Catholics are also the most likely of Christians in the United States to support the morality of casual sex.[10] Institutional leadership tends to lean more traditionalist.[9][11]
Anglican Church, saw settlement in the American Colonies, particularly with the Plymouth Colony, as a way to escape religious restrictions against them in "the motherland" and were often theologically even more hostile to Catholics than the situation in England itself.[16]
The Province of Pennsylvania, which was given to the QuakerWilliam Penn by the last Catholic King of England, James II, advocated religious toleration as a principle and thus some Catholics lived there.[13][17] There were also some Catholics in the Province of New York (named after the aforementioned James II). In 1785, the estimated number of Catholics was at 25,000; 15,800 in Maryland, 7,000 in Pennsylvania and 1,500 in New York.[18] There were only 25 priests serving the faithful. This was less than 2% of the total population in the Thirteen Colonies.[18]
Anti-Catholicism was the policy for the English who first settled the New England colonies, and it persisted in the face of warfare with the French in New France (now part of Canada).[27] Maryland was founded by a Catholic, Lord Baltimore, as the first 'non-denominational' colony and was the first to accommodate Catholics. A charter was issued to him in 1632.[28] In 1650, the Puritans in the colony rebelled and repealed the Act of Toleration. Catholicism was outlawed and Catholic priests were hunted and exiled. By 1658, the Act of Toleration was reinstated and Maryland became the center of Catholicism into the mid-19th century. In 1689 Puritans rebelled and again repealed the Maryland Toleration Act. These rebels cooperated with the colonial assembly "dominated by Anglicans to endow the Church of England with tax support and to bar Catholics (and Quakers) from holding public office."[29] New York, interestingly enough, proved more tolerant with its Catholic governor, Thomas Dongan, and other Catholic officials.[30] Freedom of religion returned with the American Revolution. In 1756, a Maryland Catholic official estimated seven thousand practicing Catholics in Maryland and three thousand in Pennsylvania.[31] The Williamsburg Foundation estimates in 1765 Maryland Catholics at 20,000 and 6,000 in Pennsylvania. The population of these colonies at the time was approximately 180,000 and 200,000, respectively. By the time the American War for Independence started in 1776, Catholics formed 1.6%, or 40,000 persons of the 2.5 million population of the 13 colonies.[32][33] Another estimate is 35,000 in 1789, 60% in Maryland with not many more than 30 priests.[34] John Carroll, first Catholic Bishop, in 1785, two years after the Treaty of Paris (1783), reported 24,000 registered communicants in the new country, of whom 90% were in Maryland and Pennsylvania.[35]
After the Revolution, Rome made entirely new arrangements for the creation of an American diocese under American bishops.
Charles Hector, comte d'Estaing, Casimir Pulaski and Tadeusz Kościuszko.[39] Irish-born Commodore John Barry from Co Wexford, Ireland, often credited as "the Father of the American Navy," also played an important military role.[40] In a letter to Bishop Carroll, Washington acknowledged this unique contribution of French Catholics as well as the patriotic contribution of Carroll himself: "And I promise that your fellow-citizens will not forget the patriotic part which you took in the accomplishments of their Revolution, and the establishment of their government; nor the important assistance which they received from a nation in which the Roman Catholic religion is professed."[41]
They had lived as second-class citizens, discriminated against politically, professionally, and socially. The revolution changed all this. New laws and new constitutions gave them religious freedom.... [leading] John Carroll to observe in 1779 that Roman Catholics are members of Congress, assemblies, and hold civil and military posts.[43]
President Washington promoted religious tolerance by proclamations and by publicly attending services in various Protestant and Catholic churches.[44] The old colonial laws imposing restrictions on Catholics were gradually abolished by the states, and were prohibited in the new federal constitution.[45]
In 1787, two Catholics,
United States Constitution.[46] John Carroll was appointed by the Vatican as Prefect Apostolic, making him superior of the missionary church in the thirteen states. He formulated the first plans for Georgetown University and became the first American bishop in 1789.[47]
19th century (1800–1900)
Main article:
19th century history of the Catholic Church in the United States
The number of Catholics surged starting in the 1840s as German, Irish, and other European Catholics came in large numbers. After 1890, Italians and Poles formed the largest numbers of new Catholics, but many countries in Europe contributed, as did Quebec. By 1850, Catholics had become the country's largest single denomination. Between 1860 and 1890, their population tripled to seven million.
Historian John McGreevy identifies a major Catholic revival that swept across Europe, North America, and South America in the early 19th century. It was nurtured in the world of Catholic urban neighborhoods, parishes, schools, and associations, whose members understood themselves as arrayed against, and morally superior to the wider American society. The Catholic Revival is called "Ultramontanism." It included a new emphasis on Thomistic theology for intellectuals. For parishioners it meant a much deeper piety that emphasized miracles, saints, and new devotions such as, compulsory Sunday attendance, regular confession and communion, praying the rosary, a devotion to the Blessed Virgin, and meatless Fridays. There was a deeper respect for bishops, and especially the Pope, with more direct control by the Vatican over selecting bishops and less autonomy for local parishes. There was a sharp increase in Mass attendance, religious vocations soared, especially among women. Catholics set up a parochial school system using the newly available nuns, and funding from the more religious parents. Intermarriage with Protestants was strongly discouraged. It was tolerated only if the children were brought up Catholics. The parochial schools effectively promoted marriage inside the faith. By the late 19th century dioceses were building foreign language elementary schools in parishes that catered to Germans and other non-English speaking groups. They raised large sums to build English-only diocesan high schools, which had the effect of increasing ethnic intermarriage and diluting ethnic nationalism.[48] Leadership was increasingly in the hands of the Irish. The Irish bishops worked closely with the Vatican and promoted Vatican supremacy that culminated in Papal infallibility proclaimed in 1870.[49]
Jesuit priests who had been expelled from Europe found a new base in the U.S. They founded numerous secondary schools and 28 colleges and universities, such as Georgetown University (1789),
James Gibbons (1834–1921), cardinal archbishop of Baltimore, a widely respected American Catholics leader
sisters played a major role in American religion, education, nursing and social work since the early 19th century. In Catholic Europe, convents were heavily endowed over the centuries, and were sponsored by the aristocracy. But there were very few rich American Catholics, and no aristocrats. Religious orders were founded by entrepreneurial women who saw a need and an opportunity, and were staffed by devout women from poor families. The numbers grew rapidly, from 900 sisters in 15 communities in 1840, 50,000 in 170 congregations in 1900, and 135,000 in 300 different congregations by 1930. Starting in 1820, the sisters always outnumbered the priests and brothers.[54] Their numbers peaked in 1965 at 180,000 then plunged to 56,000 in 2010. Many women left their orders, and few new members were added.[55]
On April 8, 2008, Cardinal
prefect of the Congregation for the Doctrine of the Faith under Pope Benedict XVI, met with the Leadership Conference of Women Religious leaders in Rome and communicated that the CDF would conduct a doctrinal assessment of the LCWR, expressing concern that the nuns were expressing radical feminist views. According to Laurie Goodstein, the investigation, which was viewed by many U.S. Catholics as a "vexing and unjust inquisition of the sisters who ran the church's schools, hospitals and charities", was ultimately closed in 2015 by Pope Francis.[56]
Anti-Catholicism
Some anti-Catholic political movements appeared: the Know Nothings in the 1840s. American Protective Association in the 1890s, and the second Ku Klux Klan in the 1920s, were active in the United States. But even as early as 1884, in the face of outbreaks of anti-Catholicism, Catholic leaders like James Cardinal Gibbons were filled with admiration for their country: "The oftener I go to Europe," Gibbons said, "the longer I remain there, and the more I study the political condition of its people, I return home filled with greater admiration for our own country and [am] more profoundly grateful that I am an American citizen."[57] Animosity by Protestants waned as Catholics demonstrated their patriotism in World War I, their commitment to charity, and their dedication to democratic values.[58]
Bishop Fulton J. Sheen became a media personality with his own television show Life Is Worth Living, which aired during the 1950, as the church attempted to convey its message to a wider audience with the emergence of mass media
In the era of intense emigration from the 1840s to 1914, bishops often set up separate parishes for major ethnic groups, from Ireland, Germany, Poland, French Canada and Italy. In Iowa, the development of the
St. Raphael's Cathedral, to meet the needs of Germans and Irish, is illustrative. Noteworthy, too, was the contribution of 400 Italian Jesuit expatriates who, between 1848 and 1919, planted dozens of institutions to serve the diverse population out West. By century's end, they had founded colleges (later to become universities) in San Francisco, Santa Clara, Denver, Seattle and Spokane to meet the cultural and religious needs of people of that region. They also ministered to miners in Colorado, to Native Peoples in several states, and to Hispanics in New Mexico, "building churches [in the latter state], publishing books and newspapers, and running schools in both the public and private sectors."[59]
By the beginning of the 20th century, approximately one-sixth of the population of the United States was Catholic. Modern Catholic immigrants come to the United States from the Philippines, Poland and Latin America, especially Mexico and Central America. This multiculturalism and diversity has influenced the conduct of Catholicism in the United States. For example, most dioceses offer Mass in a number of languages, and an increasing number of parishes offer Masses in the official language of the church, Latin, due to its universal nature.
Sociologist Andrew Greeley, an ordained Catholic priest at the University of Chicago, undertook a series of national surveys of Catholics in the late 20th century. He published hundreds of books and articles, both technical and popular. His biographer summarizes his interpretation:
He argued for the continued salience of ethnicity in American life and the distinctiveness of the Catholic religious imagination. Catholics differed from other Americans, he explained in a variety of publications, by their tendency to think in "sacramental" terms, imagining God as present in a world that was revelatory rather than bleak. The poetic elements in the Catholic tradition—its stories, imagery, and rituals—kept most Catholics in the fold, according to Greeley, whatever their disagreements with particular aspects of church discipline or doctrine. Despite the unchanging nature of church doctrine, Greeley insisted that Humanae Vitae, the 1968 papal encyclical upholding the Catholic ban on contraception is solely responsible for the sharp decline in weekly Mass attendance between 1968 and 1975.[60]
In 1965, 71% of Catholics attended Mass regularly.[61]
In the later 20th century "[...] the Catholic Church in the United States became the subject of controversy due to allegations of
clerical child abuse of children and adolescents, of episcopal negligence in arresting these crimes, and of numerous civil suits that cost Catholic dioceses hundreds of millions of dollars in damages."[62]
Because of this, higher scrutiny and governance as well as protective policies and diocesan investigation into seminaries have been enacted to correct these former abuses of power, and safeguard parishioners and the church from further abuses and scandals.
One initiative is the "
lay ecclesial ministers who log 20 hours or more a week in these parishes.[63][when?]According to a 2015 study by Pew Researchers, 39% of Catholics attend church at least once a week and 40%, once or twice a month.[64]
Although the issue of trusteeism was mostly settled in the 19th century, there have been some related issues. In 2005, an interdict was issued to board members of
assets taken by the diocese
instead of being distributed to nearby parishes, which in violation of church financial rules.
In 2009,
God Is Back: How the Global Revival of Faith Is Changing the World, said that American Catholicism, which he describes in his book as "arguably the most striking Evangelical success story of the second half of the nineteenth century," has competed quite happily "without losing any of its basic characteristics." It has thrived in America's "pluralism."[65]
In 2011, an estimated 26 million American Catholics were "fallen-away", that is, not practicing their faith. Some religious commentators commonly refer to them as "the second largest religious denomination in the United States."[66] Recent Pew Research survey results in 2014 show about 31.7% of American adults were raised Catholic, while 41% from among that group no longer identify as Catholic.[67]
In a 2015 survey by researchers at Georgetown University, Americans who self identify as Catholic, including those who do not attend Mass regularly, numbered 81.6 million or 25% of the population, and 68.1 million or 20% of the American population are Catholics tied to a specific parish. About 25% of US Catholics say they attend Masses once a week or more, and about 38% went at least once a month. The study found that the number of US Catholics has increased by 3 to 6% each decade since 1965, and that the Catholic Church is "the most diverse in terms of race and ethnicity in the US," with Hispanics accounting for 38% of Catholics and blacks and Asians 3% each.[68] The Catholic Church in the US "represents perhaps the most multi-ethnic organization of any kind, and so is a major laboratory for cross-cultural cooperation and cross-cultural communication completely within the nation's borders."[69] It is as if it wishes to forge a broader ecclesial identity to give newcomers a more inclusive welcome, similar to the aspirations of 19th century church leaders like Archbishops John Ireland and James Gibbons who "wanted Catholic immigrants to become fully American, rather than 'strangers in a strange land.' "[70] Only 2 percent of American Catholics go to confession on a regular basis, while three-quarters of them go to confession once a year or less often; a valid confession is required by the Church after committing mortal sin to return to the State of Grace, necessary to receive Holy Communion.[71] As one of the precepts of the church, it is also required that every Catholic makes a valid confession at least once a year.[72]
According to Matthew Bunsen's analysis of a Real Clear poll of American Catholics in late 2019:
Catholicism has been battered by the winds of secularism, materialism, and relativism. Failures in catechesis and formation have created wide gaps in practice and belief that stretch now into every aspect of Catholic life.[73]
Since 1970, weekly church attendance among Catholics has dropped from 55% to 20%, the number of priests declined from 59,000 to 35,000 and the number of people who have left Catholicism has increased from under 2 million in 1975 to over 30 million today.[74] In 2022, there were fewer than 42,000 nuns left in the United States, a 76% decline over 50 years, with fewer than 1% of nuns under age 40.[75]
The RealClear poll data indicates that the Latino element has now reached 37 percent of the Catholic population, and growing. It is 60 percent Democratic, while the non-Latinos are split about 50-50 politically. Although many Americans still identify as Catholics, their religious participation rates are declining. Today only 39% of all Catholics go to Mass at least weekly. Nearly two-thirds of Catholics say that their trust in the church leadership has been undermined by the clergy sex abuse crisis. Nevertheless, 86% of all Catholics still consider religion important in their own lives.[76]
Organization
Provinces and dioceses of the Catholic Church in the U.S. Each color represents one of the 32 Latin Church provinces.Holy Name Cathedral in Chicago, the mother church of one of the largest Catholic dioceses in the United States
Archdiocese of Los Angeles and second-largest Catholic church in the United States[77]
Catholics gather as local communities called parishes, headed by a priest, and typically meet at a permanent church building for liturgies every Sunday, weekdays and on holy days. Within the 196 geographical dioceses and archdioceses (excluding the
parishes in the United States in 2018.[79] The Catholic Church has the third highest total number of local congregations in the US behind Southern Baptists and United Methodists. However, the average Catholic parish is significantly larger than the average Baptist or Methodist congregation; there are more than four times as many Catholics as Southern Baptists and more than eight times as many Catholics as United Methodists.[80]
In the United States, there are 197 ecclesiastical jurisdictions:
The apostolic exarchate for the Syro-Malankara Catholic Church in the United States is headed by a bishop who is a member of the U.S. Conference of Catholic Bishops. An apostolic exarchate is the Eastern Catholic Church equivalent of an apostolic vicariate. It is not a full-fledged diocese/eparchy, but is established by the Holy See for the pastoral care of Eastern Catholics in an area outside the territory of the Eastern Catholic Church to which they belong. It is headed by a bishop or a priest with the title of exarch.
The Personal Ordinariate of the Chair of Saint Peter was established January 1, 2012, to serve former Anglican groups and clergy in the United States who sought to become Catholic. Similar to a diocese though national in scope, the ordinariate is based in Houston, Texas, and includes parishes and communities across the United States that are fully Catholic, while retaining elements of their Anglican heritage and traditions.
As of 2017[update], 8 dioceses out of 195 are vacant (sede vacante). None of the current bishops or archbishops are past the retirement age of 75.[needs update]
The central leadership body of the Catholic Church in the United States is the
John Carroll (1735–1815) as its first bishop. It was, for many years, the most influential diocese in the fledgling nation. Now, however, the United States has several large archdioceses and a number of cardinal
-archbishops.
By far, most Catholics in the United States belong to the Latin Church of the Catholic Church. Rite generally refers to the form of worship ("liturgical rite") in a church community owing to cultural and historical differences as well as differences in practice. However, the Vatican II document, Orientalium Ecclesiarum ("Of the Eastern Churches"), acknowledges that these Eastern Catholic communities are "true Churches" and not just rites within the Catholic Church.[83] There are 14 other churches in the United States (23 within the global Catholic Church) which are in communion with Rome, fully recognized and valid in the eyes of the Catholic Church. They have their own bishops and eparchies. The largest of these communities in the U.S. is the Chaldean Catholic Church.[84] Most of these churches are of Eastern European and Middle Eastern origin. Eastern Catholic Churches are distinguished from Eastern Orthodox, identifiable by their usage of the term Catholic.[85]
In recent years, particularly following the issuing of the
The church employs people in a variety of leadership and service roles. Its ministers include ordained clergy (
catechists
.
Some Catholics, both lay and clergy, live in a form of
sisters)
, and secular and lay institutes. While many of these also serve in some form of ministry, above, others are in secular careers, within or without the church. Consecrated life – in and of itself – does not make a person a part of the clergy or a minister of the church.
Additionally, many lay people are employed in "secular" careers in support of church institutions, including educators, health care professionals, finance and human resources experts, lawyers, and others.
Bishops
Leadership of the Catholic Church in the United States is provided by the bishops, individually for their own dioceses and collectively through the United States Conference of Catholic Bishops. There are some mid-level groupings of bishops, such as ecclesiastical provinces (often covering a state) and the fourteen geographic regions of the USCCB, but these have little significance for most purposes.
The ordinary office for a bishop is to be the bishop of a particular diocese, its chief pastor and minister, usually geographically defined and incorporating, on average, about 350,000 Catholic Christians. In canon law, the bishop leading a particular diocese, or similar office, is called an "ordinary" (i.e., he has complete jurisdiction in this territory or grouping of Christians).
There are two non-geographic dioceses, called "ordinariates", one for military personnel and one for former Anglicans who are in full communion with the Catholic Church.
Dioceses are grouped together geographically into provinces, usually within a state, part of a state, or multiple states together (see map below). A province comprises several dioceses which look to one ordinary bishop (usually of the most populous or historically influential diocese/city) for guidance and leadership. This lead bishop is their
archdiocese
. The archbishop is called the "metropolitan" bishop who strives to achieve some unanimity of practice with his brother "suffragan" bishops.
Some larger dioceses have additional bishops assisting the diocesan bishop, and these are called "auxiliary" bishops or, if a "coadjutor" bishop, with right of succession.
Additionally, some bishops are called to advise and assist the bishop of Rome, the pope, in a particular way, either as an additional responsibility on top of their diocesan office or sometimes as a full-time position in the Roman Curia or related institution serving the universal church. These are called cardinals, because they are "incardinated" onto a second diocese (Rome). All cardinals under the age of 80 participate in the election of a new pope when the office of the papacy becomes vacant.
There are 428 active and retired Catholic bishops in the United States:
There are also approximately 30,000 seminarians/students in formation for ministry:
3,526 candidates for priesthood
2,088 candidates for diaconate
16,585 candidates for lay ecclesial ministry
Lay employees
The 630 Catholic hospitals in the U.S. have a combined budget of $101.7 billion, and employ 641,030 full-time equivalent staff.[92]
The 6,525 Catholic primary and secondary schools in the U.S. employ 151,101 full-time equivalent staff, 97.2% of whom are lay and 2.3% are consecrated, and 0.5% are ordained.[93]
The 261 Catholic institutions of higher (tertiary) education in the U.S. employ approximately 250,000 full-time equivalent staff, including faculty, administrators, and support staff.[94]
Overall, the Catholic Church employs more than one million employees with an operating budget of nearly $100 billion to run parishes, diocesan primary and secondary schools, nursing homes, retreat centers, hospitals, and other charitable institutions.[95]
By the middle of the 19th century, the Catholics in larger cities started building their own parochial school system. The main impetus was fear that exposure to Protestant teachers in the public schools, and Protestant fellow students, would lead to a loss of faith. Protestants reacted by
strong opposition to any public funding of parochial schools.[96] The Catholics nevertheless built their elementary schools, parish by parish, using very low-paid sisters as teachers.[97]
In the classrooms, the highest priorities were piety, orthodoxy, and strict discipline. Knowledge of the subject matter was a minor concern, and in the late 19th century few of the teachers in parochial (or secular) schools had gone beyond the 8th grade themselves. The sisters came from numerous denominations, and there was no effort to provide joint teachers training programs. The bishops were indifferent. Finally around 1911, led by the Catholic University of America in Washington, Catholic colleges began summer institutes to train the sisters in pedagogical techniques. Long past World War II, the Catholic schools were noted for inferior plants compared to the public schools, and less well-trained teachers. The teachers were selected for religiosity, not teaching skills; the outcome was pious children and a reduced risk of marriage to Protestants.[98] However, by the later half the 20th century Catholic schools began to perform significantly better than their public counterparts.[99]
According to the Association of Catholic Colleges and Universities in 2011, there are approximately 230 Catholic universities and colleges in the United States with nearly 1 million students and some 65,000 professors.[100] In 2016, the number of tertiary schools fell to 227, while the number of students also fell to 798,006.[101] The national university of the church, founded by the nation's bishops in 1887, is The Catholic University of America in Washington, D.C. The first Catholic college/university of higher learning established in the United States is Georgetown University, founded in 1789.[102] The richest U.S. Catholic university is the University of Notre Dame (founded in 1842) with an endowment of over 20 billion in 2022.[103] In the 2021 edition of U.S. News & World Report rankings, 10 of the top 100 national universities in the US were Catholic.[104]
In 2002, Catholic health care system, overseeing 625 hospitals with a combined revenue of 30 billion dollars, was the nation's largest group of nonprofit systems.[105] In 2008, the cost of running these hospitals had risen to $84.6 billion, including the $5.7 billion they donate.[106] According to the Catholic Health Association of the United States, 60 health care systems, on average, admit one in six patients nationwide each year.[107] According to Merger Watch (2018), Catholic facilities make up about 10% of all "sole community providers" in the US (49 out of 514). In some states, the percentage is much greater: in Wisconsin and South Dakota, for example, "Catholic hospitals account for at least 50% of sole community providers."[108]
Catholic Charities is active as the largest voluntary social service networks in the United States. In 2009, it welcomed in New Jersey the 50,000th refugee to come to the United States from Burma. Likewise, the US Bishops' Migration and Refugee Services has resettled 14,846 refugees from Burma since 2006.[109] In 2010 Catholic Charities USA was one of only four charities among the top 400 charitable organizations to witness an increase in donations in 2009, according to a survey conducted by The Chronicle of Philanthropy.[110]
The number of Catholics grew rapidly in the 19th and 20th centuries through high fertility and immigration, especially from Ireland and Germany,[111] and after 1880, Eastern Europe, Italy, and Quebec. Large scale Catholic immigration from Mexico began after 1910, and in 2019 Latinos comprised 37 percent of American Catholics.
Since 1960, the percentage of Americans who are Catholic has fallen from about 25% to 22%.[112] In a 2021 Pew Research study, "21% of US adults described themselves as Catholic, identical to the Catholic share of the population in 2014."[113] In absolute numbers, Catholics have increased from 45 million to 72 million. As of April 9, 2018[update], 39% of American Catholics attend church weekly, compared to 45% of American Protestants.[114]
About 10% of the United States' population as of 2010[update] are former Catholics or non-practicing, almost 30 million people.
college degrees (over 19 million) than do members of any other faith community in the United States when divided according to their respective denominations or religious designations.[118]
There were 70,412,000 registered Catholics in the United States (22% of the US population) in 2017, according to the American bishops' count in their Official Catholic Directory 2016.[101] This count primarily rests on the parish assessment tax which priests evaluate yearly according to the number of registered members and contributors. In July 2021, the Public Religion Research Institute issued its own report based on a new census of 500,000 people. It also noted that 22% of 330 million Americans identified as Catholic: 12%, white; 8%, Latino; and 2%, other (Black, Asian, etc.).[120] Estimates of the overall American Catholic population from recent years generally range around 20% to 28%. According to Albert J. Menedez, research director of "Americans for Religious Liberty," many Americans continue to call themselves Catholic but "do not register at local parishes for a variety of reasons."[121] According to a survey of 35,556 American residents (released in 2008 by the Pew Forum on Religion and Public Life), 23.9% of Americans identify themselves as Catholic (approximately 72 million of a national population of 306 million residents).[122] The study notes that 10% of those people who identify themselves as Protestant in the interview are former Catholics and 8% of those who identity themselves as Catholic are former Protestants.[123] In recent years, more parishes have opened than closed[citation needed].
The northeastern quadrant of the US (i.e., New England, Mid-Atlantic, East North Central, and West North Central) has seen a decline in the number of parishes since 1970, but parish numbers are up in the other five regions (i.e., South Atlantic, East South Central, West South Central, Pacific, and Mountain regions) and are growing steadily.[124][125] Catholics in the US are about 6% of the church's total worldwide 1.3 billion membership.
Between 1990 and 2008, there were 11 million additional Catholics. The growth in the Latino population accounted for 9 million of these. They accounted for 32% of all American Catholics in 2008 as opposed to 20% in 1990.[128] The percentage of Hispanics who identified as Catholic dropped from 67% in 2010 to 55% in 2013.[129]
According to a more recent Pew Forum report which examined American religiosity in 2014 and compared it to 2007,
Vatican II, where conversion to Catholicism is no longer encouraged, and the de-emphasizing of basic Catholic religious beliefs in Catholic education. Still, according to the 2015 Pew Research Center, "the Catholic share of the population has been relatively stable over the long term, according to a variety of other surveys.[131] By race, 59% of Catholics are non-Hispanic white, 34% Hispanic, 3% black, 3% Asian, and 2% mixed or Native American. Conversely, 19% of non-Hispanic whites were Catholic in 2014 (down from 22% in 2007), whereas 55% of Hispanics were (versus 58% in 2007). In 2015, Hispanics were 38%, while blacks and Asians were at 3% each.[68][132] Because conversion away from Catholicism as well as dropping out of religion completely is presently occurring much more quickly among Hispanics than among Euro-American whites, Black (2.9% of US Catholic population)[133] and Asian-American Catholics, it is doubtful they will outnumber the latter three categories of Catholics in the foreseeable future. Pew Research Center predicts that by 2050 (when the Hispanic population will be 128 million),[134] only 40% of "third generation Latinos" will be Catholic, with 22% becoming Protestant, 24% becoming unaffiliated, and the remainder, other.[135] This corresponds to a sharp decline in the Catholic percentage among self-identified Democrats, who are more likely to be nonwhite than Republicans.[136] In one study, three authors found that around 10% of US Catholics are "Secularists," "meaning that their religious identification is purely nominal."[137]
Catholicism has had a significant political impact on the United States, and the religion has historically been associated with left-wing politics and the Democratic Party. Since the 1970s, Catholics are often being regarded as swing voters.[6]
The 1840s saw Catholics began to identify with the Democrats against the
New Deal Coalition. Two Catholics have been President of the United States: Democratic presidents John F. Kennedy (1961–1963) and Joe Biden (2021–present). In 2016, Pope Francis said of Donald Trump: "A person who thinks only about building walls, wherever they may be, and not building bridges, is not Christian."[140] According to the Pew Research Center, Catholics are the most likely of any major Christian group in the United States to support the morality of casual sex.[10] Surveys have repeatedly indicated that laity are more culturally liberal than the median voter,[8] including on abortion rights[9] and same-sex marriage.[9] However, the Catholic Church officially opposes both.[141] Church leadership tends to lean more traditionalist.[9][11]
Criticism by Pope Francis
In 2023 Pope Francis criticized the Catholic Church in the United States as reactionary, saying that ideology had replaced faith in some parts of it.[142][143][144] In November 2023 the Pope removed a conservative Texas bishop, Joseph E. Strickland of Tyler, Texas .[145]
^"The Catholic soul of Cajun Country". Catholic Digest. January 29, 2010. Archived from the original on October 17, 2020. Retrieved October 15, 2020. Retrieved on October 15, 2020.
^Gannon, "The Cross in the Sand: The Early Catholic Church in Florida, 1513–1870", University of Florida Press, 1983
^David Gibson, "Declaration of interdependence," The Tablet July 4, 2009, 8–9.
^"Attendance at Religious Service" in Religious Landscape Study, Pew Research, May 12, 2015.
^Austin Ivereigh, "God Makes a Comeback: An Interview with John Micklethwait, America, October 5, 2009, 13–14.
^Mahoney, Karen (February 23, 2011). "Why won't my kids go to church". Archdiocese of Milwaukee Catholic Herald. Archived from the original on August 19, 2011. Retrieved April 18, 2012.
^ ab"Frequently Requested Church Statistics". cara.georgetown.edu. Center for Applied Research in the Apostolate. Archived from the original on October 24, 2019. Retrieved October 25, 2019. Parishes [...] 17,007
^Yearbook of American and Canadian Churches 2010(Nashville: Abington Press, 2010), 12.
Syro-Malankara Catholic Exarchate in the United States
^Richard McBrien, THE CHURCH/THE EVOLUTION OF CATHOLICISM (New York: HarperCollins Publishers, 2009), 450. Also see: BASIC VATICAN COUNCIL II: THE BASIC SIXTEEN DOCUMENTS (Costello Publishing, 1996).
^"2021 Best National University Rankings" U.S. News & World Report, September 14, 2020.
^Arthur Jones, "Catholic health care aims to make 'Catholic' a brand name," National Catholic Reporter July 18, 2003, 8.
^Walsh, Sister Mary Ann (September 10, 2009). "Catholic health care for a broken arm; a cast and new shoes". Orlando, Florida: The Florida Catholic. p. A11.
^Michael Sean Winters, "Catholic giving bucks national trend," The Tablet, October 23, 2010, 32.
^Michael V. Gannon, "Before and after Modernism: The Intellectual Isolation of the American Priest," in The Catholic Priest In The United States: Historical Investigations, edited by John Tracy Ellis (Collegeville: St. John's University Press, 1971) 300. Gannon notes: "The German states provided the second largest immigration of Catholics [after the Irish], clergy and lay, some 606,791 in the period 1815–1865, and another 680,000 between 1865 and 1900, while the Irish immigration in the latter period amounted to only 520,000."
^Kenneth Woodward, "Beyond the Gummed Labels," Commonweal, June 2021, 49–50. Woodward reviews the book, Secular Surge, by David E, Campell, Geoffey C. Layman, and John C. Green (Cambridge: Cambridge University Press, 2021)
^"Lady Gaga Thanks Priest for "Beautiful Homily" About the Eucharist on Facebook". ChurchPOP. May 10, 2016. Archived from the original on August 6, 2020. Retrieved April 16, 2020. Thank you Father Duffell for a beautiful homily as always and lunch at my pop's restaurant. I was so moved today when you said.. 'The Eucharist is not a prize for the perfect but the food that God gives us.' – Father Duffell, Blessed Sacrament Church. Nourishment. [sic]
. Her identification as a Catholic, while advocating progressive viewpoints, has ensured that Lady Gaga has often been criticised by religious commentators.
^Kerr, David (October 4, 2011). "My granddaddy John Wayne". California Catholic Daily. Archived from the original on October 6, 2011. Retrieved October 4, 2011.
from the original on September 22, 2020. Retrieved June 16, 2019.
^Bunson, Matthew (March 20, 2017). "Catholics and the Supreme Court". National Catholic Register. Archived from the original on November 10, 2018. Retrieved November 8, 2018.
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Marty, Martin E. Modern American Religion, Vol. 1: The Irony of It All, 1893–1919 (1986); Modern American Religion. Vol. 2: The Noise of Conflict, 1919–1941 (1991); Modern American Religion, Volume 3: Under God, Indivisible, 1941–1960 (1999); covers all major denominations.
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Morris, Charles R. American Catholic: The Saints and Sinners Who Built America's Most Powerful Church (1998), a popular history online
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O'Toole, James M. The Faithful: A History of Catholics in America (2008) [The Faithful: A History of Catholics in America online]
Bishops, priests, nuns
Carey, Patrick W. An Immigrant Bishop: John England's Adaptation of Irish Catholicism to American Republicanism (Catholic University of America Press, 2022).
Coburn, Carol K. and Martha Smith. Spirited Lives: How Nuns Shaped Catholic Culture and American Life, 1836–1920 (1999) pp 129–58 excerpt and text search
Cummings, Kathleen Sprows. A saint of our own: how the quest for a holy hero helped Catholics become American (UNC Press, 2019).
D'Antonio, William V., James D. Davidson, Dean R. Hoge, and Katherine Meyer. American Catholics: Gender, Generation, and Commitment (Huntington, Ind.: Our Sunday Visitor Visitor Publishing Press, 2001).
Donovan, Grace. "Immigrant Nuns: Their Participation in the Process of Americanization," in Catholic Historical Review 77, 1991, 194–208.
Ellis, J.T. The Life of James Cardinal Gibbons (Bruce Publishing Company, 1963)
Finke, Roger. "An Orderly Return to Tradition: Explaining Membership Growth in Catholic Religious Orders," in Journal for the Scientific Study of Religion , 36, 1997, 218–30.
Garraghan, Gilbert J. The Jesuits of the Middle United States Vol. II (Loyola University Press, 1984).
Horgan, Paul. Lamy of Santa Fe (McGraw-Hill, 1975), New Mexico.
Jonas, Thomas J. The Divided Mind: American Catholic Evangelists in the 1890s (Garland Press, 1988).
Kantowicz, Edward R. "Cardinal Mundelein of Chicago and the Shaping of Twentieth-Century American Catholicism." Journal of American History 68.1 (1981): 52–68. online
McDermott, Scott. Charles Carroll of Carrollton—Faithful Revolutionary
McGuinness Margaret M. Called to Serve: A History of Nuns in America (New York University Press, 2013) 266 pages; excerpt
McKevitt, Gerald. Brokers of Culture: Italian Jesuits in the American West, 1848–1919 (Stanford University Press, 2006).
Schroth, Raymond A. The American Jesuits: A History (New York University Press, 2007).
Stepsis, Ursula and Dolores Liptak. Pioneer Healers: The History of Women Religious in American Health Care (1989) 375pp
Demography, ethnicity and race
Avalos, Hector. Introduction to the U.S. Latina and Latino Religious Experience (2005) excerpt
Castañeda-Liles, María Del Socorro. Our lady of everyday life: La Virgen de Guadalupe and the Catholic imagination of Mexican women in America (Oxford University Press, 2018).
Deck, Allan Figueroa, S.J. The Second Wave: Hispanic Ministry and the Evangelization of Cultures (Paulist Press, 1989).
Dolan, Jay P. The Immigrant Church: New York Irish and German Catholics, 1815–1865 (Johns Hopkins University Press, 1975).
Dolan, Jay P. "The Irish Parish." US Catholic Historian 25.2 (2007): 13–24. online
Garcia, Angel. The Kingdom Began In Puerto Rico: Neil Connolly's Priesthood In The South Bronx (Fordham University Press, 2020).
Greeley, Andrew. "The Demography of American Catholics, 1965–1990" in The Sociology of Andrew Greeley (Atlanta: Scholars Press, 1994).
Hall, Gwendolyn Midlo. The Development of Afro-Creole Culture in the Eighteenth Century (Louisiana State University Press, 1995).
McCaffrey, Lawrence John. The Irish Catholic Diaspora in America (Catholic U of America Press, 1997).
Monzell, Thomas I. "The Catholic Church and the Americanization of the Polish immigrant." Polish American Studies (1969) 26#1 pp: 1–15. online
Poyo, Gerald E. Cuban Catholics in the United States, 1960–1980: Exile and Integration (Notre Dame University Press, 2007).
Pula, James S. "Polish-American Catholicism: A Case Study in Cultural Determinism." US Catholic Historian 27.3 (2009): 1–19. online
Radzilowski, John. "A Social History of Polish-American Catholicism." US Catholic Historian 27.3 (2009): 21–43. online
Schultze, George E. Strangers in a Foreign Land: The Organizing of Catholic Latinos in the United States (Lexington, 2007).
Spalding, Thomas W. "German parishes east and west." US Catholic Historian 14.2 (1996): 37–52. online
Sullivan, Eileen P. The Shamrock and the Cross: Irish American Novelists Shape American Catholicism (U of Notre Dame Press, 2016).
Specialized studies
Abell, Aaron. American Catholicism and Social Action: A Search for Social Justice, 1865–1950 (Hanover House, 1960).
Bales, Susan Ridgley. When I Was a Child: Children's Interpretations of First Communion (University of North Carolina, 2005).
Brown, Mary Elizabeth. "Variations on the Themes of Parish History: A Case Study of Saint Mary's, Kutztown, Pennsylvania." Records of the American Catholic Historical Society of Philadelphia 106.1/2 (1995): 39–54. online
Carroll, Michael P. American Catholics in the Protestant Imagination: Rethinking the Academic Study of Religion ( Johns Hopkins University Press, 2007).
Hunt, Thomas C., Ellis A. Joseph, and Ronald James Nuzzi, eds. Catholic schools in the United States: An encyclopedia (2 vol. Greenwood Press, 2004) 805pp; covers K12 schools, not colleges vol 2 online
McMullen, Joanne Halleran and Jon Parrish Peede, eds. Inside the Church of Flannery O'Connor: Sacrament, Sacramental, and the Sacred in Her Fiction (Macon, GA: Mercer University Press, 2007).
Sanders, James W. The Education of an urban Minority: Catholics in Chicago, 1833–1965 (Oxford University Press, 1977).
Walch, Timothy. Parish School: American Catholic Parochial Education from Colonial Times to the Present (Crossroad Publishing, 1996).
Historiography
Dries, Angelyn. " 'Perils of Ocean and Wilderness': A Field Guide to North American Catholic History." Catholic Historical Review 102.2 (2016) pp 251–83.
Ellis, John Tracy, and Robert Trisco. A Guide to American Catholic History (ABC-Clio, 1982) annotated guide to 1240 books. online
Gleason, Philip. "The Historiography of American Catholicism as Reflected in The Catholic Historical Review, 1915–2015." Catholic Historical Review 101#2 (2015) pp: 156–222. online
Thomas, J. Douglas. "A Century of American Catholic History." US Catholic Historian (1987): 25–49. in JSTOR
Primary sources
Ellis, John Tracy. Documents of American Catholic History 2nd ed. (Milwaukee: Bruce Publishing Co., 1956). online
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