Apuron - 2010 CARA Report - Cultivating Unity

December 2010
Cultivating Unity:
Research Findings

A Report for the Clergy of
the Archdiocese of Agana

Center for Applied Research in the Apostolate
Georgetown University
Washington, DC

Cultivating Unity:
Research Findings

A Report for the Clergy of
the Archdiocese of Agana

December 2010

Rev. Stephen J . Fichter, Ph.D.
Paul Perl, Ph.D.

CARA, 2010

CARA was founded by Catholic leaders in 1964 to put social science research tools
at the service of the Catholic Church in the United States. CARA regularly
conducts surveys for dioceses and Catholic organizations, as well as for
parishes and campus ministries. For more information about CARA
and its mission of research, analysis, and planning, contact:

Washington, DC 20057-1203
202-687-8080

CARA.georgetown.edu

Table of Contents

Executive Summary ........................................................................................................................1
Major Findings ....................................................................................................................2

Introduction .....................................................................................................................................3

Part I: Results from the Survey ......................................................................................................5
Background and Ministerial Characteristics .......................................................................6
Overall Evaluations of Clerical Unity ...............................................................................10
General Attitudes about Ordained Life, the Clergy, and Unity ........................................12
General Attitudes about the Archbishop and the Presbyteral Council .............................15
Satisfaction with Sources of Support ................................................................................18
Personal Spirituality and Support .....................................................................................21
Work Schedules and Vacations .........................................................................................22
Personal Well-Being .........................................................................................................23
Problems Facing Clergy ....................................................................................................25
Challenges to Clerical Unity .............................................................................................28
Diversity and Potential Divisions Among Members of the Clergy ...................................32
Beliefs, Ordination Cohorts, and Unity ............................................................................34
Vision for the Ministry and Mission of the Archdiocese ..................................................37
Socializing with Fellow Clergy ........................................................................................38
Responses to the Open-Ended Survey Questions .............................................................39
Challenges to Presbyteral Unity ............................................................................40
Positive Aspects of Presbyteral Unity ...................................................................42

Part II: Results from the Listening Sessions .................................................................................44

Part III: The Archbishops Reflections on Presbyteral Unity ........................................................50

Appendix I: Questionnaire with Response Frequencies ...............................................................53

Appendix II: Transcription of Responses to the Open-Ended Survey Questions ........................57

1

Washington, DC

Cultivating Unity:
Research Findings

Executive Summary

Cultivating Unity is a program for diocesan presbyterates that was developed by the
National Organization for Continuing Education of Roman Catholic Clergy (NOCERCC) with
the assistance of the Center for Applied Research in the Apostolate (CARA) at Georgetown
University. Following up on the U.S. Bishops Basic Plan for the Ongoing Formation of Priests,
approved in 2000, Cultivating Unity is intended to be a transformational process engaging the
entire diocesan presbyterate with its bishop in frank and faith-centered dialogue leading to a
common rededication to priestly ministry.

The theological foundation for Cultivating Unity is Part III of the U.S. Bishops Basic
Plan, which recognizes that clergy are formed into the common life of a particular presbyterate
or community. This initiative represents a radical departure from traditional models of ongoing
formation of priests, which are focused exclusively on individual priests or on small groups of
priests. It is designed to reach out to all the priests of a diocese and is based on a growing body
of research that suggests that isolation, loneliness, and confusion about a priests identity and
mission in the Catholic Church today are serious threats to the health and vitality of priestly life
and ministry.

Cultivating Unity consists of three major components:

A pre-convocation survey of clergy

Pre-convocation listening sessions for clergy and a parallel interview with the bishop

A carefully-structured and expertly-facilitated convocation of bishop and clergy, centered
in common prayer and faith sharing

This report provides a detailed summary of the findings from the pre-convocation survey
as well as the views expressed by clergy who participated in the two listening sessions. In
addition, it summarizes the views of Archbishop Apuron. Neither this report nor the presentation
is meant to provide a final evaluation of the state of presbyteral unity in the Archdiocese.
Rather, the research is designed to identify a few issues for further examination and clarification
through dialogue and communal reflection at the clergy convocation.
2

Major Findings

In survey responses, about three in ten Agana clergy describe unity of the clergy of the
Archdiocese as being strong, a proportion somewhat smaller than the average for other
dioceses that have participated in Cultivating Unity. One-third describe unity between
the Archbishop and the clergy as strong, again a proportion slightly lower than in other
Cultivating Unity dioceses.

The great majority of survey respondents, more than nine in ten, report having close
friends among fellow clergy of the Archdiocese and say they enjoy attending liturgies
with other clergy. However, slightly fewer than half perceive a sense of collegiality
among clergy of the Archdiocese, and even fewer believe that morale is high among the
clergy.

When presented with a list of several potential challenges to clerical unity, many
responding priests and deacons select issues surrounding relationships between the clergy
and Archbishop, including: negativity of clergy toward the Archbishop, lack of openness
or communication from the Archbishop, and lack of support of the clergy by the
Archbishop. In response to an open-ended question about challenges to clerical unity in
the Archdiocese, some explicitly discuss the need to improve relationships between the
clergy and the Archbishop.

In many dioceses, the issue of too much work is seen as an important challenge to unity,
but this is not the case for Agana. Agana clergy tend to work fewer hours per week than
the average for other dioceses and are less likely to report problems related to workload.
Despite presumably facing fewer constraints on their time, Agana clergy do not socialize
with one another more frequently than priests in other Cultivating Unity dioceses. Many
Agana respondents also express the concern that many of their fellow clergy are not
doing their fair share of work.

In response to the open-ended question about challenges to clerical unity in the
Archdiocese, many also point to tensions between Neocatechumenal clergy and others.
However, other survey responses suggest that differences on doctrine, ecclesiology, and
related issues are perceived as less challenging by Agana clergy than those in other
Cultivating Unity dioceses.

Asked about positive factors in the Archdiocese on which greater unity can be built,
many respondents say they share a sense of common mission and enthusiasm for
ministry. Some also emphasize the importance of open communication and working
together in ministry.

3

Introduction

This three-part report provides a detailed summary of findings from the research
components of Cultivating Unity for the Archdiocese of Agana. The first part summarizes the
responses of 55 priests and permanent deacons of the Archdiocese to a mailed survey that
included both open-ended and closed-ended questions. The second part of the report presents the
views of about 52 clergy who participated in three listening sessions, two for priests and one for
deacons. The third part summarizes the views of Archbishop Apuron, shared in a one-on-one
discussion with CARA researcher Father Stephen Fichter.

The report also includes two appendices. Appendix I presents the questionnaire with the
response frequencies for each question. Appendix II contains a complete transcription of the
responses to the two open-ended questions. A shorter and more focused summary of findings in
this report will be presented in audiovisual format at the convocation on J anuary 10-12, 2011.

Mailed Survey

The written questionnaire for Cultivating Unity was built around a core group of
questions designed by CARA to be applicable to all presbyterates. Other questions were chosen
specifically for the Archdiocese of Agana in consultation with representatives of the
Archdiocese. See Appendix I for a copy of the questionnaire with response frequencies. CARA
mailed the questionnaire and cover letter to all 79 priests and permanent deacons of the
Archdiocese in August, 2010, with a return envelope addressed to CARA and a separate reply
postcard to preserve confidentiality. Two follow-up mailings were sent to those who did not
respond to the first request.

A total of 55 completed questionnaires were eventually received by CARA. The overall
response rate is 70 percent (55/79).
1
Previous surveys for Cultivating Unity have yielded
response rates in the range of 55 to 87 percent, with an average of 70 percent. Section I of the
report presents results of the mailed survey of priests and deacons.

Listening Sessions

Three listening sessions were conducted by Rev. Stephen Fichter, Ph.D., with clergy of
the Archdiocese in October, 2010. These were group discussions of topics related to clerical
unity in response to questions raised by Father Fichter. Approximately 22 priests participated in
the first session, 16 priests in the second, and 14 permanent deacons in the third. These listening
sessions were recorded for later review by CARA. Section II of this report identifies common
concerns of participants and provides quotations that exemplify those concerns. A full

1
Because the survey attempts to be a census (i.e., to include all priests of the Archdiocese) and not a random
sample, margin of sampling error, strictly speaking, does not apply to this research and is not reported.
4

transcription of the listening sessions is not provided with this report because many remarks,
when read in their entirety and exact context, would be easy to ascribe to a particular individual.
In presenting excerpts in this report, any comments that might be used to identify a speaker have
been omitted.

Discussion with Archbishop Apuron

To ensure input from Archbishop Apuron as well as from the clergy, CARA researcher
Father Fichter had a one-on-one interview with the Archbishop on October 15, 2010. Questions
addressed topics similar to those asked in the listening sessions with clergy. The third section of
this report presents a summary of this conversation.

Advantages and Limitations of Surveys and Listening Sessions as Research Tools
Surveys and listening sessions have complementary advantages and limitations. A
central advantage of the survey format is its broad inclusiveness; it represents the views of a
relatively large number of clergy of the Archdiocese. Another advantage is that closed-ended
questions (those in which distinct response categories have been chosen in advance by the
researcher) allow coverage of numerous issues and the opportunity for rigorous comparisons.
Not only is it possible to draw comparisons among different clergy of the Archdiocese (for
example, among diocesan priests, religious priests, and permanent deacons), this format also
permits comparisons with responses from other surveys. A limitation of the survey is that, aside
from the two brief open-ended questions, there is no opportunity for respondents to raise issues
not considered in advance by the researcher.
Listening sessions have the advantage of allowing people to speak in their own words.
Participants can express their thoughts with careful nuance and convey their deepest emotions.
They also allow people to raise both general and specific issues not considered in advance by the
researcher. Additionally, the group dynamic allows people to discuss a topic and either come to
consensus or clarify their different viewpoints. This process is particularly valuable in the case of
Cultivating Unity because it anticipates the dialogue sessions on unity that will take place at the
clergy convocation.

5

Part I: Results from the Survey

This part of the report summarizes results from the mailed survey. A total of 55 priests
and deacons from the Archdiocese of Agana returned a completed questionnaire.

A majority of the closed-ended survey questions use four-point response scales (e.g.,
strongly disagree, somewhat disagree, somewhat agree, and strongly agree). Many
tables in Part I of the report summarize results in two columns. The first column shows the
percentage of respondents choosing either of the top two response categories (i.e., those agreeing
either somewhat or strongly). The second column shows only the percentage selecting the
most positive category. The full range of responses for every question in the survey is available
in Appendix I, which presents the questionnaire and response frequencies. Note also that
percentages in the tables exclude non-response (i.e., those who skipped a question are not
counted when calculating the percentages).

In addition to presenting overall responses for each question, analyses in this report
compare the responses of different groups of clergy. For example, comparisons are drawn among
diocesan priests, religious priests, and permanent deacons. They are also drawn among clergy
ordained at different time periods. Due to the small overall number of respondentsand even
smaller numbers within groupssubgroup comparisons are presented in the text only when the
differences are quite large.

Some of the questions included in this survey have been asked in previous CARA
surveys for the Cultivating Unity program. In many cases it is possible to compare the
Archdiocese of Agana results with the average results from other dioceses. Such comparisons are
provided only for questions that have been asked in at least three other dioceses. The other
dioceses are not identified for reasons of confidentiality. In addition, one set of questions has
been adapted from previous national-level surveys of priests. Comparisons between results from
the Archdiocese of Agana and recent national results are presented for that set of questions.
6

Background and Ministerial Characteristics

This subsection describes several background and ministerial characteristics of clergy
responding to the survey: ecclesial status, age, ordination cohort, place of birth, race or ethnicity,
retirement status, and primary ministry. Various subsections throughout Part I of this report
draw comparisons among clergy based on some of these characteristics.

Ecclesial Status

About two-thirds of clergy responding to the survey are diocesan priests. One-fifth are
religious priests, and about one in seven (15 percent) are permanent deacons.
2

Are you a:

Diocesan priest 65%
Religious priest 19
Permanent deacon 15

Age

Six percent of clergy responding to the survey are under the age of 40. About one in ten
are in their 40s. Thirty-six percent are in their 50s and one-third are in their 60s. Fourteen
percent are 70 or older.
3
Due to small numbers of respondents in many of the categories, age
comparisons presented later in this report are drawn only between those who are under the age of
60 and those who are 60 and older.

Age

Younger than forty 6%
Forty to forty-nine 11
Fifty to fifty-nine 36
Sixty to sixty-nine 33
Seventy or older

14

2
When percentages in a table sum to 99 or 101 rather than 100, the reason is rounding error.
3
More than one-third of clergy who participated in the survey skipped this question. As with all tables in this
report, the percentages above reflect only respondents who answered the question. (See Appendix I for rates of non-
response for all close-ended questions in the survey.) Non-response was relatively high for most questions about
personal demographic characteristics, probably due to concerns about anonymity.
7

Ordination Cohort

Respondents were asked the number of years they have been clergy. Responses range
from one to nearly 50 years, with a median (distribution midpoint) of 24. This information was
used to identify ordination cohorts. CARA has developed a set of categories for time of
ordination that are designed to reflect important periods of Church history and, in particular, the
types of formation experienced by clergy during those periods. The four categories are shown
below, with the percentage of Agana clergy in each category.

Ordination Cohort

Pre-Vatican II (ordained prior to 1964) 3%
Vatican II (ordained 1964 to 1977) 22
Post-Vatican II (ordained 1978 to 1991) 31
J ubilee (ordained after 1991)

44

In subgroup comparisons presented later in this report, members of the Pre-Vatican II
cohort are combined with Vatican II respondents due to small numbers of the former.

Place of Birth

Slightly more than one-third of clergy responding to the survey were born in the
Philippines. One-third were born in Guam. Sixteen percent were born in the United States, and
another 16 percent were born elsewhere.

Where were you born?

Philippines 36%
Guam 32
United States 16
Other 16

8

Race or Ethnicity

Two-fifths of clergy responding to the survey identify themselves as Asian. Slightly over
one-third identify as Pacific Islander; one-fifth as White or Anglo; and 2 percent as another race
or ethnicity.

Retirement Status

About one in eight respondents (13 percent) are retired and about nine-tenths are
currently active in ministry.

Are you retired?

Yes 13%
No

88

Race or Ethnicity

Asian 40%
Pacific Islander 36
White or Anglo 21
All others 2

9

Primary Ministry

Among clergy who are active in ministry, slightly fewer than half are pastors and slightly
less than one-quarter are associate pastors. Seventeen percent are permanent deacons. Fifteen
percent have another type of ministry, in most cases as a chaplain or in education.

Which best describes your primary ministry?
Clergy in active ministry only

Pastor 45%
Associate pastor 23
Deacon 17
Other 15

10

Overall Evaluations of Clerical Unity

Unity Among the Clergy

About three in ten clergy of Agana (28 percent) judge the unity of the clergy of the
Archdiocese in positive terms, either as somewhat or very strong. This is a little lower than
the average for priests
4
of other dioceses that have participated in Cultivating Unity (44 percent).
Agana clergy are more likely than the average of priests in other dioceses to judge this unity as
very weak (38 compared to 18 percent).

How would you judge the unity of the clergy of the Archdiocese?

Archdiocese
of Agana
Average of
Other CU
Dioceses
Very weak 38% 18%
Somewhat weak 35 38
Somewhat strong 13 38
Very strong 15 6

4
Permanent deacons have not been surveyed in other dioceses that have participated in Cultivating Unity.
11

Unity Between the Archbishop and the Clergy

Eighteen percent of Agana clergy describe the unity between the Archbishop and the
clergy of the Archdiocese as very strong. Fifteen describe it as somewhat strong and slightly
less than three-tenths as somewhat weak. Nearly four in ten judge this unity as very weak.

How would you judge the unity between
the Archbishop and the clergy of the Archdiocese?

Archdiocese
of Agana
Average of
Other CU
Dioceses
Very weak 38% 19%
Somewhat weak 29 33
Somewhat strong 15 38
Very strong 18 10

Compared to priests of other Cultivating Unity dioceses, Agana clergy are more
concentrated at the extremes of this response scale. They are more likely to judge the
unity as either very weak or very strong.

On the whole, Agana clergy are slightly less likely than priests of other dioceses to
describe unity between the Archbishop and clergy as either somewhat or very strong
(33 compared to 48 percent).

12

General Attitudes about Ordained
Life, the Clergy, and Issues of Unity

The great majority of Agana clergy agree (at least somewhat) that they are committed to
serving the Archdiocese and not just their parish. A great majority also agree that that they have
close friends among the clergy of the Archdiocese.

General Attitudes About Ordained Life, the Clergy, and Issues of Unity

Agree
Somewhat
or Strongly
Agree
Strongly
Only
I am committed to serving the Archdiocese, not just my
parish.

94%

74%
I have close friends among the clergy of the Archdiocese. 93 56
I enjoy attending liturgies with clergy of the Archdiocese
(such as ordinations and Chrism Masses).

87

53
I frequently offer my assistance to the ministry of other
clergy in the Archdiocese.

80

51
Too many priests in the Archdiocese do not do their fair
share of work or ministry.

63

16
Too many deacons in the Archdiocese do not do their fair

59

24
There is a sense of collegiality among the clergy of the
Archdiocese.

45

18
Morale is high among the clergy of the Archdiocese. 42 22
An unhealthy competition exists among our clergy for
appointments and promotions.

32

12

Clergy were presented a number of agree-disagree statements revolving around ordained
life, the clergy, and issues of unity. The first column above shows the total percentage of
respondents who agree (either somewhat or strongly) with each statement. The second
column shows only the percentage who agree strongly. The items are arranged in descending
order of agreement according to the percentages in the first column. This format is used for most
of the tables that follow in this report. See Appendix I for the full range of responses for all
questions in the survey.

Many responses to this series of questions indicate cohesive, supportive relationships
among the clergy of Agana. Nearly nine in ten respondents agree (at least somewhat) that they
enjoy attending liturgies with fellow clergy, and four-fifths agree that they frequently offer their
assistance to the ministry of other clergy. About half agree strongly with these statements.

13

On a less positive note, about three-fifths of clergy agree that too many deacons do not do
their fair share of work and that too many priests do not do their fair share of work either.

Also, slightly fewer than half of respondents agree that there is a sense of collegiality
among the clergy or that morale is high among the clergy.

However, only one-third of clergy agree that an unhealthy competition exists for

Differences by Ecclesial Status

Permanent deacons are most likely to agree strongly that they enjoy attending liturgies
with other clergy (88 percent, compared to 50 percent of diocesan priests and 20 percent of
religious priests).

Differences by Age

Clergy under the age of 60 are more likely than their older counterparts to agree (i.e., at
least somewhat) that too few priests do their fair share of work (84 compared to 47 percent).
They are also more likely to agree that too few deacons do their fair share of work (84 compared
to 53 percent).

Differences by Ordination Cohort

Members of the Pre-Vatican II and Vatican II ordination cohorts are most likely to agree
that morale is high among the clergy (56 percent, compared to 19 percent of Post-Vatican II and
J ubilee clergy combined).

14

Comparisons to Other Dioceses That Have Participated in Cultivating Unity

The table below compares results from the Archdiocese of Agana to average results for
other dioceses that have participated in Cultivating Unity. The table shows the percentage of
respondents who agree (either somewhat or strongly) with each statement. Comparisons are
presented only for questions that have been asked in Cultivating Unity surveys in at least three
other dioceses. As a rule of thumb, only differences between the Archdiocese of Aganaand
other Cultivating Unity dioceses that are at least ten percentage points are considered in this
report to be differences of meaningful size.

General Attitudes about Ordained Life, the Clergy, and Unity: Archdiocese of Agana
and the Average for Other Dioceses that Have Participated in Cultivating Unity
Percentage who agree (either Somewhat or Strongly)

Archdiocese
of Agana
Other CU
Dioceses
I am committed to serving the Archdiocese, not just my
parish.

94%

91%
I have close friends among the clergy of the Archdiocese. 93 80
I enjoy attending liturgies with clergy of the Archdiocese
(such as ordinations and Chrism Masses).

87

79
I frequently offer my assistance to the ministry of other
clergy in the Archdiocese.

80

86
Too many priests in the Archdiocese do not do their fair

63

39
There is a sense of collegiality among the clergy of the
Archdiocese.

45

61
Morale is high among the clergy of the Archdiocese. 42 56
An unhealthy competition exists among our clergy for

32

35

The responses of Agana clergy are broadly similar to those from other dioceses that have
participated in Cultivating Unity. However, there a few notable differences:

Agana respondents are more likely to agree (either somewhat or strongly) that they
have close friends among clergy of their diocese.

Less positively, Agana clergy are also more likely to agree that too many priests do not
do their fair share of work or ministry.

Agana clergy are less likely than others to agree that there is a sense of collegiality
among the clergy and that morale is high among the clergy.

15

General Attitudes about the Archbishop
and the Presbyteral Council

Seven in ten Agana clergy agree that the Archbishop supports them in their ministry, with
about four in ten agreeing strongly.

General Attitudes About the Archbishop and the Presbyteral Council

Agree
Somewhat
or Strongly
Agree
Strongly
Only
The Archbishop supports me in my ministry. 70% 41%
There are ample opportunities for me to meet with and
speak with the Archbishop.

60

40
The Archbishop understands and supports the clergy in the
Archdiocese.

60

29
The Archbishop supports me in my personal and spiritual
life.

58

35
I feel I can speak openly with the Archbishop. 55 34

I am acquainted with the topics and issues discussed in
the Presbyteral Council.

49

33
Planning in the Archdiocese is open and collaborative. 44 19
The Presbyteral Council is effective in representing the
clergy of the Archdiocese.

41

25
The Archbishop consults with clergy like me when making
important decisions.

40

25

Members of the clergy express mostly positive views about the Archbishops relationship
with them and with other clergy in the Archdiocese. About three-fifths agree with each of the
following statements: that there are ample opportunities to meet with and speak with the
Archbishop, that the Archbishop understands and supports the clergy, that he supports them in
their personal and spiritual life, and that they feel they can speak openly with him,

About half of clergy agree that they are acquainted with the topics and issues discussed in
the Presbyteral Council. Somewhat fewer, about four in ten, agree that the Presbyteral
Council is effective in representing priests of the Archdiocese.

Fewer than half of respondents agree that planning in the Archdiocese is open and
collaborative or that that the Archbishop consults with clergy like them when making

16


Perhaps not surprisingly, diocesan priests are most likely to agree that they are acquainted
with the topics and issues discussed in the Presbyteral Council (60 percent, compared to
33 percent of permanent deacons and 20 percent of religious priests).

Diocesan priests are also most likely to agree that the Council is effective in representing
clergy (53 percent, compared to 17 percent of permanent deacons and 10 percent of
religious priests).

17


The table below compares results from the Archdiocese of Agana to the averages from
other dioceses that have participated in Cultivating Unity.

General Attitudes about the Archbishop and Presbyteral Council: Archdiocese of Agana
and the Average for Other Dioceses that Have Participated in Cultivating Unity
Percentage who agree (either Somewhat or Strongly)

Archdiocese
of Agana
Other CU
Dioceses
The Archbishop supports me in my ministry. 70% 80%
There are ample opportunities for me to meet with and
speak with the Archbishop.

60

58
The Archbishop understands and supports the clergy in the
Archdiocese.

60

68
The Archbishop supports me in my personal and spiritual
life.

58

73
I feel I can speak openly with the Archbishop. 55 73
I am acquainted with the topics and issues discussed in
the Presbyteral Council.

49

76
Planning in the Archdiocese is open and collaborative. 44 51
The Presbyteral Council is effective in representing the

41

63
The Archbishop consults with clergy like me when making

40

41

In general, Agana clergy express opinions about their Archbishop and Presbyteral
Council that are similar to those of priests from other dioceses that have participated in
Cultivating Unity.

However, Agana clergy are slightly less likely to agree that the Archbishop supports them
in their personal and spiritual life and less likely to feel they can speak openly with the
Archbishop.

Agana clergy are also considerably less likely than others to agree that they are
acquainted with the topics and issues discussed in the Presbyteral Council and that the
Presbyteral Council is effective in representing the clergy of the Archdiocese.
5

5
These difference shrink slightly when excluding permanent deacons from the Agana clergy, but are still quite
sizable.
18

Satisfaction with Sources of Support

Nine in ten clergy or more report that they are at least somewhat satisfied with the
support they receive from the following groups: the people they serve, non-clergy friends, their
family of origin, and staff members where they minister. At least three-fifths are very satisfied
with the support they receive from these four sources.

How satisfied are you with the support you receive
from each of the following in your life and ministry?

Somewhat
or Very
Satisfied
Very
Satisfied
Only
From your wife, if applicable 100% 86%
From your children, if applicable 100 63
From the people you serve 96 73
From non-clergy friends 96 62
From your family of origin 92 83
From staff members where you minister 90 63
From priests of the Archdiocese 72 26
From staff in the Chancery 68 30
From deacons of the Archdiocese 63 31
From the Archbishop 62 29
From the Presbyteral Council 45 24

Clergy were asked to describe how satisfied they are with the support they receive from
each of several sources. The possible responses range from not at all satisfied to very
satisfied.

Most relevant to Cultivating Unity are attitudes about support received from three groups:
priests of the Archdiocese, deacons of the Archdiocese, and the Archbishop. About
seven in ten clergy (72 percent) say they are at least somewhat satisfied with the
support they receive from priests of the Archdiocese. Slightly less than two-thirds (63
percent) are satisfied with the support they receive from deacons of the Archdiocese. A
similar proportion, 62 percent, are satisfied with the support they receive from the
Archbishop.

All responding deacons report that they are satisfied with the support they receive from
their wives and children.

About two-thirds of clergy are satisfied with the support they receive from staff in the
Chancery. Slightly fewer than half are satisfied with the support they receive from the
Presbyteral Council.

19


Diocesan priests are most likely to describe themselves as at least somewhat satisfied
with the support they receive from the Presbyteral Council (53 percent, compared to 33
percent of permanent deacons and 13 percent of religious priests).

Deacons are much less likely than priests to say they are very satisfied with the support
they receive from staff members where they minister (13 compared to 71 percent).
20


The table below compares results for Agana to the average for other dioceses that have
participated in Cultivating Unity. Percentages show the proportion of clergy who are very
satisfied with the support they receive from each source.

Satisfaction with Sources of Support: Archdiocese
of Agana and Other Cultivating Unity Dioceses
Percentage who say they are Very satisfied with the support they receive

Archdiocese
of Agana
Other CU
Dioceses
From your family of origin 83% 80%
From staff members where you minister 63 69
From non-clergy friends 62 75
From staff in the Chancery 30 27
From the Archbishop 29 37
From priests of the Archdiocese 26 39
From the Presbyteral Council 24 19

Compared to other Cultivating Unity dioceses, clergy from the Archdiocese of Agana are
slightly less likely to say they are very satisfied with the support they receive from non-clergy
friends (62 compared to 75 percent) and from priests of the Archdiocese (26 compared to 39
percent). On all other items in this series, Agana clergy give responses fairly similar to those
from other dioceses.

21

Personal Spirituality and Support

More than nine in ten responding clergy say they made a personal retreat last year. This
proportion is higher than the average for other Cultivating Unity dioceses.

Personal Spirituality and Support
Percentage saying Yes

Archdiocese
of Agana
Other CU
Dioceses
Did you make a personal retreat last year? 94% 78%
Do you have a spiritual director? 42 56
Are you currently in a clergy support group? 34 42
Have you taken a sabbatical in the past ten years? 15 20

Forty-two percent of Agana clergy have a spiritual director, which is slightly less than the
average for other dioceses (56 percent).

About one-third of Agana clergy currently belong to a support group. And fifteen
percent have taken a sabbatical in the past ten years.


Religious priests and permanent deacons are more likely than diocesan priests to belong
to a support group (100 percent of religious priests, 88 percent of permanent deacons, and
50 percent of diocesan priests).

Fifty percent of religious priests have taken a sabbatical in the last ten years, compared to
7 percent of diocesan priests and no permanent deacons.


Members of the Post-Vatican II ordination cohort are most likely to have taken a
sabbatical in the last ten years (36 percent). This compares to 11 percent of the Pre-Vatican II
cohort andperhaps not surprisinglynone of the J ubilee cohort.

22

Work Schedules and Vacations

Agana clergy report that they work an average of about six days a week, identical to
priests from other Cultivating Unity dioceses.

Work Schedules and Vacation
Averages, among clergy active in ministry

Archdiocese
of Agana
Other CU
Dioceses
Typical number of days you work each week 6.2 days 6.2 days
Typical number of hours you work each week 44.0 hours 58.2 hours
Weeks of vacation you took last year 3.5 weeks 2.5 weeks

Agana clergy tend to take slightly more vacation time than the average for priests of other
Cultivating Unity dioceses (3.5 weeks per year, compared to 2.5). On average, they also tend to
work somewhat fewer hours each week (44 compared to 58).


Diocesan priests in Agana report working an average of 52 hours per week. This
compares to 38 hours for religious priests and 32 hours for permanent deacons.

23

Personal Well-Being

The great majority of clergy, over nine in ten, agree at least somewhat that they are
happy with their life as a cleric and that they are happy in their present ministry. About three-
fifths strongly agree with these statements.

Please respond to the following statements.

Agree
Somewhat or
Strongly
Agree
Strongly
Only
I am satisfied with my life as a cleric. 94% 60%
I am happy in my present ministry. 94 57
I am currently financially secure. 78 33
I would be happier if I could focus on my pastoral
ministry and let others do administrative work.

53

21
I worry that poor health will restrict my service as I age. 52 11
I worry I will not be financially secure during my
retirement.

46

19
I am too busy to pray as much as I want. 24 6
I am too busy to meet the needs of the people to whom I
minister.

23

2

More than three-quarters of clergy agree that they are currently financially secure, though
only a third agree strongly. But about half say they worry they will not be financially
secure during retirement.

About half of clergy agree that they would be happier if they could focus on pastoral
ministry and let others do administrative work. However only about a quarter of clergy
say they are too busy to pray as much as they want or that they are too busy to meet the
needs of the people to whom they minister.

About half of respondents worry that poor health will restrict their service as they age.

Differences by Age

Forty-one percent of clergy who are 60 years old or above agree strongly that they are
currently financially secure. This compares to 11 percent of clergy under the age of 60. In
contrast, clergy under 60 are more likely to agree at least somewhat that they worry they will
not be financially secure during retirement (68 compared to 40 percent).

24

Differences by Retirement Status

Although there few of them in this sample, 83 percent of retired clergy worry that poor
health will restrict their service as they age. This compares to 51 percent of clergy who are not
retired.


The table below compares results for Agana to the average for other dioceses that have
participated in Cultivating Unity. Percentages show the proportion of clergy who agree either
somewhat or strongly with each statement.

Personal Well Being: Archdiocese of Agana and Other Cultivating Unity Dioceses
Percentage who say they agree (either Somewhat or Strongly)

Archdiocese
of Agana
Other CU
Dioceses
I am satisfied with my life as a cleric. 94% 96%
I am happy in my present ministry. 94 93
I am currently financially secure. 78 83
I would be happier if I could focus on my pastoral
ministry and let others do administrative work.

53

75
I worry that poor health will restrict my service as I age. 52 53
I worry I will not be financially secure during my
retirement.

46

45
I am too busy to pray as much as I want. 24 46
I am too busy to meet the needs of the people to whom I
minister.

23

40

When it comes to their current health and happiness, clergy of Agana generally express
attitudes similar to those of priests of other Cultivating Unity dioceses.

Workload appears to be less of an issue in Agana than in other dioceses. Agana clergy
are less likely to say they would be happier if they could focus on pastoral ministry and
let others do administrative work (53 percent, compared to 75 percent in other dioceses).
They are also less likely to say they are too busy to pray (24 compared to 46 percent) and
too busy to meet the needs of the people to whom they minister (23 compared to 40
percent).
25

Problems Facing Clergy

About half of clergy say that the way authority is exercised in the Church is at least
somewhat problematic for them on a day-to-day basis. However, only one-fifth describe this
as a great problem.

Please indicate how much of a problem the following are to you on a day-to-day basis.

Somewhat of a
or a Great
Problem
A Great
Problem
Only
The way authority is exercised in the Church 53% 20%
Lack of encouragement or support from fellow
clergy members

43

4
Unrealistic demands and expectations of superiors 35 9
Your relationship with the Archbishop 33 15
Too much work 31 8
Your relationships with other clergy 27 4
Your relationship with the priest working in your
parish

25

2
Unrealistic demands and expectations of lay people 20 0
Your relationships with lay parish leaders 19 0
Your relationship with the deacon working in your
parish

15

8
Your relationships with lay ministers 15 4
Loneliness 11 0
Marriage, if applicable 11 0
Celibacy, if applicable 10 2

Respondents were asked the extent to which several issues are problems for them on a
day-to-day basis. While some of the items are of particular interest because they touch directly
on the issue of presbyteral unity (e.g., relationships with other clergy and relationship with
the Archbishop), others provide a broader context about ordained life and ministry.

With regard to the factors most pertinent to Cultivating Unity, about four in ten
respondents say that lack of encouragement or support from fellow clergy is at least
somewhat problematic for them. One-third say their relationship with the Archbishop
is at least somewhat problematic and more than on-quarter say this about their
relationships with other clergy. However, relatively few clergy (no more than 15
percent) describe any of these as great problems.

One-quarter report having at least somewhat of a problem with their relationship with
the priest working in their parish. Fifteen percent report experiencing a problem with
their relationship with the deacon working in their parish.
26

Other problems that are among the most prevalent for Agana clergy are unrealistic
demands and expectations of superiors (35 percent) and too much work (31 percent).


Permanent deacons are more likely than priests to say that their relationships with lay
parish leaders are at least somewhat of a problem for them (50 compared to 14
percent). They are also more likely to say their relationships with lay ministers are at
least somewhat of a problem (38 compared to 12 percent). Finally, deacons are more
likely than priests to identify their relationship with the priest working in their parish as
problematic (50 compared to 21 percent).

Religious priests are most likely to report a problem with the way authority is exercised
in the Church (80 percent, compared with 48 percent of diocesan priests and deacons
combined).


Sixty-seven percent of members of the J ubilee cohort say that lack of encouragement or
support from fellow clergy members is at least somewhat of a problem for them. This
compares to 45 percent of the Post-Vatican II cohort and 25 percent of the Pre-Vatican II
and Vatican II cohorts.

Members of the J ubilee cohort are most likely to say that too much work is a problem for
them (45 percent, compared to 36 percent of the Post-Vatican II cohort and 11 percent of
the Pre-Vatican II and Vatican II cohorts).

27

Comparisons to Other Cultivating Unity Dioceses and to Priests Nationally

The table below compares the percentages of clergy in the Archdiocese of Agana who
describe each issue as either somewhat or a great problem for them to the average for other
Cultivating Unity dioceses. Comparisons are also made with survey results for priests
nationally.
6

Problems: Archdiocese of Agana, Other
Cultivating Unity Dioceses, and Priests Nationally
Percentage who say each is Somewhat of a or a Great problem

Archdiocese
of Agana
Other CU
Dioceses
Priests
Nationally
The way authority is exercised in the Church 53% 60% 64%
Lack of encouragement or support from fellow
clergy members

43

37

Unrealistic demands and expectations of
superiors

35

38

Your relationship with the Archbishop 33 26 35
Too much work 31 56 50
Your relationships with other clergy 27 22
Unrealistic demands and expectations of lay
people

20

45

53
Your relationships with lay parish leaders 19 10
Your relationships with lay ministers 15 12
Loneliness 11 42 40
Celibacy 10 31 35

On the items of most relevance for Cultivating Unityencouragement and support from
fellow clergy, demands and expectations of superiors, relationship with the Archbishop, and
relationships with fellow clergyAgana respondents are very similar to those of other
Cultivating Unity dioceses and to priests nationally.

Consistent with results presented previously, Agana clergy are less likely than priests in
other dioceses or at the national level to report that too much work is a problem for them.
Agana clergy are also less likely to experience unrealistic demands and expectations of
lay peoplea problem that tends to accompany overwork.

Compared both to priests in other Cultivating Unity dioceses and to priests nationally,
members of the Agana clergy are considerably less likely to consider loneliness and
celibacy to be problems for them.

6
The national survey was conducted by CARA in 2009. It was sponsored by the National Federation of
Priests Councils.
28

Challenges to Clerical Unity

About two-thirds of respondents say that negativity of clergy toward the Archbishop is at
least somewhat of a challenge to clerical unity in Agana, including two-fifths who describe it
as very challenging.

How much do the following challenge clerical unity in the Archdiocese?

Somewhat or
Very Much
Very Much
Only
Negativity of clergy toward the Archbishop 67% 43%
Too little collaboration or mutual support among clergy
in their ministry

66

25
Lack of openness or communication from other diocesan
officials

54

25
Differences on doctrine, ecclesiology, or other liberal
vs. conservative issues

53

24
Lack of support of the clergy by the Archbishop 52 22
Lack of openness or communication from the
Archbishop

50

26
Friendship cliques 47 9
Lack of cooperation or shared purpose between religious
and diocesan priests

42

11
Diversity in race, ethnicity, or nationality 41 13
Differences among clergy ordained in different time
periods

36

4
The Archdioceses local application of the new rules for
sexual abuse allegations

33

12
Too few priests 26 13
Too much work 23 10
Heterosexual or homosexual cliques 16 0

Along with negativity of clergy toward the Archbishop, the greatest concern among
respondents is too little collaboration or mutual support among clergy in their ministry. This is
described as at least somewhat challenging by two-thirds of clergy, though only one-quarter
describe it as very challenging.

Half of clergy or slightly more describe each of four factors as at least somewhat
challenging: lack of openness or communication from archdiocesan officials other than
the Archbishop; differences on doctrine, ecclesiology, or other liberal or conservative
issues; lack of support of the clergy by the Archbishop; and lack of openness or
communication from the Archbishop.

29

More than four-tenths of Agana clergy perceive the following to be challenges to unity:
friendship cliques; lack of cooperation or shared purpose between religious and diocesan
priests; and diversity in race, ethnicity, or nationality.

Differences among clergy ordained in different time periods are described as challenging
by slightly more than one-third of clergy.

No more than one-third of respondents identify each of the remaining four factors as
challenging: the Archdioceses local application of the new rules for sexual abuse
allegations; too few priests; too much work; and heterosexual or homosexual cliques.


Religious priests are most likely to perceive diversity in race, ethnicity, or nationality as
at least somewhat challenging (70 percent, compared to 37 percent of diocesan priests and
deacons).

Differences by Age

Clergy under the age of 60 are more likely than their older counterparts to perceive
differences on doctrine or ecclesiology as at least somewhat challenging (72 compared
to 44 percent).

Clergy under the age of 60 are more likely to perceive too much work as at least
somewhat challenging (44 compared to 7 percent). They are also more likely to say
that too few priests is at least somewhat challenging (50 compared to 6 percent).

Clergy under the age of 60 are also more likely to say that lack of communication from
archdiocesan officials other than the bishop is at least somewhat challenging (90
compared to 47 percent).

30


The table below compares the percentage of Agana clergy describing issues as at least
somewhat challenging to the average from other dioceses that have participated in Cultivating
Unity. The most commonly perceived challenge in Agana, negativity toward the Archbishop, is
perceived as less of an issue in most other Cultivating Unity dioceses. By contrast, the most
commonly perceived problem in other dioceses, too few priests, is a relatively minor concern for
Agana clergy.

Challenges to Clerical Unity: Archdiocese of Agana and
Other Dioceses That Have Participated in Cultivating Unity
Percentage responding Somewhat or Very Much

Archdiocese
of Agana
Other CU
Dioceses
Negativity of clergy toward the Archbishop 67% 44%
Too little collaboration or mutual support among clergy in
their ministry

66

59
Lack of openness or communication from other diocesan
officials

54

49
Differences on doctrine, ecclesiology, or other liberal vs.
conservative issues

53

73
Lack of support of the clergy by the Archbishop 52 36
Lack of openness or communication from the Archbishop 50 40
Friendship cliques 47 49
Lack of cooperation or shared purpose between religious
and diocesan priests

42

25
Diversity in race, ethnicity, or nationality 41 38
Differences among clergy ordained in different time
periods

36

60
The Archdioceses local application of the new rules for
sexual abuse allegations

33

39
Too few priests 26 80
Too much work 23 65
Heterosexual or homosexual cliques 16 32

When compared with other dioceses, many of the greatest concerns of Agana clergy
regarding clerical unity appear to revolve around relationships between the Archbishop and the
clergy. In addition to having concerns about the negativity of clergy toward the Archbishop,
Agana respondents are more likely than those from other dioceses to view lack of support of the
clergy by the Archbishop as at least somewhat challenging.

Agana clergy are also more likely than respondents from other dioceses to perceive a lack
of cooperation or shared purpose between religious and diocesan priests as being at least
somewhat of a challenge to clerical unity.
31

Agana clergy are less likely than others to perceive differences on doctrine, ecclesiology,
and related issues as a challenge to clerical unity. Similarly, they are less likely to
perceive differences among clergy ordained at different time periods as a challenge to
unity.

Finally, members of the Agana clergy are less likely than others to say that heterosexual
or homosexual cliques are a challenge to clerical unity.

32

Diversity and Potential Divisions Among Members of the Clergy

Four in five clergy members agree at least somewhat that there are many friendships
among religious and diocesan priests, that they are made to feel part of the presbyterate, and that
newly-arrived religious priests are welcomed to the presbyterate.

Please indicate your reaction to the following statements.

Agree
Somewhat or
Strongly
Agree
Strongly
Only
There are many friendships among religious and
diocesan priests.

80%

35%
I am made to feel part of the presbyterate by the
Archdiocese.

80

40
Newly-arrived religious priests are welcomed to the
presbyterate.

79

43
Religious and diocesan priests in the Archdiocese
frequently assist one another in ministry.

73

38
Religious priests are consulted in diocesan decision-
making or planning.

72

30
There is open communication about national, racial,
ethnic, or cultural differences in the Archdiocese.

47

23
When differences between priests arise in the
presbyterate, they are discussed and handled openly.

42

25
I often feel like an outsider because of my nationality,
race, ethnicity, or culture.

26

6

Respondents were asked to respond to several statements about diversity among clergy,
relationships between diocesan and religious priests, and sense of belonging and welcome of
clergy to the Archdiocese.

Slightly over seven in ten clergy agree that religious and diocesan priests in the
Archdiocese frequently assist one another and that religious priests are consulted in
diocesan decision-making or planning.

Clergy are somewhat divided on whether open communication exists about national,
racial, ethnic, or cultural differenceswith about half agreeing and about half
disagreeing. About four in ten agree that when differences arise between priests they are
discussed and handled openly.

One-quarter of respondents say they often feel like an outsider because of their
nationality, race, ethnicity, or culture.
33


Religious priests are least likely to agree that that when differences arise between priests
they are discussed and handled openly (0 percent, compared to 50 percent of deacons and 50
percent of diocesan priests).

For the most part, there are not differences of opinion between religious and diocesan
priests on the questions about relationships between these two types of clergy.

Differences by Age

Clergy age 60 and over more likely than their younger counterparts to agree strongly
that they are made to feel part of the presbyterate (47 compared to 12 percent) and that religious
and diocesan priests frequently assist one another (47 compared to 11 percent).

Differences by Place of Birth

Clergy born in the Philippines and the United States are most likely to agree at least
somewhat that they often feel like an outsider because of their nationality, race, or ethnicity
(38 percent, compared to 5 percent of priests born in Guam or elsewhere).


The table below compares the percentage of Agana clergy agreeing at least somewhat
to the average from other dioceses that have participated in Cultivating Unity. Note that only
two of the statements are included in the table because the others have not been asked frequently
enough in prior surveys.

Diversity and Potential Divisions Among Members of the Clergy: Archdiocese
of Agana and Other Dioceses That Have Participated in Cultivating Unity
Percentage agreeing Somewhat or Strongly

Archdiocese
of Agana
Other CU
Dioceses
There is open communication about national, racial,
ethnic, or cultural differences in the Archdiocese.

47%

49%
I often feel like an outsider because of my nationality,
race, ethnicity, or culture.

26

25

Clergy of Agana are about equally likely as priests from other Cultivating Unity dioceses
to agree with both statements: that there is open communication about diversity and that they
often feel like an outsider because of their background.
34

Beliefs, Ordination Cohorts, and Unity

Self-Descriptions of Clergy Members Views on Beliefs and Doctrine

About one in six Agana clergy (18 percent) describe their views on most matters of
religious beliefs and moral doctrine as either somewhat or very liberal. About one-third
describe their views as middle-of-the-road. And half describe their views as somewhat or
very conservative.
7

Would you describe your views on most matters having
to do with religious beliefs and moral doctrine as:

Archdiocese
of Agana
Other CU
Dioceses
Very liberal 3% 3%
Somewhat liberal 16 21
Middle-of-the-road 32 46
Somewhat conservative 47 25
Very conservative 3 5

On average, Agana clergy are slightly less likely than priests in other Cultivating Unity
dioceses to describe themselves as middle-of-the-road and somewhat more likely to
describe themselves as conservative.

There are very few clergy, either in Agana or other Cultivating Unity dioceses, who place
themselves at either extreme of the scale. So while a range of viewpoints exists in the
typical diocese, there is generally not great polarization, at least in terms of how priests
label their own views.


Permanent deacons are most likely to describe themselves as either somewhat or
very conservative (88 percent, compared to 56 percent of religious priests, and 35 percent of
diocesan priests.

7
About three-tenths of clergy who participated in the survey skipped this question. (As with all tables in this report,
the percentages above reflect only respondents who answered the question.) In some cases, this may be because
respondents feel uncomfortable with labels such as liberal or conservative or they are not certain what the labels
mean in this context.

35

Attitudes About Ideology, Ordination Cohorts, and Unity

More than half of Agana clergy agree either somewhat or strongly that differences in
liturgical practice and differences in ecclesiology are important challenges to unity among clergy
of the Archdiocese. However, no more than one-quarter agree strongly with these statements.


Agree
Somewhat or
Strongly
Agree
Strongly
Only
Differences in liturgical practice are an important
challenge to unity among clergy of the Archdiocese.

61%

22%
Differences in ecclesiology are an important challenge to
unity among clergy of the Archdiocese.

56

24
When theological differences arise among the clergy,
they are discussed and handled openly.

44

19
Clergy of the Archdiocese ordained at different periods
are divided over issues of liturgy.

44

12
The Archbishop takes advice from people whose
theological views differ from his own.

43

22
are divided over issues of ecclesiology.

32

9
are divided over issues of Church teaching.

26

6

Slightly fewer than half of clergy (43 to 44 percent) agree with the following three
statements: that when theological differences arise among the clergy they are discussed
and handled openly, that clergy ordained at different periods are divided over issues of
liturgy, and that the Archbishop takes advice from people whose theological views differ
from his own.

One-third of respondents agree that clergy ordained at different periods are divided over
issues of ecclesiology, and one-quarter agree that they are divided over issues of Church
teachings.


Religious priests are least likely to agree at least somewhat that when theological
differences arise among the clergy, they are discussed and handled openly (10 percent, compared
to 50 percent of deacons and 55 percent of diocesan priests).
36


Clergy of the Post-Vatican II ordination cohort are most likely to agree at least
somewhat that clergy ordained at different periods are divided over issues of liturgy
(82 percent, compared to 53 percent of clergy of the J ubilee cohort and 25 percent of
clergy of the Pre-Vatican II and Vatican II cohort.

Members of the Post-Vatican II cohort are also most likely to agree that clergy ordained
at different periods are divided over issues of Church teaching (73 percent, compared to
13 percent of all other clergy).


The table below compares the percentage of Agana clergy agreeing at least somewhat
to the average from other dioceses that have participated in Cultivating Unity.

Ideology, Ordination Cohort, and Unity: Archdiocese of Agana
and Other Dioceses That Have Participated in Cultivating Unity
Percentage agreeing Somewhat or Strongly

Archdiocese
of Agana
Other CU
Dioceses
Differences in liturgical practice are an important
challenge to unity among clergy of the Archdiocese.

61%

71%
Differences in ecclesiology are an important challenge to
unity among clergy of the Archdiocese.

56

78
When theological differences arise among the clergy,
they are discussed and handled openly.

44

28
are divided over issues of liturgy.

44

78
The Archbishop takes advice from people whose
theological views differ from his own.

43

54
are divided over issues of ecclesiology.

32

80

When compared to other dioceses, perceived divisions on these issues seem less severe in
Agana. Agana clergy are less likely than others to agree that: differences in ecclesiology are an
important challenge to unity (56 compared to 78 percent), that clergy ordained at different
periods are divided over liturgy (44 compared to 78 percent), and that clergy ordained at
different periods are divided over ecclesiology (32 compared to 80 percent). Agana clergy are
more likely to agree that when theological differences arise they are discussed and handled
openly (40 compared to 28 percent). On the other hand, slightly fewer Agana clergy agree that
the Archbishop takes advice from people whose theological views differ from his own (43
compared to 54 percent).
37

Vision for the Ministry and Mission of the Archdiocese

More than three-fifths of Agana clergy (64 percent) say that the Archbishop expresses a
clear vision for the ministry and mission of the Archdiocese either to some extent or to a great
extent. This is fairly similar to the corresponding percentage for other dioceses that have
participated in Cultivating Unity (70 percent).

To what extent does the Archbishop express a clear
vision for the ministry and mission of the Archdiocese?

Archdiocese
of Agana
Other CU
Dioceses
Not at all 11% 10%
A little 25 20
To some extent 31 41
To a great extent 33 29

Slightly over half of Agana clergy (54 percent) say that they and the Archbishop share a
common vision about the ministry and mission of the diocese either to some extent or to a
great extent. This is somewhat less than the figure for other Cultivating Unity dioceses (69
percent).

To what extent do you and the Archbishop share a common
vision about the ministry and mission of the Archdiocese?

Archdiocese
of Agana
Other CU
Dioceses
Not at all 18% 10%
A little 27 22
To some extent 27 44
To a great extent 27 25

38

Socializing with Fellow Clergy

Clergy were asked how often they gather to socialize with other clergy, aside from
ministry and required meetings. The table below presents responses both for Agana and other
dioceses that have participated in Cultivating Unity.

Aside from ministry or required meetings, about how
often do you gather with other clergy to socialize?

Archdiocese
of Agana
Other CU
Dioceses
Rarely or never 13% 10%
A few times a year 41 28
Once a month 9 21
A few times a month 11 20
Once a week 15 13
More than weekly 11 9

Twenty-six percent of Agana respondents socialize with fellow clergy at least once a
week.

One-fifth of Agana clergy socialize once or a few times a month, less than the
approximately two-fifths for other dioceses.

At the low end of the spectrum, Agana clergy are more likely than priests of other
Cultivating Unity dioceses to report that they socialize with other clergy less than once a
month (54 percent, compared to 38 percent).


Diocesan priests are most likely to gather to socialize with other clergy more than once a
month (53 percent, compared to 11 percent of religious priests and deacons combined).
39

Responses to the Open-Ended Survey Questions

Two open-ended survey questions allowed clergy to express more fully their feelings
about unity in the Archdiocese. The questions read:

What do you perceive as the greatest challenges to clerical unity in the Archdiocese
today?

What are some positive aspects of unityboth among priests and between the
Archbishop and priestsupon which the Archdiocese can build?

This section summarizes comments provided by clergy in response to each of these
questions. It identifies the themes that appear most frequently in the responses and provides
excerpts of responses that typify each theme.

Readers are encouraged to review the complete transcript of responses to the open-ended
questions in Appendix II. The analysis presented here cannot summarize all issues raised by all
respondents. Instead, it focuses on only the most common themes. However, the fact that an
idea is expressed by relatively few respondents does not necessarily mean it will not provide
useful insight. In order to appreciate the richness and nuance of comments given by respondents,
it is often necessary to read the responses in their entirety. The ability to express thoughts and
ideas without the restraints imposed by pre-determined response categories is the primary
advantage of the open-ended format.

The open-ended responses, particularly those excerpted in this section, have been edited
for minor grammatical and spelling errors. Additionally, words, phrases, or sentences that might
identify the writer have been removed. Otherwise, responses have been transcribed verbatim.

40

Challenges to Presbyteral Unity

Thirty-eight clergy (of 55 who returned the survey) answered the open-ended question
about perceived challenges to presbyteral unity. Responses cover a variety of topics. The
discussion below draws attention to two topics that are mentioned relatively frequently:

Tensions between Neocatechumenal clergy and other clergy

Relationships between members of the clergy and the Archbishop

Tensions Between Neocatechumenal and other Clergy

Sixteen respondents, or about two-fifths of those who responded to this open-ended
question, suggest that relationships between Neocatechumenal clergy and other members of the
clergy are in tension and these two groups are not particularly unified. Some examples of such
comments are transcribed below:

Understanding between those in the Neocatechumenal Way and those in the traditional
way.

The Neocatechumenal priests and the non-neo, as if one is not that welcome / at ease
with the other.

Divide between Neo-Priests and Non-Neo-Priests.

Discrepancy between Neocatechumenal Way and Non-Neos.

The Neo-Catechumenates are simply lording it over on almost every aspect of the local
churchs life, from liturgy to doctrine to exercise of leadership.

Relationships Between Members of the Clergy and the Archbishop

Another frequent comment in the open-ended responses is the existence of problems in
relationships between clergy and the Archbishop. Some of the comments are related to the
previous topic insofar as they perceive the Archbishop is exhibiting favoritism toward
Neocatechumenal members of the clergy. Other commentators see a need for greater respect for
and obedience to the Archbishop.

Communication between the Archbishop and clergy. . . Local clergy cliques seem to
exert pressure and influence on Archbishops decisions.

Presence of Neocatechumenal priests creates a sense of favoritism from the Archbishop. .
. Lack of brotherhood among priests fortified by so many negativities toward the
Archbishop, some founded, some not.

41

There is a very strong sense or feeling of alienation among the religious and diocesan
clergy because of the Archbishops obviously pro-Neo-Catechumenate sentiments.

Lack of obedience to the Ordinary.

Perception that Neo-Clergy / Seminarians are apple of the Archbishops eye.

If priests were willing to obey the Archbishop and not do their own will, unity will not be
a problem!

42

Positive Aspects of Presbyteral Unity

Thirty-four respondents answered the open-ended question about positive aspects of unity
in the Archdiocese. Clergy did so in a variety of ways. Some, rather than mentioning existing
aspects of unity, offered suggestions for what can be done to improve the situation or described
their vision for what unity in the Archdiocese should look like. Three recurrent themes run
through the responses:

A sense of common mission and enthusiasm for ministry

The importance of open communication and working together.

Clergy gatherings.

A Sense of Common Mission and Enthusiasm for Ministry

A number of respondents to the question about positive aspects of unity emphasize the
things that clergy share in common, especially a sense of common mission and a shared
enthusiasm for ministry.

Common goal of service in the mission of the Church.

A desire to cooperate the vision of the Archbishop.

Common awareness of the dioceses pastoral problems; Clergys commitment to the
Church and to the Gospel.

One mission and vision for the Archdiocese.

Certainly the Archbishop and most priests have a zeal in serving the People of God, and
zeal to look for the lost sheep of the Church. We are truly missionary.

The spirit of solidarity we share as members of the clergy.

The clergy are for the most part enthusiastic about their work.

The Importance of Open Communication and Working Together

Comments of several respondents suggest that it is possible to build on this sense of
common mission and enthusiasm when clergy communicate openly with one another and work
together in ministry.

Open communications. . . Equal distribution of workload between locals and guest
priests.

43

We are able to collaborate.

Open communication and mutual support.

Open heart to heart communication, without fear of repercussion.

Sincerity, openness, which already exist.

For the priests to review and make the pastoral plan a real working plan of the
Archdiocese.

The Archbishops willingness to speak openly to clergy and his availability at all times.

Engage by collaborating on pastoral ministry that shows impact and received well in
parishes.

Clergy Gatherings

Several respondents emphasize the need for regular gatherings of clergy and for good
attendance at those gatherings.

Holding in the Archdiocese of Guam monthly meetings (regular basis) will, I am sure,
help forge unity among all and between the clergy and the Archbishop.

A friendly frequent presence at social gatherings of various diocesan clergy,
Neocatechumenal clergy and religious.

Encourage priests to be active members of the association.

Priest retreats; Workshops on important issues.
44

Part II: Results from the Listening Sessions

The analysis in this section is based upon three listening sessions that took place on
Guam on October 13 and 14, 2010. In total, 52 clergy members (38 priests and 14 deacons)
participated in the three sessions, which were facilitated by CARA researcher Father Stephen
Fichter. This section summarizes some of the topics that arose during the listening sessions. The
selection and presentation of comments reflect the diversity of opinions expressed by the clergy
during the sessions. Comments that are mostly idiosyncratic or off-topic have been excluded.
There has been a careful effort to exclude or edit remarks that might make it possible to identify
the speaker.

Overview

Clergy in the Archdiocese of Agana express a strong desire for unity among themselves
and between them and the Archbishop. They see many areas where unity already exists and they
want to build upon that, but they also see several challenges to that unity.

Concerning the unity among themselves, priests of the Archdiocese are, for the most part,
supportive of each other, especially when it comes to helping each other with sacramental needs
at their parishes. Many of them like to socialize with each other. The deacons enjoy a similar
level of mutual support. At times, however, tensions have arisen between individual priests and
deacons. The main obstacle, however, to greater unity among all the clergy seems to stem from
the division between those involved in the Neocatechumenal Way and those who are not.

While there were various complaints about Archbishop Apuron showing favoritism to the
members of the Neocatechumenal Way, most clergy voiced respect and appreciation for his good
qualities, and are eager to work through these issues that have arisen between them and him.

The History and Culture of the Diocese

When asked what is distinctive about the Archdiocese of Agana, clergy at all three
listening sessions mentioned that as a Pacific Ocean island community (of approximately
178,000 people) a certain level of intimacy and familiarity has developed among them which,
while positive for the most part, has also created some of its own challenges. Several priests
spoke of the enduring influence of the Spanish missionaries from the late 1600s whose legacy
can be seen, for example, in the ongoing tradition of celebrating the feast day of each parishs
patron saint. The influence of the Filipino and the American cultures on the local Chomorro
customs was also noted. A deacon proudly highlighted the harmonious confluence of so many
different ethnic identities on a relatively small land mass (212 square miles).

One priest described the island as becoming increasingly cosmopolitan due in part to the
influence of the J apanese tourist industry. A deacon said that although the island is small, there
are definitely distinct zones with the southern part being more rural and agricultural, and the
northern section more urban and industrial. There are also two active United States military
bases plus other installations that occupy almost 30 percent of the entire island.
45

Several priests and deacons pointed out that one of the most important characteristics of
the Archdiocese is the fact that 85 percent of the population is Catholic, which means that the
Church can freely express her views on a wide variety of topics and wield a considerable amount
of influence in the socio-political sphere. Another priest countered, however, that such influence
is waning as the younger generations of Catholics are not nearly as devout as their elders, and are
also less obedient to the Magisterium of the Church. Some blamed this increasing secularization
on the influence of the pop culture promoted by American movies and television. The deacons
spoke about the breakdown of traditional family life and the need for a renewed evangelization.
Some also voiced concern that Evangelical Protestant churches (supported financially from the
United States) are starting to make inroads in their predominantly Catholic culture.

When reflecting on the history of the Archdiocese, several priests referred to the notable
influence of the Franciscan Capuchin missionaries. Six out of the seven bishops who have served
on the island since it was canonically erected as an Apostolic Vicariate in 1911 have been
Capuchins, including the current Archbishop. In 1965, Agana was promoted to a Diocese and
then in 1984 to a Metropolitan Archdiocese. (The three Suffragan Sees are the Caroline Islands,
Chalan Kanoa, and the Marshall Islands.) While the Archdiocese has gone through these various
reorganizations since its inception, its establishment as a Metropolitan See in 1984 also meant
that it was no longer considered part of the United States Conference of Catholic Bishops
(USCCB). Some priests spoke about a minor identity crisis that sprang from the transfer to the
Pacific Bishops Conference, commonly referred to as C.E.PAC, i.e., Conferentia Episcopalis
Pacfici. While the island remains an unincorporated territory of the United States, and many of
its priests have studied at seminaries in California, they are now obliged to follow the guidelines
(for example, the Holy Days of Obligation) set forth by the C.E. PAC.

The confusion that was generated by the change from one Bishops Conference to another
pales in comparison, however, to the widespread division that has arisen since the introduction of
the Neocatechumenal Way 16 years ago. The Neocatechumenal Way was brought to Guam by
Fr. Pius Sammut, a Carmelite priest (who was on itinerancy as the group calls their missionary
endeavors) in 1994. He soon enjoyed the full support of Archbishop Apuron who, according to
many priests and deacons, joined the group as well. Five years after their arrival, a Redemptoris
Mater seminary was established in 1999. Those who are members of the Neocatechumenal Way
feel that the Archbishop is very close to them while non-members feel that he treats them poorly,
like second-class citizens. Not only has there been opposition to the Neocatechumenal Way by
many clergy, but one priest spoke about a large (and embarrassing) public demonstration of lay
people against their presence on the island. (It is interesting to note that in neighboring J apan,
several bishops forced the closure of the Neocatechumenal Ways seminary in Takamatsu in
2008. According to Catholic News Service, Bishop Francis Osamu Mizobe of Takamatsu and
the diocesan pastoral council wanted to shut down the seminary because of concerns that the
activity of the Way's members was damaging the unity of J apan's small Catholic community.)

In all of the listening sessions it was apparent that this is a very sensitive issue, seen by
many as the principal cause of the lack of unity among the Agana clergy. The priests of the
Neocatechumenal Way are considered to be more conservative than the other diocesan clergy
and members of the various religious orders. Their conservatism, however, does not seem to be
the issue. Most complained about how The Neocatechumenal Way was foisted upon them.

46

Unity Among the Clergy of the Archdiocese

As mentioned earlier in this report, notwithstanding the division surrounding the presence
of the Neocatechumenal Way, the unity among the clergy of the Archdiocese of Agana is
relatively strong. There are obviously challenges that need to be faced. This section presents
both the strengths and the challenges identified by the clergy in the listening sessions.
8

Areas Where the Unity Among the Clergy is Strong

Priests in the Archdiocese offered many examples of the ways that they cultivate unity
among themselves such as through the monthly meetings and social gatherings organized by the
Association of Diocesan Clergy of the Archdiocese of Agana (ADCAA), which are generally
well attended by priests. The deacons said that they would like to attend such meetings but the
timing of them (usually held during the work day) inhibits their participation.

Both priests and deacons said that they find it easy to get coverage when they are away
from their parishes. They spoke very positively about the mutual sacramental support that
everyone offers to each other. As one priest said, When I need priests for confession, I call, and
they all come. Another priest explained that, Whenever I need coverage, it is easy to find help,
especially among those with whom I feel comfortable. A deacon at the third listening session
said, I can call any deacon at any time, and I know that he will cover for me. There is
definitely a sense of fraternity and mutual support.

Another very positive source of unity are the various informal support groups that have
sprung up over time. All the priests know that they are welcome to meet at the Capuchin Friary
on Thursday nights for dinner. Several priests mentioned how much they enjoy this opportunity
to socialize with each other. One priest explained how he and his brother priests from the
Philippines used to enjoy a meal together on a fairly regular basis. He said that they stopped a
while ago but that maybe it is time to revive this tradition. Another priest mentioned how in his
parish the six priests who live there gather every Wednesday morning at 8 oclock to pray
together and to have a brief meeting. The deacons also spoke about how much they enjoy
getting together both formally and informally; they try to do so at least once a quarter.

A recently ordained priest spoke very positively about the weekly gatherings that he and
his classmates attend. He said, I have found that everyone is so willing to help me I have
received so many words of encouragement from my fellow priests

In addition to the aforementioned opportunities to foster unity, Agana clergy also enjoy
simply socializing with each other. One priest spoke about the many opportunities they have to
get together, especially since everyone lives in such close proximity to each other. Attendance at
archdiocesan events is usually good. Most expressed satisfaction with the alternating pattern of
having a priest retreat every other year. There are no apparent frictions between the diocesan

8
Although the Archbishop is part of the clergy of the Archdiocese, text describing the unity of the Archbishop with
the clergy is presented in the next subsection.
47

and religious priests nor tensions between the different ethnic groups. Several foreign-born
priests said that they have been made to feel most welcome in the Archdiocese.

Challenges to the Unity among all the Clergy

As stated earlier, clergy at all listening sessions emphasized how much tension exists
between those who belong to the Neocatechumenal Way and those who do not. As one priest
described his experience, If youre not a Neo, youre an outsider. This same priest related
how, in his opinion, the tension concerning the Neocatechumenal Way emanates from the
Archbishops over-endorsement of the group. Another priest said that while he believes in the
plurality of charisms in the Church, he is concerned that many clergy are feeling pressured (or
even ordered) to have the Neocatechumenal Way introduced into their parishes.

Mention was made of a priest who was told that he had to join the Way or return to his
home diocese. Others shared similar experiences; some spoke about receiving letters from the
Archbishop that mandated them (against their own judgment) to celebrate Mass for a group of
Neocatechumenal people in their parishes. The tension, as stated before, seems to come from the
perceived lack of freedom concerning membership in this group.

The priests from the Neocatechumenal Way who participated in the listening sessions
acknowledged that the tensions do, in fact, exist but they felt strongly that their membership in
the group was a gift from God and that once other people get to know them, many of the fears
and tensions will disappear. One priest said that he thinks the awkwardness surrounding them is
exacerbated by the fact that Guam is such a small island. In spite of this tension, this same priest
said that when he first arrived to Guam everyone welcomed him very warmly.

Another priest said that if it were not for The Neocatechumenal Way, I would probably
be dead. It saved my life! He also expressed the view that much of the opposition comes from
hearsay and a lack of appreciation for the immense good that they do among the people. He
feels that over time the negative impression will fade away and all the difficulties will subside.

A different Neocatechumenal priest thought that the resistance actually comes from only
a few priests on the island and that the majority have no issue with them. He stated further that
he believes there is a lack of sincerity among the priests in their dealings with each other.

An elderly priest said that he was saddened to see so much negative labeling among the
Agana clergy. He explained how he has witnessed priests giving each other the cold shoulder.

While the deacons discussed the Neocatechumenal topic in an even more heated manner
than did the priests (due mainly to the pressure that some felt in being forced to join the group as
a prerequisite to ordination), they also brought up the topic of the problems that exist between
them and some of the priests. They said that they have issues mainly with Filipino priests who
sometimes treat them as glorified altar boys. They said that they think this disdainful attitude
stems from the fact that in the Philippines there are no permanent deacons and hence their role in
not clear in the eyes of those priests who were born and raised there.

48

Unity Between the Archbishop and the Clergy of the Archdiocese

As mentioned in the overview to this section, generally speaking, most clergy appreciate
the ministry of Archbishop Apuron. For example, many expressed admiration for the effort he
makes to visit all the parishes when they celebrate their annual feast day. Before delving more
deeply into some of the concerns that arose during the listening sessions, it is worthwhile to
focus on the positive commentaries that several clergy made concerning the Archbishop.

Areas Where the Unity Between the Archbishop and the Clergy are Strong

Several priests and deacons mentioned that they were impressed by Archbishop Apurons
care and concern for them, especially when they were in need of a helping hand or a kind word.
One priest spoke about how when he was sick, the Archbishop was very close to him. Another
priest cited the example of how the Archbishop recently went to the Philippines to check on a
priest who is in a rehabilitation center there.

Others gave examples of how Archbishop Apuron would be there to pray with them
when one of their family members was dying and then would come back a few days later to lead
the wake service and/or officiate at the funeral Mass.

A few Neocatechumenal priests spoke about how kind he has been to their families by
visiting them in Europe when he was en route to Rome for a meeting at the Vatican.

One older priest who has worked on Guam for many years said that he has always found
that the Archbishop goes out of his way to take care of his priests. When I speak with him, he
said, I speak with him not as a father but as a friend. He told us that we can call on him day or
night and he has been true to that promise.

Another priest echoed this wonderful quality of always being available for his priests
stating that if you ask him [to come to a parish event], he will come if he can

One elderly deacon said, He is a very holy man and a dedicated servant of the Lord.
Another said, he is very open and will listen to many suggestions. The deacons were
especially grateful that he comes to their gatherings and that he always makes sure to include
them in archdiocesan liturgical celebrations.

Many clergy were also impressed that Archbishop Apuron is not afraid to take on major
issues such as when he opposed the opening of a casino on the island a few years ago or, more
recently, when he voiced the Churchs opposition to the introduction of same-sex marriage.

Others spoke about his cooperative spirit, his untiring zeal, his great singing voice, and
his success in working with young people who find him very approachable.

Last but not least, one priest mentioned how supportive Archbishop Apuron has been to
making sure that the Cultivating Unity process is a success.

49

Challenges to the Unity Between the Archbishop and the Clergy

Participants in the various listening sessions referred to three main challenges to the unity
between them and Archbishop Apuron. The first had to do with what they perceive as his
favoritism towards the Neocatechumenal Way. Second, they feel that he should make more of
an effort to overcome his natural shyness and, third, they are concerned that he has set up two
deacon gatekeepers that impede them from having direct access to him.

Concerning the first challenge, the main points have already been delineated in the
previous sections of this report. One older deacon mentioned that he noticed a big change in the
Archbishop about ten years ago which, in his estimation, corresponds to the time when he joined
the Neocatechumenal Way. Another deacon seconded this impression stating that he believes
there is a rift now between Archbishop Apuron and his Capuchin confreres. He also felt that
since joining the Neocatechumenal Way, the Archbishop no longer supports the Charismatic
Renewal groups in which he had been heavily involved before. Finally, along these same lines,
some priests said that they noticed that he is much closer to the Redemptoris Mater seminarians
(with whom he meets on a weekly basis) than he is to the rest of the clergy.

Other priests spoke about the Archbishops naturally shy personality. They did not fault
him for it but they expressed their desire that he would try harder to break out of it. Other priests
spoke about how his lack of initiative to reach out to the clergy can easily be misconstrued as a
lack of interest. A deacon said, I wish he would speak with us. When he does come to visit, he
seems to keep silent, and I dont know what to do.

Related to his shyness, some clergy think that he is also too easily influenced by others
and at times indecisive. Some mentioned cases when he appeared to give more credibility to a
lay person who was complaining about a priest than he did to the priest in question.

Finally, various priests voiced their concern that the Archbishops two new Assistants
(both of whom are deacons) have become like powerful gatekeepers. Some were quite upset
about this new arrangement because it made them feel that they can no longer reach the
Archbishop directly. One priest said that when he hears about new decisions from the Chancery,
he wonders if they are decision made by the Archbishop or by one of the gatekeepers.

50

Part III: The Archbishops Reflections on Clerical Unity

Archbishop Apuron shared his thoughts in a face-to-face interview with CARA
researcher Father Stephen Fichter on October 15, 2010. This section presents a brief summary of
the conversation.

The Culture of the Archdiocese

As the priests and deacons had described during the listening sessions, when asked about
what is distinctive about the Archdiocese of Agana, the Archbishop spoke about the high
percentage of Catholics who live on Guam, which is about twice the size of Manhattan Island.
He estimated that 85 percent of the people are Catholic but that only 30 to 40 percent are really
active. He spoke about the increasing Americanization of the Chomorro culture, which has not
always been a good thing. As an example, he cited a study from the J ournal of Biosocial Science
(1984) that highlighted the fact that as the native population modernized and incorporated itself
into the dominant American culture there was an increased defection of Guam Roman Catholic
women from the traditional teaching of their Church on the subject of birth control.

He reached further back in history to explain how the Archdiocese has changed over the
years from its origin as a mission territory of the Cebu diocese in the Philippines and the arrival
of the J esuits in 1668 to its current status as a Metropolitan Archdiocese with three Suffragran
Sees.

Unity Among the Clergy of the Archdiocese

Archbishop Apuron perceives that much work needs to be done to foster unity among the
clergy of the Archdiocese. He lamented the fact that there are not as many clergy gatherings as
there used to be and that the ADCAA is not as active as it once was.

He is well aware of the tension that surrounds the Neocatechumenal Way. He knows that
many priests and deacons are opposed to it and that they do not want to get involved in it. He
has found, however, that those who do join the group derive much benefit from it.

He cited the example of a woman who was going to shoot her husband but thanks to her
participation in the Neocatechumenal Way she turned her life around and her marriage has been
saved. He is very proud of the fact that families that belong to the Neocatechumenal Way are
having lots of children and that their communities are growing.

He knows that he is being demonized for bringing them into the Archdiocese and he does
not understand why so many priests are so opposed to the group. He spoke about how they were
able to revive his seminary. He has found the Neocatechumenal Way to be the least expensive
and the most effective renewal program. Although Cursillo was a good movement, he found that
they did not offer consistent follow-up as the Neocatechumenal Way does.

From his point of view, the largest challenge for clergy on Guam today is their need to
renew their prayer lives and to find creative ways to bring renewal to their parishes.
51

Unity Between the Archbishop and the Clergy of the Archdiocese

Archbishop Apuron recounted how he has always maintained an open door policy and
how he has made the effort to attend every parishs feast day celebrations. He knows that he
tries to be as collaborative as he can be. He wishes that all the clergy would speak with him
openly. He wants to be a shepherd to all and not just to some. He wants everyone to know that
they can come and share with him their concerns. He doesnt want anyone to feel threatened.
He doesnt understand why there is so much opposition to the Neocatechumenal Way but he
would like to get to the root of the problem so as to restore unity.

52

53

Appendix I

Questionnaire with Response Frequencies

54

Cultivating Unity: The Archbishop and the Clergy
Archdiocese of Agana

For each question, NR (No Response) shows the percentage of all respondents who skipped that question. Among
respondents who did answer the question, the percentage who chose each response is shown next to the respective
response category.

1 2 3 4 NR
24 35 20 22 0 1. Morale is high among the clergy of the
Archdiocese.
22 33 27 18 0 2. There is a sense of collegiality among
the clergy of the Archdiocese.
2 6 37 56 2 3. I have close friends among the clergy of
the Archdiocese.
7 5 35 53 0 4. I enjoy attending liturgies with clergy of
the Archdiocese (such as ordinations
and Chrism Masses).
2 4 20 74 2 5. I am committed to serving the Arch-
diocese, not just my parish.
2 18 29 51 0 6. I frequently offer my assistance to the
ministry of other clergy in the
Archdiocese.
22 16 47 16 7 7. Too many priests in the Archdiocese do
not do their fair share of work or
ministry.
18 24 35 24 7 8. Too many deacons in the Archdiocese do
not do their fair share of work or
ministry.
36 32 20 12 9 9. An unhealthy competition exists among
our clergy for appointments and
promotions.
33 18 16 33 11 10. I am acquainted with the topics discussed
at the Presbyteral Council.
35 24 16 25 7 11. The Presbyteral Council is effective in
representing the clergy of the
Archdiocese.
16 24 31 29 0 12. The Archbishop understands and
Supports the clergy of the Archdiocese.
13 17 30 41 2 13. The Archbishop supports me in my
ministry.
18 24 24 35 0 14. The Archbishop supports me in my
personal and spiritual life.
27 18 20 34 0 15. I feel I can speak openly with the
Archbishop.
25 15 20 40 0 16. There are ample opportunities for me to
meet with and speak with the
Archbishop.
31 24 26 19 2 17. Planning in the Archdiocese is open and
collaborative.
43 17 15 25 4 18. The Archbishop consults with clergy like
me when making important decisions.

How satisfied are you with the support you receive from
each of the following in your life and ministry?
1 2 3 4 NR
0 8 10 83 5 19. From your family of origin.
0 0 14 86 87 20. From your wife, if applicable.
0 0 38 63 85 21. From your children, if applicable.
0 4 34 62 4 22. From non-clergy friends.
0 4 24 73 0 23. From the people you serve.
2 8 27 63 5 24. From staff members where you minister.
2 26 46 26 2 25. From priests of the Archdiocese.
8 29 33 31 5 26. From deacons of the Archdiocese.
29 25 22 24 7 27. From the Presbyteral Council.
24 15 33 29 0 28. From the Archbishop.
13 19 38 30 4 29. From staff in the Chancery.

Please indicate how much of a problem the following are to you
on a day-to-day basis.
1 2 3 4 NR
26 30 40 4 4 30. Lack of encouragement or support from
fellow clergy members.
33 40 24 4 0 31. Your relationships with other clergy.
29 18 33 20 0 32. The way authority is exercised in the
Church.
33 31 26 9 2 33. Unrealistic demands and expectations of
superiors.
40 27 18 15 0 34. Your relationship with the Archbishop.
31 38 22 9 0 35. Too much work.
51 30 19 0 4 36. Your relationships with lay parish leaders.
43 42 11 4 4 37. Your relationships with lay ministers.
48 27 23 2 20 38. Your relationship with the priest
working in your parish.
51 33 8 8 29 39. Your relationship with the deacon
working in your parish.
30 50 20 0 2 40. Unrealistic demands and expectations of
lay people.
64 26 7 2 24 41. Celibacy, if applicable.
56 33 11 0 84 42. Marriage, if applicable.
48 41 11 0 2 43. Loneliness.
Please use these responses for questions 1-18.
1=Strongly Disagree 3=Somewhat Agree
2=Somewhat Disagree 4=Strongly Agree
1=No Problem 3=Somewhat of a Problem
2=Very Little Problem 4=A Great Problem
1=Not at All Satisfied 3=Somewhat Satisfied
2=A Little Satisfied 4=Very Satisfied
55

44. How would you judge the unity of the clergy of the
Archdiocese? NR=0
38 1. Very weak. 13 3. Somewhat strong.
35 2. Somewhat weak. 15 4. Very strong.
45. How would you judge the unity between the
Archbishop and the clergy of the Archdiocese? NR=0
38 1. Very weak. 15 3. Somewhat strong.
29 2. Somewhat weak. 18 4. Very strong.

46. To what extent does the Archbishop express a
clear vision for the ministry and mission of the
Archdiocese? NR=0
11 1. Not at all. 31 3. To some extent.
25 2. A little. 33 4. To a great extent.

47. To what extent do you and the Archbishop share a
common vision about the ministry and mission of
the Archdiocese? NR=0
18 1. Not at all. 27 3. To some extent.
27 2. A little. 27 4. To a great extent.

How much do the following challenge clerical unity in the
Archdiocese?
1 2 3 4 NR
25 22 29 24 7 48. Differences on doctrine, ecclesiology, or
other liberal vs. conservative issues.
37 22 28 13 2 49. Diversity in race, ethnicity, or nationality.
32 32 32 4 4 50. Differences among clergy ordained in
different time periods.
13 40 38 9 4 51. Friendship cliques.
53 30 16 0 22 52. Heterosexual or homosexual cliques.
25 34 30 11 4 53. Lack of cooperation or shared purpose
between religious and diocesan priests.
37 40 13 10 5 54. Too much work.
40 34 13 13 4 55. Too few priests.
25 9 42 25 4 56. Too little collaboration or mutual support
among clergy in their ministry.
57 26 13 4 4 57. I often feel like an outsider because of
my nationality, race, ethnicity, or culture.
28 22 24 26 2 58. Lack of openness or communication
from the Archbishop.
23 23 29 25 5 59. Lack of openness or communication
from other archdiocesan officials.
35 13 30 22 2 60. Lack of support of the clergy by the
Archbishop.
17 17 24 43 2 61. Negativity of clergy toward the
Archbishop.
48 19 21 12 5 62. The Archdioceses local application of
the rules for sexual abuse allegations.

63. Aside from ministry or required meetings, about how
often do you gather with other clergy to socialize? NR=2
13 1. Rarely or never. 11 4. A few times a month.
41 2. A few times a year. 15 5. Once a week.
9 3. Once a month. 11 6. More than weekly.
64. Are you currently in a clergy support group? NR=9
34 1. Yes. 66 2. No.
65. Are you a: NR=5
15 1. Permanent deacon?
65 2. Diocesan priest?
19 3. Religious priest?

66. Are you retired? 13 1. Yes. 88 2. No. NR=13

67. If active in ministry, which best describes your primary
ministry? NR=15
45 1. Pastor.
23 2. Associate Pastor.
17 3. Deacon.
15 4. Other ministry: _________________________ .

68. Where were you born? NR=20
32 1. Guam.
36 2. Philippines.
16 3. United States
16 4. Other: ________________________________ .

69. In what year were you born? Mean=1952 NR=35
70. What best describes your primary race or ethnicity? NR=24
40 1. Asian. 4. Native American or
2. Black, African, or American Indian.
African American. 36 5. Pacific Islander.
3. Hispanic or Latino. 21 6. White or Anglo.
(2 percent total for response categories 2, 3, and 4 above)

71. Year you were ordained to priesthood or to the
permanent diaconate: Mean=1988 NR=35

1=Not at All 3=Some
2=A Little 4=Very Much
72. What do you perceive as the greatest challenges
to clerical unity in the Archdiocese today?
56

1 2 3 4 NR
43 25 23 9 4 73. Clergy of the Archdiocese ordained at
different periods are divided over issues
of ecclesiology.
of liturgy.
of Church teaching.
52 22 20 6 2 76. I often feel like an outsider because of
my nationality, race, ethnicity, or culture.
23 30 25 23 4 77. There is open communication about
national, racial, ethnic, or cultural
differences in the Archdiocese.
28 16 32 24 9 78. Differences in ecclesiology are an
important challenge to unity among
27 12 39 22 11 79. Differences in liturgical practice are an
important challenge to unity among
23 33 25 19 5 80. When theological differences arise
among the clergy, they are discussed
and handled openly.
33 24 22 22 16 81. The Archbishop takes advice from
people whose theological views differ
from his own.
6 15 36 43 15 82. Newly-arrived religious priests are
welcomed to the presbyterate.
6 14 40 40 9 83. I am made to feel part of the presbyterate
by the Archdiocese.
4 23 35 38 5 84. Religious and diocesan priests in the
Archdiocese frequently assist one
another in ministry.
0 20 45 35 7 85. There are many friendships among
religious and diocesan priests.
12 16 42 30 22 86. Religious priests are consulted in
diocesan decision-making or planning.
21 38 17 25 13 87. When differences between priests arise
in the presbyterate, they are discussed
and handled openly.
2 4 35 60 5 88. I am satisfied with my life as a cleric.
39 37 19 6 2 89. I am too busy to pray as much as I want.
45 32 21 2 4 90. I am too busy to meet the needs of the
people to whom I minister.
17 30 32 21 15 91. I would be happier if I could focus on my
pastoral ministry and let others do
administrative work.

Yes No NR
42 58 4 92. Do you have a spiritual director?
94 6 2 93. Did you make a personal retreat last year?
15 85 13 94. Have you taken a sabbatical in the last
10 years?

95. Would you describe your views on most matters
having to do with religious beliefs and moral
doctrine as: NR=31
3 1. Very liberal.
16 2. Somewhat liberal.
32 3. Middle-of-the-road.
47 4. Somewhat conservative.
3 5. Very conservative.
Mean
6.2 96. If active in ministry: Typical number of days you
work each week. NR=22
44.0 97. If active in ministry: Typical number of hours you
work each week. NR=29
3.5 98. If active in ministry: Weeks of vacation you took
last year. NR=24

Please respond to the following statements about your well-
being.
1 2 3 4 NR
0 6 37 57 2 99. I am happy in my present ministry.
26 22 41 11 2 100. I worry that poor health will restrict
my service as I age.
6 17 44 33 2 101. I am currently financially secure.
46 6 29 19 5 102. I worry I will not be financially secure
during my retirement.

Thank you for completing this survey.

Center for Applied Research in the Apostolate (CARA)
Georgetown University, Washington, DC 20057
Phone: (202) 687-8080 Fax: (202) 687-8083
2010, All rights reserved.
103. What are some positive aspects of unityboth
among priests and between the Archbishop and
priestsupon which the Archdiocese can build?
57

Appendix II

Transcription of Responses to the
Open-Ended Survey Questions
58
What do you perceive as the greatest challenges
to clerical unity in the Archdiocese today?

Neocatechumenate priests v. diocesan priest v. religious priestdifferent pastoral approaches.

Lack of missionary zeal.

Neocatechumenal way.

Superior culture mentality or ethnic culture-pride.

Long hours of work can distract us from a deep prayer life / relationship with J C. The deep
respect of the people can foster a type of clericalism, thinking we are holier / better than the laity.

Incompetent Archbishop who lost the respect of most clergy and laypeople.

Archbishops favoritism of neocatechumenate.

Not to have J esus Christ as the centre of our life; Love for money and power; Laziness.

Communication between the Archbishop and clergy; Preferential assignments of local clergy,
regardless of seniority or qualification; Local clergy cliques seem to exert pressure and influence
on Archbishops decisions.

Lack of open communication between the Archbishop and the clergy; and among the clergy.
1. Neocatechumenate; 2. Diverse race and culture.

The regular Catholics and the Neo-Catholics.

I notice that there are 2 existing groups among the Guam clergy: The neo-catechumenate priests
and the non-neo, as if one is not that welcome / at ease with the other.

Neocatechumenal Way & Deacon takeover of the Archdiocese.

The Archbishops 100% support to the neocatechumenates and disdains the non-neo. If you are
not a neo, forget it. His goal is to have everyone in the Archdiocese join the neocatechumenates.

Differences on doctrine, ecclesiology, or other liberal vs. conservative issues.

Understanding between those in the Neocatechumenal Way and those in the traditional way.

Clarity of Archdiocesan mission and communication; Transparency in administration;
Consistency of rules and their implementations; Overcoming ethnic and cultural differences.

The Neocatechumenates are simply lording it over on almost every aspect of the local churchs
life, from liturgy to doctrine to exercise of leadership.
59
There is a very strong sense or feeling of alienation among the religious and diocesan clergy
because of the Archbishops obvious pro-Neocatechumenate sentiments.

The neos and non-neos to be united as one clergy because the neos are the favorites; the priests
and deacons to be united as one clergy because the priests are greats and deacons are lessers.

If all priests were willing to obey the Archbishop and not do their own will, unity will not be a
problem!

Divide between Neo-Priests and Non-Neo-Priests.

Not to have J esus Christ in our life as the center of everything; To use the Priesthood for Power
and for Money; Laziness.

How the clergy of different qualities, races, ages, background, etc. can work together to promote
unity.

Lack of, or poverty in, a deep interior life of prayer.

Clericalism, or using the ministry as a means for power rather than service, may go against the
common goal of the Archdiocese.

Only few things; as always our own sinfulness, when we try to acquire power, money and
success.

Discrepancy between Neocatechumenal Way and Non-Neos.

My friend, the Archbishop.

1. Presence of Neocatechumenal Priests creates a sense of favoritism from the Archbishop 2.
Unequal treatment between locals and invited guest priests from off island 3. Lack of
Brotherhood among priests fortified by so many negativities toward the Archbishop, some
founded, some not.

Lack of obedience to Ordinary.

Perception that Neo-Clergy / Seminarians are apple of Archbishops eye.

Personal Commitment to a life of simplicity; obedience and charity.

There is a lack of centrality of life in J esus Christ.

Diversity in nationality.

60
At present I don't believe that there are major challenges in clerical unity in the Archdiocese
today. Though there are a plurality of views, on important issues there is satisfactional unity in
the clergy.

I sincerely believe based on my experience that dis-communion with other clergy comes from
lack of interior life centered in J esus Christ. No cleric can be in communion with other clerics if
he is not in communion with J esus Christ.

Gaining the trust of the laity with all the negative publicity going on in the media about the
Catholic Church in the world. Young people feeling comfortable with the clergy.

Same sex marriage and abortion.

Neocatechumenal Way

Partiality and lacking dialogue between neo and local clerics.

61
What are some positive aspects of unityboth
among priests and between the Archbishop and
priestsupon which the Archdiocese can build?

Priests -- we are able to collaborate if necessary. Archbishop +Priests -- we are willing to
collaborate if necessary.

Common goal of service in the mission of the Church.

Association of clergy. Reconciliation.

Open acceptance of diversity of gifts and ministries. Consistency and sustainability in
implementing Pastoral Programs.

Certainly the Archbishop and most priests have a zeal in serving the People of God, and a zeal to
look for the lost sheep of the Church. We are truly missionary.

Hardly any.

Fair treatment by Archbishop to both neo-priests and non-neo-priests.

A desire to cooperate with the vision of the Archbishop.

Open communication and mutual support.

1. Collegiality; 2. One mission and vision for the Archdiocese; 3. Provide financial security upon
retirement.

Open heart to heart communication, without fear of repercussion.

Holding in the Archdiocese of Guam monthly meetings (regular basis) will, I am sure, help forge
unity among all and between the clergy and the Archbishop.

Everything begins with the Archbishop and his ability to shepherd his priests.

1. Encourage more priests to be active members of the association; 2. We have good clergy but
leadership is partial. If the leader assumes servant role, clergy can be unified.

Open line of communication.

A friendly frequent presence at social gatherings of various diocesan clergy, Neocatechumenal
clergy and religious, i.e. Capuchin Friar clergy.

Transparency of clergys good will to obey rules; Common awareness of the dioceses pastoral
problems; Clergys commitment to the Church and to the Gospel.
62
There are strong friendships between and among the clergy. The clergy are for the most part
enthusiastic about their work.

Our common desire to work for the good of the local church is an excellent starting point.

The unity neos be applied to the non-neos so that the non-neos be favorites too.

Same view as #72. To be faithful to the vows promised at Ordination, especially obedience to
the Bishop!

Embracing diversity; Engage by collaborating on pastoral ministry that shows impact and
received well in parishes; allow for different evangelization formation to take place and
Archbishop to encourage its natural growth in the Archdiocese -- Neocatechumenate is only one
of many.

ADCAA - Strengthen bonds and bridge gap of neo vs. non-neo priests, archbishop too close to
neo at expense of non-neo.

Cooperation, respect, and obedience.

For the Archbishop or leader to preserve the model for unity and fairness among priests;
meanwhile for the priests to review and make the pastoral plan a real working plan of the
Archdiocese.

1. The Archbishops willingness to speak openly to clergy, and his availability at all times. 2.
The spirit of solidarity we share as members of the clergy.

Sharing in the common view of the Churchs Magisterium.

Sincerity, openness, which already exist.

1. Open communications; 2. Brotherhood; 3. J ustice in compensation and remuneration; 4. Equal
distribution of workload between locals and guest priests; 5. Treatment worthy of the dignity of a
priest.

Active lay community; Good Priests / Deacons; Cultural support for Religion; Lots of Assets -
- Land / property; Good Catholic School system / CCD; Committed Religious.

Prayer; Permanent Formation; Dialogue and Mutual Acceptance.

How the Archbishop tries to meet the needs of each priest.

Priest retreats; Workshops on important issues; Support activities manifesting Church unity with
regards to controversial issues like abortion, same sex marriage, gambling, etc.

63
The sincere and common recognition and awareness of our priestly identity. Who we are in
front of God and the Church is a foundation where unity can be build upon.

The need to evangelize outside the Church.

1. Spiritual talks for priests. 2. Social / Meals for priests. 3. Praying together with Archbishop.

Back to ADCAAs sponsored gatherings; Active membership in ADCAA; Priests and / or
Deacons Dean.

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December 2010

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