That pretty much says it all.
By John L. Allen Jr.
Heading into this week’s fall meeting of the Catholic bishops of the United States in Baltimore, the forecast was for dramatic action on the clerical sexual abuse scandals that have rocked the Church for the last six months, during what some dubbed its “summer of shame.”
All that changed on Monday, when the president of the conference, Cardinal Daniel DiNardo of Galveston-Houston, announced that late Sunday the bishops were asked to stand down by the Vatican, awaiting a three-day summit in February in Rome convened by Pope Francis for the presidents of all the bishops’ conferences in the world to discuss the abuse crisis.
Some bishops are still pressing for non-binding votes on some of the action items, such as a new code of conduct subjecting themselves to the same “zero tolerance” policy as everyone else, as a way of sending a signal to Rome ahead of that February gathering. For right now, it remains to be seen what may result.
So, what gives? Could the Vatican actually be this tone-deaf, or is there some other explanation for the request for a delay?
Early answers seem to be: Yes, the Vatican really could be that tone-deaf. And yes, there may also be something else going on.
In terms of the capacity to send precisely the wrong signal at the worst possible time, it sometimes seems as if the Vatican almost has a patent. Bear in mind that just last month, a summit of bishops from around the world, called a “synod,” walked up to the brink of apologizing for the abuse scandals and reaffirming its commitment to “zero tolerance” — both of which have been staples of official Catholic rhetoric for more than a decade now — only to back off due to opposition from bishops from Africa, parts of Asia, and even several leading Italian prelates.
Also bear in mind that last week, the Catholic bishops of France brought out strong new anti-abuse policies, including an independent lay investigatory panel, and the bishops of Italy are expected to roll out their own new measures on Thursday. Granted, to some extent both conferences are still playing catch-up ball with respect to the United States on the abuse crisis, so the issues are somewhat different.
Nonetheless, it’s curious why bishops from other parts of the world are being encouraged to move full steam ahead, while only the Americans have been asked to slow down.
Before ascribing this entirely to Rome being obtuse, there’s another factor that should be considered.
The Catholic Church is governed by a legal code known as canon law, and according both to bishops and canon lawyers, there were serious problems under that code with many of the proposals prepared for this week’s meeting. During Monday morning’s session, DiNardo acknowledged that the action items on accountability for bishops were only finalized Oct. 30, and the Vatican had flagged several areas where they would be difficult to reconcile with Church law.
Had the bishops gone ahead and voted, the result could have created a scenario in which their proposals had to be vetoed in Rome, creating a set of optics that no one really wanted.
In other words, a plausible case can be made that to some extent, this is the Vatican saving the American bishops from themselves.
In reality, however, that explanation simply redistributes the blame rather than making this situation anything less than a disaster. The bishops are at fault, perhaps, for not doing their homework but Rome still is at fault for not encouraging a vigorous response earlier in the game, and for tying the US ability to act to a brief global summit three months from now in which the commitment levels of the various parties almost certainly won’t be the same.
In other words, the US bishops’ meeting this week shapes up as another missed opportunity. All eyes will now turn to the February meeting in Rome, because it’s not clear how many more missed opportunities the Catholic public in this country, at least, will be willing to forgive.
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Fewer than four in 10 Catholics attend church in any given week
Catholic attendance is down six percentage points over the past decade
Protestant attendance steady, but fewer Americans now identify as Protestants
by Lydia Saad
Weekly church attendance has declined among U.S. Catholics in the past decade, while it has remained steady among Protestants.
From 2014 to 2017, an average of 39% of Catholics reported attending church in the past seven days. This is down from an average of 45% from 2005 to 2008 and represents a steep decline from 75% in 1955.
By contrast, the 45% of Protestants who reported attending church weekly from 2014 to 2017 is essentially unchanged from a decade ago and is largely consistent with the long-term trend.
As Gallup first reported in 2009, the steepest decline in church attendance among U.S. Catholics occurred between the 1950s and 1970s, when the percentage saying they had attended church in the past seven days fell by more than 20 percentage points. It then fell an average of four points per decade through the mid-1990s before stabilizing in the mid-2000s. Since then, the downward trend has resumed, with the percentage attending in the past week falling another six points in the past decade.
This analysis is based on multiple Gallup surveys conducted near the middle of each decade from the 1950s through the present. The data for each period provide sufficient sample sizes to examine church attendance among Protestants and Catholics, the two largest religious groups in the country, as well as the patterns by age within those groups. The sample sizes are not sufficient to allow for analysis of specific Protestant denominations or non-Christian religions.
Less Than Half of Older Catholics Are Now Weekly Churchgoers
In 1955, practicing Catholics of all age groups largely complied with their faith’s weekly mass obligation. At that time, roughly three in four Catholics, regardless of their age, said they had attended church in the past week. This began to change in the 1960s, however, as young Catholics became increasingly less likely to attend. The decline accelerated through the 1970s and has since continued at a slower pace. (See tables at the end of this article for all trend figures.)
Meanwhile, since 1955, there has also been a slow but steady decline in regular church attendance among older Catholics. This includes declines of 10 points or more in just the past decade among Catholics aged 50 and older, leading to the current situation where no more than 49% of Catholics in any age category report attending church in the past week.
To maintain consistency with earlier Gallup polling when the sample population was age 21 and older, this analysis defines the youngest age group as those aged 21 to 29 rather than the 18- to 29-year age range typically examined in modern polling.
Attendance Holding Up Among Protestants of All Ages
U.S. Protestants’ church attendance was not nearly as high as Catholics’ in the 1950s — but it has not decreased over time. Protestants’ church attendance dipped in the 1960s and 1970s among those aged 21 to 29, but it has since rebounded. Among those aged 60 and older, weekly attendance has grown by eight points since the 1950s. (See tables at the end of this article for all trend figures.)
Currently, the rate of weekly church attendance among Protestants and Catholics is similar at most age levels. One exception is among those aged 21 to 29, with Protestants (36%) more likely than Catholics (25%) to say they have attended in the past seven days.
Protestants’ Pie Is Shrinking Faster Than Catholics’
While attracting parishioners to weekly services is vital to the maintenance of the Catholic Church and Protestant denominations alike, so too is maintaining a large base of Americans identifying with each faith group.
Although the rate at which Protestants attend church has held firm over the past six decades, the percentage of Americans identifying as Protestant has declined sharply, from 71% in 1955 to 47% in the mid-2010s. Since 1999, Gallup’s definition of Protestants has included those using the generic term “Christian” as well as those calling themselves Protestant or naming a specific Protestant faith.
By contrast, while the Catholic Church has suffered declining attendance in the U.S., the overall percentage of Catholics has held fairly steady — largely because of the growth of the U.S. Hispanic population. Twenty-two percent of U.S. adults today identify as Catholic, compared with 24% in 1955.
A troubling sign for both religions is that younger adults, particularly those aged 21 to 29, are less likely than older adults to identify as either Protestant or Catholic. This is partly because more young people identify as “other” or with other non-Christian religions, but mostly because of the large proportion — 33% — identifying with no religion.
After stabilizing in the mid-2000s, weekly church attendance among U.S. Catholics has resumed its downward trajectory over the past decade. In particular, older Catholics have become less likely to report attending church in the past seven days — so that now, for the first time, a majority of Catholics in no generational group attend weekly. Further, given that young Catholics are even less devout, it appears the decline in church attendance will only continue. One advantage the Catholic Church has is that the overall proportion of Americans identifying as Catholic is holding fairly steady. However, that too may not last given the dwindling Catholic percentage among younger generations.
Protestant church seats may also be less full, but for a different reason. Although weekly attendance among Protestants has been stable, the proportion of adults identifying as Protestants has shrunk considerably over the past half-century. And that trend will continue as older Americans are replaced by a far less Protestant-identifying younger generation.
All of this comes amid a broader trend of more Americans opting out of formal religion or being raised without it altogether. In 2016, Gallup found one in five Americans professing no religious identity, up from as little as 2% just over 60 years ago.
Paintings by Douglas Blanchard
A contemporary Jesus arrives as a young gay man in a modern city with “The Passion of Christ: A Gay Vision” by Douglas Blanchard. The 24 paintings present a liberating new vision of Jesus’ final days, including Palm Sunday, the Last Supper, and the arrest, trial, crucifixion and resurrection.
“Christ is one of us in my pictures,” says Blanchard. “In His sufferings, I want to show Him as someone who experiences and understands fully what it is like to be an unwelcome outsider.” Blanchard, an art professor and self-proclaimed “very agnostic believer,” used the series to grapple with his own faith struggles as a New Yorker who witnessed the 9/11 terrorist attacks.
High-quality reproductions of Doug Blanchard’s 24 gay Passion paintings are available at: http://douglas-blanchard.fineartamerica.com/ Giclee prints come in many sizes and formats. Greeting cards can be purchased too. Some originals are also available.
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We made it!
By Samuel Smith
The majority of Americans who identify as religious say they favor allowing gays and lesbians to legally marry and oppose policies that would give business owners the right to refuse services to same-sex wedding ceremonies, according to data compiled by the Public Religion Research Institute.
Last Friday, the Washington, D.C.-based polling firm released a new analysis drawn from interviews with 40,509 Americans throughout 2016 for PRRI’s American Values Atlas.
The data, which has an error margin of less than 1 percentage point, finds that the majority of only three religious demographics — white evangelical Protestants, Mormons and Jehovah’s Witnesses — said they oppose “allowing gays and lesbians to marry legally.”
While 58 percent of Americans said they support same-sex marriage, 61 percent of white evangelical Protestants, 55 percent of Mormons and 53 percent of Jehovah’s Witnesses signaled that they oppose the legalization of same-sex marriage, which happened in 2015 when the U.S. Supreme Court ruled that states cannot ban same-sex marriage, making it legal nationwide.
By comparison, only 28 percent of white Mainline Protestants and white Catholics, 25 percent of Hispanic Catholics and 30 percent of Orthodox Christians said they oppose allowing gays and lesbians to legally marry.
found that 54 percent of all Christians surveyed agreed that homosexuality should be accepted by society. Over half of all Roman Catholic, Mainline Protestant, Orthodox Christians and African-American Protestant respondents said they believe that homosexuality should be accepted in society, while only 36 percent of evangelical Protestants, 36 percent of Mormons and 16 percent of Jehovah’s Witnesses agreed.
As reports have indicated in the last week that President Donald Trump is considering a possible “religious freedom order” that conservative religious freedom advocates say could do many things to protect the rights of religious institutions and federal contractors to operate their organizations in accordance with their beliefs, the PRRI data also shows that most American religious demographics oppose allowing businesses to refuse services for same-sex wedding ceremonies based on religious objections.
In recent years, small business owners across the U.S. were fined, sued and punished over their refusal to provide services for same-sex weddings because their participation would violate their religious beliefs. Advocates have called for state governments to give these religious business owners accommodations to non-discrimination laws, while opponents claim such exemptions would give these businesses a license to discriminate.
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