When the U.S. bishops came out so strongly against the new government rules regarding contraceptives and health insurance, they said the issue was one of religious freedom.

And I believed them.

When the bishops argued that it was not the administration's place to decide whether Catholic hospitals or colleges fit the "faith mission" exception to the insurance rule, it made sense to me.

And I believed them.

I thought the bishops were trying to make an argument apart from the politics of the moment, separate from the polarizing stances they have so often taken in the last few years, stances that had placed them in league with odd allies from the far right.

I feel like an idiot.

After the Obama administration announced adjustments to the contraception rule that would remove the church from directly having to pay for contraceptive coverage in health plans, many Catholics responded with relief, including Catholic Charities and the Catholic Health Association. The bishops' objections seemed understood, and the public at large was not denied access.

But the bishops were not to be denied a wedge issue. After initially sounding open to the compromise, they soon came down firmly against something that was just not good enough. The bishops now say they will throw their support behind a Republican-sponsored bill in Congress that would exempt any individual insurance provider or purchaser from any mandate that doesn't mesh with their religious beliefs. It is yet another not-so-subtle attempt to essentially gut the health care reform law.

And now the story has entered into absurdity, a land often explored when the bishops find themselves all puffed up on matters of sexuality and gender. Read more

Sources

• Joe Ferullo in the National Catholic Reporter
• Image: Reuters

A lot has changed in parish life in a quarter-century, yet American Catholics are still predominantly attached to territorial parishes headed by a priest pastor. The model is being stretched and transformed, however, by tremendous demographic changes in the Catholic population. Church leaders are struggling to keep up.

In the years since we began this series on American Catholic laity, the Catholic population in the United States has increased by more than a fifth. It continues to grow at about 1 percent a year and even conservative estimates project that Catholics will top 100 million by the middle of the 21st century. The Catholic population is becoming more culturally and linguistically diverse as well, influenced by immigration from predominantly Catholic countries around the world.

Catholics are also more dispersed geographically than they were in 1987, continuing a late 20th-century pattern of movement out of the inner cities and into the suburbs, out of the traditional Catholic strongholds in the Northeast and the Upper Midwest and into the rapidly growing Sun Belt cities in the South and the Southwest. An unintended consequence of this growth and migration has been a mismatch between Catholic institutions and Catholic population. While more and more large, once-beautiful urban parishes and elementary schools in the traditional Catholic population centers such as Cleveland and Boston struggle under the burden of too few Catholics to provide financially for their maintenance or to keep them vibrant communities of faith, Catholics in Southern cities such as Atlanta and Fort Worth, Texas, are lobbying their bishops for new parishes and schools to accommodate the growth.

In 1987, there were about 19,600 parishes for 54 million Catholics, or about 2,700 Catholics for every parish. By 2011, the number of parishes had been reduced to about 17,800, a net decline of more than 7 percent. Even though most of the parish mergers and closures occurred in the Northeast and the Upper Midwest, in areas that have lost Catholic population, there has been no corresponding increase in new parishes in the areas of the country that are experiencing the most growth. Thus, the ratio nationally is now more than 3,600 Catholics per parish. Read more

• Source: National Catholic Reporter
• Image: Hispanically Speaking News

Moderately committed Catholics (90 percent), similar to low-commitment Catholics (89 percent), are more likely than the highly committed (81 percent) to affirm this view, though clearly it is normative across all types of Catholics (see Figure 7). Nevertheless, despite this openness, Catholics still believe in religious truth. Close to two-thirds, 61 percent, agree that Catholicism contains a greater share of truth than other religions do (with 25 percent of these strongly agreeing). Not surprisingly, highly committed Catholics are more likely to affirm this stance, with 87 percent of them, compared to 61 percent of moderately committed Catholics, agreeing that Catholicism contains a greater share of truth than other religions do.

The continuing significance of an institutionalized Catholic spirituality is reinforced by the finding that 40 percent of our respondents "strongly agree," and an additional 34 percent "somewhat agree," that "the sacraments of my church are essential to my relationship with God." Although still high, the proportion of Catholics, 74 percent, who in 2011 say that the sacraments are essential to their relationship with God is not quite as high as the 81 percent who said so in 2005. Nevertheless, among highly committed Catholics in 2011, a full 100 percent see the sacraments as essential to their personal relationship with God, and among the moderately committed, 75 percent do so. By contrast, only 30 percent of Catholics with low levels of commitment see the sacraments as essential to their relationship with God (see Figure 7).

The ambiguity attached to religious institutional boundaries seeps into the labels people use when asked to describe themselves. Close to half (47 percent) of our Catholics say they are religious and spiritual, 13 percent say they are religious but not spiritual, 28 percent say they are spiritual but not religious, and 11 percent say they are neither religious nor spiritual (see Figure 9). We have not asked this question in previous Catholic surveys but we can compare our findings with those from a survey conducted by the General Social Survey in 2008 using a representative sample of Americans, not just Catholics. In that survey, 74 percent of Catholics said either they were religious and spiritual (40 percent) or religious but not spiritual (34 percent) — compared to the 60 percent in our 2011 survey who chose either of these religious designations. By contrast, 20 percent of Catholics in the 2008. Read more

• Source: National Catholic Reporter
• Image: dipity.com

The percentage of Catholics who are highly committed to the church has declined -­­ from 27 to 19 percent — in the 25 years since we first began tracking American Catholics' levels of commitment. Nonetheless, there is a relative stability in the commitment patterns over time. In 2005, for example, 21 percent of the respondents were classified as highly committed Catholics, and this figure was 23 percent in both the 1993 and 1999 surveys. Further, the percentage of Catholics with a low level of commitment has not increased over the past 25 years; in fact it has slightly declined over time. The relative stability in Catholic commitment is all the more noteworthy given that since the late 1990s, there has been a sharp decline both in the proportion of Americans who identify with a religious denomination and in the proportion who report weekly church attendance. In sum, while significant numbers of Catholics may leave the church (Pew Forum 2008), the snapshot of current Catholics that our surveys capture at any one point in time (e.g., 1987, 1993, 1999, 2005), suggests that despite Catholic fluidity (due to people leaving, the aging of current cohorts, the influx of new immigrants), the level of commitment of those who are Catholic at a given time is not dramatically changing. And yet we certainly live in a changing church and in a changing society where religion is losing some of its supreme salience. Read more

• Source: National Catholic Reporter
• Image: Fr Z's Blog