The prominent political scientist, author, and professor emeritus, Peter McDonough, in The Catholic Labyrinth: Power, Apathy, and a Passion for Reform in the American Church, has produced an informative and intellectually challenging monograph that engages the topic of reform in the American Catholic Church. Exhaustively researched through primary records of many organizations, as well as relevant secondary texts, and highly creative in its approach, this book investigates how and in what direction the church has changed in the United States in the post-Vatican II era. Balanced in his approach, yet presenting a clear message for the necessity of change for the church to remain viable in American society today, Professor McDonough has made an insightful addition to the literature exploring American Catholic life.

McDonough's monograph, divided into six sections and thirteen chapters plus conclusion and conjecture addendums, argues that cultural, political, and economic changes are in process in American Catholicism with varying degrees of success depending on the general approach and the efforts of specific groups and individuals. He speaks of performance (efficiency), fairness (equity), and identity as the pillars of change in the church. These general principles of change are manifested in ideas, organizations, and personalities. McDonough proposes that a labyrinth of thought as opposed to any single strand has been created in American Catholicism as a result of conservative and progressive approaches to the church and how, with varying degrees of success, manifestations of these positions, seen in numerous issues, but centered in sexuality, have been and continue to be played out in the church today.

In a highly systematic way, The Catholic Labyrinth approaches the theme of how and in what direction change is operative in American Catholicism. Part I sets the stage for the remainder of the monograph by explaining the author's basic premise that change was initiated as a result of Vatican II, but this general movement was compromised by conservative reactions to the 1973 Roe v. Wade Supreme Court decision concerning legalized abortion. Still, he sees American Catholicism in general moving from an old-fashioned pyramid model to a better-engineered if not more accommodating hierarchy. Part II, chapters 3 and 4, describe the neo-conservative movement of the post-Vatican II era and its many successes. He suggests this success was achieved in large measure from the ability of Catholic conservatives to link with like groups outside the Church. Still, McDonough suggests the movement has reached “a point of diminishing returns as the twenty-first century unfolds” (98).

Parts III, IV, and V address the progressive movement of change in American Catholicism, describing some successes, yet acknowledging that divisions within the varied approaches adds to the labyrinth. In Part III, chapters 6 and 7, the reader learns that outside the neo-conservative ranks there are few vestiges of common ground due to multiple strands of the Catholic tradition and the organizational structure of various advocacy groups. Part IV, chapters 9 through 11, describes specific progressive organizations and their efforts toward reform in the American church. The Survivors Network of Those Abused by Priests (SNAP) takes an adversarial stance, seeking to change behavior of church officials. While its methods have gained some victories, these have come at the cost of creating enemies with some Catholics. The Voice of the Faithful (VOTF) began with great promise, but has not had nearly the impact of its potential. The National Leadership Roundtable on Church Management takes a more middle-of-the-road approach, viewing church problems as incompetence and denial, not criminality and sexual pathology. Viewing itself as a cooperative insider, Roundtable has advocated for better organizational structure to deal with many issues, including sex abuse, dwindling funds for schools and scarcity of priests. The work of FutureChurch, which advocates for fairness, gender equality, and practical accommodation within the church, concludes this section.

Part V, chapters 12 and 13 of The Catholic Labyrinth describes personalities within the reform movement of American Catholicism. McDonough highlights people in VOTF and Roundtable, describing their successes and failures. He suggests that most positive change in the church originates from the inside.

McDonough concludes his monograph with two short chapters that summarize and provide a possible view to the future. He asks what has changed and what is the same in the American church since the 1960s? Theologically things are basically the same; yet in education, parish life, and various organizations there is more professionalism. He concludes, however, stating that Catholicism remains more a spectator than a participant religion. He further asks what approaches to change have been effective? Appearing frustrated by the present state of the church, McDonough closes by saying the division between those who love the church and those who feel betrayed by it destroys the reflection necessary to make positive headway.

The Catholic Labyrinth offers a scholarly audience some important and nuanced insight to the state of the American church. McDonough's method of analyzing ideas, organizations, and personalities allows the reader to have a clear picture of the American church today and why divisions and apparent loggerheads with respect to several issues persist between neo-conservatives and progressives. He has successfully met his goal to present the reader the direction of change, honestly evaluating the positive and negatives of each approach, yet offering his own perspective as well. One difficulty this reader encountered was the author's detailed description in Part I of the forthcoming chapters. The brief and helpful overviews before each section seem adequate. The monograph's informative chapters, excellent organization, plus the author's sometimes witty and always engaging style keep the reader's attention. A must read for those concerned about the state of American Catholicism today, Professor Peter McDonough's Catholic Labyrinth fills a lacunae in the literature and thus serves as a valuable addition to American Catholic scholarship.