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Members of theCatholic Church have been active in theelections of the United States since the mid-19th century. TheUnited States has never had religious parties (unlike much of the world, especially inEurope andLatin America). There has never been an American Catholic religious party, either local, state or national.
In 1776, Catholics comprised less than 1% of the population of the new nation, especially in Maryland. Growth was slow until the 1840s, when heavy immigration began from Germany and Ireland. After 1880 Catholics arrived from Italy, Poland and elsewhere inCatholic Europe. Migration from Mexico, Puerto Rico and Central America came in the 20th and 21st centuries. The membership is about 68 million members today. Catholic voters now comprise 25% to 27% of the national electorate. 85% of today's Catholics report their faith to be "somewhat" to "very important" to them.[1][2] From the mid-19th century down to 1964 Catholics were solidlyDemocratic, sometimes at the 80–90% level. From the 1930s to the 1950s Catholics formed a core part of theNew Deal Coalition, with overlapping memberships in the church,labor unions, big citymachines, and the working class, all of which promotedliberal policy positions in domestic affairs andanti-communism during theCold War.
Since the election of the nation's first Catholic president in 1960, Catholics have split about 50–50 between the two major parties in national elections. Beginning with the decline of unions and big city machines, increased suburbanization and with upward mobility into the middle classes, Catholics have drifted away from liberalism of the Democratic Party and towardconservatism on economic issues (such as taxes). Since the end of theCold War, their strong anti-Communism has faded in importance. On social issues the Catholic Church takes strong positions againstabortion andsame-sex marriage and has formed coalitions with Protestant evangelicals.[3]
Religious tensions were major issues in thepresidential election of 1928 when the Democrats nominatedAl Smith, a Catholic who was defeated, and in1960 when the Democrats also nominatedJohn F. Kennedy, a Catholic who was elected. For the next three elections, a Catholic was nominated for the vice presidency by one of the two major parties (Bill Miller in1964,Ed Muskie in1968,Tom Eagleton and thenSargent Shriver in1972). Each one lost.Geraldine Ferraro continued the tradition in1984, but she also lost. A Catholic at the top of the ticket,John Kerry, lost the2004 election to incumbentGeorge W. Bush, aMethodist, who won majority of the Catholic vote.[4] However, majority of the Hispanic Catholic vote voted for bothGore andKerry[4][5] The2012 election was the first where both major party vice presidential candidates were Catholic,Joe Biden andPaul Ryan.
As of January 2023[update], there are 27 (out of 100) Catholics in theUnited States Senate, and 122 (out of 435) Catholics in theUnited States House of Representatives, including House Majority LeaderSteve Scalise.[6] In2008, Joe Biden became the first Catholic to be elected Vice President of the United States. His successorMike Pence was raised as a Catholic but converted toevangelical Protestantism. In 2020, Biden was elected the second Catholic president of the United States. TwoFirst Ladies (Jacqueline Kennedy andMelania Trump) have been professed Catholics. Incumbent Vice PresidentJD Vance converted to Catholicism in 2019, making him the second Catholic to hold the post, and has acknowledged the influence ofCatholic theology on his sociopolitical positions, such as his staunch opposition tochildlessness,abortion, andsame-sex marriage.[7]
Before 1840, Catholics constituted a small minority and as a result, they played a relatively minor role in earlyAmerican history.[8] Catholics only constituted a significant community in Maryland and Baltimore became an early center of Catholicism. From theAmerican Revolution until the end of the 18th century, about 1% of the American population (about 30,000) was Catholic. Still, Catholics were among theFounding Fathers and they were also a part of theFirst Congress;Daniel Carroll servingMaryland's6th congressional district,[9] andCharles Carroll of Carrollton serving as the first senator from Maryland.[10][11] Presidential candidates did not seek Catholic votes untilAndrew Jackson andHenry Clay did so in1832.[8]
The role of Catholics inAmerican culture andelections dramatically changed as a result of the mass immigration of Catholics from Europe, especially fromGermany andIreland. By 1840, there were about 600,000 Catholics in the United States. In the 1840s, 200,000 Irish immigrated to escape poverty. TheGreat Famine of Ireland which lasted from 1845 to 1852 caused the Irish population in America to number 962,000, the number doubled in the next ten years.[12] Even larger numbers of immigrants came from traditionally Catholic regions of Germany and traditionally Catholic regions of other parts of Europe. Because most of these new arrivals lived in ethnic communities, they typically joined the local Catholic church that was in communion with Rome through the local diocese; how many of them cut their ties with the Catholic Church is a matter of speculation.[13] The Irish Catholics took controlling positions in the Catholic Church, labor unions, and Democratic organizations in the big cities, thus forming overlapping centers of strength. The sudden new arrival of so many Catholics, charges of political corruption, and fears of papal interference causedanti-Catholicism to grow, including the short-livedKnow Nothings party in the 1850s which demanded a purification of elections and statutes from Catholic influence.[8]
Many Catholics served in the Civil War armies, they served in both the North and the South, and the bishops rejected the antiwar and anti-draft sentiments of some Catholics. The rapid rise of the Irish out of poverty, and the continuing growth in membership, especially in industrial and urban areas, made the church the largest denomination in the U.S. Distrusting public schools which were dominated by Protestants, Catholics built their own network of parochial elementary schools (and, later, they built high schools), as well as colleges, and public funding of parochial schools was a controversial issue.[8] As theBennett Law episode in 1890 in Wisconsin demonstrated, Catholics were willing to cooperate politically with German Lutherans to protect their parochial schools. A distinct Catholic vote existed, however; in the late 19th century, 75% of Irish and German Catholics in America voted for Democratic presidential candidates.[8] The Irish increasingly controlled the Democratic party machinery in major cities.[14]
Religious lines were sharply drawn in the North in theThird Party System that lasted from the 1850s to the 1890s. In the South, the Catholics voted the same as Protestants, with race as the main dividing line.[15] Methodists, Congregationalists, Presbyterians, Scandinavian Lutherans and other Protestantpietists in the North were tightly linked to the GOP. In sharp contrast,liturgical groups, especially the Catholics, Episcopalians, and German Lutherans, looked to the Democratic Party for protection from pietistic moralism, especially prohibition. While both parties cut across economic class structures, the Democrats were supported more heavily by its lower tiers.
Cultural issues, especially prohibition and foreign language schools, became important because of the sharp religious divisions in the electorate. In the North, about 50% of the voters were pietistic Protestants who believed that the government should be used to reduce the pervasiveness of social sins, such as drinking. Liturgical churches comprised over a quarter of the vote and they wanted the government to stay out of personal morality issues. Prohibition debates and referendums heated up elections in most states over a period of decades, as national prohibition was finally passed in 1918 (and it was repealed in 1932), serving as a major issue between the wet Democrats and the dry GOP.[15]
| Voting Behavior by Religion, Northern USA Late 19th century | ||
|---|---|---|
| Religion | % Dem | % GOP |
| Immigrants | ||
| Irish Catholics | 80 | 20 |
| AllCatholics | 70 | 30 |
| Confessional German Lutherans | 65 | 35 |
| German Reformed | 60 | 40 |
| French Canadian Catholics | 50 | 50 |
| Less Confessional GermanLutherans | 45 | 55 |
| English Canadians | 40 | 60 |
| British Stock | 35 | 65 |
| GermanSectarians | 30 | 70 |
| Norwegian Lutherans | 20 | 80 |
| Swedish Lutherans | 15 | 85 |
| HaugeanNorwegians | 5 | 95 |
| Natives | ||
| Northern Stock | ||
| Quakers | 5 | 95 |
| Free Will Baptists | 20 | 80 |
| Congregational | 25 | 75 |
| Methodists | 25 | 75 |
| Regular Baptists | 35 | 65 |
| Blacks | 40 | 60 |
| Presbyterians | 40 | 60 |
| Episcopalians | 45 | 55 |
| Southern Stock | ||
| Disciples | 50 | 50 |
| Presbyterians | 70 | 30 |
| Baptists | 75 | 25 |
| Methodists | 90 | 10 |
The Catholic Church exercised a prominent role in shaping America's labor movement. From the onset of significant immigration in the 1840s, the church in the United States was predominantly urban, with both its leaders and congregants usually of the laboring classes. Over the course of the second half of the nineteenth century, nativism, anti-Catholicism, and anti-unionism coalesced in Republican elections, and Catholics gravitated toward unions and the Democratic Party.[8]
TheKnights of Labor was the earliest labor organization in the United States, and in the 1880s, this was the largest labor union in the United States. It is estimated that at least half its membership was Catholic (includingTerence Powderly, its president from 1881 onward).
InRerum novarum (1891),Pope Leo XIII criticized the concentration of wealth and power, spoke out against the abuses that workers faced and demanded that workers should be granted certain rights and safety regulations. He upheld the right of voluntary association, specifically commending labor unions. At the same time, he reiterated the church's defense of private property, condemned socialism, and emphasized the need for Catholics to form and join unions that were not compromised by secular and revolutionary ideologies.[16]
Rerum novarum provided new impetus for Church leaders to establish a variety of social services for the working class element that predominated the lay membership. That included the Social Action Department of theNational Catholic Welfare Council, and support for priests involved in labor issues at local factories.[17]
Rerum novarum also provided new impetus for Catholics to become more active in the labor movement. Its exhortation to form specifically Catholic labor unions was widely interpreted as irrelevant to the pluralist context of the United States. While atheism underpinned many European unions and stimulated Catholic unionists to form separate labor federations, the religious neutrality of unions in the U.S. provided no such impetus. Irish Catholics often dominated unions, and they exerted influence across organized labor. Catholic union members and leaders played important roles in steering American unions away from socialism.[18]
By 1900, Catholics represented 14 percent of the total U.S. population and soon became the single largest religious denomination in the country.[19] Still, Catholics did not hold many high offices in government. Only one of the first 54 justices on theUnited States Supreme Court was Catholic,Roger B. Taney, appointed in 1836. From the 1930s to the 1950s, Catholics formed a core part of the New Deal Coalition, with overlapping memberships in the church, labor unions, big city machines, and the working class, all of which promoted liberal policy positions in domestic affairs and anti-communism during the Cold War. ThisNew Deal Coalition formed underFranklin Roosevelt was led by his Postmaster General and the nation's first Irish American Roman Catholic Cabinet memberJames Farley.[20]
FollowingWorld War I, many hoped that a new commitment to social reform would characterize the ensuing peace. The council saw an opportunity to use its national voice to shape reform and in April 1918 created a Committee for Reconstruction.John A. Ryan wrote the Bishops' Program of Social Reconstruction. Combining Progressive thought and Catholic theology, Ryan believed that government intervention was the most effective means of affecting positive change for his church as well as working people and the poor. On February 12, 1919, the National Catholic War Council issued the "Bishops' Program of Social Reconstruction".
The program received a mixed reception both within the church and outside it. The National Catholic War Council was a voluntary organization with no canonical status. Its ability to speak authoritatively was therefore questioned. Many bishops threw their support behind the Program, but some, including Bishop William Turner of Buffalo and William Henry O'Connell of Boston, opposed it. O'Connell believed some aspects of the plan smacked too much of socialism. Response outside the church was also divided: labor organizations backed it, for example, and business groups criticized it.
After World War I, some states concerned about the influence of immigrants and "foreign" values looked to public schools for help. The states drafted laws designed to use schools to promote a common American culture.
In 1921, theKu Klux Klan arrived inOregon and quickly attracted as many as 14,000 members, establishing 58 klaverns by the end of 1922. Given the small population of non-white minorities outside Portland, the Oregon Klan directed its attention almost exclusively against Catholics, who numbered about 8% of the population.
In 1922, theMasonic Grand Lodge of Oregon sponsored a bill to require all school-age children to attend public schools. With support of the Klan and Democratic GovernorWalter M. Pierce, endorsed by the Klan, the Compulsory Education Act was passed by a vote of 115,506 to 103,685. Its primary purpose was to shut down Catholic schools in Oregon, but it also affected other private and military schools. The constitutionality of the law was challenged in court and ultimately struck down by theUS Supreme Court inPierce v. Society of Sisters (1925) before it went into effect,[21] in a ruling that has been called "the Magna Carta of the parochial school system."[citation needed] The law caused outraged Catholics to organize locally and nationally for the right to send their children to Catholic schools.
Pope Pius XI, in 1929, explicitly referenced this Supreme Court case in hisencyclicalDivini illius magistri[22] on Catholic education. He quoted in a footnote the part of the case:
The fundamental theory of liberty upon which all governments in this Union repose excludes any general power of the State to standardize its children by forcing them to accept instruction from public teachers only. The child is not the mere creature of the State; those who nurture him and direct his destiny have the right coupled with the high duty, to recognize, and prepare him for additional duties.
The Catholic Worker movement began as a means to combineDorothy Day's history in American social activism,anarchism, andpacifism with the tenets of Catholicism (including a strong current ofdistributism), five years after her 1927 conversion.[23]
The group started with theCatholic Workernewspaper, created to promoteCatholic social teaching and stake out a neutral,pacifist position in the wartorn 1930s. It grew into a "house of hospitality" in the slums of New York City and then a series of farms for people to live together communally. The movement quickly spread to other cities in the United States and toCanada and theUnited Kingdom; more than 30 independent but affiliated CW communities had been founded by 1941. Well over 100 communities exist today, including several inAustralia, the United Kingdom, Canada,Germany,The Netherlands, theRepublic of Ireland,Mexico,New Zealand, andSweden.[24]
Similar houses of hospitality were established by Russian immigrant and Catholic social worker,Catherine Doherty, founder of Madonna House.
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Historian John McGreevey notes, "Priests across the country in the 1930s encouraged their parishioners to join unions, and some likePittsburgh'sCharles Rice, Detroit's Frederick Siedenberg, andBuffalo'sJohn P. Boland, served on regional labor boards and played key roles in workplace negotiations." TheCatholic Worker Movement andDorothy Day grew out of the same impetuses to putCatholic social teaching into action.
The Catholic Church encouraged Catholic workers to join the unions such as theCongress of Industrial Organizations "to improve their economic status and to act as a moderating force in the new labor movement".[25] Catholic clergy promoted and founded moderate trade unions, such as theAssociation of Catholic Trade Unionists and the Archdiocesan Labor Institute in 1939. American Catholics of that era were generally New Deal liberals who actively supported the CIO, viewed government as a positive force for social reform and often participated in non-communist trade unions, becoming a prominent group of theUnited Auto Workers. According to Colleen Doody, Catholics were the "backbone and the bane of New Deal liberalism".[25]
The Catholic Conference on Industrial Problems (1923–1937) was conceived by Raymond McGowan as a way of bringing together Catholic leaders in the fields of theology, labor, and business, with a view to promoting awareness and discussion of Catholic social teaching. Its first meeting was held in Milwaukee. While it was the venue for important discussions during its existence, its demise was due partly to lack of participation by business executives who perceived the dominant tone of the group as anti-business.
Religion plays a part in American elections. Religion is part of the political debate overLGBTQ rights, abortion, theright to die/assisted suicide, universal health care, workers rights and immigration.
According to Dr. John Green of University of Akron, "There isn't a Catholic vote anymore; there are several Catholic votes." A survey conducted by the Gallup organization in 2009 revealed that, despite the opposition of the church to abortion and embryonic stem-cell research, there is no significant difference between the opinions of Catholics and non-Catholics on these questions.[26]
In 2004,Catholic Answers, a private lay Catholic apostolate, published itsVoter's Guide for Serious Catholics.[27] It also publishedVoter's Guide for Serious Christians for non-Catholics.[28] In 2006, it revamped the guides and published them on its Catholic Answers Action web site.[29]
In 2016 another Catholic organization, Catholics in Alliance for the Common Good, published the Pope Francis Voter Guide[1] to help inform the faithful about their specifically political vocation as Catholics in the United States.
In January 2016, theUnited States Conference of Catholic Bishops produced an updated version of their 2007 voter's guide,Forming Consciences for Faithful Citizenship. It is a summary of the USCCB's public policies based on church teachings.[30]
In September 2016, BishopThomas J. Olmsted of theDiocese of Phoenix issued the fourth edition of his guide,Catholics in the Public Square. In it, he suggests to politicians supporting abortion that they would need to repent and go toConfession before receiving Holy Communion,[31] in contrast with other bishops such as CardinalsTimothy Dolan andDonald Wuerl, who say that the church does not deny communion over issues of legislation.
The Roman Catholic Church definesmarriage as acovenant "by which a man and a woman establish between themselves a partnership of the whole of life and which is ordered by its nature to the good of the spouses and the procreation and education of offspring."[32] The church teaches that "homosexual acts are intrinsically disordered. They are contrary to the natural law. They close the sexual act to the gift of life. They do not proceed from a genuine affective and sexual complementarity. Under no circumstances can they be approved."[33] Nevertheless, homosexuals "must be accepted with respect, compassion, and sensitivity. Every sign of unjust discrimination in their regard should be avoided."[33] Some Roman Catholics take this to mean that voting in favor of "benefits for lifelong partners" is a compassionate act, whereas others see voting in favor of "benefits for lifelong partners" as merely promoting behavior contrary to natural law. According to a 2009 survey, 59% of practicing Catholics oppose same-sex marriage, while those who are not practicing support it by 51%.[34] CardinalJohn Joseph O'Connor was an outspoken critic of homosexuality; other prominent Catholics who were outspoken critics have includedJohn Boehner,David Vitter,Paul Ryan,Newt Gingrich,Rick Santorum,Bobby Jindal,Jeb Bush,Bob McDonnell,Marco Rubio,Michael Steele,Donald Carcieri andSam Brownback. CatholicsRudolph Giuliani,Chris Christie,Tim Kaine,James Martin, CardinalJoseph W. Tobin,ArchbishopVincenzo Paglia, CardinalBlase Cupich,Patrick J. Conroy (Jesuit chaplain to the U. S. House of Representatives), andBob Casey Jr. have supported gay rights and civil unions but not same-sex marriage. Liberal Catholics have generally supported repeal of sodomy laws that called for jail time for homosexuals and Employment Non-Discrimination laws that would prohibit large employers from firing workers because of sexual orientation. Conservative Catholics have taken the contrary view, rejecting claims that these are examples of "unjust discrimination" and that because homosexual act is an intrinsic evil, it must always be opposed.[35] Recent research by Bouke Klein Teeselink and Georgios Melios has shown that Catholics who leave the Church tend to adopt more progressive views on issues like same-sex marriage and gay rights.[36]
In accordance with its teachings, the Catholic Church opposes abortion in all circumstances and often leads the national debate on abortion.[37] The Roman Catholic Church has been a fierce opponent of liberalized abortion laws and has organized political resistance to such legislation in several Western countries.
Before theRoe v. Wade decision making abortion legal in the United States, theanti-abortion movement in the United States consisted of elite lawyers, politicians, and doctors, almost all of whom were Catholic.[38] The only coordinated opposition to abortion during the early 1970s came from theUnited States Conference of Catholic Bishops and the Family Life Bureau, also a Catholic organization. Mobilization of a wide-scale anti-abortion movement among Catholics began quickly after theRoe v. Wade decision with the creation of theNational Right to Life Committee (NRLC). The NRLC also organized non-Catholics, eventually becoming the largest anti-abortion organization in the United States.[38] The anti-abortion wing of the Democratic Party was also led by CatholicRobert P. Casey, Sr. other anti-abortion Democrats including,Sargent Shriver,Raymond Flynn andBob Casey Jr.
Reception of communion by Catholic politicians who support abortion rights is controversial in the United States. Such cases typically involve a bishop who prepares to withhold communion from a Catholic politician, though in some casesexcommunication has been suggested,[by whom?] and in others, a bishop has instructed a politician to refrain from receiving communion. The first such case was that ofLucy Killea, though such incidents have subsequently occurred during national elections.
In 2004,Cardinal Joseph Ratzinger, then-prefect of theCongregation for the Doctrine of the Faith (who would later become Pope Benedict XVI), instructed American bishops in a confidential memorandum that communion must be denied to Catholic politicians who support legal abortion.[citation needed] However, Cardinals O'Malley, Egan, McCarrick, Wuerl, Mahony and George have said they would not deny communion to a person in public life who supports abortion rights.Cardinal Burke andCharles Chaput, Archbishop of Philadelphia, have shown support for Ratzinger's position, but as of June 2022[update], neither has followed through on this.
During the 2004 presidential campaign, four bishops planned to deny communion to Catholic politicians who had voted forJohn Kerry.[39] This provoked a negative reaction, and the Catholic Church took a different approach for the 2008 election. The new message was compiled into a brochure titled "Forming Consciences for Faithful Citizenship," which "emphasized that issues involving 'intrinsically evil' actions could not be equated morally with others," according to the Times. The brochure cites abortion as the "prime example," and it also mentionseuthanasia,torture,genocide, unjust war andracism.
In the 2008 U.S. presidential campaign, as many as 89 Catholic bishops proclaimed that Catholics should make abortion their defining issue in the election.[40]
In November 2009, Rhode Island Rep. Patrick Kennedy disclosed thatThomas Tobin had ordered priests in the diocese to deny him communion because of Kennedy's position in favor of unrestricted abortion.[41]
Michael Humphrey of theNational Catholic Reporter viewed the 54-45% majority of Catholic voters choosing Obama in the 2008 presidential election as a repudiation of bishops who had warned that voting for Obama would constitutegrave matter.[42] TheUniversity of Notre Dame, a Catholic institution, named President Barack Obama commencement speaker at its 2009 graduation and bestowed an honorary doctorate degree on him. The invitation drew criticism from Catholics and some members of the church hierarchy because of Obama's policies in favor of promoting and funding abortion.[citation needed]
Polling results show that a majority of Catholics classify themselves as anti-abortion; a 2009 poll showed a 52% majority identifying as anti-abortion.[43] Pew Research, combining polls from 2011 and 2013, notes that over half (53%) of white Catholics believe abortion should be legal in all or most cases, with 41% saying it should be illegal in all or most cases. Among Hispanic Catholics, 43% say it should be legal in all or most cases, while 52% say it should be illegal in all or most cases.[44] Research has found that Catholics who disaffiliate from the Church tend to shift towards more progressive stances on social issues, including increased support for abortion rights.[36]
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In 1948, ArchbishopRichard Cushing campaigned against a Massachusetts referendum to loosen the state's ban on birth control. While the referendum failed, "deployment of the Church's political muscle," according to historian Leslie Tentler, offended non-Catholics and led Cushing to relax his position when the issue was debated again in the 1960s.[45]
The Catholic church hierarchy forbids birth control such as condoms or the pill because it views them as separating sexual intercourse from its intended consequence of reproduction.[46]
In 2012, when theObama administration proposed regulations that required employer-provided health insurance plans to cover contraception, Catholic companies such as affiliated universities andEWTN Broadcasting, which believed they should be exempt from the law, sued the government, while Catholic religious leaders campaigned against it in church.[47][48] The regulation was later altered so that an employee of a religious institution which did not wish to provide coverage for reproductive health care could seek it directly from the insurer at no additional cost. Catholic religious authorities continued to oppose the plan, while theCatholic Health Association supported it.[49]
While the pope and the bishops have opposed birth control, the majority of American Catholics disagree with them, and believe the church should change its teaching on birth control. A Pew Research poll conducted in 2013 found that three-quarters of U.S. Catholics (76%) say the church should permit birth control.[50] Catholics who attend services on a weekly basis are more likely to support church teaching on social issues.[51]
The immigration debate has opened a chasm with Republican hardliners who want restrictions.[52] Some 30% of the Roman Catholic population isHispanic and that percentage continues to rise steadily.Pope John Paul II advocated that countries should accommodate people fleeing from economic hardship.Cardinal Raymond Burke has been involved in rallies to allow undocumented workers a chance at citizenship. By welcoming migrant workers, many of whom are Catholic, Burke says, "we obey the command of Our Lord, who tells us that when we welcome the stranger, we welcome Christ Himself."[53]
In addressing thePew Research Center's Forum on Religion & Public Life in 2009, ArchbishopCharles J. Chaput ofDenver discussed the need when talking about reforming immigration law, to do so "... in a comprehensive way, so that justice is done and our borders are protected. It's always both/and; it's not either/or from my perspective."[54] "[N]o one can claim to be Catholic and think it's okay to treat immigrants unjustly or inhumanly. But you can disagree on immigration policies because you think that one works and one doesn't."[54]
Most immigration to the U.S. is from predominantly Roman Catholic nations and about3⁄4 of alllapsed Catholics have been replaced by immigrant Catholics in the United States.[55]
In 2006,Cardinal Roger Mahony announced that he would order the clergy and laity of theArchdiocese of Los Angeles to ignoreH.R. 4437 if it were to become law.[56] Cardinal Mahony personally lobbied senatorsBarbara Boxer andDianne Feinstein to have the Senate consider a comprehensive immigration reform bill, rather than the enforcement-only bill that passed the House of Representatives.[57] Cardinal Mahony also blamed the Congress for the illegal immigration crisis due to their failure to act on the issue in the previous 20 years, opposed H.R. 4437 as punitive and open to abusive interpretation, and supported theComprehensive Immigration Reform Act of 2006 (S. 2611).[58][59]
In 2015Pope Francis declared thatman-made climate change is caused by burning fossil fuels. The Pope stated the warming of the planet is rooted in "athrowaway culture" and the developed world's indifference to the destruction of the planet as it pursues short-term economic gains.[60] However, one survey found that the Pope's statement did not significant affect the views of Catholics on the issue,[61] while Catholic commentaries ranged from praise to dismissal, with some stating that it was not binding or magisterial due to its scientific nature.[62] The Pope's statements on these issues were most prominently laid out in encyclicalLaudato si'. The publication by Francis put pressure on Catholics seeking theRepublican Party nomination for President in 2016, includingJeb Bush andRick Santorum, who "have questioned or denied the established science of human-caused climate change, and have harshly criticized policies designed to tax or regulate the burning of fossil fuels."[63]
The United States Conference of Catholic Bishops have openly opposed theEquality Act which serves to address discrimination towards members of the LGBTQ+ community. They argued the Equality Act would threaten the religious freedom of Catholics, allow men into women's spaces, and jeopardize existing prohibitions to the federal funding of abortion.[64] They claim that the legislation discourages differing opinions on marriage and sexuality as well as codifying "the new ideology of “gender” in federal law, dismissing sexual difference and falsely presenting “gender” as only a social construct."[65]
Before the 1960s, when cultural changes led to an incremental liberalization of the Democratic Party, Catholics were staunch Democrats. The Democratic Party ran Al Smith, the first Catholic presidential candidate by a major party, in 1928, and, except when the ticket was headed by aSouthern candidate, has nominated a Catholic for president or vice president in every election since 1960 except for1988 (where aGreek Orthodox,Michael Dukakis, was the presidential nominee).
Since the 1960s, the Catholic vote has become bipartisan.[8] In the 60s and early 70s, a number of Catholics and Southern whites abandoned their traditional affiliation with the Democratic Party and began to support the Republican Party. This shift is evidenced by the fact that Nixon received 33% of the Catholic vote in the 1968 election compared to 52% in 1972. As a group, Catholics represented a quarter of the nation's electorate and were now one of the nation's largest swing groups. Both parties began to aggressively woo the Catholic voters. Although the Catholic hierarchy could not dictate who Catholics voted for, they did have a substantial influence over the faithful in their dioceses. Politicians were aware that the bishops could direct significant time, energy and money to support the issues that were important to them. From their perspective, the bishops were eager to regain some of the influence that their predecessors had wielded in the earlier part of the 20th century.[66] Since the 1970s non-Hispanic white Catholics have voted majority Republican very reliably while a majority of Hispanic or Latino Catholics have voted Democrat.[67]
In his successful1980 campaign againstJimmy Carter,Ronald Reagan won about half of the Catholic vote and a majority of Catholics who were non-Hispanic whites.[68] "Reagan Democrats", many of them non-Hispanic white, blue-collar Catholics, often from awhite ethnic background, comprised 25% of the Democrats who voted for Reagan, and formed an important part of his support in1984 as well. Despite CatholicGeraldine Ferraro's presence on the Democratic ticket asWalter Mondale's vice-presidential running mate that year Reagan won 54 to 61% of the Catholic vote, only slightly different from the overall 59%. Although the majority of Catholics in 1984 remained Democrats, compared to 1980, Catholic votes switched to Reagan at about the same level as most Protestant groups. Reagan's vice presidentGeorge H. W. Bush won about the same number of votes asMichael Dukakis, making1988 the third presidential election in a row in which Catholics failed to support the Democratic candidate as they traditionally did.[69]: 186–187, 191–192, 194
Although about one-third of Catholics voted for Bush's reelection in1992, most Catholic defectors switched to independentRoss Perot, not the successful DemocratBill Clinton. Unlike previous elections (such as in1972, whenGeorge McGovern's Catholic support was eight percentage points higher than overall) the Catholic vote was not more Democratic than the overall electorate, but split almost identically to it. The trend away from a Democratic dominance of the Catholic vote continued in1994, when for the first time in history Democrats did not receive a majority of Catholic votes in elections for the House of Representatives; as with 1992, the Catholic vote split resembled that of the overall electorate. White non-Hispanic Catholics however, remained majority Republican.[67] This trend reversed slightly in1996, when Clinton's share of Catholics in general was four percentage points ahead of overall, and they comprised about half of the margin between him and the unsuccessful challengerRobert Dole. The 1990s ended, however, with Catholics as "the largest swing vote in American politics" and with white non-Hispanic Catholics continuing to vote consistently Republican.[67][69]: 200–201, 207, 218
Their party independence continued into 2000, and Catholics became the large religious grouping that most closely reflected the total electorate, ahead ofmainline Protestants. 50% of Catholics voted forAl Gore versus 47% forGeorge W. Bush in the very close2000 election. 52% of Catholics voted for Bush's successful reelection compared to 47% for the CatholicJohn Kerry in2004, versus 51% to 48% overall.[8] Among white Catholics the figure was higher, with George W Bush receiving 56% of white Catholic votes.[70]Barack Obama, who chose the CatholicJoe Biden as his running mate, received 54% of the Catholic vote in2008 compared toJohn McCain's 45%, close to the overall 52% to 46%.[71] In2012 Obama and Biden facedMitt Romney and the CatholicPaul Ryan. Obama won 50% of the Catholic vote to Romney's 48%, close to their 51% and 47%, respectively, of the overall vote.[72] In2016 the Republicans'Donald Trump choseMike Pence—who describes himself asevangelical Catholic—as his running mate, while the Democrats'Hillary Clinton chose the CatholicTim Kaine as hers. The victorious Trump-Pence ticket received 52% of Catholics' votes compared to Clinton-Kaine's 45%.[73]
White Catholics who are registered Democrats are also shown to defect to the Republican party in massive numbers during election years. This was particularly true during both of Ronald Reagan's presidential elections, as well as the Nixon-McGovern race. White Catholics who are registered as Republicans are substantially less likely to defect to the Democrats during election years.[74]
Studies indicate that Catholics who disaffiliate from the Church due to clergy abuse scandals tend to experience a leftward shift in their political orientation.[36] This shift is reflected not only in their personal political beliefs but also in their voting behavior, with former Catholics more likely to support progressive candidates and causes.
In 1928,Al Smith became the first Roman Catholic to gain a major party's nomination for president.[75] His religion became an issue during thecampaign and was one of the factors in his loss. Many feared that he would answer to the pope and not the constitution.Another major controversial issue was the continuation ofProhibition. Smith was personally in favor of relaxation or repeal of Prohibition laws despite its status as part of the nation's Constitution, but the Democratic Party split north and south on the issue. During the campaign Smith tried to duck the issue with noncommittal statements. He was also criticized for being a drunkard because of the stereotypes placed on Irish Catholics of the day.[76][77]
Smith swept the entire Catholic vote, which had been split in 1920 and 1924, and brought millions of Catholics to the polls for the first time, especially women. The fact that Smith was Catholic garnered him support fromimmigrant populations in New England, which may explain his narrow victories in traditionally RepublicanMassachusetts andRhode Island, as well as his narrow 2% loss inNew York (which previous Democratic presidential candidates had lost by double digits).[78]
Religion became a divisive issue during thepresidential campaign of 1960. SenatorJohn F. Kennedy of Massachusetts was vying to become the nation's first Catholic president. A key factor that was hurting Kennedy in his campaign was the widespread prejudice against his Roman Catholic religion; someProtestants believed that, if he were elected president, Kennedy would have to take orders from thePope inRome. When offered the opportunity to speak before a convention of Baptist ministers, he decided to try to put the issue to rest.
To address fears that his Roman Catholicism would influence his decision-making,John F. Kennedy famously told the Greater Houston Ministerial Association on September 12, 1960, "I am not the Catholic candidate for President. I am the Democratic Party's candidate for President who also happens to be a Catholic. I do not speak for my Church on public matters — and the Church does not speak for me."[79] He promised to respect the separation of church and state and not to allow Catholic officials to dictate public policy to him. Kennedy also raised the question of whether one-quarter of Americans were relegated to second-class citizenship just because they were Roman Catholic.
Even so, it was widely believed after the election that Kennedy lost some heavily Protestant states because of his Catholicism. His address did not please everyone: many non-Catholics remained unconvinced that a Catholic could be president without divided loyalties; and many Catholics thought he conceded too much in his profession of belief in an absoluteseparation of church and state. The speech is widely considered to be an important marker in the history of Catholicism (and anti-Catholicism) in the United States.
Kennedy went on to win the national popular vote overRichard Nixon by just one-tenth of one percentage point (0.1%) - the closest popular-vote margin of the 20th century. In theelectoral college, Kennedy's victory was larger, as he took 303 electoral votes to Nixon's 219 (269 were needed to win). There was a "narrow consensus" among the experts that Kennedy had won more votes than he lost as a result of his Catholicism,[80] as Catholics rallied to Kennedy as an affirmation of their religion and their right to have a Catholic president.
This chart shows the estimated Democrat/Republican split of the Catholic vote in elections since 1948. Catholic candidates are inbold. However, ex-Catholic candidates (Palin, Pence & Walz) aren't. Elections in which Catholics voted for the national winner are also inbold.
| Year | Election Winner | Party | D% | R% | Election Loser | Cook PVI | Citations |
|---|---|---|---|---|---|---|---|
| 1948 | Truman–Barkley | Democratic | 65 | 35 | Dewey–Warren | D+30 | [5][81] |
| 1952 | Eisenhower–Nixon | Republican | 51-56 | 44-49 | Stevenson–Sparkman | D+2-12 | [5][81] |
| 1956 | Eisenhower–Nixon | Republican | 45-51 | 49-55 | Stevenson–Kefauver | R+10–D+2 | [5][81] |
| 1960 | Kennedy–Johnson | Democratic | 78-82 | 18-22 | Nixon–Lodge | D+56–64 | [5] |
| 1964 | Johnson–Humphrey | Democratic | 76-79 | 21-24 | Goldwater–Miller | D+52–58 | [5][81] |
| 1968 | Nixon–Agnew | Republican | 49-59[a] | 33-38 | Humphrey–Muskie | D+11–26 | [5][81] |
| 1972 | Nixon–Agnew | Republican | 37-48 | 52-63 | McGovern–Shriver[b] | R+4–26 | [5][81] |
| 1976 | Carter–Mondale | Democratic | 54-57 | 40-44 | Ford–Dole | D+10–17 | [5][81] |
| 1980 | Reagan–Bush | Republican | 41-49 | 41-50 | Carter–Mondale | R+9–D+8 | [5][69]: 185 [81] |
| 1984 | Reagan–Bush | Republican | 38-46 | 54-61 | Mondale–Ferraro | R+8–23 | [5][81] |
| 1988 | Bush–Quayle | Republican | 38-52 | 48-61 | Dukakis–Bentsen | R+23-D+4 | [5][81] |
| 1992 | Clinton–Gore | Democratic | 44-50 | 30-37 | Bush–Quayle | D+7-20 | [5][69]: 202 |
| 1996 | Clinton–Gore | Democratic | 53-57 | 30-37 | Dole–Kemp | D+16–27 | [5] |
| 2000 | Bush–Cheney | Republican | 42-52 | 46-56 | Gore–Lieberman | R+14-D+6 | [5] |
| 2004 | Bush–Cheney | Republican | 44-52 | 44-52 | Kerry–Edwards | R+8–D+8 | [5] |
| 2008 | Obama–Biden | Democratic | 53-58 | 40-47 | McCain–Palin | D+6–18 | [5] |
| 2012 | Obama–Biden | Democratic | 49-59[c] | 39-48 | Romney–Ryan | D+1–20 | [72][5] |
| 2016 | Trump–Pence | Republican | 45-49 | 45-52 | Clinton–Kaine | R+4–D+7 | [73][82][5] |
| 2020 | Biden–Harris | Democratic | 49-52 | 47-50 | Trump–Pence | R+1–D+5 | [83][5][84][85][86][87][88] |
| 2024 | Trump–Vance | Republican | 39-44 | 55-59 | Harris–Walz | R+11-20 | [89][90][88][91] |
According to the Pew Research Center, Catholics represent 30.5% ofthe United States Congress as of January 2019. There are 141Representatives and 22Senators that are Catholic, which split as 99Democrats and 64Republicans.
Edward Kavanagh was nationally noticed as the firstCatholic elected from New England in 1830. Kavanagh was elected as aJacksonian to the Twenty-second and Twenty-third Congresses, serving from March 4, 1831, to March 3, 1835.
On January 4, 2007,Nancy Pelosi, a Catholic, became the first woman elected as theSpeaker of the House. She was elected again asSpeaker of the House on January 3, 2019, after serving asHouse Minority Leader for theDemocrats from 2003 to 2007 and 2011–2019.Paul Ryan is Catholic as well and served recently asSpeaker of the House from 2015 to 2019.
A majority of the Supreme Court has been Catholic since 2005.
The first Catholic Supreme Court appointment was Chief JusticeRoger B. Taney, appointed by Andrew Jackson in 1836.[92] The second,Edward Douglass White, joined the court in 1894 and was elevated to chief justice in 1910. He was joined on the Court by CatholicJoseph McKenna in 1898. After White's death in 1921, there became an informally recognized tradition of holding one seat on the court for a Catholic justice, though not necessarily the same seat.[92]
Pierce Butler was appointed to the court in 1923 and was succeeded byFrank Murphy in 1940. Both were Catholic. During Murphy's time on the court, he was briefly joined byJames F. Byrnes, who was raised Catholic but had converted toEpiscopalianism many years before his appointment.
After Murphy died in 1949, he was not succeeded directly by a Catholic. However, President Harry Truman appointedSherman Minton to a different vacant seat, and his appointment was seen as in keeping with the tradition, as Minton's wife was Catholic.[93] He would convert five years after his retirement from the court.[94]
Upon Minton's retirement, CardinalFrancis Spellman successfully lobbied Dwight Eisenhower to replace him withWilliam J. Brennan, a practicing Catholic.
The traditional one-seat rule was abandoned by PresidentRonald Reagan, who nominated two Catholics to serve together:Antonin Scalia in 1986 andAnthony Kennedy in 1988. They joined Brennan to give the court a then-high of three Catholic justices.
PresidentGeorge H.W. Bush nominatedClarence Thomas in 1991. At the time of his appointment, Thomas was a confirmed Catholic attending Episcopalian services, but he has since returned to active Catholicism.[95] He replaced the retiring Catholic Brennan with David Souter, an Episcopalian.
PresidentGeorge W. Bush appointedJohn Roberts andSamuel Alito, both Catholics, in 2005. Alito's appointment gave the court its first ever Catholic majority, which it has maintained ever since.[d] In 2009, PresidentBarack Obama appointed CatholicSonia Sotomayor, raising the number of Catholic justices to six.[96]
In 2018, President Donald Trump appointed CatholicBrett Kavanaugh to replace Anthony Kennedy. Trump's other appointment thus far,Neil Gorsuch, is a practicing Episcopalian who had attended Catholic Mass and Catholic schools as a child. He joined the Episcopal Church upon marriage to his wife. It is unclear whether he still identifies as Catholic, and he is not typically included among the Catholic justices.[97] In 2020, JusticeRuth Bader Ginsburg died; President Donald Trump nominatedAmy Coney Barrett, a Catholic, to fill the vacancy; she was subsequently confirmed by the Senate and sworn in to the bench.
There have been two CatholicPresident of the United States,John F. Kennedy andJoe Biden and twoVice Presidents of the United States,Joe Biden andJD Vance; however,Mike Pence was raised Catholic, but later described himself as anEvangelical Catholic.[98] There are also 2 ex-Catholic vice presidential candidates, namelySarah Palin &Tim Walz.
First LadyMelania Trump was the first Catholic to live in the White House since First LadyJacqueline Kennedy, who remained there for two weeks after her husband's death 53 years earlier.[99][100][101]
 |
Postmaster Generals:James Farley (1933-1940[102]
Secretaries of State:Edmund Muskie,[103]Alexander Haig,[104]John Kerry,John J. Sullivan, and current secretaryMarco Rubio.[105][106][107] SecretaryJames G. Blaine had Catholic roots. SecretaryJames F. Byrnes was raised Catholic but converted to Episcopalianism.
Attorney Generals:Roger B. Taney,[92]Joseph McKenna,[92]Charles Bonaparte,[108]Frank Murphy,James McGranery,J. Howard McGrath,Robert F. Kennedy,William Barr, andAlberto Gonzales.[109]
Secretaries of Defense:James Forrestal,[110]Leon Panetta, andJames Mattis.[111][112] SecretaryChuck Hagel was raised Catholic but converted to Episcopalianism.[113]
Secretaries of Labor:Maurice Tobin,[114]Martin Durkin,James P. Mitchell,Ann McLaughlin Korologos,Alexis Herman,[115] Hilda Solis,[116][117][118] andTom Perez.[119]
Secretaries of Housing and Urban Development:Moon Landrieu,Henry Cisneros,Andrew Cuomo,[120]Mel Martínez, andJulián Castro.[121][122]
Secretaries of Energy: Bill Richardson.[123]
Secretary of the Treasury and of the InteriorThomas Ewing married a Catholic woman, attended services for many years, and was formally baptized on his deathbed.[124] Treasury SecretaryDonald Regan also had Catholic roots, but it is unclear whether he actively practiced while in office.
The Catholic secretaries in theBiden administration wereLloyd Austin (Defense),Deb Haaland (Interior),Gina Raimondo (Commerce),Marty Walsh (Labor),Xavier Becerra (Health and Human Services),Miguel Cardona (Education), andJennifer Granholm (Energy). Haaland was the first Native American in a presidential cabinet and also the first Native Catholic within it. Granholm converted to Catholicism while at Harvard Law School in the mid-1980s.[125][126][127][128][129]
Secretary of TransportationPete Buttigieg was baptized in the Catholic Church as an infant and he attended Catholic schools, but began to attend theChurch of England'sChrist Church Cathedral during his term at theUniversity of Oxford and said he felt "more-or-less Anglican" by the time he returned to the U.S.[130] Buttigieg has since been anEpiscopalian.[131]
Of the 15 leading American cities, 7 elected a Catholic as mayor before the Civil War, and 13 had done so by 1893. The last two were Edward Dempsey inCincinnati in 1906, andJames Tate inPhiladelphia in 1962.[132][133]
1815Augustin McCarty, New Orleans
1824John Williams, Detroit
1842Solomon Hillman, Baltimore
1844Bernard Pratte, St Louis
1846Solomin Juneau, Milwaukee
1853Antonio F. Coronel, Los Angeles
1856Thomas Dyer, Chicago
1867Frank McCoppin, San Francisco
1876Philip Becker, Buffalo
1881William Russell Grace, New York City
1885Hugh O'Brien, Boston
1893Robert Blee, Cleveland
1893Bernard J. McKennaPittsburgh
1906Edward Dempsey, Cincinnati
1962James Tate,Philadelphia
"Catholicism has experienced the greatest net losses as a result of affiliation changes. While nearly one-in-three Americans (31%) were raised in the Catholic faith, today fewer than one-in-four (24%) describe themselves as Catholic. These losses would have been even more pronounced were it not for the offsetting effect of immigration. The Landscape Survey finds that among the foreign-born adult population, Catholics outnumber Protestants by nearly a two-to-one margin (46% Catholic vs. 24% Protestant); among native-born Americans, on the other hand, Protestants outnumber Catholics by an even larger margin (55% Protestant vs. 21% Catholic)." (p. 6).
"... the Catholic share of the U.S. adult population has held fairly steady in recent decades, at around 25%. What this apparent stability obscures, however, is the large number of people who have left the Catholic Church. Approximately one-third of the survey respondents who say they were raised Catholic no longer describe themselves as Catholic. This means that roughly 10% of all Americans are former Catholics. These losses, however, have been partly offset by the number of people who have changed their affiliation to Catholicism (2.6% of the adult population) but more importantly by the disproportionately high number of Catholics among immigrants to the U.S." (p. 7).
Springer said she doesn't know whether Gorsuch considers himself a Catholic or an Episcopalian. "I have no evidence that Judge Gorsuch considers himself an Episcopalian, and likewise no evidence that he does not." Gorsuch's younger brother, J.J., said he too has "no idea how he would fill out a form. He was raised in the Catholic Church and confirmed in the Catholic Church as an adolescent, but he has been attending Episcopal services for the past 15 or so years."
Trump's father was a member of the Communist party in Slovenia, which meant the family were officially atheists. Donald Trump is Presbyterian; the couple married in an Episcopal church.
I feel that through my Roman Catholic beliefs...
