Posted on 04/10/2005 8:45:39 PM PDT by neverdem
LOS ANGELES, April 8 - Lily Velazquez, who turned 18 on Thursday, is the sixth of 12 children of Mexican immigrants in a poor suburb of Los Angeles. She considers herself both a devoted Catholic and a hopeless sinner.
She attends Mass every Sunday but has had two children out of wedlock. She thinks abortion is murder but chafes at the Vatican's ban on birth control. She mourns the death of Pope John Paul II but hopes his successor will be "new and different."
"My mom gets mad if I don't go to church," Ms. Velazquez said, as her 2-year-old daughter, Emily, sucked on a bottle of juice outside the Cathedral of Our Lady of the Angels, the official hub of the country's largest Roman Catholic archdiocese. "As for me, I think I've done a lot of sin and if I go to church, it's better."
Ms. Velazquez was among the tens of thousands of Roman Catholics who visited the imposing cathedral in downtown Los Angeles this week to pay respects to the pope by lighting a candle or kneeling at his photograph. She is also a vivid example of the contradictions felt by American Catholics as they wait with uncertainty and some anxiety for the selection of a new leader in Rome.
American Catholics, be they Latinos here or African-Americans in Atlanta, or those of Irish, Italian or Polish ancestry in Boston and Baltimore, have come to accept that being Catholic means living with inconsistency. The roughly 65 million Catholics in the United States no longer have as distinctive an identity as they did a generation ago, and as they assimilated more thoroughly into American society, their views on social and moral issues came to mirror those of other Americans.
"Catholics as a whole occupy the mainstream of American life, when 50 or 60 years ago, they were on the periphery of society," said John Green, director of the Ray C. Bliss Institute of Applied Politics at the University of Akron in Ohio and an expert on religion and politics.
As a result, the Vatican's teachings on a number of subjects, including contraception, the ordination of women and homosexuality, are out of step with the beliefs and lifestyles of most American Catholics. But the Americans mostly find a way to stay in their faith by adhering to values most important to them and quietly ignoring those they disagree with.
"Catholics right now are à la carte" in the practice of their religion, said Diana Gonya, 61, a retired insurance agent in Baltimore whose wedding 36 years ago was officiated by Pope Paul VI.
Certainly there are problems. Fewer Americans these days send their children to Catholic schools. Mass attendance in the United States has fallen during John Paul's papacy. The church faces an acute shortage of priests. And the sexual abuse scandal continues to roil dioceses across the country.
While few American Catholics say they expect doctrine to change markedly under the successor to John Paul, the transition has allowed them to dream a little about what their church could be. Broadly, they say they hope for a church that more readily embraces modernity. For some, it means that priests might be allowed to marry. For others, it could entail the arrival of women as priests. Most, polls show, would like to see a softening of the church's stance on birth control. After years of sexual abuse scandals, many look for a pope who will make ending the abuse a priority.
"If it wants to stay one of the major religions in this country, it needs to progress with the times and let women priests in," said Katie McDevitt, 20, a sophomore at Boston College, a Jesuit university. Ms. McDevitt says she attends church relatively regularly, and she recently went to a memorial Mass for John Paul. "It needs not to be so sexist and patriarchal. There is a lot of emphasis on the wrong principles."
American Catholics grieved for John Paul, as did their brethren all over the world, but a recent Gallup poll indicated that they think who the next pope might be matters less to them than to Catholics elsewhere, especially in Africa and Latin America, where the church has grown most robustly over the last two decades. There is a widespread acceptance among Roman Catholics in the United States that they can be out of step with the Vatican and still unequivocally call themselves Catholic.
Mrs. Gonya said that her attitude toward the pope and the church hierarchy was something like people's feelings about their parents. "We respect them for what they believe, but we have new information that takes us in different directions," she said.
Mrs. Gonya and her husband, Gary, are enthusiastic lifelong Catholics. Mr. Gonya studied to be a priest in the 1960's. The couple proudly show photos of their wedding during Pope Paul VI's visit to Mrs. Gonya's native country, Colombia, in 1968, and of an audience they had with John Paul in his summer home, Castel Gandolfo, for their 25th anniversary.
Mr. Gonya, 62, says he attends Mass at two churches every Sunday: the activist, liberal-leaning St. Vincent DePaul nearby, which inspires him with its liturgy and homilies, and the conservative St. Leo's just across the street from his house in the Little Italy neighborhood of Baltimore.
Despite their devotion, the Gonyas differ from the church on most central doctrines. They say they would be delighted to see women ordained. If the church took married men, Mr. Gonya would be first in line, his wife said.
"Rome is important, but I don't think the typical American Catholic leans on that alone," Mr. Gonya said. "We have to continue to explore our beliefs in our own culture."
That division between doctrine and one's own beliefs does not alarm Mrs. Gonya. "The pope's positions make us think more about what we believe," she said. "It is an invitation to a deep search on an issue."
The breadth of priorities Catholicism embraces permits people to identify themselves as Catholic while disagreeing with doctrine, said Luis E. Lugo, director of the Pew Forum on Religion and Public Life, based in Washington. Catholicism's agenda spans personal morality issues that evangelicals also emphasize, like the fight against abortion, and the liberal social issues that mainline Protestant churches champion, like anti-poverty campaigns. "In Catholicism, there is something there for everyone," Dr. Lugo said.
Certainly there are traditionalists. "If it works, why mess with it? It lasted 2,000 years. Why mess with it?" asked Joseph M. Perry, 51, a mechanic from Reading, Mass. Mr. Perry says he does not agree with abortion and thinks priests should remain celibate and male.
But some younger Catholics say they can no longer live their lives in keeping with doctrine. Adam Williams, 17, goes to Mass at Mount Carmel, the Catholic high school he attends in Baltimore, but rarely goes to church otherwise. The church's prohibitions on "almost everything a kid can do," Adam said, has made him ever more reluctant to identify himself as Catholic.
"At school, they taught us that there are so many people in Africa with AIDS," Adam said, as he took a break from working after school last week at Vaccaro's, a local pastry shop. "But the church won't let them use condoms. I think that's stupid."
The growth of the Roman Catholic Church in America since 1960 has been largely driven by an influx of Latinos, according to the United States Conference of Catholic Bishops. Already about one-third of Roman Catholics in the nation are Hispanic, and the percentage keeps growing.
Here in the Los Angeles Archdiocese, the older generation of Latinos follows a tradition of obedience. Ms. Velazquez's mother, Maria, 48, of Compton, spoke of seeing John Paul in her dreams before he died. Clutching a crucifix dangling around her neck, she said she could think of nothing she would change about the church.
But younger Latinos, like Ms. Velazquez, have begun to resemble other Americans in their attitudes toward Catholic doctrine. Ms. Velazquez said unhesitatingly that many Catholics of her generation have abortions, use birth control and generally lead lives not in keeping with church teachings.
A 2001 study by the Tomás Rivera Policy Institute in Los Angeles found that only 38 percent of second-generation Latino Catholics in the United States relied "a great deal" on religion in daily life, compared with 53 percent of their parents' generation.
Maria Velazquez's only wish for the new pope is that he might be a Latin American. "He would understand our culture better," she said in Spanish.
A recent Gallup poll showed that an overwhelming majority of Catholic respondents would find it acceptable for a new pope to be chosen from Latin America or Africa. But whoever the new pope is, he will have to face an American church at odds with most of the rest of the world, Catholics interviewed noted.
"I'm afraid the church as a whole is coming to the point where it isn't one size fits all any more," said Jack Scalione, 66, a turnpike inspector, who was watching the papal funeral on television at Our Lady of Mount Carmel church in East Boston. "What's good in Europe isn't necessary good in America, and what's good in America isn't necessarily what's good in Latin America. You have to fit to the wishes of the people because the people are the church."
Dean E. Murphy reported from Los Angeles for this article, and Neela Banerjee from Baltimore. Ariel Hart contributed reporting from Atlanta, and Katie Zezima from Boston.
Yep. Going from latin mass to Benny Hinn tent meetings is tough :o)
You can go to Mass as many times as you want in one day. However you can receive Holy Communion but once a day (except in very, very limited circumstances).
Welcome home.
May your faith in Christ grow stronger every day. He has always been with you.
Thank you for the correction.
The MSM just does not get it. The gall of them to advise the church as to what they should be doing. These people have no shame.
They do it because they fear the RCC. It is one of the few Christian churches whose leadership they cannot influence.
"If it wants to stay one of the major religions in this country, it needs to progress with the times and let women priests in," said Katie McDevitt, 20, a sophomore at Boston College, a Jesuit university. Ms. McDevitt says she attends church relatively regularly, and she recently went to a memorial Mass for John Paul. "It needs not to be so sexist and patriarchal. There is a lot of emphasis on the wrong principles."
Thats right....and tomorrow, and the next day and the next.
Thats right....and tomorrow, and the next day and the next.
"It needs not to be so sexist and patriarchal. There is a lot of emphasis on the wrong principles."
So, she's looking at gender as the correct and only emphasis? (Smack head, hit wall....scream).
We tried to get my daughter into the local liberal Catholic school who blackmails parents for spaces. It was like attending a prison camp. The more money you gave, the more time you gave them, the better your chances for a spot. I gave lots of time. Then the head of the Nursery that I worked every Sunday, told me that his son did Preschool there, but he did not make it into Kindergarten. This man had been coordinating and working this nursery for 4 years and yet it wasn't good enough. He left the parish and so did I.
Now we handle it with a great Syllabus from "Our Lady of Divine Grace" and real CCD at a great conservative parish (I can't sing it's praises enough). Who needs Catholic school at the tune of 1800.00 a year when I can do it for 49.99 + the cost of books?
(their uniforms are PJs most days!)
Sorry for the double post!
No need to apologize, I read it twice and agreed with you both times.
How is the term "day" defined, for such purposes? Local midnight to local midnight, typical sleep/wake cycle [excluding all-nighters and naps], or what? I would think the latter definition would be the most logical, excluding deliberate abuse.
According to Jimmy Akins, who is a great one for good solid answers, and from whom I lifted this info, it refers to a 24 hour period.
He talks about it in great detail on this page:
http://www.jimmyakin.org/2005/02/how_many_times_.html
So when the period from local midnight to local midnight is 24 hours, that's a "day". Got it. What happens if the period from local midnight to local midnight is something other than 24 hours?
I suspect it's more your 24 hours. You receive Eucharist at 8 in the morning, then again 12 hours later, then you better wait a full 12 hours your personal time before receiving again, no matter how many time zones you cross! Or that's how I would feel obliged to interpret it for my personal doings.
Your diocese must be in perfect shape if the bishop is focusing on minutiae like this.
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