chicago, among others, as prescient.

Father Greeley was not shy about his politics, a New Deal liberalism grounded in an acute sense of family and neighborhood. (One of his recent books was titled with typical directness, “A Stupid, Unjust and Criminal War: Iraq 2001-2007.”) Nor did he hide his devotion to his hometown Chicago Bears, Bulls and Cubs.

He defended parochial schools, priestly celibacy, ethnic loyalties, Chicago politics and the vivid imagery of traditional Catholic piety. He deplored negative attitudes toward sexuality in the church and assailed church leaders for paying little heed to the views of the laity. He identified the controversy surrounding “Humanae Vitae,” the 1968 papal encyclical reasserting the church’s condemnation of contraception, as a turning point for the church — a time when attendance at Mass dropped precipitously and Catholics began to question church authority on an ever-growing list of topics.

If there was anything tying Father Greeley’s torrent of printed words together, it was a respect for what he considered the practical wisdom and religious experience of ordinary believers and an exasperation with elites, whether popes, bishops, church reformers, political radicals, secular academics or literary critics.

It was a thread that ran though his sociological research documenting the gap between what Catholics thought about sex and marriage — their more relaxed stance concerning artificial birth control, for example — and the more proscriptive positions of the church.

His work with the distinguished sociologist Peter H. Rossi in the early 1960s revealed the strengths of parochial schools, then being viewed by secular educators as second-rate and authoritarian and by liberal Catholics as a questionable use of church resources. The failure of many public schools soon provoked a fresh appreciation for the Catholic educational tradition.

In a 1972 book, “Unsecular Man: The Persistence of Religion,” Father Greeley marshaled evidence against the widespread intellectual assumption that religion was a fading force in the world. Developments in Latin America, Eastern Europe, the United States and the Middle East later altered that perception too.

Religion, he argued, “is the result of two incurable diseases from which humankind suffers — life, from which we die, and hope, which hints that there might be more meaning to life than a termination in death.”

Before religion became creed or catechism, he said, it was poetry: images and stories that defy death with glimpses of hope, and with moments of life-renewing experience that were shared and enacted in communal rituals.

“The theological voice wants doctrines, creeds and moral obligations,” Father Greeley wrote. “I reject none of these. I merely insist that experiences which renew hope are prior to and richer than propositional and ethical religion and provide the raw power for them.”

This same concern for the religious experience of ordinary Catholics tied his sociological work to the fiction that he churned out with such energy. It was mostly about middle-class Irish-Americans from the same upwardly mobile milieu as the author’s, with an occasional foray into science fiction and thrillers about Vatican skulduggery.

He was criticized for never having had an unpublished thought — or an unpublished fantasy, some added, faulting his fiction. Yet even his unpublished thoughts could cause trouble, as they did in 1981.

Conspiracy Theory

Materials from the 1970s found in Father Greeley’s papers by a young journalist working on an article about him led to accusations that Father Greeley had been plotting to write an exposé of his nemesis, Cardinal John Cody of Chicago, that would have shown the prelate guilty of financial misconduct and paved the way for his ouster.

As part of the scheme, according to these allegations, Father Greeley wanted to see Cardinal Cody replaced by Cardinal Bernardin, then archbishop of Cincinnati, who, the thinking went, on becoming a liberal member of the College of Cardinals would be inclined to vote for a reform-minded successor to Pope Paul VI upon the pope’s death.

In fact, Cardinal Cody’s conduct had raised alarms in the Vatican beginning in the mid-1970s and eventually led to a criminal investigation in Illinois, halted only by the cardinal’s death in 1982. And Archbishop Bernardin had long been considered the likely successor in Chicago. The archived materials, Father Greeley maintained, were speculative but reasonable scenarios developed for a book on the papal election that would follow Pope Paul’s death, which, as it happened, occurred in 1978.

“This business of conspiracy is ridiculous,” Father Greeley said, adding, “I didn’t do it, but I wish I had.”

Though the furor blew over, it momentarily appeared to create an obstacle to Archbishop Bernardin’s appointment to head the Chicago archdiocese, and it severely strained relations between the archbishop and Father Greeley.

To be sure, Father Greeley had openly stated that battling Cardinal Cody was one of the chief “crusades” of his life. He was regularly and unsparingly critical of his leadership. After the cardinal closed a number of inner-city schools, Father Greeley denounced him as a “madcap tyrant.”

Success and Setbacks

Andrew Moran Greeley was born on Feb. 5, 1928, in Oak Park, Ill., the son of Andrew T. Greeley, a businessman, and the former Grace McNichols. His grandparents were Irish immigrants. Besides his niece Ms. Durkin, he is survived by a sister, Mary Jule Durkin; four other nieces; two nephews; and 18 grandnieces and grandnephews.

From boyhood, Andrew Greeley wanted to become a priest. He attended Archbishop Quigley Preparatory Seminary in Chicago and then went to St. Mary of the Lake Seminary in Mundelein, Ill. He was ordained in 1952. For almost a decade he worked as assistant pastor of Christ the King Church in an affluent area of Chicago, writing his first books on young Catholics and church life in the suburbs.

In 1962 he earned a Ph.D. in sociology from the University of Chicago, adding it to earlier degrees in theology, and joined the staff of the National Opinion Research Center in Chicago, serving as its senior study director until 1968. The group surveys American attitudes about religious, cultural and other issues.

He never quite got over a string of setbacks. One was his failure to be granted tenure at the University of Chicago in 1973, though he had taught there for a decade and been widely published. He attributed the rejection at least in part to prejudice against a Catholic priest; others said it had more to do with his cantankerous nature.

Another blow came when the American bishops repudiated a sociological study of Catholic priests that they had commissioned from him. A two-year project completed in 1972, the study found that American priests were widely dissatisfied with church leadership.

Then there was the resistance among liberal Catholics to his positive findings about Catholic schools. His research debunked the received view at the time that Catholics had low college attendance rates. He found instead that white Catholics earned bachelor’s degrees and pursued advanced degrees at higher rates than other whites, and he attributed their success to the quality of education in parochial schools, a controversial assertion in a time of public-school ascendancy.

Finally came the unwillingness first of Cardinal Cody and then Cardinal Bernardin to give him a parish of his own and appoint him its pastor.

Father Greeley later felt that he had readers everywhere and allies nowhere. Sensitive to accusations that he was getting rich from peddling stories of Catholic failings in his novels, he gave large sums to charity, notably to aid Chicago Catholic schools that served minority populations and to endow a chair in Roman Catholic studies at the University of Chicago, a double-edged gesture to the university that had spurned him.

A Parish of Readers

The pugnacious style, sweeping generalizations and ad hominem attacks often found in his writing made him an alienating figure. “Andy Greeley shoots from the hip at practically everyone with whom he has some grievances,” Rabbi Marc H. Tanenbaum, a leading advocate of improving relations between Judaism and the Catholic Church, complained to The Times in 1976.

Father’s Greeley’s chip-on-the-shoulder attitude may have stemmed from a belief that he had been misunderstood and marginalized. Indeed, a second volume of memoirs, “Furthermore!,” published in 1999, suggests a man who even while striving for serenity could never quite shed a sense of being embattled and having scores to settle.

This was particularly true when his fiction received poor reviews. He would never forget a bad one and would continue to denounce the offending reviewer for decades.

It was easy for Father Greeley to dismiss critics of his novels as prudes, because some of them were. Other critics, however, found the sex not prurient but preposterous. Some feminists complained that it was too often brutal and his treatment of women condescending. The criticism stung Father Greeley, whose advocacy of women’s advancement in the church had earned him feminist defenders as well.

Father Greeley knew well that he was writing genre novels, but he, like many of his readers, saw them as much more. They were theological parables and, for Father Greeley, something approaching sacramental ministrations. If he did not have a parish, he had a mailbox — and later an e-mail address. The faithful gathered there in huge numbers, thanking him for new insights into God and their church, adding their own tales of return and reconciliation.

For critics, the novels were merely publishing successes or even wasteful diversions from sociological scholarship. For Father Greeley, they were “the most priestly thing I have ever done.”

And priesthood was what, in Father Greeley’s eyes, held his life together.

“I always wanted to be a priest,” he once wrote. “My core identity is priest. I will always be a priest.”

Image: Jonathan Kirn.

Thursday, May 23, 2013

Reforming the Catholic Church Today: Three Perspectives

By William D. Lindsey

Note: This article was first published May 14, 2013 on William's blogsite Bilgrimage.

[Following are] some articles I've run across lately, or have been sent by friends or have read on Facebook. These all have to do with reform of the Catholic church and with the role Pope Francis may or may not play in reforming the church:

In The Tablet, theologian Hans Küng sees the papacy of Pope Francis as a window of opportunity for continued reform of the Catholic church along the lines of Vatican II, after Popes John Paul II and Benedict XVI sought to restore things to the pre-conciliar norms. If Francis fails to reform the church, Küng proposes that reform continue from the bottom of the church upwards, without the approval of the hierarchy and even in direct contradiction to hierarchical commands. Failure to move in the direction of reform will produce an ice age in the Catholic church, Küng believes, in which Catholicism "will run the risk of dwindling into a barely relevant large sect."

Küng sees a template for reform in the life and spirituality of the saint whose name the new pope took as his papal name--Francis lived poverty, humility, and simplicity:

Paupertas, or poverty: The Church in the spirit of Innocent III meant a Church of wealth, pomp and circumstance, acquisitiveness and financial scandal. In contrast, a Church in the spirit of Francis means a Church of transparent financial policies and modest frugality. A Church which concerns itself above all with the poor, the weak, the marginalised. A Church which does not pile up wealth and capital but instead actively fights poverty and which offers its staff exemplary conditions of employment.

Humilitas, or humility: The Church in the spirit of Pope Innocent means a Church of power and domination, bureaucracy and discrimination, repression and Inquisition. In contrast, a Church in the spirit of Francis means a Church of humanity, dialogue, brother and sisterhood, and hospitality for non-conformists too; it means the unpretentious service of its leaders and social solidarity, a community which does not exclude new religious forces and ideas from the Church but rather allows them to flourish.

Simplicitas, or simplicity: The Church in the spirit of Pope Innocent means a Church of dogmatic immovability, moralistic censure and legal hedging, a Church of canon law regulating everything, a Church of all-knowing scholastic and of fear. In contrast, a Church in the spirit of Francis of Assisi means a Church of Good News and of joy, a theology based purely on the Gospel, a Church that listens to people instead of indoctrinating from on high, a Church that does not only teach but constantly learns anew.

In the Portland Press Herald (Maine), Paul Kendrick sees how Francis will choose (or not) to address the abuse crisis in the Catholic church as the measure of whether the new pope is serious about reform. Kendrick was educated by the Jesuits, the community to which Francis belongs. The leitmotiv of Jesuit spirituality, taught to students in Jesuit institutions, is concern for social justice with a pronounced concern for the poor and vulnerable.

But the Jesuits themselves have betrayed their own spirituality, Kendrick maintains, in the abusive, unjust, demeaning way in which Jesuit institutions and communities have dealt with survivors of abuse suffered at the hands of Jesuits. The Jesuits have, Kendrick concludes, "failed to embrace those who were abused with love, compassion, care and understanding."

And so he will judge the new pope's commitment to the poor by whether Francis recognizes that the least among us include survivors of childhood sexual abuse by Catholic religious authority figures. Kendrick says he'll believe in Francis's commitment to reform and to serving the poor when he sees the following:

The day must come quickly when the new Jesuit pope has assured himself that, among other things:

• Bullying and manipulating hardball legal tactics against abuse victims have ceased.

• Professional, long-term medical and mental health treatment is available to all victims at no cost.

• Databases are published in every diocese in which the names, photos and other information about priests and church workers who abused children are listed.

• Church documents detailing trails of abuse and cover-up are made public.

• Measurable reparations and amends are made to compensate victims for their harms and injuries.

• Priests, bishops and other church leaders who cover up or conceal child sexual abuse will immediately be removed from office; i.e., they will be fired.

And in Religión Digital (by way of Iglesia Descalza), Benedictine sister Teresa Forcades maintains that the real basis for reform within contemporary Catholicism is not so much the arrival of a "Pope Messiah," but the continued vital presence of grass-roots communities, base communities, working for liturgical, theological, and structural reform of the Catholic church from the bottom up. These include communities working out of both feminist and liberationist theological insights, both of which have been challenging the "involution" of the Vatican II church under John Paul II and Benedict XVI.

Forcades's interviewer asks her what she'd tell Pope Francis if she met him. Her response:

I would ask him to go ahead with this commitment to poverty, not just through symbolic gestures like those he's been making up to now, but also through structural changes. And that he would dare to alleviate that clericalism and that structural misogynism that I spoke of as the main problems.

Forcades's reference to a point she had made earlier in the interview is this: she argues several times and forcefully that "institutional clericalism and structural misogyny are palpable" in the Catholic church. There is no avenue to real reform of the church which does not address how clericalism has been institutionalized in the Catholic church, and how misogyny is woven into the governing structures of the church.

Three different viewpoints, each coming from a different position in the church, with different prescriptions for the type of reform so critically needed in the Catholic church today--but united in their insistence that reform is imperative and, in the case of Forcades and Küng, united, too, in their judgment that the previous two papacies set the church on a path of "involution" that has threatened to make the reforms begun by the second Vatican Council null and void.

Tuesday, May 14, 2013

A Statement in Response to the Legalization of Same-Sex Marriage in Minnesota


By the Editorial Board
of The Progressive Catholic Voice

Congratulations to Minnesotans for standing up for freedom to marry and equal protection of the laws.

We are proud of our GLBTQ brothers and sisters for making the long, hard “ask” and of our fellow citizens who responded affirmatively.

Why did it take so long and why put people through so much to get what the constitution promises? The answer, we know, is that human growth is developmental. The reign of God that Jesus lived and died proclaiming is a long term co-creative project. This step in Minnesota can help us believe that others are possible — economic justice, peace, Catholic church reform.

Paula Ruddy
Mary Beckfeld
Michael Bayly

Image: On Tuesday, May 14, 2013, before a crowd of more than 7,000 people, Governor Mark Dayton signs into law the bill that makes civil marriage for same-sex couples legal in Minnesota beginning August 1. With Gov. Dayton are the bill's two chief sponsors, Rep. Karen Clark, with her partner Jacquelyn Zita, and Sen. Scott Dibble, with his husband Richard Leyva. (Photo: Michael J. Bayly)

Related Off-site Links:
Marriage Equality Comes to Minnesota – Michael Bayly (The Wild Reed, May 13, 2013)
Minnesota Governor Signs Bill Legalizing Gay Marriage – David Bailey (Reuters via Yahoo! News, May 14, 2013).
Dayton Signs Marriage Equality Law on Capitol Steps – Beth Hawkins (MinnPost, May 14, 2013).
Minnesota Ushers in Gay Marriage – Baird Helgeson (Star Tribune, May 14, 2013).
For Minnesota Gay Marriage Sponsors, It's Personal – Patrick Condon (Associated Press via Yahoo! News, May 14, 2013).
Marriage Equality Bill Signing: History in the MakingCity Pages (May 15, 2013).
Minnesota Marriage Equality: Top Ten Reasons this Victory is So Sweet – Rev. Meg Riley (HuffPost Religion, May 15, 2013).
Minnesota Just Passed Gay Marriage: What Now? – Alexander Abad-Santos (The Atlantic Wire via Yahoo! News, May 14, 2013).
Photos: Thousands Gather as Minnesota Same-Sex Marriage Bill Signed Into Law – Minnesota Public Radio (May 14, 2013).
Marriage Equality for Minnesota? You Betcha! – Christopher Zumski Finke (Yes!, May 16, 2013).

Saturday, May 4, 2013

Save the Date!

Saturday, September 28

Synod of the Baptized 2013
Co-Creating the Living Church

With Keynote Speaker:
Sr. Gail Worcelo, sgm

Ramada Mall of America Hotel
2300 E. American Blvd.
Bloomington, MN 55439
(For map, click here)

Join us as together we:

Connect our Christian tradition
to the reality of the evolving universe

Discern what Catholic Christianity has to offer
in a rapidly changing world of expanding consciousness

Forge a new vision, future, and hope for the
institutional church, our faith communities,
our lives, and our world.

For more information, including a registration form
and descriptions of the afternoon breakout sessions,
visit the website of the Catholic Coalition for Church Reform


About Our Keynote Speaker

A Passionist nun of St. Gabriel's Monastery for 25 years, Sister Gail Worcelo was given permission by her community in 1999 to begin a new community of women religious with direction from her mentor, Passionist priest Fr. Thomas Berry (1914-2009). With Berry she co-founded Green Mountain Monastery, a new monastic community dedicated to the healing and protection of Earth and its life systems, and an exciting example of reform inspired and shaped by the perspectives of the 'new universe story.'

Gail holds degrees in Clinical Psychology and Christian Spirituality and is working on a new book, Moments of Grace, which explores the current evolutionary breakthrough in the long lineage of Catholic women's religious communities.

In exploring and celebrating the paradox of the Divine in an evolving universe" in relation to the ongoing work of church reform, Gail offers an inspiring message of hope and courage.

Synod of the Baptized 2013 is sponsored by
We are a growing community of Catholics within the Archdiocese of St. Paul-Minneapolis actively working to co-create a living church. The local church we envision is a community alive with the message of Jesus – a message of inclusivity, equality, and transforming love. We are energized by integrating the gospel message, Catholic practice, and the ‘new creation story’ emerging from contemporary science.