BOOK REVIEW

Voices of the Faithful: Loyal Catholics Striving for Change by William D’Antonio and Anthony Pogorelc. New York: Crossroad Publishing Company

[This book is part of the Boston College Church in the 21st Century Series. To learn more about the C21 initiative and this book, click here.
To “catch up” on the D’Antonio/Pogorelc initiative see the 2005 National Catholic Reporter essay by William D’Antonio at http://ncronline.org/NCR_Online/archives2/
2005c/093005/093005a.php.]

Written by Anne Southwood, VOTF MA

The authors specialize in the sociology of religion. They humbly understate when they offer analysis in this book as “instructive.” Their book mandates real thought by all in the Church. Catholics are so familiar with phrases like “good Catholic,” “practicing Catholic,” “loyal Catholic,” and the telling “non-Catholic,” these various pigeonholes are not questioned. We know what they mean. But, do we really? The analysis of VOTF survey data alone, and in contrast to a similar 2005 national survey, can shock.

A typical Catholic in the national survey can likely be a person who no longer attends Church every Sunday. It should not surprise when the annual parish census shows a drop in attendance from 30+ percent of registered parish members to 20 percent in a few years. It is also revealing that nearly 1 in 5 Catholics surveyed failed to give a positive answer to a significant question: How important is the Church to you? Twenty percent of Catholics don't consider the Church important to their lives.

This begs a few questions seeking better definition of the 21st Century Catholic. The old phrases don't articulate “Catholic” well. How “loyal” is a Catholic who doesn’t worship with other Catholics? Can the absent cradle Catholic be called a “good” Catholic? These questions pop out even without extending thought to the responsibility of a Catholic Christian or the mission of the Church.

Happily, analysis of the response to VOTF-specific survey questions offers a solid investigative base. One analyst was asked during break time at the Boston symposium if the analysts were surprised that VOTF members were all Catholics. "You know, I think a few were," was the answer. The book subtitle, Loyal Catholics Striving for Change, confirms the scientific conviction of the assembled analysts that the VOTF organization is comprised of measurably good Catholics. We pray more, we do more. We care for our damaged children and our Church in general. Statistical analysis of cradle Catholic roots, graduate degrees, charitable outreach, parish involvement, verifies vested interest. If the mission of the Church is to proclaim the gospel in word, sacrament, witness and service - been there, done that. If the grave scandal resulting from failure to curb scandalous actions prevents Church mission in any way, we know our responsibility to give voice like a beagle on a rabbit scent...and keep it up like the Hound of Heaven.

Lest we bask in righteousness, the analysts point to several just questions and concerns from their differing theological and sociological viewpoints. The book cites remarkable homogeneity and universal support for the goals of the movement but in terms of the staying power of the movement, individual analysts run us through a cold shower. Devotion and skills are not enough. Theologian Hines looks for reframing in a more holistic vision, learning from ecclesiology and other reform movements. Rev. Imbelli, specialist in pastoral ministry, would have that vision based more openly on the universal call to holiness and unity in Christ.

Hines dislikes a narrow focus on administration and governance on the grounds that it implies the laity restricts itself to that rather than intrude upon a province belonging to the hierarchy. Going forward, this might tend to isolate and absolutize institutional dimensions of Church. Michele Dillon, sociology of religion specialist, mines a similar vein and she is right out front in the title of her paper: bringing doctrine back into action. After thorough analysis, her questions focus on what we could do better. A simpler question she asks: What could we do to help improve the job that priests do, based on the gap between negative survey reaction and the desire to support priests of integrity?

Another question invites further thought on structural change. Dillon points out that a "show me the money" approach may not necessarily lead to changing the structure of the Church. The more profound question she asks is whether a narrow focus on issues we know best actually splits structure and doctrine, and "affirms a dispossessed laity trying to repossess." She notes that it is within Catholic tradition to use doctrine to change structure. Her thesis is that it is theologically naive to assume that split or a split in culture and structure. Going forward, we must ground more openly in mission.

So, this is not a totally feel-good book. If that is the goal, stop after Ch. 4, before the analysts take over. The statistics in the first section are nicely used and not a great burden to the statistically challenged. If you want to learn and ponder new phrases like "critical fidelity" and "loyalty holds exit at bay," and "culture two Catholics" in terms of reframing the VOTF movement for effectiveness, read the analysts. Having gotten that far, if interested in activating membership, read the conclusion. As the survey points out, 60 percent of high educated VOTF members went to their first meeting alone on their own initiative without being asked. Clearly VOTF does not portray a static people. Motivated by shared roots, and trusting the Spirit, these are people who knew who they were in 2002 and chose to act. This book is an aid to defining a future path and fellow travelers.