The Inner Life of Priests Paperback – Illustrated, June 5, 2012

At first glance reflections upon the current state of seminary screening and formation would seem directed to a rather specialized cohort—bishops, major superiors, seminary rectors and faculty, perhaps. But “The Inner Life of Priests” is a work of significant insight into a multitude of critical issues affecting the daily lives of dioceses and parishes as well as seminaries, probably more so. Gerald J. McClone, Ph.D. of St. John Vianney Treatment Center of Downingtown, Pennsylvania; and Len Sperry, M.D., of Florida Atlantic University, have collaborated on the state of psychology in priestly life from the first stirrings of a vocational call. They integrate Magisterial statements, history, Canon Law, current research on priestly life, notably the CARA study of American priests (2012) and the John Jay study on the sexual abuse of minors (2010). Their inclusion of actual case studies is intriguing. As the coup de grace the authors also lay out a psychological/theological framework uniting systematic and pastoral theological concerns in priestly formation, one of the most surprising successes of the work.The authors begin with a brief but useful history of the complex relationship between psychology and the Catholic Church. The secular turn of the psychological discipline away from philosophy and toward the theories of personality developed by Freud and his disciples soured what had been a generally fruitful relationship. That said, Catholic priests, like the general public, manifested psychological disorders of mood, personality and substance use. In the 1930’s the Benedictine Thomas Vernor Moore began the first serious research into correlations between priesthood and particular illnesses, which in turn led to the implementation of psychological screening of seminary applicants—the specific history of methods and clinical results would in itself provide the meat of an entirely new work.That the psychological screening of seminarians was unevenly practiced or insufficiently influential in priestly formation can be clearly seen in the 2010 John Jay Study, which the authors cite extensively. Commissioned in 2002 by the United States Conference of Bishops to assess the causes of clerical child abuse, the study notes that almost 10% of all American priests ordained in 1970, to cite one year, carried at least one credible allegation of abuse (p. 164). McClone and Sperry give substantial attention to recent Magisterial input into the overarching issue of the health of seminarians and ordained priests: in particular, John Paul II’s “I Will Give You Shepherds” (1992) and a less poetic but forceful statement from the Congregation of Catholic Education, “Guidelines for the Use of Psychology in the Admission and Formation of Candidates for the Priesthood.” (2008) One cannot read the latter without sensing the profound respect for the medical/psychological profession and its indispensible input into seminary training and beyond.One of the great strengths of this work is its understanding of the link between seminary formation and the quality of priestly life. The authors are concerned about the health of priests in the field. The CARA study of American priests (published as “Same Call, Different Men” in 2012) indicates a preference among priests to live alone, significant distrust of bishops, and a variety of struggles with laity. McClone’s earlier studies noted that about 68% of clergy maintain genital abstinence in the present moment, eschewing consensual adult sexual involvement. (The 32% in sexual relationships divide evenly between heterosexual and homosexual.) The typical seminary applicant, most likely in his late 20’s, has learned his sexual template very much as his secular peers, from locker room talk to fumbling experimentation, which a fair number continue through seminary and priesthood. The obstinacy of seminarians and priests to hide difficulties and concerns from “authorities” or worse, from even the closest of friends, is a pattern of long standing.Issues of celibacy are symptomatic of a deeper problem: the products of many seminaries, simply put, have not been able to effectively and humanely interact with people in any forum: from fellow priests to ecclesiastical authorities to parish staffs and boards, pulpit communication, and most troubling, personal pastoral interactions in confessional or counseling settings. An “affectation” of orthodoxy or traditional rites and devotions, for example, may be employed by such a seminary graduate to manipulate his way through a life that in truth frightens him to death.Possibly the most imaginative and far reaching concept put forward by McClone and Sperry is the rethinking of “Christian Anthropology,” one of the first courses in graduate level seminary education. Put simply, a personal “anthropology” is the assessment we all make about the nature of humanity. Christian Anthropology introduces the reality of Revelation; thus a balanced Christian will carry with him mentally, to varying degree, a sense that all are created in the divine image. A healthy anthropology is capable of hope, life-giving interaction, guided fraternal correction, and the like. The authors are hopeful that psychological screening may take a more positive turn in determining which candidates are already carrying within themselves an evolving Christian Anthropology and the means to develop it. As the 2008 Vatican guideline notes, the search in seminaries (and in the Church at large) is for a man who will become “a bridge, not an obstacle…in meeting Jesus Christ.” {para. 2)Everything written in this work applies to the growing body of lay ministers and professionals: the necessarily high standards of screening and formation; physical and emotional health; self control, healthy interpersonal socialization, transparency and openness between minister and all the baptized; academic excellence and curiosity, and an overarching optimism resting upon God’s power and the divine image in all people. Good intentions alone are not sufficient grounding for ministerial service. As an aside, perhaps McClone and Sperry done a service in this book to Catholics who have been wounded by administrative missteps of bishops and pastors, or maybe worst of all, by parish priests functioning in the internal forum of the Church (confessional or parlor) where the cleric’s poorly developed Christian Anthropology has impeded the salvific work of the Great High Priest. Not an excuse, certainly, but seeds of understanding.

The title had me think this was an account of several priests telling of how they live their daily lives as priests with some telling of times of jubilation to times of horrible tragedy. But, no. Instead this is a very long scientific breakdown of lots of scientific data of stats and such that just kills the reader with boredom.

An excellent sharing of the dynamics in the life of a priest in today's culture. A must reading for those involved in all stages of formation of seminarians and priests. A refreshing and honest look at priesthood today.