2009

Catholic schools fare better in states with voucher programs #Catholic null / Credit: RasyidArt, Shutterstock CNA Staff, Nov 4, 2025 / 06:30 am (CNA). Catholic schools are faring much better in dioceses in which state-funded voucher programs are available for parents to use to pay school tuition, one researcher has found, though enrollment is still declining in most places.John F. Quinn, a historian at Salve Regina University in Rhode Island, examined six Catholic dioceses over the last 16 years — three in states with voucher programs and three in states without them — and found that parochial schools are benefiting from vouchers.He presented his research at the Society of Catholic Social Scientists’ annual conference at Franciscan University of Steubenville, Ohio, in October.Quinn found that since 2009, the dioceses of Providence, Rhode Island; Fall River, Massachusetts; and Rockford, Illinois — none of which are located in states with voucher programs — have seen school closures and drops, some very large, in their parochial school enrollment.Providence schools have seen a two-thirds drop, from 16,000 students in 2009 to about 10,000 in 2025, according to the historian. The Diocese of Fall River, meanwhile, saw a 36% drop in enrollment, going from 7,800 students in 2009 to 5,000 in 2025. Rockford’s diocese saw a precipitous 52% drop, with 15,500 students in 2009 and 7,400 today. All three dioceses also saw multiple parochial school closures.The numbers are very different in the dioceses in states that have voucher programs.According to Quinn, the Archdiocese of Indianapolis only saw its enrollment numbers drop 3% since 2009. Nearly 23,000 were enrolled in its parochial schools in 2009, and the number stands at 22,300 today. The overall population of the archdiocese has also dropped 5% over the same time period, he noted.  Indiana’s Choice Scholarship Program was launched in 2011 and expanded to nearly all residents in 2025.Two other dioceses, Orlando and Venice, are both in Florida, a state that approved its voucher program in 1999 and expanded it significantly in 2023.The Diocese of Orlando has seen a 13% drop, going from 14,500 students in 2009 to 12,750 in 2025.The Diocese of Venice, a relatively new one established in 1984, has seen a 52% increase in parish school enrollment since 2009 and growth in its number of parochial schools. In 2009, 4,400 students attended three high schools and 10 elementary schools, and today there are four high schools and 12 elementary schools with an enrollment of 6,800.Quinn acknowledged that Florida has a growing population but said even taking that into account, the voucher programs have indisputably aided the Catholic schools there.“We are full up with nearly every school at capacity,” Father John Belmonte, SJ, Diocese of Venice Superintendent of Catholic Education, said in September.History of parochial schooling“America’s Catholic leaders have long seen parochial schools as critical to the well-being of the Church in America,” Quinn noted. He recalled the Third Plenary Council of Baltimore in 1884, at which the bishops “called for every parish to have a school and for all Catholic parents to send their children” to them.Quinn noted that pastors would sometimes build a parish school first before completing the church building.In 1965, the high point of parochial school enrollment, 52% of American Catholic children, or 5.2 million students, were enrolled at 13,000 Catholic grammar and high schools. Quinn cited the National Catholic Educational Association’s annual report, released in the spring, that showed just under 1.7 million students are currently enrolled in the nation’s current 8,500 parochial schools.In 1965, nearly 70% of all parochial school teachers, or 115,607, were religious sisters, priests, or brothers, according to the Cardinal Newman Society. By 1990, only 2.5% of parochial school faculty were priests or religious, and that number remains the same today.Quinn said costs started rising as more lay teachers replaced religious and priests in the classroom.
Read More

Catholic schools fare better in states with voucher programs #Catholic null / Credit: RasyidArt, Shutterstock CNA Staff, Nov 4, 2025 / 06:30 am (CNA). Catholic schools are faring much better in dioceses in which state-funded voucher programs are available for parents to use to pay school tuition, one researcher has found, though enrollment is still declining in most places.John F. Quinn, a historian at Salve Regina University in Rhode Island, examined six Catholic dioceses over the last 16 years — three in states with voucher programs and three in states without them — and found that parochial schools are benefiting from vouchers.He presented his research at the Society of Catholic Social Scientists’ annual conference at Franciscan University of Steubenville, Ohio, in October.Quinn found that since 2009, the dioceses of Providence, Rhode Island; Fall River, Massachusetts; and Rockford, Illinois — none of which are located in states with voucher programs — have seen school closures and drops, some very large, in their parochial school enrollment.Providence schools have seen a two-thirds drop, from 16,000 students in 2009 to about 10,000 in 2025, according to the historian. The Diocese of Fall River, meanwhile, saw a 36% drop in enrollment, going from 7,800 students in 2009 to 5,000 in 2025. Rockford’s diocese saw a precipitous 52% drop, with 15,500 students in 2009 and 7,400 today. All three dioceses also saw multiple parochial school closures.The numbers are very different in the dioceses in states that have voucher programs.According to Quinn, the Archdiocese of Indianapolis only saw its enrollment numbers drop 3% since 2009. Nearly 23,000 were enrolled in its parochial schools in 2009, and the number stands at 22,300 today. The overall population of the archdiocese has also dropped 5% over the same time period, he noted.  Indiana’s Choice Scholarship Program was launched in 2011 and expanded to nearly all residents in 2025.Two other dioceses, Orlando and Venice, are both in Florida, a state that approved its voucher program in 1999 and expanded it significantly in 2023.The Diocese of Orlando has seen a 13% drop, going from 14,500 students in 2009 to 12,750 in 2025.The Diocese of Venice, a relatively new one established in 1984, has seen a 52% increase in parish school enrollment since 2009 and growth in its number of parochial schools. In 2009, 4,400 students attended three high schools and 10 elementary schools, and today there are four high schools and 12 elementary schools with an enrollment of 6,800.Quinn acknowledged that Florida has a growing population but said even taking that into account, the voucher programs have indisputably aided the Catholic schools there.“We are full up with nearly every school at capacity,” Father John Belmonte, SJ, Diocese of Venice Superintendent of Catholic Education, said in September.History of parochial schooling“America’s Catholic leaders have long seen parochial schools as critical to the well-being of the Church in America,” Quinn noted. He recalled the Third Plenary Council of Baltimore in 1884, at which the bishops “called for every parish to have a school and for all Catholic parents to send their children” to them.Quinn noted that pastors would sometimes build a parish school first before completing the church building.In 1965, the high point of parochial school enrollment, 52% of American Catholic children, or 5.2 million students, were enrolled at 13,000 Catholic grammar and high schools. Quinn cited the National Catholic Educational Association’s annual report, released in the spring, that showed just under 1.7 million students are currently enrolled in the nation’s current 8,500 parochial schools.In 1965, nearly 70% of all parochial school teachers, or 115,607, were religious sisters, priests, or brothers, according to the Cardinal Newman Society. By 1990, only 2.5% of parochial school faculty were priests or religious, and that number remains the same today.Quinn said costs started rising as more lay teachers replaced religious and priests in the classroom.

unitedyam

null / Credit: RasyidArt, Shutterstock

CNA Staff, Nov 4, 2025 / 06:30 am (CNA).

Catholic schools are faring much better in dioceses in which state-funded voucher programs are available for parents to use to pay school tuition, one researcher has found, though enrollment is still declining in most places.

John F. Quinn, a historian at Salve Regina University in Rhode Island, examined six Catholic dioceses over the last 16 years — three in states with voucher programs and three in states without them — and found that parochial schools are benefiting from vouchers.

He presented his research at the Society of Catholic Social Scientists’ annual conference at Franciscan University of Steubenville, Ohio, in October.

Quinn found that since 2009, the dioceses of Providence, Rhode Island; Fall River, Massachusetts; and Rockford, Illinois — none of which are located in states with voucher programs — have seen school closures and drops, some very large, in their parochial school enrollment.

Providence schools have seen a two-thirds drop, from 16,000 students in 2009 to about 10,000 in 2025, according to the historian. 

The Diocese of Fall River, meanwhile, saw a 36% drop in enrollment, going from 7,800 students in 2009 to 5,000 in 2025. Rockford’s diocese saw a precipitous 52% drop, with 15,500 students in 2009 and 7,400 today. All three dioceses also saw multiple parochial school closures.

The numbers are very different in the dioceses in states that have voucher programs.

According to Quinn, the Archdiocese of Indianapolis only saw its enrollment numbers drop 3% since 2009. Nearly 23,000 were enrolled in its parochial schools in 2009, and the number stands at 22,300 today. The overall population of the archdiocese has also dropped 5% over the same time period, he noted.  

Indiana’s Choice Scholarship Program was launched in 2011 and expanded to nearly all residents in 2025.

Two other dioceses, Orlando and Venice, are both in Florida, a state that approved its voucher program in 1999 and expanded it significantly in 2023.

The Diocese of Orlando has seen a 13% drop, going from 14,500 students in 2009 to 12,750 in 2025.

The Diocese of Venice, a relatively new one established in 1984, has seen a 52% increase in parish school enrollment since 2009 and growth in its number of parochial schools. In 2009, 4,400 students attended three high schools and 10 elementary schools, and today there are four high schools and 12 elementary schools with an enrollment of 6,800.

Quinn acknowledged that Florida has a growing population but said even taking that into account, the voucher programs have indisputably aided the Catholic schools there.

“We are full up with nearly every school at capacity,” Father John Belmonte, SJ, Diocese of Venice Superintendent of Catholic Education, said in September.

History of parochial schooling

“America’s Catholic leaders have long seen parochial schools as critical to the well-being of the Church in America,” Quinn noted. 

He recalled the Third Plenary Council of Baltimore in 1884, at which the bishops “called for every parish to have a school and for all Catholic parents to send their children” to them.

Quinn noted that pastors would sometimes build a parish school first before completing the church building.

In 1965, the high point of parochial school enrollment, 52% of American Catholic children, or 5.2 million students, were enrolled at 13,000 Catholic grammar and high schools. 

Quinn cited the National Catholic Educational Association’s annual report, released in the spring, that showed just under 1.7 million students are currently enrolled in the nation’s current 8,500 parochial schools.

In 1965, nearly 70% of all parochial school teachers, or 115,607, were religious sisters, priests, or brothers, according to the Cardinal Newman Society. 

By 1990, only 2.5% of parochial school faculty were priests or religious, and that number remains the same today.

Quinn said costs started rising as more lay teachers replaced religious and priests in the classroom.

Read More
Missouri court says man can sue St. Louis Archdiocese over abuse he repressed for decades #Catholic The Cathedral Basilica of St. Louis. / Credit: legacy1995/Shutterstock CNA Staff, Oct 16, 2025 / 11:48 am (CNA). A Missouri appeals court has ordered that an alleged victim of clergy sexual abuse can sue the Archdiocese of St. Louis, ruling that an arcane aspect of bankruptcy law does not negate the archdiocese’s potential liability for abuse that the plaintiff allegedly repressed for decades.The case touches on both the complex character of U.S. bankruptcy statutes as well as the often-protracted nature of abuse allegations, which frequently only come to light years or decades after the abuse is alleged to have occurred. In its Oct. 14 ruling, the Missouri Court of Appeals, Eastern District, said the alleged victim, John Doe, claims to have been abused at the St. Joseph’s Home for Boys in the late 1980s. Doe alleges that Father Alexander Anderson, who was assigned as a counselor to the home, sexually abused him; the plaintiff said he “reported the abuse [but] no action was taken,” according to the court. Doe “alleged he repressed his memory of the abuse until 2016,” the court said. He ultimately filed suit against the archdiocese in August 2022. The archdiocese argued in response that Doe’s abuse claim was effectively negated by two bankruptcy claims he had filed in 2008 and 2009. U.S. law dictates that when debtors file for bankruptcy, they create “an estate that includes nearly all of the debtor’s legal or equitable interests in property,” including legal causes of action. The archdiocese claimed that since Doe did not list his abuse claims as “exempted assets” in his bankruptcy proceedings, they became part of that “estate” and can only be administered by the trustee that handled those proceedings. The appeals court rejected the archdiocese’s argument, reversing a lower court decision and holding that Doe’s “cause of action” only arose when he said he remembered the alleged abuse in 2016, “well after” his bankruptcy filings. Doe’s standing to sue “did not accrue [when] the sexual abuse was allegedly committed” but rather when it was “capable of ascertainment,” the court held. The court’s ruling cited Missouri Supreme Court precedent, which holds that, in some cases of abuse, “the victim may be so young, mentally incompetent, or otherwise innocent and lacking in understanding that the person could not reasonably have understood that substantial harm could have resulted from the wrong.”The St. Louis Archdiocese did not immediately respond to a request for comment on the ruling on Oct. 16. This is not the first instance in which the archdiocese has been held accountable for abuse allegations that an alleged victim claimed to have repressed for decades.In 2023 the archdiocese agreed to pay a $1 million settlement to a man who said he was abused by Father Gary Wolken in the mid-1990s but repressed the memories until he was an adult. Wolken was in prison from 2003 to 2015 for sexually abusing another boy in the St. Louis area from 1997 to 2000. 
Read More

Missouri court says man can sue St. Louis Archdiocese over abuse he repressed for decades #Catholic The Cathedral Basilica of St. Louis. / Credit: legacy1995/Shutterstock CNA Staff, Oct 16, 2025 / 11:48 am (CNA). A Missouri appeals court has ordered that an alleged victim of clergy sexual abuse can sue the Archdiocese of St. Louis, ruling that an arcane aspect of bankruptcy law does not negate the archdiocese’s potential liability for abuse that the plaintiff allegedly repressed for decades.The case touches on both the complex character of U.S. bankruptcy statutes as well as the often-protracted nature of abuse allegations, which frequently only come to light years or decades after the abuse is alleged to have occurred. In its Oct. 14 ruling, the Missouri Court of Appeals, Eastern District, said the alleged victim, John Doe, claims to have been abused at the St. Joseph’s Home for Boys in the late 1980s. Doe alleges that Father Alexander Anderson, who was assigned as a counselor to the home, sexually abused him; the plaintiff said he “reported the abuse [but] no action was taken,” according to the court. Doe “alleged he repressed his memory of the abuse until 2016,” the court said. He ultimately filed suit against the archdiocese in August 2022. The archdiocese argued in response that Doe’s abuse claim was effectively negated by two bankruptcy claims he had filed in 2008 and 2009. U.S. law dictates that when debtors file for bankruptcy, they create “an estate that includes nearly all of the debtor’s legal or equitable interests in property,” including legal causes of action. The archdiocese claimed that since Doe did not list his abuse claims as “exempted assets” in his bankruptcy proceedings, they became part of that “estate” and can only be administered by the trustee that handled those proceedings. The appeals court rejected the archdiocese’s argument, reversing a lower court decision and holding that Doe’s “cause of action” only arose when he said he remembered the alleged abuse in 2016, “well after” his bankruptcy filings. Doe’s standing to sue “did not accrue [when] the sexual abuse was allegedly committed” but rather when it was “capable of ascertainment,” the court held. The court’s ruling cited Missouri Supreme Court precedent, which holds that, in some cases of abuse, “the victim may be so young, mentally incompetent, or otherwise innocent and lacking in understanding that the person could not reasonably have understood that substantial harm could have resulted from the wrong.”The St. Louis Archdiocese did not immediately respond to a request for comment on the ruling on Oct. 16. This is not the first instance in which the archdiocese has been held accountable for abuse allegations that an alleged victim claimed to have repressed for decades.In 2023 the archdiocese agreed to pay a $1 million settlement to a man who said he was abused by Father Gary Wolken in the mid-1990s but repressed the memories until he was an adult. Wolken was in prison from 2003 to 2015 for sexually abusing another boy in the St. Louis area from 1997 to 2000. 

unitedyam

The Cathedral Basilica of St. Louis. / Credit: legacy1995/Shutterstock

CNA Staff, Oct 16, 2025 / 11:48 am (CNA).

A Missouri appeals court has ordered that an alleged victim of clergy sexual abuse can sue the Archdiocese of St. Louis, ruling that an arcane aspect of bankruptcy law does not negate the archdiocese’s potential liability for abuse that the plaintiff allegedly repressed for decades.

The case touches on both the complex character of U.S. bankruptcy statutes as well as the often-protracted nature of abuse allegations, which frequently only come to light years or decades after the abuse is alleged to have occurred. 

In its Oct. 14 ruling, the Missouri Court of Appeals, Eastern District, said the alleged victim, John Doe, claims to have been abused at the St. Joseph’s Home for Boys in the late 1980s. 

Doe alleges that Father Alexander Anderson, who was assigned as a counselor to the home, sexually abused him; the plaintiff said he “reported the abuse [but] no action was taken,” according to the court. 

Doe “alleged he repressed his memory of the abuse until 2016,” the court said. He ultimately filed suit against the archdiocese in August 2022. 

The archdiocese argued in response that Doe’s abuse claim was effectively negated by two bankruptcy claims he had filed in 2008 and 2009. U.S. law dictates that when debtors file for bankruptcy, they create “an estate that includes nearly all of the debtor’s legal or equitable interests in property,” including legal causes of action. 

The archdiocese claimed that since Doe did not list his abuse claims as “exempted assets” in his bankruptcy proceedings, they became part of that “estate” and can only be administered by the trustee that handled those proceedings. 

The appeals court rejected the archdiocese’s argument, reversing a lower court decision and holding that Doe’s “cause of action” only arose when he said he remembered the alleged abuse in 2016, “well after” his bankruptcy filings. 

Doe’s standing to sue “did not accrue [when] the sexual abuse was allegedly committed” but rather when it was “capable of ascertainment,” the court held. 

The court’s ruling cited Missouri Supreme Court precedent, which holds that, in some cases of abuse, “the victim may be so young, mentally incompetent, or otherwise innocent and lacking in understanding that the person could not reasonably have understood that substantial harm could have resulted from the wrong.”

The St. Louis Archdiocese did not immediately respond to a request for comment on the ruling on Oct. 16. 

This is not the first instance in which the archdiocese has been held accountable for abuse allegations that an alleged victim claimed to have repressed for decades.

In 2023 the archdiocese agreed to pay a $1 million settlement to a man who said he was abused by Father Gary Wolken in the mid-1990s but repressed the memories until he was an adult. 

Wolken was in prison from 2003 to 2015 for sexually abusing another boy in the St. Louis area from 1997 to 2000. 

Read More
Younger priests remain more conservative than older priests in U.S., survey says #Catholic Younger U.S. priests say they are far more conservative than older priests in their voting patterns, according to a 2025 survey. / Credit: TSViPhoto/Shutterstock Washington, D.C. Newsroom, Oct 14, 2025 / 15:35 pm (CNA). Younger U.S. priests are far more conservative than older priests, reaffirming a generational divide in political views, according to a 2025 survey.The strong generational divide in political views among Catholic priests in the United States was reaffirmed in a 2025 survey that shows younger priests are far more conservative than older priests.The National Study of Catholic Priests, published on Oct. 14, was commissioned by The Catholic Project at The Catholic University of America and conducted by Gallup. Researchers surveyed the same priests who were surveyed in The Catholic Project’s 2022 survey to examine the U.S. priesthood.According to the report, the 2025 survey “closely mirrors” the findings in 2022 and shows “a clear generational shift away from liberal self-identification.”About 51% of priests ordained in 2010 or later said their political views are either conservative or very conservative. Another 37% said they were moderate and the remaining 12% were either liberal or very liberal.For priests ordained between 2000 and 2009, 44% were conservative or very conservative and 44% were moderate. Again, only 12% of priests ordained in these years said they were liberal or very liberal.Priests ordained between 1990 and 1999 leaned conservative, but to a lesser degree, with 38% saying they are somewhat conservative, 34% identifying as moderate, and 26% saying they are liberal or very liberal.For priests ordained in the prior decade, 1980 to 1989, conservatism declines to about 22%, and 36% call themselves moderate. About 40%, a plurality, identify as liberal or very liberal. Older priests are far more liberal. A majority of priests ordained between 1975 and 1979, about 53%, say they are either liberal or very liberal. About 34% are moderate and 11% conservative. About 61% of priests ordained before 1975 said they are liberal or very liberal, 25% are moderate, and 13% are conservative. The theological leanings of priests followed a similar pattern, with an even sharper decline in theological progressivism, according to the researchers. About 70% of priests ordained before 1975 called themselves theological progressives, and only 8% of priests ordained 2010 or later said the same.About 70% of the youngest priests self-report as conservative/orthodox or very conservative/orthodox on theological matters.Generational divide on pastoral prioritiesThe political and theological shifts flow into generational divides about what issues the Church should be prioritizing as well, such as climate change, LGBTQ outreach, and synodality.Regarding climate change, 78% of priests ordained before 1980 said this should be a priority, as did 61% of priests ordained between 1980 and 1999. Just 35% of priests ordained in 2000 or later agreed.The trend is similar for outreach to the LGBTQ community with 66% of priests ordained before 1980 calling this a priority, but just 49% of priests ordained between 1980 and 1999 and 37% of priests ordained 2000 or later agree.Synodality is also popular among older priests, with 77% of those ordained before 1980 calling it a priority. About 57% of priests ordained between 1980 and 1999 say the same, but only 37% of priests ordained 2000 or later agree.Immigration Some issues show smaller generational divides. For example, 93% of priests ordained before 1980 see immigration and refugee assistance as a priority, as do 82% ordained between 1980 and 1999 and 74% ordained in 2000 or later. Also, 98% of priests ordained before 1980 believe poverty, homelessness, and food insecurity are priorities, as do 92% ordained between 1980 and 1999 and 79% ordained 2000 or later.There is a generational divide on whether Eucharistic devotion or access to the Traditional Latin Mass are priorities, with younger priests more focused on those issues. About 88% of priests ordained in 2000 or later see Eucharistic devotion as a priority, as do 66% of those ordained between 1980 and 1999 and 57% ordained before 1980. About 39% of priests ordained in 2000 or later see Latin Mass access as a priority, but only 20% of priests ordained between 1980 and 1999 and 11% of priests ordained before 1980 agree.
Read More

Younger priests remain more conservative than older priests in U.S., survey says #Catholic Younger U.S. priests say they are far more conservative than older priests in their voting patterns, according to a 2025 survey. / Credit: TSViPhoto/Shutterstock Washington, D.C. Newsroom, Oct 14, 2025 / 15:35 pm (CNA). Younger U.S. priests are far more conservative than older priests, reaffirming a generational divide in political views, according to a 2025 survey.The strong generational divide in political views among Catholic priests in the United States was reaffirmed in a 2025 survey that shows younger priests are far more conservative than older priests.The National Study of Catholic Priests, published on Oct. 14, was commissioned by The Catholic Project at The Catholic University of America and conducted by Gallup. Researchers surveyed the same priests who were surveyed in The Catholic Project’s 2022 survey to examine the U.S. priesthood.According to the report, the 2025 survey “closely mirrors” the findings in 2022 and shows “a clear generational shift away from liberal self-identification.”About 51% of priests ordained in 2010 or later said their political views are either conservative or very conservative. Another 37% said they were moderate and the remaining 12% were either liberal or very liberal.For priests ordained between 2000 and 2009, 44% were conservative or very conservative and 44% were moderate. Again, only 12% of priests ordained in these years said they were liberal or very liberal.Priests ordained between 1990 and 1999 leaned conservative, but to a lesser degree, with 38% saying they are somewhat conservative, 34% identifying as moderate, and 26% saying they are liberal or very liberal.For priests ordained in the prior decade, 1980 to 1989, conservatism declines to about 22%, and 36% call themselves moderate. About 40%, a plurality, identify as liberal or very liberal. Older priests are far more liberal. A majority of priests ordained between 1975 and 1979, about 53%, say they are either liberal or very liberal. About 34% are moderate and 11% conservative. About 61% of priests ordained before 1975 said they are liberal or very liberal, 25% are moderate, and 13% are conservative. The theological leanings of priests followed a similar pattern, with an even sharper decline in theological progressivism, according to the researchers. About 70% of priests ordained before 1975 called themselves theological progressives, and only 8% of priests ordained 2010 or later said the same.About 70% of the youngest priests self-report as conservative/orthodox or very conservative/orthodox on theological matters.Generational divide on pastoral prioritiesThe political and theological shifts flow into generational divides about what issues the Church should be prioritizing as well, such as climate change, LGBTQ outreach, and synodality.Regarding climate change, 78% of priests ordained before 1980 said this should be a priority, as did 61% of priests ordained between 1980 and 1999. Just 35% of priests ordained in 2000 or later agreed.The trend is similar for outreach to the LGBTQ community with 66% of priests ordained before 1980 calling this a priority, but just 49% of priests ordained between 1980 and 1999 and 37% of priests ordained 2000 or later agree.Synodality is also popular among older priests, with 77% of those ordained before 1980 calling it a priority. About 57% of priests ordained between 1980 and 1999 say the same, but only 37% of priests ordained 2000 or later agree.Immigration Some issues show smaller generational divides. For example, 93% of priests ordained before 1980 see immigration and refugee assistance as a priority, as do 82% ordained between 1980 and 1999 and 74% ordained in 2000 or later. Also, 98% of priests ordained before 1980 believe poverty, homelessness, and food insecurity are priorities, as do 92% ordained between 1980 and 1999 and 79% ordained 2000 or later.There is a generational divide on whether Eucharistic devotion or access to the Traditional Latin Mass are priorities, with younger priests more focused on those issues. About 88% of priests ordained in 2000 or later see Eucharistic devotion as a priority, as do 66% of those ordained between 1980 and 1999 and 57% ordained before 1980. About 39% of priests ordained in 2000 or later see Latin Mass access as a priority, but only 20% of priests ordained between 1980 and 1999 and 11% of priests ordained before 1980 agree.

unitedyam

Younger U.S. priests say they are far more conservative than older priests in their voting patterns, according to a 2025 survey. / Credit: TSViPhoto/Shutterstock

Washington, D.C. Newsroom, Oct 14, 2025 / 15:35 pm (CNA).

Younger U.S. priests are far more conservative than older priests, reaffirming a generational divide in political views, according to a 2025 survey.

The strong generational divide in political views among Catholic priests in the United States was reaffirmed in a 2025 survey that shows younger priests are far more conservative than older priests.

The National Study of Catholic Priests, published on Oct. 14, was commissioned by The Catholic Project at The Catholic University of America and conducted by Gallup. Researchers surveyed the same priests who were surveyed in The Catholic Project’s 2022 survey to examine the U.S. priesthood.

According to the report, the 2025 survey “closely mirrors” the findings in 2022 and shows “a clear generational shift away from liberal self-identification.”

About 51% of priests ordained in 2010 or later said their political views are either conservative or very conservative. Another 37% said they were moderate and the remaining 12% were either liberal or very liberal.

For priests ordained between 2000 and 2009, 44% were conservative or very conservative and 44% were moderate. Again, only 12% of priests ordained in these years said they were liberal or very liberal.

Priests ordained between 1990 and 1999 leaned conservative, but to a lesser degree, with 38% saying they are somewhat conservative, 34% identifying as moderate, and 26% saying they are liberal or very liberal.

For priests ordained in the prior decade, 1980 to 1989, conservatism declines to about 22%, and 36% call themselves moderate. About 40%, a plurality, identify as liberal or very liberal. 

Older priests are far more liberal. A majority of priests ordained between 1975 and 1979, about 53%, say they are either liberal or very liberal. About 34% are moderate and 11% conservative. About 61% of priests ordained before 1975 said they are liberal or very liberal, 25% are moderate, and 13% are conservative. 

The theological leanings of priests followed a similar pattern, with an even sharper decline in theological progressivism, according to the researchers. About 70% of priests ordained before 1975 called themselves theological progressives, and only 8% of priests ordained 2010 or later said the same.

About 70% of the youngest priests self-report as conservative/orthodox or very conservative/orthodox on theological matters.

Generational divide on pastoral priorities

The political and theological shifts flow into generational divides about what issues the Church should be prioritizing as well, such as climate change, LGBTQ outreach, and synodality.

Regarding climate change, 78% of priests ordained before 1980 said this should be a priority, as did 61% of priests ordained between 1980 and 1999. Just 35% of priests ordained in 2000 or later agreed.

The trend is similar for outreach to the LGBTQ community with 66% of priests ordained before 1980 calling this a priority, but just 49% of priests ordained between 1980 and 1999 and 37% of priests ordained 2000 or later agree.

Synodality is also popular among older priests, with 77% of those ordained before 1980 calling it a priority. About 57% of priests ordained between 1980 and 1999 say the same, but only 37% of priests ordained 2000 or later agree.

Immigration 

Some issues show smaller generational divides. For example, 93% of priests ordained before 1980 see immigration and refugee assistance as a priority, as do 82% ordained between 1980 and 1999 and 74% ordained in 2000 or later. Also, 98% of priests ordained before 1980 believe poverty, homelessness, and food insecurity are priorities, as do 92% ordained between 1980 and 1999 and 79% ordained 2000 or later.

There is a generational divide on whether Eucharistic devotion or access to the Traditional Latin Mass are priorities, with younger priests more focused on those issues. 

About 88% of priests ordained in 2000 or later see Eucharistic devotion as a priority, as do 66% of those ordained between 1980 and 1999 and 57% ordained before 1980. About 39% of priests ordained in 2000 or later see Latin Mass access as a priority, but only 20% of priests ordained between 1980 and 1999 and 11% of priests ordained before 1980 agree.

Read More
Bishop Checchio to join troubled Archdiocese of New Orleans as coadjutor
Read More

Bishop Checchio to join troubled Archdiocese of New Orleans as coadjutor

unitedyam

Bishop James Checchio of Metuchen, New Jersey, on Sept. 24, 2025, was named coadjutor bishop of the Archdiocese of New Orleans. / Credit: Leo Song, Seminarian, Pontifical North American College

Rome Newsroom, Sep 24, 2025 / 06:25 am (CNA).

Pope Leo XIV on Wednesday named Bishop James Checchio coadjutor archbishop of New Orleans, positioning him to head an archdiocese facing bankruptcy and a costly clergy abuse settlement.

The 59-year-old Checchio — bishop of Metuchen, New Jersey, since 2016 — will assist Archbishop Gregory Aymond in the leadership of over half a million Catholics in southeastern Louisiana. Prior to becoming a bishop, Checchio was rector of the Pontifical North American College in Rome from 2006 to 2016. He has a doctorate in canon law.

As coadjutor, Checchio will automatically succeed Aymond, who turned 75, the age when bishops are required to submit their resignation to the pope, last year. Aymond, a New Orleans native, has led the archdiocese since 2009.

Checchio joins the leadership of New Orleans as the archdiocese moves to resolve yearslong bankruptcy negotiations with a settlement for over 600 clergy sexual abuse claimants. Earlier this month, the archdiocese announced a $230 million settlement offer to clergy sexual abuse claimants, up from a previous offer of $180 million.

The settlement offer follows five years of negotiations in the U.S. Bankruptcy Court for the Eastern District of Louisiana, where the nation’s second-oldest Catholic archdiocese filed for bankruptcy in May 2020.

Aymond, who has served as chairman of the child protection commission for the U.S. Conference of Catholic Bishops, said in May that the settlement gave him “great hope.”

The agreement “protects our parishes and begins to bring the proceedings to a close,” he said, adding: “I am grateful to God for all who have worked to reach this agreement and that we may look to the future towards a path to healing for survivors and for our local Church.”

Archbishop Gregory Aymond of New Orleans in Rome on Jan. 26, 2012. Credit: Alan Holdren/CNA
Archbishop Gregory Aymond of New Orleans in Rome on Jan. 26, 2012. Credit: Alan Holdren/CNA

The settlement represents one of the largest sums in the U.S. paid out to victims of clergy sexual abuse. 

Aymond was ordained a priest for the Archdiocese of New Orleans in 1975. His priestly ministry focused on education — including serving as the president-rector of Notre Dame Seminary in New Orleans from 1986 to 2000 — and missionary work in Mexico and Nicaragua.

In 1996, he was appointed auxiliary bishop of the archdiocese and given oversight over its Catholic schools. 

Aymond came under fire in the late 1990s for allowing the coach at Sacred Heart of Jesus School in Norco, Brian Matherne, to remain in his role for several months after Aymond received information about alleged abuse of a minor boy by Matherne.

Matherne was later arrested and is now serving a 30-year sentence after pleading guilty to the molestation of 17 children over a 15-year period ending in 1999.

Aymond later admitted his mistake in keeping Matherne in his post and called the case a “painful experience — I will never forget it. It helped me to understand the complexity of pedophilia better.”

He was appointed coadjutor bishop of Austin, Texas, in June 2000 and succeeded Bishop John E. McCarthy as bishop of Austin in January 2021.

In that position, Aymond strengthened the diocese’s sex abuse policies, though clerical abuse activists from the Survivors Network of those Abused by Priests (SNAP) have criticized the archbishop’s record, claiming he only “postures as someone who takes clergy sex crimes seriously.”

Read More