Same-Sex Marriage and Religion: Support Increases (Corrected 10-20-10)

On 6 October 2010, the Pew Research Center released a new report on the amount of support for “Gay Marriage” in the United States. Data presented include current (Collected July21-August 5 2010) statistics and comparisons back to 1996 for some characteristics. This post will speak about support or opposition among religious categories in the nation. Looking at the nation as a whole, 42% of Americans support gay marriage and 48% oppose gay marriage.  Support  for same-sex marriage rose from 27% in 1996 to the current 42%. and opposition fell from 65% in 1994 to the current 48%.  Greater detail on the population as a whole will be discussed in a later post. (NOTE: The only correction is in the first paragraph. The original data reported for the nation as a whole was for support (60%) / opposition (30%) for gays serving in the military. The data for "gay marriage" above is now correct)

Religion and Same-Sex Marriage 
I will present data on All Protestants, including three sub categories: White Evangelicals, White Mainline, and Black Protestants. There are Data for Catholics, including: White Catholics and Hispanics. Some information on religious Jews is presented. The final category includes All the Unaffiliated. The data for all religious categories are based on self-identification of “member” status.
When data are available for frequency of attendance (Attend Weekly or Attend Less [than weekly]) they are presented. Frequency of attendance is just about the best predictor of religious beliefs, behavior and position on many issues.

ALL Protestants, Catholics, Jews, and the Unaffiliated.
+ Among all Protestants, 31% support gay marriage, an increase of 4% over 2008-09.
+ Among all Catholics, 46%  support gay marriage, an increase of 4% over 2008-09.
+ Among all Jews, 75% support gay marriage,  an increase of 1% over 2008-09.
+ Among all Unaffiliated, 62% support gay marriage, a decrease of 1% over 2008-08.
It is clear that the greatest support for gay marriage is by the Jews and the Unaffiliated. What is more interesting in light of the Catholic hierarchy’s very strong opposition to same-sex marriage is that 46% of the Catholic people support gay marriage and this is 15% higher than among Protestants. Of course when we look within each category we will find great variation. Finally, the greatest growth over the past year in support for gay marriage is among Catholics and Protestants, at 4% for each.
Protestants
The variation within Protestants is well indicated by the fact that that three-quarters (74%) of White Evangelicals oppose  gay marriage as well as 62% of the members of predominantly Black Protestant churches. Half (49%) of Mainline Protestants support gay marriage. This shows a real chasm between types of Protestants.
Catholics.
The data on Catholics are presented for White Catholics and Hispanic Catholics, who are thought to be more “conservative” or “traditional.” The gap between White (49%) and Hispanic (42%) support for gay marriage is much smaller than within Protestantism. More White Catholics than Hispanic Catholics support same-sex marriage, by 9 percentage points. It is quite noteworthy that nearly half of both Mainline Protestants (49%) and White Catholics (49%) support gay marriage. Among the “traditional” Christian groups, then, White Catholics and Mainline Protestants are the most supportive same-sex marriage.
Jews and the Unaffiliated.
Jews are more supportive of gay marriage than any other religious group. In fact, 76% of religious Jews support, and only 18% oppose, marriage for Gays. The data for Jews does not permit any further analysis.
The Unaffiliated may or may not be “religious” or “spiritual” but none of them claim membership in one of the “standard” religious groups like Catholics, Methodists, Baptists, etc.  Among all the unaffiliated, 62% support gay marriage. Looking only at those who say they are agnostic or atheistic, 80% support gay marriage. Based on “religious beliefs” this category is more supportive of gay marriage than any other category or sub-category studied here. Among those who say they are “Nothing Particular,” (some of whom are generically Christian without claiming membership in a particular church or denomination) support gay marriage (57%).

Church Attendance.
In the sociological literature “church attendance” at Sunday worship and other services (E.g. Wednesday Prayer Services, Daily Mass) is considered one of the best predictors of religious beliefs, values, norms and of behavior itself (E.g. support or opposition to abortion). Many conservative Christians define “true Christians” by their attendance or not at religious services. For example there is debate in the Roman Catholic Church over who are “good Catholics” or “practicing Catholics.”  More conservative Catholics tend to believe that “good” Catholics are only those who go to Mass every Sunday, strictly follow all the teachings of the Pope, and support the hierarchy’s positions on “hot-button” issues like birth control, abortion, homosexuality and gay marriage.
These data are presented only as “Church attendance” and do not include references to beliefs or other behaviors. For the nation as a whole:
24% of those who attend church one a week or more frequently support gay marriage. (Opposed: 68%).
49% of those who attend church “monthly to yearly” support gay marriage. (Opposed: 40%).
59% of those who “seldom or never” attend church services support gay marriage. (Opposed: 29%).
Denominational Church Attendance,
When the sample sizes allow it, data are presented for the larger religious categories, including:
+ White Evangelicals Weekly+ 14% support.  Less often 31% support (Opposed: 81% and 61%).
+ White Mainliners Weekly+ 35% support. Less often  53% support  (Opposed: 57% and 33%).
+ Black Protestants Weekly+ 22% support. Less often 37% support  (Opposed: 69% and 53%).  
+ White Catholics Weekly+ 34% support. Less often  59% support  (Opposed: 55% and 31%).
It is clear that over one-third of Mainline Protestants (35%) and Catholics (34%), who regularly attend church the most, support gay marriage in 2010. In each religious category, those who attend church the most frequently are less supportive of gay marriage than those who attend less frequently. In rank ordering opposition to gay marriage, Evangelicals (81%) are most likely to be in opposition and Roman Catholics (55%) are least likely to oppose gay marriage whether or not they are regular attenders. It is clear that the majority of those who attend church are significantly more opposed to gay marriage  than is the general population (48%). But to me it is important to note that as many churches as do, support gay marriage, from 14% for Evangelicals to 59% among Catholics (even in light of the persistent opposition to gay marriage from the Pope, Vatican Congregations, national hierarchies and individual bishops).

Generational support for gay marriage.
Age is an important factor in explaining attitude toward same-sex marriage. Between 1996 and 2010, if we look at the entire US population aged 18 and over, we can note that support for gay marriage has increased for each generation as shown below:
Millennials: born 1981 - 
51% support to 53% support gay marriage.
Gen-Xers: born 1965-1980 
40% to 48% support gay marriage.
Baby Boomers: 1946-1964 
26% to 38% support gay marriage.
Silent Generation: 1928-1945  
20% to 29% support gay marriage.
Greatest Generation: Born before 1928
16% to 15% support gay marriage.
Every generation (except the “Greatest Generation”) has become more supportive of gay marriage. For each generation born between 1928 and 1980, the increase in support for same-sex marriage has been approximately ten percentage points. Those born before 1928, and who are well into their 80s, are the least supportive of gay marriage. Of greater interest are the Millennials. Between 2003 (when they began to turn 18) and 2010  their support for gay marriage increased by “just 2%”, in a relatively short time span; it will be very interesting to see what the percentage change will be in the next 10-15 years.

Religious “Younger Generations” and Support for Gay Marriage.
In the general population, among those 18-29 we find over half (53%) support gay marriage in 2010. This is a one percent increase over 2008-2009. Among those 30-49, not quite half (46%) support gay marriage (This is an astounding 7% increase in one year). Because of sample sizes the break down of age categories makes it impossible to speak of these two categories separately. Thus, the data by religious categories will be presented from the most accepting of gay marriage to the least accepting for those 18-49 years old:
66% of the unaffiliated favor gay marriage. This is 10 points higher than those 50+
58% of Catholics favor gay marriage. This is 19 points higher than those 50+
54% of Mainliners favor gay marriage. This is 10 points higher than those 50+
26% of Evangelicals favor gay marriage. This is 11 points higher than those 50+
Clearly the younger generations of the Unaffiliated are the most in favor of gay marriage. Noticeably well over one-half of Catholics (58%) and Mainline Protestants (54%) support gay marriage. On the other hand only about one-quarter (26%) of Evangelicals support same-sex marriages. Among all groups, except Catholics, the increase in acceptance in one year was about 10%. The increased acceptance of gay marriage by Catholics over a one ear period was almost double (19%) that of the other three categories. Understanding those in the 18-29 age group, and those soon to became 18, is critical. The questions is: Which religious groups actually are meeting the needs of these young persons? How are they doing it? What are the messages and programs that meet young people in terms of their own concrete lives?

A Summary and an interpretation, of Sorts.
The descriptive statistics presented here suggest a number of questions to ponder.
To what extent do religious groups face the actual lived reality of gay people in their congregations / parishes, local communities and the nation? It seems especially, that Black Protestants, Evangelicals, and Catholic leaders have great difficulty understanding the real lives of their LGBT adherents.
White Evangelicals have yet to see an extreme gap between the leadership and their people regarding gay marriage. But the gap between what is officially taught by Catholic leaders and the attitudes of the bulk of Catholics is quite severe. As mentioned, even one-third of “good Catholics” who attend Mass weekly or more often support gay marriage. A question is, can this gap be reduced? Catholic leaders often say, “Catholic doctrine and moral issues are not determined by ‘opinion polls’.” I agree with this statement. But I argue that public opinion polls do tell us “where the people are” and that where the people are must be taken into account as one of the sources which help determine the development and application of moral decision making in concrete situations.
How do each of the different religious groups meet the immediate needs of LGBT persons? How much compassion is shown to gay persons in general and where are programs or ministries at the congregation or parish level that receive LGBT persons with acceptance and love for the human beings they are?
Whether or not homosexual behavior is perceived as due to “secularism,” the “Devil” or as a grace from God, religious groups must come to understand that gays are human beings born gay and that an attitude of tolerance and acceptance is growing over the years. Why do so many churches, synagogues and other religious institutions neglect to speak about and to gays with compassion?  Why do they only preach how homosexuality is evil and/or homosexual behaviors or gay marriage are evil, rather than face up to the reality that gays and gay behavior is human and exists? Can’t religious groups at least listen, really listen to LGBT persons and admit dialogue about gay life in the context of justice and love?
How can and will religious institutions deal with the youth of today, especially those 15 or 16 to 20 or 22, who increasingly take for granted that there simply are gay people, that gay people are just like themselves except in sexual orientation and sexual behavior, that many of their good friends are gay, and they just do not understand why gays are not left alone to become who they are meant to be.
On the other hand, how can and will religious institutions deal with those (and not just teenagers) who are harassed, bullied, subject to violence and even death from ignorant, misguided or fearful individuals who attack LGBT persons?  And if religious leaders could admit and accept the reality of GLBT life, they might do better forming their own members to be more accepting of gays rather let them, perhaps, fall into the hatred of a Fred Phelps and  Westboro Baptist Church.
Gay marriage is but one facet of how we live together with each other in justice, peace and love. But the data from this study indicate at least one thing, support for gay marriage is increasing and neither “this issue” nor other “gay-related issues” are going to just “go away.”

See this significant article: Gay Bullying and Death: Are Believers the Problem of the Solution?
http://www.politicsdaily.com/2010/10/07/gay-bullying-deaths-and-religion-are-believers-the-problem-or-t/

 See also: What is a Catholic Response to Gay Suicide?
http://www.americamagazine.org/blog/entry.cfm?blog_id=2&entry_id=3363

See also:  Are We Complicit?
http://www.americamagazine.org/blog/entry.cfm?blog_id=2&entry_id=3363
   
I encourage any one who wishes to leave a comment, pro or con, or questions!!!!

Interfaith Leaders Denounce Bigotry Against Muslims.

FLASH- UPDATE Benedict speaking in the UK about freedom of worship, and strongly supports the call to ecumenical dialogue and for respect for other religions and faith communities. 0-17-10.

After nine years, the 9-11 memorial in New York remains unfinished. Apart from any technical difficulties, there have been many kinds of disagreements, squabbles, even fights over the memorial. All of these differences and disagreements pale in light of the polarization that characterizes this nation today over plans by Muslims to build a Muslim Center (which will contain a Mosque and prayer space for those of other religions).
It is very understandable that some, perhaps very many, of the survivors, their families, and close friends would carry resentment, even hatred, toward the terrorists and by extension Muslims or Islam. All of us are human after all.
The question is, why have so many other Americans become so upset and angry over building the Center; even to the point of willingness to abrogate key portions of the US Constitution?
It seems to me that the “causes” are many and complex. Some of the things that have affected this outpouring of opposition and even hatred include:

1. A general frightening feeling that “America,” has or is loosing it’s preeminent status as the “world power.”
2. Confusion and frustration over two “wars” that have produced partial military solutions but without viable political solutions even after the deaths of thousands of people and spending millions and millions of dollars prosecuting these “wars.”
3. The tremendous US and international economic collapse we are suffering, with loss of jobs, many of which will never return, the inadequacy of healthcare reform, and gridlock resulting in a lack of faith in the recovery and re-attainment of secure jobs.
4. The seeming exploitation of the economic “recovery” by politicians and media for their own political gain or increased ratings.
5. Woefully inadequate knowledge of the history of the Middle East and even a more abysmal lack of understanding of Islam.
6. and perhaps most of all the development and use of extreme “Christian” anti-Islamic attitudes and actions against Islam. Think of “burning Korans” or marches with nasty signs in Murfreesboro, TN. 

An Interfaith Response.
.
On September 7, 2010 representatives of Mainline Protestant (Eg. Methodists and Episcopalians, the Orthodox) Christians, Roman Catholic Christians, Evangelical Christians, Jewish, and Muslim religious leaders met to present a very strong and positive message, calling all religious people witness to their one God of Love, justice, and mercy.
The statement begins with these strong words:

As religious leaders in this great country, we have come together in our nation’s capital to denounce categorically the derision, misinformation and outright bigotry being directed against America’s Muslim community. We bear a sacred responsibility… to promote a culture of mutual respect and the assurance of religious freedom for all… we announce a new era of interfaith cooperation. (Emphasis in original).

The statement continues to make several points:

1. There is support for the Constitutional and traditional Freedom of Religion. They claim the right to, “give witness to our own moral convictions in the public square as well as individual, “freedom to worship in congregations of our own choosing.
2. That rather than give in to, “the anti-Muslim frenzy that has been generated over the plans to build an Islamic center and mosque… near Ground Zero,” the Interfaith group proposes that we, “…not… debate the the Park 51 project [center and mosque] anew, but rather respond to the atmosphere of fear and contempt for fellow Americans of the Muslim faith that the controversy has generated.
3. That as Americans and people of faith, “We stand by the principle that to attack any religion in the United States is to do violence to the religious freedom of all Americans.”
4. Realizing that in a globalizing world religious differences must not “…lead to hostility or division between communities… that no religion should be judged on the words or actions of those who seek to pervert it through acts of violence… that bearing false witness against our neighbor – something condemned by all three of our religious traditions – must be counteracted by truly seeking to understand “the Other” and building on our common belief in a God of love, justice and mercy.
5. That, “Leaders of local congregations have a special responsibility to teach with accuracy, fairness and respect about other faith traditions” and to discover ways to extend interfaith collaboration into common action through interfaith, “education, inter-congregational visitations, and service programs that redress social ills…”
6. That as the diligent work of our scholars has shown, “Judaism, Christianity, and Islam all see an intimate link between faithfulness to God and love of neighbor; a neighbor who in many instances is the stranger in our midst.” It is by beginning at the point we all can agree on –love of God and neighbor- that we can live in harmony in a diverse, global world.

A few observations.

This document was signed by 35 religious leaders (See last 3 pages of the statement) by a goodly number of Jewish and Muslim leaders and Evangelical, Orthodox, Mainline Protestant and Roman Catholic leaders (including Cardinal Theodore McCarrick, Archbishop Emeritus of Washington, DC; Fr. James Massa representing the USCCB; and Mr. Nicholas Richardson, Communications Director of the Archdiocese of New York).
In light of this charged situation, these leaders spoke as prophets arising out of the best of their traditions.
They made the very wise decision to condemn violence and hatred. They went on to emphasize that the beginning of dialogue and action must arise from what we hold in common –Love of God and neighbor- and not from our differences (only a few of which are very serious and difficult to deal with).
Pope Paul VI, in Evangelii Nuntiandi, asked why do we send out missionaries? His answer effectively said not to “convert” others but to live the joy of the Gospel in such a way that some others would be attracted to the Faith by the action of God in their hearts. We might ask, “Why care about the Muslims? Isn’t our Christian task to proselytize them and convert them to Christianity? I would say, at this moment, we Christians ought to live our Gospel and love our Muslim Neighbor. We can leave the “converting” to God.

These leaders correctly, in my judgment, linked their religious message to the legal and Constitutional rights that Americans possess: the freedom of religion and freedom of speech. I have seen time and again pleas or demands by conservative Evangelical Leaders and the recent popes that their missionaries and religious communities be allowed to live, worship and otherwise practice the Christian faith in other more closed societies (E.g. Saudi Arabia, Iran). But it behooves us to practice what we preach and what we desire from other countries, not only because it is the morally right thing to do, but because it will help Christians who want access to other countries.

Finally, the Leaders who signed this document were, again, wise to emphasize the need for dialogue and action at the level of the local congregation or parish. The bi-lateral and multi-lateral high level dialogues at the national and international level between and among denominations (Catholic, Orthodox, Anglicans, Lutherans, and Southern Baptists [with Catholics terminated by a decision of the SBC], has borne much fruit, although there remain many tensions within and between some groups.

However, “the rubber [really] hits the road,” so to speak, when actual people, people who live in the same or nearby communities, come together face-to-face and begin to listen to and learn from each other; when people of different religious traditions actually interact with each other, come to understand each others’ ways, act together, and, perhaps, come to trust each other, healing may occur to all, so that we become more faithful, Jews, Christians, and Muslims (and those of other faith traditions also).

Please feel free to comment on this or any other of my blog posts.

The Ninth Anniversary of the 9/11 Tragedy

Yes, it is most appropriate to remember all those who died nine years ago today. Those who died included ordinary people who had gone to work in the Twin Towers or the Pentagon, people who were flying in the plane over Pennsylvania and innocent by-standers. Then there were all of our public servants (Fire Fighters, Police Officers, health personnel, and others) and scores of volunteers, even a gay Catholic priest. And yes, even some Muslims. We must pray for all whom we have lost. Finally, as difficult as it may be, we are called to remember and pray for the terrorists because, as evil as their acts were, they are children of Allah, the same God as the the God of Christians and Jews.

Today also we must remember the families and friends of all those who have died in this tragedy. They, too, carry a burden of pain at the loss of their loved ones, whether one of the original victims or a responder. Too often those who remain behind feel abandoned, frustrated, angry, helpless, or hate-filled, Or they may feel guilty that it wasn’t they rather than the loved one who died. We must honor and support the now single parent who must raise a child alone, the mother whose son or daughter was her sole support, all the children who lost a parent, a brother or sister and must make a life without their support.

There are new victims whom we must remember and for whom we must pray, including those family members who can no longer go on with life and fall into the abyss themselves, those workers and public service men and women who today learn what it means to suffer cancer and other debilities from long-term exposure around this tragic site.

Finally, we must meditate and pray over the distrust and even hatred for the “other.” Both Islam and Christianity are being torn apart because of this tragedy. We must get beyond the distrust or hatred of a whole people, of the nations themselves, of different religions. There was a song during the 1960s, Give Peace a Chance.” We are called as believers and as Americans to work diligently to foster a world of justice with mercy and peace.

There are two phrases in the Catholic Liturgy that speak to me at this time, and I especially like to hear them in Latin:  Vita mutatur non tollitur (Life is changed, not taken away) and Pax vobis (Peace to all).

Catholic Bishops React to Judge Walker’s Decision on Prop8. Part Two: Cardinal Mahony.

In Part One of this series of two, I spoke about the official reaction of the Catholic Bishops to Judge Walker’s decision that Prop8 in California is unconstitutional. On August 4th, the very day of the decision, Cardinal Roger Mahony, Archbishop of the Archdiocese of Los Angles wrote a strong post in opposition to Judge Walker’s decision.

In his blog, the Cardinal presented a different perspective on the issue of gay marriage and the Court’s ruling. Early in his post, the Cardinal says, “There is only one issue… Is Marriage of Divine or of Human Origin?”  Mahony mentions and defends “traditional” (one man-one woman) marriage referring to it as of Divine origin, “instituted by God,” to carry out “God’s Plan,”  God’s “revelation,” etc.

He continues and implies that knowledge of the “fact” that marriage between one woman and one man is per se nota. Here is what he says,

Every single religious faith community in our known history has held this belief [that marriage is only between one man and one woman] since recorded history began. Every indigenous group discovered through history also understood this belief about marriage, and carried out cultural practices to sustain that belief. Marriage is of Divine origin, and that belief is embedded deeply into the heart and spirit of human beings—also described as the natural law for the human family.

In this article Cardinal Mahony makes a very clear Faith Statement. He believes, as many, many other Catholics do, that marriage is of Divine Origin (although that may mean different things to different people). He believes that God just puts this understanding, “into the hearts and spirits of human beings.” He says that this belief resides in us “… as the natural law of the human family.” This statement implies, if not outright claims, that the “Divine Plan,”" “God’s will” is identical to the natural law. To demonstrate, outside of a faith context, that God’s Will and natural law are identical would be an extremely difficult task, if it is possible at all. There are others who use the term “natural law,” but in no way believe that it is identical to “God’s Plan.”

The Cardinal contrasts his understanding of the “objective truth” of his position with what he believes to be the limited and subjectivist position of Judge Walker; Cardinal Mahony says,

Judge Walker , “focused solely upon individual testimony on how Prop 8 affected them personally….[He] pays no attention to this fundamental issue, and relies solely upon how Prop 8 made certain members of society “feel” about themselves…. [He] chose to listen to anguished voices about their perception of marriage, rather than plumb the depths of the origin of this divinely inspired institution. Judge Walker assumes that the institution of marriage is of human and civil origin, and therefore that “marriage” can mean anything any person wishes to ascribe to the institution. 

My observations on Cardinal Mahony’s  blog.

1. I don’t know, but I hope the Cardinal was just very upset and “shot from the hip” when he wrote this post.
2. The Cardinal insists on making the fundamental issue revolve around whether or not the origin of marriage is Divine or human. Raising the issue this way might be theologically acceptable, but it certainly isn’t an argument that can be raised in a civil court procedure. One can use religious beliefs to explain the motivation of a person to act, but it can’t be used to declare a law or court ruling to be true or false.
3. Mahony claims that “every single society in recorded history understood that marriage has always been a man-woman affair.” That statement, just isn’t true! The universality of his statement, “every single society…” can be his religious conviction, or a deductively generated statement, but history and social science not only can’t confirm that principle, it can demonstrate that empirically it is not true.  
4. Cardinal Mahony and other bishops and right-wing Christians, hardly ever define “traditional family.” Often times their leaders define the “family” as a heterosexual couple who make a public statement and life-time commitment through a public ritual to live together and usually to bear children. Often people imagine a married couple with two kids living in a single-family home from which daddy goes to work as the breadwinner, and mom keeps house, cooks and takes care of the children. If it ever existed in real life it’s time frame was from the just after World War II until the middle 1960s. In fact, today the 2000 Census Table 2 reported that only 23.5% of households contained a heterosexual married couple with children living at home. What is needed today, rather than an overly universalized, abstract definition of a particular family type, is a nuanced and historically accurate understanding of “Marriage” and family as they actually existed and changed.
5. Cardinal Mahony seems to assume that Judge Walker based his judgment primarily on his own emotional and subjective understanding of the the issue, as when he says the Judge, “…relies solely upon how Prop 8 made certain members of society “feel” about themselves” or “…chose to listen to anguished voices about their perception of marriage…” Does the transcript of the trial bear out the Cardinal’s line of argument? I do not know, but the Appeals Court proceedings may well clear up this issue. I hope and trust that Cardinal Mahony, has not knowingly or unknowingly played off the universalist, objectivist understanding of life against the particularistic, relational view.  Some of the best moral theology today has clearly demonstrated that the human experience of individuals and communities must taken into account as constitutive of the moral decision-making process.

In summary, I  can reiterate that my main point is not to call into question the substance of the idea of gay marriage. My purpose has been to show that the Bishops’ approach to defending their legal position on gay marriage is unhelpful at best and, at worst, will only deepen the chasm between the the institutional Church and those who are characterized by a “modern” or “post-modern worldview". Thomas Aquinas discovered how to express the Faith in ways which his contemporaries could understand it. Today, we do not need “a” new Thomas Aquinas. Rather we need to listen to our best theologians, pastors, and ordinary people who are actually living out these “issues” in their lives.