Catholics in America

Neal McDonough: Bravo!

An actor, a faithful Catholic, willing to lose a role in a TV series because he won’t do sex scenes?  Surely not in this day and age?  Guess again!

Neal McDonough is a marvelous actor who elevates every role he plays, whether it’s in Band of Brothers or Desperate Housewives. So when he was suddenly replaced with David James Elliott 3 days into the filming on ABC’s new series Scoundrels earlier this week, there had to be a story behind the story. The move was officially explained as a casting change. But, in fact, McDonough was sacked because of his refusal to do some heated love scenes with babelicious star (and Botox pitchwoman) Virginia Madsen. The reason? He’s a family man and a Catholic, and he’s always made it clear that he won’t do sex scenes. And ABC knew that. Because he also didn’t get into action with Nicolette Sheridan on the network’s Desperate Housewives when he played her psycho husband during Season 5. And he also didn’t do love scenes with his on-air girlfriend in his previous series, NBC’s Boomtown, or that network’s Medical Investigation.

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Exploring Americanism and the Catholic Counter-Culture

My recent essay on the Papacy’s historical attitude towards the Catholic Church in the United States prompted more than a few queries and arguments, most them of friendly I am happy to say, with some traditional Catholic friends and acquaintances of mine. They were determined to get me to understand, however, that whatever kind things the Papacy may have had to say about America were really overshadowed by its war against the heresy of Americanism.

A cursory glance at encyclopedic overviews of the controversy, including that of New Advent, which was written not long after the controversy actually occurred, did not convince me that it had any bearing on the arguments I had set forth in my own essay. Upon further examination, I realized that my initial impression was absolutely correct, and that my traditionalist friends have misunderstood the Americanism controversy.

Bear in mind that these traditionalists, one and all, believe that the critique of Americanism was tantamount to a rejection of the American political principle of religious liberty, which I demonstrated was originally imported to North America by Catholic refugees from Britain in 1649, and established as US law upon the ratification of the Bill of Rights over a century later.

There are also leftish Catholics who, along with traditionalists and when it suits them, will invoke and condemn “Americanism” as a set of values or ideas that is somehow inherent, or at least specially pronounced, in American culture: individualism, resistance to Church authority and ecclesiology, acquisitiveness, etc.

Before delving into Americanism, I wish to state once again that I do consider myself a liturgical traditionalist. I attend Latin Mass and I am disgusted and appalled by the “cultural revolution” initiated by subversive elements in the Church in the late 60s and early 70s. But I follow in the steps of Dietrich von Hildebrand, whom Pius XII dubbed a “20th century Doctor of the Church”, and not the schismatic Marcel Lefebvre, in my critical approach to these matters.

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