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Signature Assignment: An Ethnography of Catholicism and the Catholic Subculture at St.

Anne’s Church

Kimberly Webb

Tiffany Collins

Anthropology 1010: Culture and the Human Experience

2nd May 2019

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Introduction

With an estimated 1.2 billion members, Catholicism is widely accepted as the largest

branch of Christianity in the world (BBC News 2013). Not only are they the largest Christian

sect, they have also reached more corners of the globe than any other religion and have religious

groups in all six of the major world regions. According to BBC News, the largest number of

Catholics reside in Latin America, but they have ever growing populations globally. They are

seeing a significant boom in Africa and in Europe. According to PewResearch.org, the number

of adults who identify as Catholic in the United States is steadily declining. Despite this decline,

over 20% of the U.S. practices Catholicism (Smith 2018).

The Pope, the religious leader of the Catholic church, is a household name throughout

most of the world. He, and the Catholic church, have significant global power outside of their

culture. Despite such saturated knowledge of Catholicism, many people still do not fully grasp

their religious beliefs. Many outsides of the culture with a base knowledge of Catholicism tend

to lump it in with Christianity, unaware of the discernable differences.

There were quite a few things that factored in to the decision to expand my knowledge

about Catholicism. I have known for quite a while that Catholicism differs drastically from the

Christian culture I am used to, but have done little to learn about the distinguishable differences.

Throughout the past few years, I have met quite a few people who are Catholic. Some were

raised Catholic and no longer practice, some are ‘fair-weather’ Catholics, attending Mass only on

religious holidays, and some are still incredibly devout. I found myself asking these people quite

a few questions but feared I would eventually offend them with my curiosity. This growing

interest coupled with recent scandals surrounding Catholicism is what lead me to study the

Catholic sub-culture at St. Ann’s Catholic Church in Salt Lake City, Utah.
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Before visiting St. Ann’s for the first time, I did some research to create a foundation for

my cultural knowledge. One of the first academic journals that I came across focused specifically

on childhood Catholic education, called cataclysm. Patrick Manning contributed Disengaging

Worldviews and the Future of Catholic Education: Addressing the Deep Roots of Catholic

Disaffiliation to The Journal of Catholic Education. Manning immediately dives into the fact

that Catholicism is quickly declining in Western cultures (Manning 2018).

Manning states that while many inactive Catholics claim to have simply drifted away

from the church, others say that there were significant life events that pulled them from religious

belief. Ultimately, Manning discusses what he believes to be the root cause of this issue: a

mandate to be perfect that is being drilled into Catholic school children. He goes on to state that

unless there is some reform done to eliminate this unachievable standard, Catholicism will

continue to dwindle (Manning 2018).

Another insightful piece of work that I came across was published in American Review of

Canadian Studies. In volume 32, author Stephen Kenney writes a section entitled A Prejudice

that Rarely Utters its Name: A Historiographical and Historical Reflection upon North American

Anti-Catholicism. Kenney approaches some hot button political issues surrounding Catholicism

that have recently been brought to light. He writes this article with his intended audience as

fellow anthropologists. He reminds them that it is an anthropologists job to write about what

they have observed and inform a reader, not to voice an opinion or take a stance (Kenney 2009).

The last, and possibly the most impactful, piece of literature that I came across was

written by Bernando Brown and Michael Feener for the University of Oxford and the University

of Singapore. In Configuring Catholicism in the Anthropology of Christianity, these authors

delve into the study of Catholicism in order to be able to provide a more accurate ethnography of
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Christianity as a whole. Along with providing information to better understand Christianity,

Brown and Feener also strive to showcase how the perception of Christianity has been skewed

due to the exclusion of the Catholic culture in previous ethnographies (Feener 2017).

Throughout their journal, Feener and Brown accuse anthropologists of only compiling

ethnographies or anthropological research that is either too linear, lacking in emotional

connection, or being complied for the purpose of comparing Catholicism to Christianity. Brown

and Feener urge their reader to look at Catholicism outside of their bolstered Western lens, and

to evaluate Catholic culture without any sense of bias or comparison. They believe that only then

will people who are not Catholic be able to have a more complete and true understanding of their

culture (Feener 2017).

While conducting my research, I tried to stay true to Feener and Brown’s advice and

leave bias at the door. Despite my best efforts, I understand that everyone holds bias in certain

ways, and I am no exception to that rule. I was expecting a majority of the people I would meet

in St. Ann’s to be of Latin descent. This bias was likely formed from the common media

depiction of an elderly Catholic woman clutching a rosary. I soon learned that this is far from

truth.

The first person I came across was a Latina mother caring for her 4 children in the grass

outside the church, but it quickly became clear that a wide variety of ethnic backgrounds are a

part of the congregation at St. Ann’s. Those who I encountered in my visits there were from a

wide variety of ethnic and socioeconomic backgrounds. I met all types of people, ranging from

young African-American people to older Caucasian men. Despite my efforts to go into this

project with an open mind, I found myself shocked and surprised at the diversity within this

subculture.
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I first walked into St. Ann’s expecting a warm environment, that was welcoming to

visitors and those looking to learn more about their culture. I have explored many different

religious cultures, both within and outside of Christianity, and have always been welcomed into

congregations with open arms. I was expecting those at St. Ann’s to follow this pattern, and be

excited to teach a new person about what they so firmly believe in.

The biggest form of culture shock I experienced at St. Ann’s was the stark difference in

kinesics from what I am used to. It took quite a bit of time for me to find people within the

congregation who were welcoming; even those assisting with the set-up of the service were

initially hesitant to talk to me. Many people ignored me completely. They remained closed off

with their body language and would avoid any sort of eye contact when I tried to engage them in

conversation. It took significantly more time and effort to break open people’s shells than I was

used to. Through extensive fieldwork, and other methods, I was eventually able to get some

headway with certain members of the congregation and expand my knowledge base.

Methods

The primary research site for my observations was St. Anne’s Catholic Church in Salt

Lake City, Utah. St. Anne’s is a large building with unique architecture located right on the

corner of 2100 South and 400 East. Its peculiar look, convenient location, and beautiful grounds

were what initially drew me, and I’m sure many others, to this location.

While researching the Catholic culture and the subculture of Catholicism within St.

Anne’s, I used quite a few different research methods. My fieldwork consisted heavily of direct

observation paired with some participant observation. On many occasions when I visited St.

Anne’s, I tried my best to function as a fly on the wall. I wanted to be able to observe the
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members of this congregation without my presence influencing their behavior. After I felt that I

had gathered significant data through direct observation, I wanted to learn more through

immersion. I have been utilizing participant observation for the second half of my research.

Various interviews have gone hand in hand with participant observation throughout my

research. I like to think of every face to face interaction I have with someone from St. Anne’s as

an informal interview. Looking at my interactions through that lens has helped me to better

identify cultural norms. Aside from my informal interviews, I also conducted three formal

interviews. One interview was with a devout member of the Catholic faith who works teaching

children about their culture and rituals, one was with a member who still identifies with the

religion but rarely attends mass, and the third was with a gentleman who was raised in a devout

Catholic household, but no longer believes in or practices the faith.

I also had the opportunity to sit down with a man who was a member at St. Anne’s to

create a kinship diagram and create some basic genealogical maps. All in all, I visited St. Anne’s

6 times and spent just over 6 hours there. My interviews were conducted outside of the church,

and total took about 1 ½ hours. Many more hours have been spent deciphering fieldwork notes,

compiling information, and reflecting upon my experiences observing the culture.

Body

Religion

Catholicism, like all Christian sects, is a monotheistic culture. They believe that there is

one God who is responsible for the creation of the realm that ywe live in and all of its beings, as

well as for the creation of man himself. They believe that we were ‘made in his image’ and that

God himself is a being of true divinity and omnipotence. Their faith states that Gods son, Jesus,
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came to this world and ultimately died for all of humanities sins, giving us the ability to someday

return to God in heaven. A Catholics ultimate goal is to ensure that they are behaving as worthy

and just people in the eyes of God so that they may return to him in heaven after death, as

opposed to spending eternity in a fiery, burning, Hell.

There are various different ways in which members of Catholicism can learn the word

and the will of God. This education traditionally begins in cataclysm, or Catholic school for

children. As Catholics grow older and graduate from cataclysm, they will attend group

meetings, or mass, where other people in positions of power will discuss specific teachings and

verses from the bible. Mass also consist of guided teachings lead by a priest. A lot of this

education also comes through self-initiated study through reading and dissecting their scriptures

as well as through prayer.

Catholics also worship Jesus, who they believe to be God’s son, and their earthly savior.

In their worship they frequently discuss his death on the cross. They hold the belief that this

death gave them the ability to atone, or repent, for their worldly sins and return to heaven despite

their faults. This atonement does not just happen strictly because a Catholic feels remorse in their

heart for their actions; they require dedicated work to achieve such forgiveness.

Every Saturday, St. Ann’s Catholic Church holds an open confessional. At this time,

anyone has the ability to privately meet with a priest and confess their sins. A Catholic person

will enter this confessional and will generally open with “Forgive me Father, for I have sinned.”

They will tell the priest how long it has been since their last confession and discuss any ways that

they have sinned in that period of time. The priest will ask them to recite a symbolic prayer a

certain number of times that is based off of the severity of their sins. The most commonly
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known prayer is a known as a Hail Mary, but there are other deeply symbolic prayers that a

priest may assign.

Closely associated with confession and these prayers are a Catholic person’s rosary, or

prayer beads. Rosary beads are one of the many symbols connected to the Catholic church.

They are generally used to count how many prayers you have recited post confessional. Many

Catholics will wrap them around their hands when they are saying any sort of prayer, as they feel

it strengthens their connection to God.

Another common symbol used throughout Catholicism is the depiction of Jesus,

especially on the cross where he died. St. Ann’s church has multiple statues of him inside of the

chapel, and it is rare to enter a Catholic household that does not have a statue of Jesus. Many

Catholic women wear necklaces of Jesus on the cross in order to remember him and the sacrifice

he made for all of us. Catholics believe that although it is crucial to remember the miraculous

things Jesus did during his life, it is equally, if not more, important to remember the sacrifice that

he made for each and every one of us.

Language and Communication

Similar to other sects of Christianity, Catholic culture has quite a bit of language, or

jargon. Some of their verbiage is present in many different Christian cultures, some belong

exclusively to the Catholic church and others have different meaning in different Christian

religions. Western culture is heavily dominated by Christianity, making terms like church,

excommunication, bishop, congregation, and clergy familiar to most. The over-arching

geographic culture in the area ensures that those who are not a part of the Catholic culture still

understand discussions about ministry, confession, nuns, priests, and the pope. This generalized
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familiarity and understanding of basic verbiage makes it easier for outsiders to blend in at church

gatherings. It also makes it easier for people who are not a part of their culture to understand

cultural discussions.

There are terms that may be culturally familiar, but have a different meaning in

Catholicism, which can create confusion for outsiders. For instance, the primary cultural

definition for sacrament in this particular demographic of Salt Lake City, generally references

partaking of blessed bread and water. This definition causes many outsiders to assume that this

would translate to partaking in the body and blood of Christ during Mass - an assumption that is

sorely incorrect. Sacrament actually references seven different practices in Catholicism –

including baptisms and confirmation. There are many other terms frequently used in Catholicism

that have a different meaning than the geographic cultural norm. The discrepancy in meaning

can cause many misconceptions or foot-in-mouth moments for outsiders.

Those who attend St. Ann’s tend to be extremely hesitant towards strangers and keep

their distance from new and unfamiliar people. They commonly remain closed off with their

body language, sitting with crossed arms and stiff shoulders. There is also a strong tendency to

avoid eye contact, even when they are engaged in conversation. The tendency to keep people at a

social or emotional bay also translates into their proxemics. Many Catholics show a desire to stay

far away from those that they don’t know for as long as possible. It is not uncommon for people

to stand up and leave the chapel if someone unfamiliar sits next to them.

There are ample examples of kinesics within Catholicism. This culture is full of small

gestures, like bowing the head, clasping hands, folding arms, or placing hands on a head.

Catholics utilize these and many other gestures within their culture. Simply upon entering the

church, many individuals will kneel to a statue of Christ and mark the shape of a cross on their
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chest and head. Combining these two gestures is known as genuflecting and may only be done in

a chapel while directed towards a statue of Christ. When they are done separately, these two

gestures have completely different meanings. There is also religious symbolism in the act of

kneeling to pray. Kneeling during prayer is not only a cultural norm, there are some prayers that

it is required for.

Politics and Power

Catholics, like many other branches of Christianity, have created terms to apply to people

who hold power. Language is a powerful tool and stating that someone is powerful can give

them that power, simply by making themselves and others believe that they have it. Catholics

are no stranger to this practice. They have different terms to identify someone’s progression

towards power, and terms for when they have, or have not, obtained a higher power.

Catholics have a firm and direct structure in the hierarchy of their leadership. The

dominant power of this structure, the pope, is not only recognized by people within the Catholic

community: He has become a well-respected figure head to people outside of this culture. His

decisions are scrutinized and evaluated by Catholics and non-Catholics alike. The pope is said to

be able to communicate directly with God. It is his responsibility to ensure that the word of God

is passed on to the rest of the church. He is also responsible for making decisions that affect the

church on an overarching, global scale.

Ranking under the pope is the college of cardinals, a group of devout men who dedicate

their lives to serving as close advisors of the pope. This group is traditionally limited to 120

people but is currently sitting around 125 (Wooden 2019). When it is time to elect a new pope,

the college votes on who they feel should serve.

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Underneath the college, are archbishops. These men are essentially area leaders. They

uphold the rules and regulations that have been put into place by the pope and by the college of

the cardinals, but make decisions based off of their areas and demographics. Someone who is an

archbishop can simultaneously function as a member of the college of cardinals.

Answering to the archbishops are men who have been ordained as bishop. A bishop

within Catholicism refers to someone who is dedicated to working within his local church

government and teaching the religion. A priest holds a similar amount of responsibility but is

dedicated to his specific congregation as opposed to a web of religious affiliates.

The final, formal position of power that is dictated within Catholicism is a deacon, or a

man who is studying to be able to be ordained as a bishop or a priest. These men are studying to

be able to further their relationships with God but also to be able to hold positions of higher

power within the church. After this point, there is a lack of formal structure. Power tends to stop

being so hierarchal and is established through cultural norms as opposed to formal order and

regulation. None of these hierarchal positions can be held by a woman.

Within Catholicism, only a small percentage of men decide to pursue this hierarchy of

power and become deacons. There seem to be two key reasons they so seldomly embark on the

quest for power. There is no societal expectation or pressure placed on young boys from the

church. Men who would like to serve are always welcomed to, but it is not a requirement. A

Catholic man who does not take a position of power does not have to be seen as a less dedicated

follower, he is just a man who has taken a different path. That being said, there can be

significant familial pressure to pursue a position of power within the Catholic church. This is

most commonly seen in Latin families with deep Catholic roots.

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Patterns of Subsistence and Economic Reciprocity

The subsistence patterns Catholics practice are not limited by their religion. Because

they are not religiously limited to one particular subsistence pattern, this characteristic is

determined by the geographic location of the cultural members. The members of the Catholic

subculture of St. Ann’s Catholic Church practice industrialism. How members of the St. Ann’s

attend to their basic needs does not stop at the simple concept of ‘industrialism’. As with any

culture, there are many more layers to their subsistence than this simple concept. While there are

many different economic components and practices amongst those who attend St. Ann’s. There

is one that is commonplace and is a good example of many different economic practices that I

will be focusing on: food donation.

Outside the chapel, there is an area where members of the church regularly will donate

non-perishable food items. The leaders of the church sort through these donations and give them

to those who are in need. They also host food drives outside of their church every so often, when

the homeless and the needy can come and take some food for themselves – whether or not they

are a part of the congregation. First and foremost, this type of food donation and reallocation is a

textbook example of redistribution.

It is an unspoken expectation of the culture that those who have more to give donate more

to those who are in need. The Catholic church looks down on greed and considers it to be one of

the seven deadly sins. This expectation paired with the negative connotations of greed creates an

effective, modern leveling mechanism. Although something as small as food donation does not

prevent members of the congregation from becoming wealthier than others, it does ensure that

those who are in need are taken care of. It is the societal pressures and cultural obligations that

make this practice a leveling mechanism.

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The practice of donation, both as an individual and as an entire entity, is an example of

generalized reciprocity. These donations do not have a calculated value, and those who are

giving have no expectation to be repaid in this world. Although the desire to be good and giving

exists within many without external motivators, many people are motivated by their belief that

being generous and selfless in this realm will earn them favor with God in the next.

Not only do Catholics hold the belief that giving will bring them closer to God, they also

believe that the food itself can strengthen their relationship with him. This can be seen in the

recognizable practice of partaking in the body and blood of Christ at mass, but this belief doesn’t

stop there. Fish, bread, and wine in particular are thought to strengthen a person’s relationship

with God and with Christ, and these foods are frequently donated for that reason.

Economic Systems

Similar to many other religions across the globe, those of St. Ann’s church, and

seemingly Catholicism as a whole, engage in dual sex configuration patterns. To the eye of an

outsider, their labor patterns may appear to air more on the side of segregation, and sometimes it

is hard to see the distinction. There are many practices within Catholicism that would lead a

person to believe they value the work of men over that of women. This is a religion that

historically has only allowed men to be in positions of power within the church, and even just

recently in 2019, Pope Francis said that he did not believe that women should or could hold the

priesthood (Medichini 2019). If a culture centered around the word of God believes that men

can talk to him, but women cannot, many would argue that they clearly value the work of men

over that of women.

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. When approached with questions about this perceived misogyny, a member of St. Ann’s

said, “[she] might not be able to talk to God herself, but if she hadn’t taught me what to do – I

wouldn’t be able to talk to Him either.” Although you will not see a woman preaching the word

of God at mass or blessing a newborn baby, they are still an integral part in the Catholic culture.

Women are viewed as caretakers, as they are in many cultures throughout the world. They are

often tasked with educating children about the many different ceremonies and beliefs of their

church. This work is seen as crucial in the eyes of many members of the church. value that is

placed on the work of a woman is what makes the labor of Catholics dual sex configuration, as

opposed to a segregated pattern.

Gender

Like most humans in Western culture, physical expression of gender in Catholicism is

like a reverse peacock, in the sense that it is standard for women to dress in a flashy attention that

draws focus to them, and for men to dress in a way that is more subdued and neutral. For the

most part they stay true to conservative standards for expression of gender in their demographic.

It is not common for men to wear makeup or flashy jewelry. Men typically wear their hair short

and are clean cut. Most of the men who attend mass at St. Ann’s wear neutral colors – browns,

blacks, greys or blues. These types of standards seem to be fairly firm, although it is not unheard

of to see men outside of these norms.

Women, on the other hand, have a bit more liberty with their physical gender expression.

For example, where men do not ever wear any makeup, there are women who may wear makeup

occasionally, women who always wear makeup, and women who never wear makeup. A man in

makeup would likely get sideways looks from others, but a woman without would not warrant a

second glance. This is also true regarding jewelry. Women have more freedom with their hair
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then men do– some women will have long hair, but others will have haircuts that you would see

on a man. Women also often wear brighter colors and their fashion choices change the season,

whereas men’s stay pretty standard.

Marriage

Similar to gender expression, many Catholic cultural norms surrounding marriage closely

mimic commonplace norms throughout the Western world. That being said, they do still have

marriage practices that are unique to them. The biggest observable difference is the prohibited

marriage of certain church figures. Nuns, priests, and any other men who have been ordained

spend their lives dedicated to their church, practicing celibacy and abstinence from marriage.

Those who can be married within the Catholic church practice monogamy. It is unheard

of for Catholics to participate in polygamy. Like many other religious cultures, Catholics have

struck a balance between endogamy and exogamy. They are exogamic as they still have an

incest taboo: It is not normal or accepted for them to marry within their own families. Even so,

there is a level of endogamy within their religion. This endogamy comes from significant

cultural pressure to marry within the religion. In order to be married within a Catholic church,

both parties must be dedicated Christians, and one of them must have gone through the Catholic

confirmation process. They must follow the faith closely and follow specific guidelines like no

premarital sex or cohabitation, amongst other things.

There is a member at St. Anne’s who was raised in an incredibly devout family. She still

regularly attends mass, but no longer considers herself a ‘strict Catholic’ – meaning that she

doesn’t follow some of the rules of the church as closely as her leadership would like. She

opened up a bit about her current relationship, as well as the familial pressure to have a
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traditional Catholic wedding. The opportunity for her to live with her boyfriend had presented

itself to her, and although she was excited, she expressed familial concerns as well, “I don’t think

my family would ever forgive me if I were to do something like that. If I couldn’t get married in

the church, I really think my mom would disown me. At the very least, she wouldn’t pay for the

wedding.”

Catholics use wedding rings to symbolize that they are married, and it is not uncommon

for them to take photos to commemorate their wedding day. They refer to their partners as

husband, wife, or with similar pet names that are used throughout their overlaying culture.

Their habituation practices are also very similar to other Christian religions; stating that

you should abstain from sex and cohabitation before marriage. Like most couples in North

America, newlywed Catholics will have a neolocal residence, living apart from both of their

families. These practices closely resemble cultural norms in other forms of Christianity across

the country.

Catholics to look down on divorce, but they don’t condemn it. Parties who have been

divorced can remain in good standing within both of their churches - although they may get some

sideways glances during church services. When filing for divorce, it is required that they meet

with church leadership to obtain a divorce in the eyes of the church, they cannot just go through

traditional state pathways to be divorced in the church. Although this approval process can be

incredibly painstaking and difficult, it is possible.

Conclusion

I encountered many different types of people in many different walks of life during my

time observing the subculture that is St. Ann’s Catholic Church. I had planned three formal
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interviews before diving into my research and ended up conducting another formal interview

with a new friend. I conducted many other ‘semi-formal’ interviews, and a few informal

interviews as well.

I engaged in many other research methods. I drew various maps and sketches, and

although they may not be fantastic, they helped to further my understanding of this particular sub

culture. I was given the opportunity to learn more about kinship and to create a kinship map, or

family tree, for a member of the church. I was able to participate in various cultural activities,

and was even taught how to give a proper, Catholic confession.

Much of my research rested heavily upon observation. I certainly stayed in my shell for a

while and was somewhat hesitant to approach members of this culture, mainly out of fear for

being offensive. I also was afraid that knowing they were being observed would change the way

that they acted or reacted to certain things that I said.

Some of the formal interviews that I conducted during this fieldwork period lead me to

believe that that fear is not necessarily false. I do feel that I learned significantly through the

observation that I did, but I also feel that I gained quite a bit of knowledge through participation.

Although I think that all of the methods that I used were beneficial to furthering my

understanding of Catholicism, they did lack a certain balance. I aired on the side of observing,

rather than participating, and although both have merit, I think I would have benefited more if I

had switched my priorities.

Aside from curiosity, was a deep-rooted bias against most organized religions was one of

the reasons that I selected Catholicism for this ethnography. Although I identify with many of

the ideals of Christianity, I have a longstanding belief that the relationship can be better
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cultivated by one’s self as apposed to through organized religion. I found that looking at this

religion through a non-biased lens helped me to do away with my own ethnocentrism. Being able

to participate, observe, and learn more about this culture enabled me to do away with quite a bit

of my own bias and appreciate not only what Catholicism has to offer, but what organized

religion has to offer. Although it still may not be what is best for me, I can appreciate and

understand the benefit that it can have to other people.

There were a few times where I had to remind myself that I was not writing based upon a

matter of opinion, but a matter of fact. This reminder also played a part in fighting cultural

relativism. When I found myself vying to compare what I was seeing to the cultures I was

accustomed to, I remembered what Brown and Feener wrote; I did not want to be another

anthropologist who wrote nothing more than a bland, bias, washed up cultural comparison

between Catholicism and Christianity.

Fighting through the tendency to be ethnocentric and the desire to write with an air of

cultural relativity ended up going hand and hand. As I did further away with ethnocentrism, it

became easier to avoid the cop out of writing a cultural comparison. The end result was a

deeper, more just understanding of Catholicism as a whole. Too often is it lumped in with

Christianity. Throughout this assignment I learned more than I can say about Catholicism, it’s

beliefs, and the cultural practices. Despite all of the wonderful cultural knowledge I gained, two

things resonated with me the most: Catholicism is its own unique, beautiful culture, and the

world – and myself – will always benefit from stepping away from ethnocentrism.

References
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BBC News. 2013. How Many Roman Catholics are there in the World? March 14. Accessed

April 10, 2019. https://www.bbc.com/news/world-21443313.

Feener, Bernardo Brown and Michael. 2017. "The Australian Journal of Anthropology."

Configuring Catholicism in the Anthropology of Christianity 139-151.

Harry, Madeline, interview by Kimberly Webb. 2019. (March).

Kenney, Stephen. 2009. "A Prejudice that Rarely Utters its Name: A Historiographical and

Historical Reflection upon North America Anti-Catholicisim." American Review of

Canadian Studies 639-672.

Manning, Patrick. 2018. "Disinigrating Worldviews and the Future of Catholic Education:

Addressing the Deep Roots of Disaffiliation ." Journal of Catholic Education Volume 2;

1-29.

Medichini, Andrew. 2019. Pope Francis Recognizes 'Male Authoritarianism,' but Refuses

Women Preists. April 2. Accessed April 29, 2019. https://www.abc.net.au/news/2019-04-

03/pope-francis-admits-to-male-authoritarian-in-catholic-church/10964788.

Meierhoff, Chad, interview by Kimberly Webb. 2019. (March 11).

Pastor, Claudia, interview by Kimberly Webb. 2019. (April).

Smith, David Masci and Gregory A. 2018. 7 Facts About American Catholics. October 10.

Accessed April 17, 2019. https://www.pewresearch.org/fact-tank/2018/10/10/7-facts-

about-american-catholics/.

Zimmerman, Jonathan, interview by Kimberly Webb. 2019. (February).