James Drane's More Humane Medicine: a new foundation for twenty-first century bioethics?

James Drane's More Humane Medicine: A Liberal Catholic Bioethics is an outstanding contribution to the study of bioethics in our day. Catholics and others who are interested in the issues discussed here will benefit from this masterful treatment. The author opens with a set of definitions, starting with what he means by a "more humane medicine." Drane contends that a more humane medicine has become necessary and desired, but not because the traditional medical ethic as "a self-declared and self-imposed ethic, outlining what noble service to others entails" is no longer valid. Rather he defines it as an advance on the traditional ethic; a "new foundation" based on a "lived set of obligations derived from a felt commitment to other persons ... an ethics based on the relationship between doctors and patients and essentially an ethics of virtue." Drane's work is a "liberal Catholic Bioethics" in which he challenges his own faith tradition, the Roman Catholic Church, on such topics as sexuality, birth control, abortion, cloning, stem cell research, aging and dying, and euthanasia and physician-assisted suicide. The present article is a critical essay that analyzes the author's statements and conclusions.     

Is the Catholic Church in America Experiencing Internal Secularization? Priests’ Assessments of Pope Francis and the Condition of the Church

This study addressed internal secularization in the Catholic Church by testing the role of several factors in priests’ assessments of the state of the Church in the United States, priests’ views of whether the Church's situation is getting better or worse, and their attitudes toward Pope Francis. Comparisons with identical questions fielded in 2002 revealed a striking pessimistic turn among priests over the last two decades. In addition, regression analyses using the 2021 Survey of American Catholic Priests revealed that “in-house” factors—namely, attitudes toward Pope Francis and perceptions of how well bishops have restored confidence in the Catholic Church following the sexual abuse crisis—most powerfully predicted priests’ current pessimism. On top of this, politically conservative priests and priests ordained more recently tended to be most critical of how Francis is handling his duties, signaling a pronounced tension inside the Catholic Church over religious authority, a defining feature of internal secularization.     

The fear of confession? High Catholic collective narcissism and low secure identification with Catholics predict increased pedophilia myth acceptance

Over the past 30 years, the Catholic Church has been rocked by a series of child sexual abuse scandals worldwide. Some of the religious officials suggested that the children are partly to blame for being sexually abused by priests. We assumed that such convictions (i.e., pedophilia myth acceptance) should be associated with a defensive commitment to one's religious group, captured by religious collective narcissism. In two studies conducted among Polish participants (Study 1, longitudinal, n = 719; Study 2, cross-sectional, n = 357), we found that pedophilia myth acceptance was positively predicted by Catholic narcissism but negatively by secure identification with Catholics. We additionally demonstrated that the effect of Catholic narcissism on pedophilia myth acceptance was mediated by a siege mentality with respect to the religious in-group. We discuss the role of different types of group commitment in predicting in-group criticism and prejudice against underaged victims of sexual abuse.     

The crisis as a constrained opportunity? Catholic organisations and territorial welfare in the Basque Country and Emilia-Romagna

Interactions between politics and religion are frequently reduced to ethical and civilisational issues which are politicised and given prominence in the media. Focusing instead on the role of religious – here Catholic – actors in the local experience of social economy and welfare provision in times of economic crisis helps instead to highlight the discrete interactions between politics and religion. In particular, the strong involvement of religious actors, beyond their traditional charity-oriented activity, also concerns more solidarity-oriented socioeconomic experiences as well as political advocacy. These articulations generate new forms of politicisation with respect to both social movements and policymakers. In this article I address these issues comparatively in a Spanish region (the Basque Autonomous Community) and an Italian region (Emilia-Romagna).     

Catholic Disaffiliation in Britain: A Quantitative Overview

This article presents a quantitative assessment of Catholic disaffiliates—those who were brought up Catholic, but who now no longer identify as such—in contemporary Britain. Using British Social Attitudes data, it seeks to: 1) gauge the overall extent of Catholic disaffiliation and its significance relative to the retention/disaffiliation rates of other major Christian groupings; 2) identify patterns in the changing rates of Catholic retention/disaffiliation over the course of the twentieth century; 3) analyse Catholic disaffiliation in terms of key demographic variables (sex and age); 4) compare the current religious beliefs and prayer practices of different groups of Catholic disaffiliates and retainees. As will be argued throughout this article, in-depth study of Catholic disaffiliates sheds important new light on the sociology of Catholicism in modern Britain. Furthermore, it contributes to ongoing discussions of secularisation, precisely as a case study of change over time within a significant religious minority.     

The Scottish Reformation was not Protestant

This article argues that the generally accepted term for the Protestant revolution of 1559–60 in Scotland, ‘The Scottish Reformation’, hides the remnant of a sectarian denominational historiography and should be abandoned. These events should be called ‘The Scottish Protestant Reformation’ while ‘The Scottish Reformation’ should be used for a ‘long reformation’ including Catholic and Protestant reform movements extending from the fifteenth to the seventeenth centuries. This terminological change represents a new way of understanding the Scottish Reformation as a long process in the Christian culture of Renaissance Scotland. It brings historical research in line with developments in other disciplines, which have uncovered a flourishing early Scottish Renaissance. Making Christianity the primary category in the religious history of this period, rather than the polemical binary ‘Catholic/Protestant’, enables a more balanced appraisal of the various religious and cultural movements in Scotland.     

The Place of Earth in Lutheran Funeral Rites: Mapping the Current Terrain

Do funeral rites help Christians leave the earth or return to the earth? This article identifies the conceptual metaphors by which the funeral rites in Evangelical Lutheran Worship ¹ portray earth. All of the conceptual metaphors related to earth in the rites identified by this essay are at least compatible with an overarching image of journey, and most of the conceptual metaphors are directly structured by the journey image. While these conceptual metaphors can be understood as mapping a journey that seeks to abandon the earth for an otherworldly heaven, a number of tensions within the metaphors challenge this trajectory with an earthward goal of resting in the fruitful, living earth. The article concludes by briefly identifying some ecotheologically promising synergies between some of the biblical‐theological images and the emerging practices of conservation burial. ²      

The Influence of Institutional Salience on Political Attitudes and Activism among Catholic Priests in the United States

What motivates clergy political attitudes and behavior? We investigate this using a questions‐as‐treatment randomized experiment focusing on Roman Catholic priests in the United States. Our results suggest substantial utility in using a question frame referencing the distinct institutional expectations that clergy regularly confront. Specifically, when randomly primed to consider the expectations of institutional reference groups, clergy exhibit significantly higher levels of conservatism and report higher levels of political engagement, which is in line with their church's institutional preferences more generally. Our findings underscore the need for experimental methodology to make increased inroads into understanding political outcomes in religious contexts.     

Information and Communication Technology in the Work of Catholic Priests

ABSTRACT

This article presents data gathered in a doctoral study, the aim of which was to identify information needs and behavior patterns of Croatian Catholic priests for pastoral work. Results of the research focus only on the role of information and communication technology and using electronic sources by the priests in the liturgy and caregiving role. The research was conducted using quantitative and qualitative methodology (print questionnaires and semi-structured interviews). A total of 327 respondents took part in the quantitative study and twenty respondents were interviewed. Although research results showed that many respondents are not very familiar with the information and communication technology, most of them still occasionally use computers for making documents and consult the Internet for finding religious information in pastoral work. Computers and the Internet to a larger degree are used by younger and well-educated priests who have the least experience regarding management of the parishes in major locations. Since the results indicated that parish priests mostly seek religious and secular information on the Internet, it is recommended that the Catholic Church in Croatia offer them increased electronic resources for pastoral work.     

The Sexual Abuse Crisis in the Roman Catholic Church: What Psychologists and Counselors Should Know

Recent events regarding child sexual abuse committed by Roman Catholic priests in the Archdiocese of Boston and elsewhere have yet again resulted in a tremendous amount of media attention and frenzy regarding this topic. During 2002 alone, approximately 300 American Catholic priests, including several bishops, were accused of child sexual abuse. Many were forced to resign their positions while others were prosecuted and went to prison. Curiously, there still exist many myths and misperceptions about priests who sexually abuse children and their victims. Since psychologists and other mental health professionals are likely to interact with many who have been impacted by these recent events, it is important for them to have some basic understanding of the various myths and misperceptions about sexual abuse committed by Roman Catholic priests.