Searching for answers in the midst of the sexual abuse crisis in the church, many blamed the clerical culture. But what exactly is this clerical culture? We may know it when we see it, but how can we 'whether clergy or laypeople 'go about dismantling it and putting in place a new, healthy culture? George Wilson has spent decades working with organizations to help them discover, and often recover, their foundational calling. He is also a Jesuit priest engaged in the lives of congregations. In Clericalism: The Death of Priesthood he brings together both capacities and gives his sense of the challenges facing the church. As members of the church, Wilson maintains, we are all responsible for creating a clerical culture. And we are also responsible for that culture's transformation. Clericalism aids this transformation by helping us examine some underlying attitudes that create and preserve destructive relationships between ordained and laity. After looking at the crisis and establishing where we are now, this book challenges us with concrete suggestions for changing behaviors. We are lay and ordained, but all baptized into the royal priesthood of 1 Peter 2:9, all called to spread the Gospel and do the work of God's love in the world. Ultimately, this is a hopeful book, looking for the restoration of a genuine priesthood, free of clericalism, in which we become truly united in Christ..

Why hasn't the Catholic Church been more successful up to now in realizing the Second Vatican Council's call for the evangelization of secular culture? Why hasn't the Gospel been preached more forthrightly to the modern world? The most important reason, as well as the least recognized, may be clericalism: the attitude, widely shared by Catholic lay people as well as many priests, that clerics make up the active, elite corps in the Church, and lay people are the passive mass; that clerics alone have intrinsic responsibility for the Church's mission while the apostolate of lay people comes to them (if it comes at all) only by delegation on the part of the clergy. To Hunt, To Shoot, To Entertain probes the theological and historical roots of this clericalist mentality as it has affected the Catholic laity, along with contemporary expressions of clericalism - the over-involvement of some clerics in secular politics, the sometimes exaggerated emphasis given to "lay ministries, " and certain aspects of the feminist movement in today's Catholicism. This is not another revisionist attack on the priesthood, not one more alienated voice from the pews. Instead the book offers a prescription for authentic ecclesial renewal based on new, healthier lay-clergy relations in light of the teaching of Vatican II, Pope John Paul II, and other voices of the Magisterium. It presents a positive vision of a Church in which lay people and clergy regard one another with mutual respect as partners in her mission to the world, with indispensable, complementary tasks arising from their own special vocations.

“Courageous and inspiring.”—Karen Armstrong, author of The Case for God “James Carroll takes us to the heart of one of the great crises of our times.”—Stephen Greenblatt, author of The Swerve An eloquent memoir by a former priest and National Book Award–winning writer who traces the roots of the Catholic sexual abuse scandal back to the power structure of the Church itself, as he explores his own crisis of faith and journey to renewal NAMED ONE OF THE BEST BOOKS OF THE YEAR BY PUBLISHERS WEEKLY James Carroll weaves together the story of his quest to understand his personal beliefs and his relationship to the Catholic Church with the history of the Church itself. From his first awakening of faith as a boy to his gradual disillusionment as a Catholic, Carroll offers a razor-sharp examination both of himself and of how the Church became an institution that places power and dominance over people through an all-male clergy. Carroll argues that a male-supremacist clericalism is both the root cause and the ongoing enabler of the sexual abuse crisis. The power structure of clericalism poses an existential threat to the Church and compromises the ability of even a progressive pope like Pope Francis to advance change in an institution accountable only to itself. Carroll traces this dilemma back to the Roman Empire and the Middle Ages, when Scripture, Jesus Christ, and His teachings were reinterpreted as the Church became an empire. In a deeply personal re-examination of self, Carroll grapples with his own feelings of being chosen, his experiences as a priest, and the moments of doubt that made him leave the priesthood and embark on a long personal journey toward renewal—including his tenure as an op-ed columnist at The Boston Globe writing about sexual abuse in the Church. Ultimately, Carroll calls on the Church and all reform-minded Catholics to revive the culture from within by embracing anti-clerical, anti-misogynist resistance and staying grounded in the spirit of love that is the essential truth at the heart of Christian belief and Christian life.

New York Times–bestselling author Garry Wills provides a provocative analysis of the theological and historical basis for the priesthood In a riveting and provocative tour de force from the author of What Jesus Meant, Pulitzer Prize winner Garry Wills poses the challenging question: Why did the priesthood develop in a religion that began without it and, indeed, was opposed to it? Why Priests? argues brilliantly and persuasively for a radical re-envisioning of the role of the church as the Body of Christ and for a new and better understanding of the very basis of Christian belief. As Wills emphasizes, the stakes for the writer and the church are high, for without the priesthood there would be no belief in an apostolic succession, the real presence in the Eucharist, the sacrificial interpretation of the Mass, and the ransom theory of redemption. This superb study of the origins of the priesthood stands as Wills’s towering achievement and will be of interest to all inquiring minds, believers and non-believers alike.

Mutual understanding and acceptance is perhaps the main challenge of modern society. Diversity is undoubtedly an asset, but cohabiting with people of different backgrounds and ideals calls for a new ethic of responsible intercultural relations, in Europe and in the World. This book tries to answer a series of pertinent and poignant questions arising from these issues, such as whether it is still possible to criticise ideas when this may be considered hurtful to certain religious feelings; whether society is hostage to the excessive sensitivity of certain individuals; or what legal responses there may be to these phenomena, and whether criminal law is the only answer.

Reforming the Church analyses ministries, participatory structures (e.g., pastoral councils, synods, etc.), pastoral institutions (e.g., parishes, etc.), the role of the laity and especially women and couples in the Church, the formation programs in seminaries and the decision-making and decision-taking models, among other topics where concrete reforms are needed. The book covers six perspectives/parts: The synodal form of church; scripture and tradition—the consensus ecclesiae; pathways to renewed ministries; coresponsibility versus clericalism; reforming structures; and the future—an ongoing synodal spirituality.

Before Vatican II, before the race riots of the 1940s, the white Jesuit priest John Lafarge decried America’s treatment of blacks. In the first scholarly biography of Lafarge, David W Southern paints a portrait of a man ahead of his church on the race issue who nevertheless did not press hard enough in ridding it of an institutional bias against African-Americans. Southern follows Lafarge from his birth into the Social Register in Newport, Rhode Island, in 1880, to his death in 1963, just months after his participation in the March on Washington. According to Southern, Lafarge was the foremost Catholic spokesman on black-white relations in America for more than thirty years. In a series of books and articles—he served on the staff of the influential Jesuit weekly America from 1926 until his death—he significantly improved the image of the Church in the eyes of black, Jewish, and Protestant leaders. In 1934 he founded the Catholic Interracial Council of New York, the most important Catholic civil rights organization in the pre-Brown era. His declaration in 1937 that racism is a sin and a heresy so impressed the pope that he employed Lafarge to write an encyclical on the subject. Although lauded in his time for his achievements in race relations, Lafarge, Southern contends, espoused too gradualist an approach. Southern maintains that Lafarge was fettered by a fierce loyalty to the Church, a staunch clericalism, an intense concern with the image of Catholicism in Protestant America, an aristocratic background, and Eurocentric thinking—producing in him an abiding paternalism and lingering ambivalence about black culture, and a tendency to conceal the Church’s discriminatory practices rather than reveal them. Moreover, he was too slow to condemn segregation and approve the nonviolent direct action of Martin Luther King, Jr. Still, Southern sees in Lafarge a redeeming capacity for liberal growth, citing his inspiration of a younger, more militant generation of Catholics and his joining in the 1963 march. Based on extensive archival research, John LaFarge and the Limits of Catholic Interracialism fills a serious gap in Catholic social history and race-relations history. An impressive, engrossing biography, it also casts light on the broader historical issues of the Church’s attitudes and practices toward African-Americans since the Civil War, Catholic liberalism before Vatican II, and the seeds of unrest that manifest themselves today in the rapidly growing black Catholic community.