Spirituality and Religion Among Hispanics Age AARP Reprinting with permission only 601 E St. NW Washington, D.C

Transcription

1

2 Spirituality and Religion Among Hispanics Age AARP Reprinting with permission only 601 E St. NW Washington, D.C November 2007

3 AARP is a nonprofit, nonpartisan membership organization dedicated to making life better for people age 50 and over. We provide information and resources; engage in legislative, regulatory and legal advocacy; assist members in serving their communities; and offer a wide range of unique benefits, special products, and services for our members. These include AARP The Magazine, published bimonthly; AARP Bulletin, our monthly newspaper; Segunda Juventud, our newspaper in Spanish; NRTA Live and Learn, our newsletter for 50+ educators; and our Web site, We have staffed offices in all 50 states, the District of Columbia, Puerto Rico, and the U.S. Virgin Islands. Acknowledgements We would like to thank QSA Integrated Research Solutions, particularly Becky Quarles and Bo Schnurr, for their work in conducting this study, conducting the segmentation and analysis, and preparing the report. Many AARP staff contributed to this project. From AARP Segunda Juventud, we want to thank Gaby Goddard, Julia Lobaco, and Jodi Lipson for their insights. From National Member Research, Knowledge Management, Tracy Needham contributed insights and reported on the focus groups. Matrika Chapagain reviewed the data analysis. Riley Illustration designed the cover art. For additional information, contact Xenia P. Montenegro, Ph.D. at or xmontenegro@aarp.org

4 EXECUTIVE SUMMARY The growth of the Hispanic population has introduced a new element into the way that religion is practiced in the United States. Today, Hispanics comprise about one-third of the membership of the Roman Catholic Church, and the Church has responded by making sure that most new priests speak Spanish, as well as English. But despite these efforts, many Hispanics have converted to Evangelical, Pentecostal, or other Protestant denominations, and others are no longer practicing any religious faith. In this AARP study, we want to gain a better understanding of Hispanic spirituality and the practice of religion among Hispanics. This report explores not only the reasons for this exodus from the Catholic Church, but also the reasons why many Catholics remain faithful. It describes the Catholic devotions and rituals that both Catholics and some former Catholics practice, the things that Catholics value and former Catholics miss about being Catholic; the things that bother both Catholics and former Catholics about the Catholic Church; and reasons for leaving the Catholic Church and joining a new church. It also describes the challenges of transmitting faith to the next generation, and the impact of religion on political ideology. The study is based on 1,000 bilingual telephone interviews with Hispanics ages 40 and older conducted during February and March 2007 and eight focus groups, conducted in New York City, Houston, Miami, and Los Angeles. Quotations from the focus groups are used to illustrate key survey findings. FINDINGS Religious Affiliation Three in ten Hispanics practice no religion. Forty-one percent are practicing Catholics, and 29 percent are Protestant. Twenty-eight percent of the Hispanics interviewed are former Catholics, with 12 percent being Protestant, and 16 percent remaining unchurched. Seventeen percent are Protestants who have never been Catholic. Fourteen percent are unchurched and have never been Catholic. In all, 28 percent are former Catholics, and 31 percent have never been Catholic. Mexicans are the most likely to be Catholic; Central and South Americans are the most likely to be former Catholics; and Hispanics of Caribbean origin are the most likely to have never been Catholic. Men are much more likely to be unchurched than women, and people under 50 years of age are somewhat more likely than older people to be former Catholics. However, language dominance, education, being born in the United States, and time spent living in the United States are not related to religious affiliation. 1

5 Almost all of the seven in ten Hispanics who currently practice a religion are either Catholic (59%) or Protestant (38%). The Meaning of Spirituality More than nine in ten Hispanics and nearly all churched Hispanics believe in God, and the word, spirituality, is much more likely to evoke images of God or a Supreme Being than it is to evoke images of religion/church or inner states, such as peace and tranquility, one s soul, or the search for the meaning of life. Nine in ten Hispanics pray to express their spirituality, and about three-quarters go to church, meditate, and learn about the sacred texts of their own religion. Catholics and Protestant former Catholics are equally likely to do all these things, but Catholics are more likely to go on retreats or pilgrimages and try to communicate with the spirits of the dead, while Protestant former Catholics are more likely to learn about spiritual topics and other religions. Observance of Catholic Devotions and Rituals Most current Catholics are deeply involved in Catholic devotions and rituals, and former Catholics who remain unchurched seem at least moderately involved. However, former Catholics who have joined a Protestant church are unlikely to practice any Catholic devotions and rituals, except giving a blessing when someone leaves, which is viewed as protection. The focus groups suggest that Protestant former Catholics have been transformed by their new churches. Their new goal is developing a direct relationship with God, primarily through Bible study and prayer, so they tend to view the Catholic devotions as irrelevant, meaningless, esoteric, and repetitious. Just one percent of Catholic Hispanics say that they do not take part in any of the devotions and rituals they were asked about in this survey on a regular basis. At least eight in ten pray to the Virgin Mary to intervene with Jesus on their behalf, attend Mass and Holy Communion, give blessings to people when they leave, and cross themselves when passing a church. At least seven in ten fast or refrain from eating meat during Lent, have a statue of Mary or Jesus in their home, say the Rosary, have statues of the saints at home, and pray to the saints. More than two-thirds celebrate the Saint s Day of the Virgin of Guadalupe, and go to Confession, and six in ten light candles as a prayer for the dead. Just over half of unchurched former Catholics retain the custom of giving a blessing before someone leaves, and more than four in ten pray to the Virgin Mary to intervene with Jesus on their behalf and cross themselves when passing a church. At least one-third have statues of the saints at home, fast or refrain from eating meat during Lent, pray to the saints, and have statues of Mary or Jesus in their home. Just 20 percent do not practice any of the observances. Although 68 percent of Protestant former Catholics give a blessing before someone leaves, few practice any of the other Catholic devotions and rituals. Just 19 percent fast or refrain 2

6 from eating meat during Lent, and fewer than one in ten observe any of the other devotions and rituals. What Catholics Value and Former Catholics Miss About Being Catholic Strong majorities of Catholics value all of the possible benefits of being Catholic, with the exception of the Church s political views and activities, and most unchurched former Catholics miss something about being Catholic. However, most Protestant former Catholics do not miss anything about being Catholic. Again, the focus groups suggest that Protestant former Catholics have replaced Catholic devotions, rituals, and other aspects of being Catholic with a new emphasis on developing a direct relationship with Jesus or God and learning Divine Truth through Bible study. Almost all Catholics value the Mass, being part of their family s Catholic tradition, feeling at home in the Church, the music and singing, kneeling and genuflecting in church, and being able to ask the Virgin Mary to intercede for them. At least eight in ten value inspiring sermons, the Church s commitment to social action, sharing the same religion as family and friends who are priests or nuns, the opportunity to confess and have your sins forgiven, rituals like novenas and the Rosary, being able to ask their patron saint to intercede for them, having a sense of belonging/things done by the Church or parish for them, and having the Pope as a world leader. Almost as many value taking Holy Communion every week, having the Pope as the one authority on faith and morals, and the vestments of the priests and bishops. Clear majorities also value the belief that Catholicism is the surest path to salvation, public processions and fiestas, and not being pushed to study the Bible. However, just over half value the Church s political views and activities. All of the Catholics surveyed value something about being Catholic. Only 22 percent of unchurched former Catholics do not miss anything about being Catholic. More than four in ten say they miss the music and singing, being part of their family s Catholic tradition, the Mass, and kneeling and genuflecting in church. At least one-third miss being able to ask their patron saint to intercede for them, feeling at home in the Catholic Church, the Church s commitment to social action, and being able to ask the Virgin Mary to intercede for them. Just 13 percent miss the Church s political views and activities. What Bothers Catholics and Former Catholics About the Catholic Church Most current and former Catholics are bothered by the conduct of some priests and the lack of community feeling and fervor of congregations, all parish-level problems. Protestant former Catholics are bothered by what they see as too much emphasis on rituals and not enough emphasis on the Bible. Unchurched former Catholics are more bothered about social issues than are either Catholics or Protestant former Catholics. Although it was not included in the survey, the focus groups suggest that Hispanic immigrants are also bothered by what they view as the impersonality of large American Catholic churches, which they compare unfavorably to the village churches in their home countries. 3

7 Priests are a source of bother for the majority of both Catholics and former Catholics on the grounds of child abuse by some priests (84%) and not treating their congregations well (60%). Nearly half are also bothered by lack of community feeling and lack of emotion during the liturgy in the congregation, as well as lack of understanding of the Hispanic community. After child abuse by some priests, Protestant former Catholics were most bothered by lack of emphasis on reading the Bible (74% compared to 34% for Catholics, and 40% for unchurched former Catholics). Their next greatest bother is too many rituals (58%, compared to 17% of Catholics and 38% of unchurched former Catholics.) Unchurched former Catholics are more bothered about the Church s stance on social issues than are Catholics or Protestant former Catholics. Half say they are bothered about the Church s emphasis on abortion and contraception, compared to 40 percent of Catholics and 28 percent of Protestant former Catholics. Nearly half are bothered about strict rules about marriage, birth control, and other personal matters, compared to 32 percent of both Catholics and Protestant former Catholics. Three in ten are bothered about not having any women as priests, compared to 15 percent of both Catholics and Protestant former Catholics. Religious Attitude Segments A Cluster Analysis revealed that there are four distinct segments of Catholics and former Catholics based solely on what they value (or miss) about being Catholic and what bothers (or bothered) them about the Catholic Church. The Devoted (33%): The Devoted place a higher value on almost all aspects of being Catholic and they are less bothered about the Catholic Church than are other Catholics and former Catholics. Their few bothers are related to priests. They are almost as bothered by child abuse by some priests (79%) as all Catholics and former Catholics (84%), and some are bothered by priests who do not treat their congregations well (41%) and having too few priests (37%). These bothersome aspects of Catholicism, however, are clearly overridden by all the things they value. Almost all of the Devoted (92%) are practicing Catholics, and the few that have fallen away remain unchurched. The Conflicted (20%): The Conflicted place a high value on the greater Church, for example, having the Pope as the one authority on faith and morals, the vestments of the priests and bishops, having the Pope as a world leader, and being able to ask the Virgin Mary to intercede for them. However, they are also bothered by many things about the Church, particularly at the parish level. They are particularly bothered by lack of Hispanics in the congregation and lack of understanding of the Hispanic community, lack of religious fervor and community feeling in the congregation, and by priests who give uninspiring sermons and do not treat their congregations well. However, like the Devoted, the great majority of the Conflicted have stayed with the Catholic Church because the things they value about the greater Church far outweigh 4

8 the things that bother them at the parish level. Almost all are practicing Catholics (88%), and the few that have fallen away remain unchurched. The Dissident (17%): The Dissident are bothered by the Catholic Church s strict rules about marriage, birth control, and other personal matters; priests telling them how to vote; the Church s political views or activities; strict rules about who can receive communion; and too much emphasis on contraception and abortion. However, they also tend to be bothered about a host of other things, including uninspiring sermons, a lack of community feeling in the congregation, too many rituals, and being too authoritarian. There seems to be little holding them to the Church, aside from being part of their family s tradition, the Mass, and the music and singing. They are less likely to value (or miss) the central ritual of the Catholic Church: taking Holy Communion every week than are other Catholics and former Catholics. Not surprisingly, they place little value on the Church s political views and activities. They also place little value on the authority of the greater church, for example, having the Pope as the one authority on faith and morals and having the Pope as a world leader. Nor do they seem very impressed by the pomp associated with Catholic rituals, such as public processions and fiestas and the vestments of priests and bishops. Despite their disagreements with the Church, 61 percent of the Dissident are still Catholic, and 33 percent are unchurched former Catholics. Just six percent have joined a new church. The Defected (30%): As their name suggests, almost all of the Defected are no longer Catholic. Ninety-six percent have fallen away, and just over half (52%) have joined a new church, suggesting that their decision to leave the Catholic Church is final. The Defected miss very little about the Catholic Church, and it appears that they are no longer bound by family ties to the Church. For example, they place a very low value on feeling at home in the Catholic Church, being part of their family s Catholic tradition, and sharing the same religion as family and friends who are priests or nuns. The Defected are also unlikely to say they miss the Mass, kneeling and genuflecting in church, being able to ask the Virgin Mary to intercede, the music and singing, inspiring sermons, and a host of other things. Aside from too many rituals and not enough emphasis on reading the Bible, the Defected are not any more bothered about the Catholic Church than are other Catholics or former Catholics. This suggests that their decision to leave the church rested more on their perception that the Church was not meeting their spiritual needs and possibly the attraction of another church than on dissatisfaction with the Catholic Church. Leaving the Catholic Church and Joining a New Church Leaving the Catholic Church: Reasons given for leaving the Catholic Church are varied, and include disagreement with the Church on politics and social issues, such as divorce, birth control, and abortion; divorce and subsequent inability to receive Holy Communion or remarry in the Church; problems with the parish, such as not liking the priest, feeling like a stranger in the church, or inconvenience; and priestly abuse. 5

9 When asked a retrospective question, two-thirds of Protestant former Catholics say they were not very satisfied or not satisfied at all with the Catholic Church when they were Catholic. However, 60 percent of unchurched former Catholics indicated that they were at least somewhat satisfied with the Church, suggesting that circumstances, as well as attitudes, can play a role in leaving the Church and that some unchurched former Catholics may return. In fact, 39 percent of unchurched former Catholics say that they have seriously considered going back to the Catholic Church, compared to three percent of Protestant former Catholics. Friends and family seem to view joining a new church as a more decisive and final action than merely falling away from the Catholic Church, since Protestant former Catholics (43%) are much more likely to report having problems with Catholic friends and family after leaving the Catholic Church than are unchurched former Catholics (17%). As noted earlier, immigration to the United States does not seem to trigger defection from the Catholic Church. In fact, about one-third of all former Catholics who are immigrants left the Catholic Church before coming to the United States. Those who immigrated less than ten years ago (64%) and Central/South Americans (53%) are most likely to say they left the Church before coming to the United States. Immigration to the United States, and adopting a work-oriented lifestyle, makes it more difficult to go to church for some. Twenty-eight percent of immigrants say they go to church less often than they did in their home country, and 43 percent of them attribute this to more time at work. However, immigration to the United States seems to have a different impact on Protestants than on Catholics. Both Protestant former Catholics (76%) and Protestants who have never been Catholic (52%) are much more likely than Catholics (33%) to say they are attending church more often in the United States than they did in their home country. Joining a New Church: Nearly half of former Catholics joined a new church after they left the Catholic Church. They were attracted to that church because it fulfilled their spiritual, emotional, social, Hispanic cultural, and in a few cases financial needs better. The primary reasons given for being attracted to the new church include emphasis on the Bible, greater spiritual fulfillment, inspiring or energetic sermons, more heartfelt emotion in worship services, and a feeling of being welcomed and accepted. About two-thirds of former Catholics who have switched to a new church say they were not very satisfied with the Catholic Church when they were Catholic. However, almost all are satisfied with their new church, and nearly eight in ten are extremely or very satisfied. Satisfaction with Catholic and Protestant Churches Almost all churchgoers are at least somewhat satisfied with their current church, but Protestants are more satisfied than Catholics. About nine in ten Protestant former Catholics (90%) and Protestants who have never been Catholic (92%) are extremely or very satisfied with their church, compared to 73 percent of Catholics. Ninety-eight percent of practicing Catholics indicated that they are not seriously considering switching to another type of church. This, along with the fact that no former Catholics mentioned being attracted to a different type of church as a reason for leaving the Catholic 6

10 Church, suggests that Protestant churches draw few members from the ranks of practicing Catholics, but rather from those who have already fallen away. Church Attendance and Involvement in Church Activities Professed Catholics are more likely than professed Protestants to ever attend church, but Catholics (46%) and both Protestant former Catholics (46%) and Protestants who have never been Catholic (42%) are about equally likely to attend at least once a week. Protestants are generally more active in their churches than are Catholics. More Protestants, whether former Catholics (67%) or not (73%) play an active role in worship services than do Catholics (49%). In addition, more Protestant former Catholics (85%) and Protestants who have never been Catholic (78%) than Catholics (67%) attend events, meetings, or programs outside of regular worship services. Among those who are involved, both Protestant former Catholics (69%) and Protestants who have never been Catholic (63%) are much more likely than Catholics (42%) to spend at least six hours a month in church activities outside of worship services. The focus groups suggest that going to church is important to Catholics and Protestants for very different reasons. Protestants talk about personal growth, knowledge gained from reading the Bible, and having a sense of community. Catholics talk about duty, obedience, and going to a sacred place. Transmitting Faith to the Next Generation The great majority of those who practice a religion and have children at home or grandchildren say that transmitting faith to the next generation is extremely or very important to them. Most parents take their children to church, pray with them, say grace before meals and read or study the Bible with them. Ninety percent of parents with children at home who have done something to encourage them to have faith think that they have been at least somewhat successful, as do 76 percent of grandparents. The biggest challenges for those who do not feel successful are not wanting to force their children to go to church, the influence of television and popular culture, peer pressure, and being too busy to get involved in church activities. The Role of Religion in Shaping Political Views Religion is a force that encourages Hispanics to adopt conservative political views. Not only are both Catholics (35%) and Protestants (41%) more likely to be conservative than unchurched former Catholics (28%) or the unchurched who have never been Catholic (25%), but conservatives are the most likely to say that religion has played an extremely or very important role in shaping their political views (55%). 7

11 Although most Hispanics who practice a religion say their religion has influenced their political views, both the survey results and the focus groups suggest that many Hispanics do not think that churches should try to influence their vote. RECOMMENDATIONS Because Hispanics who practice a religion place a great deal of importance on transmitting their faith to the next generation, organizations might publish articles that help parents and grandparents communicate spiritual and religious values to the next generation. Those working with Hispanics also should be mindful that there is significant variation among Hispanics regarding religion and spirituality. For example, there are differences in religious affiliation based on country of origin. Hispanics from Mexico are the most likely to be Catholic, while those from Central/South America are most likely to be former Catholics. Hispanics from the Caribbean are most likely to have never been Catholic. Outreach to Hispanics should take these differing sensibilities and sensitivities into consideration. The results clearly show that belonging to a community is important to Hispanics and that religion plays a strong role in their sense of community. Seen from this perspective, the data suggest that organizations working with Hispanics might consider becoming a stronger player in helping Hispanics fulfill their need for community. Actions might include: - Grass roots efforts, including creating or sponsoring local events or programs. - Developing or sponsoring programs where parents and grandparents can take their children and grandchildren. Study data provide ways of understanding Hispanics that might guide belonging to the local Hispanic community: - Practicing Catholics (41%) look to the Catholic Church to fulfill their need for community. Having local representatives as visible members of the Church could make organizations stronger community partners. Protestants (20%), whether former Catholics (12%) or Protestants who never were Catholic (17%), generally fulfill their need for community through their affiliation with a Protestant church. - For organizations, people on the ground who are visibly involved in one or more Protestant churches are probably the best way to be a trusted community member among Protestants. - Data also suggest that Protestants tend to value information. The best way to build trust and respect among these people is through information that helps them make their own decisions. Publications and the website should be seen as valuable to these people. We could see to it that Hispanic Protestants know about these resources, perhaps using grassroots work. 8

12 The sixteen percent of Hispanics that have fallen away from the Catholic Church and are not now related to a church say they value and miss the sense of community that belonging to the Church provided. They are open to going back to the Church for this sense of community. Organizations might find this group especially receptive to becoming part of an organization, or an AARP community. In order to work most effectively with Hispanics, this study suggests that organizations must be fully versed in the political and social positions held by the Catholic Church and local diocese, as well as the more conservative Protestant groups. While Hispanics in general say that they believe in separation of church and state, they also say that religion influences their political views. Religious affiliation seems strongly related to political views and conservatism. Region of origin seems to be related to religious affiliation. Therefore, in determining how political positions might impact behavior, a religious affiliation question and a region of origin question will be useful in related research. This study shows that language dominance, education, being born in the United States, and time spent living in the United States, are not related to religious affiliation. But, are these characteristics related to other kinds of affiliations? If yes, how? Knowing the answer to this question might be important for understanding how to engage people from the Hispanic community. 9

13 TABLE OF CONTENTS Page Executive Summary 1 Introduction and Objectives 13 Methodology 13 Findings 14 I. Religious Affiliation 14 Catholics, Former Catholics, and Hispanics Who Were Never Catholic 14 Demographic Profiles of Religious Groups 19 II. The Meaning of Spirituality 20 Meanings Associated with Spirituality 20 Belief in God 22 Expressions of Spirituality 23 III. Observances of Catholic Devotions and Rituals 27 IV. What Catholics Value and Former Catholics Miss about Being Catholic 32 V. What Bothers Catholics and Former Catholics about the Catholic Church 40 VI. Religious Attitude Segments 48 The Devoted 50 The Conflicted 53 The Dissident 56 The Defected 59 Demographic Profiles of the Religious Attitude Segments 62 VII. Leaving the Catholic Church and Joining a New Church 63 Reasons for Leaving the Catholic Church 63 Problems with Catholic Family Members and Friends 65 The Role of Immigration to the United States 66 What Attracted Former Catholics to a New Church 69 Satisfaction with the New Church Versus the Former Catholic Church 70 VIII. Satisfaction with Catholic and Protestant Churches 73 IX. Church Attendance and Involvement in Church Activities 74 Attendance at Worship Services 74 Language Preference for Worship Services 76 Hispanic Representation in Congregations 77 Involvement in Worship Services and Other Church Programs 79 X. Transmitting Faith to the Next Generation 82 The Importance of Transmitting Faith 82 Actions Taken to Transmit Faith 84 Success in Transmitting Faith 86 Challenges in Transmitting Faith 88 XI. The Role of Religion in Shaping Political Views 91 Appendix A: Technical Appendix 95 Appendix B: Pagoda Charts-Religious Attitude Segments 101 Appendix C: Annotated Questionnaire

14 LIST OF FIGURES Page Figure 1. Religious Affiliation 14 Figure 2. Religious Affiliation by Region of Origin 15 Figure 3. Practice of Any Religion by Region of Origin 16 Figure 4. Current Religious Affiliation by Region of Origin 17 Figure 5. Past Religious Affiliation by Region of Origin 18 Figure 6. Belief in God by Religious Affiliation 22 Figure 7. Most Common Expressions of Spirituality by Religious 25 Affiliation Figure 8. Religious Attitude Segments 48 Figure 9. Religious Attitude Segments by Religious Affiliation 49 Figure 10. Former Catholics Prior Satisfaction with the Catholic Church 64 Figure 11. Percent of Former Catholics Who Have Considered Going 64 Back to the Church Figure 12. Percent Who Experienced Problems with Catholic Family or 65 Friends When They Left the Catholic Church Figure 13. Percent of Immigrant Former Catholics Who Left the Catholic 66 Church before Coming to the United States Figure 14. What Attracted Former Catholics to a New Church 67 Figure 15. Protestant Former Catholics Satisfaction with their New 70 Church and their Former Catholic Church Figure 16. Satisfaction with Current Church by Religious Affiliation 73 Figure 17. Percent of Those Who Say They Practice a Religion Who Ever 74 Attend Worship Services Figure 18. Frequency of Attendance at Worship Services by Religious 75 Affiliation Figure 19. Language Preference for Worship Services 76 Figure 20. Hispanic Representation in Congregations by Time in the 77 United States and Country of Origin Figure 21. Hispanic Representation in Congregations by Religious 78 Affiliation Figure 22. Percent of Frequent Churchgoers Active in Worship Services 79 or Other Church Programs by Religious Affiliation Figure 23. Monthly Hours Spent in Church Activities Outside of Worship 80 Services Figure 24. Importance of Transmitting Religious Faith by Religious 82 Affiliation Figure 25. Importance of Transmitting Religious Faith to Children and 83 Grandchildren Figure 26. Perceived Success in Transmitting Religious Faith 86 Figure 27. Political Ideology by Religious Affiliation 91 Figure 28. Importance of Religion in Shaping Political Ideology by 92 Religious Affiliation Figure 29. Importance of Religion in Shaping Political Views by Political Ideology 93 11

15 LIST OF TABLES Page Table 1. Demographic Profiles of Hispanics by Religious Affiliation 19 Table 2. Meanings Associated with Spirituality by Religious Affiliation 20 Table 3. Expressions of Spirituality by Religious Affiliation 23 Table 4. What They Pray For 26 Table 5. Observance of Catholic Devotions by Catholics and Former Catholics 28 Table 6. What Catholics Value and Former Catholics Miss about Being Catholic 33 Table 7. What Catholics Value and Former Catholics Miss about Being Catholic 35 by Region of Origin Table 8. What Bothers Catholics and Former Catholics about the Church by 41 Religious Affiliation Table 9. What Bothers Catholics and Former Catholics about the Church by 42 Country of Origin Table 10. The Devoted: What They Value (or Miss) about Being Catholic 51 Table 11. The Devoted: What Bothers Them about the Catholic Church 52 Table 12. The Conflicted: What They Value (or Miss) about Being Catholic 54 Table 13. The Conflicted: What Bothers Them about the Catholic Church 55 Table 14. The Dissident: What They Value (or Miss) about Being Catholic 57 Table 15. The Dissident: What Bothers Them about the Catholic Church 58 Table 16. The Defected: What They Value (or Miss) about Being Catholic 60 Table 17. The Defected: What Bothers Them about the Catholic Church 61 Table 18. Demographic Profiles of the Religious Attitude Segments 62 Table 19. Reasons Given for Leaving the Catholic Church 63 Table 20. Reasons Some Immigrants Go to Church Less Often Now 68 Table 21. What Attracted Former Catholics to a New Church 69 Table 22. Actions Taken to Encourage Children and Grandchildren to Have 84 Religious Faith Table 23. Actions Taken to Encourage Children and Grandchildren to Have 85 Religious Faith by Religious Affiliation Table 24. Primary Challenges Encountered in Encouraging Children and 87 Grandchildren to Have Religious Faith Table 25. Primary Challenges Encountered in Encouraging Children and Grandchildren to Have Religious Faith by Religious Affiliation 88 12

16 INTRODUCTION AND OBJECTIVES Today, Hispanics comprise about one-third of the membership of the Roman Catholic Church in the United States; and most new priests now speak Spanish as well as English. Still, many Hispanics have converted to Evangelical, Pentecostal or other Protestant denominations, and others are no longer practicing any religious faith. This study describes: The ways in which Hispanics express their spirituality, including patterns of religious affiliation and the rites and rituals they observe The things that Catholics value about their church and the things that former Catholics miss, as well as the things that bother them about the Church The reasons former Catholics left the Church The reasons that churched former Catholics were attracted to their new church Levels of involvement in both Catholic and non-catholic churches The challenges of transmitting faith to the next generation METHODOLOGY A total of 1,000 telephone interviews were conducted among Hispanics ages 40+ living in the United States conducted between February 23 and March 13, 2007 using bilingual interviewers. Respondents were interviewed in English or Spanish, according to their preference, and 68 percent of the interviews were conducted in Spanish. Interviews averaged about 20 minutes. The data were weighted by age and gender using U.S. Census Data. Detailed information regarding sample selection is available in the Technical Appendix. The questionnaire was developed by QSA Integrated Research Solutions working in collaboration with AARP. It was based on the results of four focus groups conducted among Hispanics who had switched from one religion to another (New York City) and Hispanics who are devout Catholics (Houston). An additional four focus groups among Catholics and Protestants who are regular churchgoers in Miami and Los Angeles were held after the conclusion of the study. Quotations from these focus groups are used to illustrate the survey results. 13

17 FINDINGS I. Religious Affiliation Catholics, Former Catholics, and Hispanics Who Were Never Catholic Four in ten (41%) of the Hispanics interviewed are currently practicing the Catholic faith, while 28 percent have fallen away from the Church and nearly one-third (31%) have never been Catholic. Those who have fallen away are more likely to be unchurched (16%) than to have switched to Protestantism (12%). 1 Thirty percent currently practice no religion. Information on current and former religious affiliation was used to create the religious groups in the figure below. These groups will be used in much of the analysis that follows. In some cases, we will use an abbreviated form Catholic, Former Catholic, and Never Catholic. Figure 1: Religious Affiliation 17% 14% 41% 12% 16% Catholic Protestant Former Catholic Protestant Never Catholic Unchurched Former Catholic Unchurched Never Catholic Q3: Do you currently practice any type of religion? Q3A: IF NO TO Q3: What type of religion if any have you practiced in the past? Q4: IF YES TO Q3: Are you Catholic, Protestant, Muslim, or something else? Q4A: Have you ever changed from one religion to another? Q4B: (IF YES TO Q4A: What type of religion did you practice in the past? (Base: 1,000, total respondents) 1 Just one percent of Hispanics who practice a religion say they are something other than Catholic or Protestant. Thus, we will refer to non-catholics as Protestants. Please see the Annotated Questionnaire in the Appendix. 14

18 Hispanics from Mexico (50%) are the most likely to be Catholic, while those from Central/South America are most likely to be former Catholics. Hispanics from the Caribbean are most likely to have never been Catholic. 100% 80% 31% 25% 32% 41% 60% 40% 28% 25% 33% 27% 20% 41% 50% 35% 31% 0% Total Mexico Central/South America Caribbean Catholic Former Catholic Never Catholic Figure 2: Religious Affiliation by Region of Origin* Q3: Do you currently practice any type of religion? Q3A: IF NO TO Q3: What type of religion if any have you practiced in the past? Q4: IF YES TO Q3: Are you Catholic, Protestant, Muslim, or something else? Q4A: Have you ever changed from one religion to another? Q4B: (IF YES TO Q4A: What type of religion did you practice in the past? (Base: 1,000, total respondents) * Region of origin is based on the country where the respondent was born or, if born in the United States, the country where the family came from. Central/South America includes Argentina, Belize, Bolivia, Brazil, Chile, Columbia, Costa Rica, Ecuador, El Salvador, French Guiana, Guatemala, Honduras, Nicaragua, Panama, Peru, Uruguay, and Venezuela. 15

19 About seven in ten Hispanics currently practice some form of religion. Hispanics of Mexican (74%) and Central/South American origin (69%) are more likely than those of Caribbean origin (61%) to practice a religion. Figure 3: Practice of Any Religion by Region of Origin* 69% 74% 69% 61% Total Mexico Central/South America Caribbean * Region of origin is based on the country where the respondent was born or, if born in the United States, the country where the family came from. Q3: Do you currently practice any type of religion? (Base=1,000, total respondents) 16

20 Among Hispanics currently practicing a religion, 59 percent are Catholic and 38 percent are Protestant. Just one percent practice any other type of religion. Hispanics of Mexican origin (68%) are more likely to be Catholic than Hispanics of Central/South American or Caribbean origin (both 51%). Nearly half (47%) of Hispanics of both Central/South American and Caribbean origin who practice a religion are Protestant. Figure 4: Current Religious Affiliation by Region of Origin 100% 1% 1% 1% 2% 1% 2% 1% 1% 80% 38% 30% 47% 47% 60% 40% 20% 59% 68% 51% 51% 0% Total Mexico Central/South America Caribbean Catholic Protestant Other No Response * Region of origin is based on the country where the respondent was born or, if born in the United States, the country where the family came from. Q4:(IF PRACTICING A RELIGION) Are you Catholic, Protestant, Jewish, Muslim, or something else? (Base=707,,practicing a religion) 17

21 Among those who are not practicing a religion, Mexicans (60%) and Central/South Americans (59%) are more likely to be former Catholics than are those of Caribbean origin (41%). Figure 5: Past Religious Affiliation by Region of Origin* 100% 5% 4% 2% 7% 80% 60% 24% 23% 3% 15% 18% 24% 4% 18% 28% 4% 22% 40% 20% 53% 60% 59% 41% 0% Total Mexico Central/South America Caribbean Catholic Protestant Other None No Response *Region of origin is based on the country where the respondent was born or, if born in the United States, the country where the family came from. Q3A. (IF NOT PRACTICING A RELIGION) What type of religion if any have you practiced in the past? (Note: Responses may sum to more than 100% because multiple responses were allowed) (Base=292, not practicing a religion) 18

22 Demographic Profiles of Religious Groups Men are much more likely to be unchurched than women, and people under 50 years of age are somewhat more likely than older people to be former Catholics. However, language dominance, education, being born in the United States, and time spent living in the United States are not related to religious affiliation. Those who are churched, whether Catholic or Protestant, are more likely to be married than are the unchurched (72% vs. 57%). 2 Table 1. Demographic Profiles of Hispanics by Religious Affiliation Total Catholic Unchurched Former Catholics Protestant Former Catholic Unchurched Never Catholic Protestant Never Catholic Born in the US 24% 25% 25% 23% 23% 26% < 10 Years in the US 7% 6% 9% 5% 9% 8% Years in the US 13% 13% 11% 15% 14% 14% 20+ Years in the US 53% 53% 57% 53% 55% 51% Spanish Dominant 66% 68% 65% 66% 63% 65% Bilingual 13% 11% 15% 13% 16% 15% English Dominant 21% 21% 20% 22% 22% 20% Male 49% 43% 58% 41% 62% 50% Female 51% 57% 42% 59% 38% 50% Ages % 41% 47% 49% 41% 49% Ages % 36% 38% 40% 36% 34% Ages % 7% 5% 1% 6% 4% Ages % 15% 10% 9% 17% 14% Married 68% 70% 60% 73% 54% 77% Widowed 7% 8% 8% 6% 6% 6% Divorced or Separated 11% 10% 13% 12% 14% 7% Single, Never Married 9% 7% 15% 6% 17% 6% Conservative Politically 34% 35% 28% 41% 25% 41% Moderate Politically 20% 24% 21% 21% 20% 11% Liberal Politically 20% 21% 28% 12% 22% 11% Don t Get Involved/Not Sure 25% 19% 23% 27% 32% 37% Not High School Grad 36% 33% 34% 33% 39% 34% High School Grad 29% 29% 35% 27% 21% 33% Some College + 30% 33% 30% 37% 26% 29% Base= total respondents 1, Percentages are not shown in the table, but were calculated from information in the cross tabulations. 19

23 Meanings Associated with Spirituality II. The Meaning of Spirituality The word, spirituality, is much more likely to evoke images of God or a Supreme Being than it is to evoke images of religion/church or inner states, such as peace and tranquility, one s soul, or the search for the meaning of life. Hispanics, whether they are Catholic, former Catholics, or have never been Catholic, have essentially the same reaction to the idea of spirituality. Table 2. Meanings Associated with Spirituality by Religious Affiliation Q1: What do you think of when you hear the word spirituality? Total Catholic Former Catholic Never Catholic A close connection to God or a Supreme Being 40% 39% 40% 43% Being religious/going to church 15% 14% 17% 13% My /soul/spirit/inner being 8% 8% 8% 7% Peace and tranquility 6% 8% 6% 4% Relationship with God 5% 5% 6% 4% Religion/ Church 4% 4% 4% 3% The search for the meaning of life 3% 2% 3% 4% Kindness and generosity 2% 2% 2% 2% Jesus Christ 1% 2% 1% 2% Interaction with other people 1% 1% 2% 1% Good things 1% 1% 0% 2% Non-material things 1% 0% 3% 1% Healthy body/ relaxation/ meditation/ peace 1% 2% - - Base=total respondents 1,

24 Insights from the Focus Groups on the Meaning of Spirituality: The focus groups show that most Hispanics view spirituality as being highly personal. For some, spirituality is independent of religion, with religion being important only to the extent that it helps the person become more spiritual. A few, mainly Protestants, characterized spirituality as having a direct relationship with God or Jesus. For example: Spirituality is my spirituality, because it is my own decision.. I don t have a religion with Christ. I have a relationship with Christ and that s where the difference is. (Los Angeles Protestant) Religion is the institution that I belong to that helps me to grow my spirituality. (Los Angeles Protestant) I think that all religions are good as long as the person is spiritually a good person and that they have good moral principles and they know how to respect people. (Los Angeles Catholic) (Spirituality) It s personalized. (Los Angeles Catholic) I think it is a cause and effect. It s independent of what religion you belong to. Religion is where we participate. We grow spiritually. (Los Angeles Protestant) Religion is the rules and the laws and everything that you can believe or not believe. Spirituality is something that comes from you that is your own. (Miami Catholic) (Religion is) a system of rules, a political system. Don t do this, don t eat, and don t touch. (Miami Protestant) Religion doesn t take you anywhere. For example, only to do whatever you are told to do. However, as Christians this is what we do. We do something different. As my brother said we have a relationship, a personal relationship with Jesus Christ. We communicate directly to him. (Miami Protestant) 21

25 Belief in God Belief in God is nearly universal among churched Hispanics, that is, those who practice a religion, and more than eight in ten of the unchurched believe in God. Figure 6: Belief in God by Religious Affiliation 93% 97% 85% 99% 83% 96% TOTAL Catholic Unchurched Former Catholic Protestant Former Catholic Unchurched Never Catholic Protestant Never Catholic Q1A. (ASK IF SEARCHING FOR A CLOSE CONNECTION TO GOD OR A SUPREME BEING IS NOT MENTIONED IN Q1) Do you believe that God exists, that God does not exist, or are you not sure whether or not God exists? (Base=1,000, total respondents) 22

26 Expressions of Spirituality Nine in ten Hispanics pray to express their spirituality, and about three-quarters go to a church, meditate, and learn about the sacred texts of their own religion. However, Catholics are more likely to do all of these things than are former Catholics or those who have never been Catholic. Catholics are also more likely to go on retreats or pilgrimages and try to communicate with the spirits of the dead, while non-catholics are more likely to learn about other religions. Table 3. Expressions of Spirituality by Religious Affiliation Q2: What kinds of things do you do to express your spirituality? Total Catholic Former Catholic Never Catholic Pray 90% 96% 84% 86% Go to a church or other house of worship 77% 92% 63% 69% Learn about the sacred texts of your own religion 74% 82% 68% 70% Meditate 73% 75% 68% 73% Learn about spiritual topics 54% 53% 56% 54% Learn about other religions 39% 35% 44% 40% Go on retreats or pilgrimages 31% 38% 24% 27% Communicate with the spirits of the deceased 8% 11% 7% 7% Do Yoga 6% 7% 4% 6% Family/Work Wellbeing 5% 6% 6% 3% Better/Healthier Life 5% 5% 5% 3% World Peace/Love 5% 6% 6% 2% World wellbeing 4% 5% 6% 2% Community services//help people/charity 4% 4% 5% 3% Abundant Life 3% 4% 3% 2% Base= total respondents 1,

27 Insights from the Focus Groups on Expressions of Spirituality: Although Hispanics tend to view spirituality as a very private matter, they often express their spirituality in public ways, by living a good life and going to church. For example: The way we behave, my actions, helping our neighbors. (Los Angeles Protestant) I think that spirituality is a lifestyle, living a Christian life what better way to see it than seeing it in yourself and the way you live, the way you act and what you are doing every day. So then I think more than anything that is the best way to show the spirituality that we have. (Los Angeles Protestant) I think that all of us here at least we go to church twice a week, so to congregate, to get together is important. (Miami Protestant) You go to church to pray. (Miami Protestant) Catholics are likely to mention praying to the Virgin Mary or other saints (although there is recognition that the saints can only petition God), while very few Protestants, even those who are former Catholics, do so. In fact, when asked directly whether they pray to the Virgin Mary, all of the Los Angeles Protestants said no. For example: I pray to the Virgin Mary for her to intervene for me. (Miami Catholic) The way I see it I see the Virgin as an intermediary with God. (Los Angeles Catholic) God is first one and then you say if he doesn t help me, the Virgin will give me another little help there. She is very miraculous, but God is always first. (Los Angeles Catholic)...by intercession of a saint, sometimes we pray to a saint, but of course to God. God is the only one that can do something or not. God is the most important thing. (Miami Catholic) It means that there is a direct line (through the Virgin Mary) to be able to reach the Lord, because God is our father. (Miami Catholic) The Virgin Mary was his mother, so this is what it means to me. (Miami Catholic) 24

28 Former Catholics who have affiliated with a Protestant church are just as likely as Catholics to pray, go to church, learn about the sacred texts of their religion, and mediate; and they are more likely to learn about spiritual topics and other religions. Figure 7: Most Common Expressions of Spirituality by Religious Affiliation Pray 72% 73% 98% 99% 96% Go to church 44% 43% 91% 92% 92% Learn sacred texts 48% 53% 82% 88% 90% Meditate 61% 58% 75% 84% 83% Learn spiritual topics 36% 39% 53% 70% 81% Learn other religions 30% 34% 35% 49% 57% Catholic Protestant Former Catholic Protestant Never Catholic Unchurched Former Catholic Unchurched Never Catholic Q2: What kinds of things do you do to express your spirituality? (Base=1,000, total respondents) 25

29 Regardless of their religious affiliation, almost all Hispanics pray for their families, and more than nine in ten pray for their friends, their own good health, and their children. Only 24 percent pray for more money, and just 12 percent pray for world peace. Table 4. What They Pray For Q2C: And what do you usually pray for? Total Catholic Unchurched Former Catholics Protestant Former Catholic Unchurched Never Catholic Protestant Never Catholic Family 97% 99% 98% 98% 91% 97% Friends 94% 94% 89% 95% 88% 97% Your own good health 93% 92% 91% 95% 88% 96% Your children 92% 94% 88% 95% 83% 96% More money 24% 20% 27% 28% 22% 31% World peace 12% 17% 10% 10% 10% 5% Base= those who pray

30 III. Observance of Catholic Devotions and Rituals Catholics were asked whether or not they take part in 17 Catholic devotions and rituals on a regular basis. Former Catholics were asked only about the 11 devotions and rituals that could be practiced by both Catholics and Non-Catholics. For example, Confession, Holy Communion, and taking an active role in the Church are open only to members in good standing. Most current Catholics are deeply involved in Catholic devotions and rituals, and former Catholics who remain unchurched seem at least moderately involved. However, former Catholics who have joined a Protestant church are unlikely to practice any Catholic devotions and rituals, except giving a blessing when someone leaves. Catholics: Just one percent of Catholic Hispanics say that they do not take part in any of the devotions and rituals they were asked about in this survey on a regular basis. At least eight in ten pray to the Virgin Mary to intervene with Jesus on their behalf (85%), attend Mass and Holy Communion (82%), give blessings to people when they leave (80%), and cross themselves when passing a church (80%). At least seven in ten fast or refrain from eating meat during Lent (76%), have a statue of Mary or Jesus in their home (75%), say the Rosary (73%), have statues of the saints at home (72%), and pray to the saints (71%). More than two-thirds celebrate the Saint s Day of the Virgin of Guadalupe (69%), and go to Confession (68%), and six in ten (59%) light candles as a prayer for the dead. Nearly one in five (18%) attend Mass every day. Unchurched Former Catholics: A majority of unchurched former Catholics retain the custom of giving a blessing before someone leaves (55%), and more than four in ten pray to the Virgin Mary to intervene with Jesus on their behalf (45%) and cross themselves when passing a church (42%). At least one third have statues of the saints at home (37%), fast or refrain from eating meat during Lent (35%), pray to the saints (33%), and have a statue or altar to Mary or Jesus in their home (34%). Just 20 percent do not practice any of the 11 observances that they were asked about. Protestant Former Catholics: Although 68 percent of Protestant Former Catholics give a blessing before someone leaves, few practice any of the other Catholic devotions and rituals. Just 19 percent fast or refrain from eating meat during Lent, and fewer than one in ten observe any of the other devotions and rituals. Please see Table 5 on the following page. 27

31 Table 5. Observance of Catholic Devotions by Catholics and Former Catholics Q5: I am going to read a list of religious observances. As I read each one, please tell me whether or not you take part in it on a regular basis. Total ASKED OF CATHOLICS AND FORMER CATHOLICS Catholic All Former Catholics Unchurched Former Catholics Protestant Former Catholic Giving a blessing before someone leaves 72% 80% 60% 55% 68% Praying to the Virgin Mary to intervene with Jesus on your behalf 62% 85% 28% 45% 4% Crossing yourself when passing by a church 58% 80% 26% 42% 4% Fasting or not eating meat during Lent 57% 76% 28% 35% 19% Having a statue or altar to Mary or Jesus in your home 54% 75% 23% 34% 7% Praying to the saints 52% 71% 22% 33% 7% Having statues of the saints at home 52% 72% 23% 37% 2% Saying the Rosary 50% 73% 17% 27% 3% Lighting candles as a prayer for the dead 42% 59% 19% 29% 4% Celebrating the saints day of the Virgin of Guadalupe on Dec % 69% Celebrating saints days 35% 50% 13% 21% 2% None of these 9% 1% 22% 20% 26% ASKED OF CATHOLICS ONLY Attending Mass and Holy Communion 82% 82% Going to Confession 68% 68% Volunteering in the church 51% 51% Serving during Mass 44% 44% Teaching Catechism 30% 30% Attending daily Mass 18% 18% None of these 10% 10% Base=total respondents

32 Insights from the Focus Groups on the Reasons Catholics Practice Catholic Devotions and Rituals: The following major themes emerged from the focus group research: the miracle of Holy Communion, protection (blessings and prayers to guardian angels), forgiveness (confession), showing respect (the sign of the cross), the comfort of the rosary, and helping others out of purgatory by saying novenas. The Miracle of Holy Communion A miracle (happens) when that transformation of bread and wine into the body and blood of Christ, and that s a miracle that occurs in every mass. (Houston Catholic) The Eucharist communion (is special). (Houston Catholic) Communion is the moment when the wine becomes the blood of Christ and bread becomes the body of Christ and that s a sacred moment where a miracle happens and that happens at every mass you go to. (Houston Catholic) The communion is the most important one to me in the ritual of the church because it s written in the Bible that Jesus left us with that. (Houston Catholic) Protection by Saying Blessings and Praying to Guardian Angels: What I do is I do this in the name of the Father and the Son and the Holy Spirit and the Virgin Mary; always the Virgin Mary, to protect you and to take care of you. (Los Angeles Catholic) Before my children leave my house I bless them, so God will be with them. (Miami Catholic) My kids I ve always taught them about the guardian angel. They pray for the guardian angel He doesn t go to bed without first crossing himself, doing the sign of the cross and praying to his guardian angel. (Los Angeles Catholic) Forgiveness by Confessing Sins You tell all about the sins and the morals that you have, that I can t rest, because I did something to my neighbor or this or that. That s my sin, so you confess that to the priest and the priest forgives you and says you are going to pray to our Father and tomorrow you come to communion. When you go to communion in the name of the Father and all of that, you feel good. You said I have cleared up my sins and I m clean. (Los Angeles Catholic) When you go to church yes, then you go to confession and then all your sins are forgiven. (Los Angeles Catholic) 29

33 Showing Respect with the Sign of the Cross The sign of the cross is a sign of respect. (Miami Catholic) It s like saying hello when you pass by a church. Jesus is there as a sacrament, so you say hello, because you believe that he is there. (Miami Catholic). The Comfort of Saying the Rosary When I pray the rosary I feel something. A lot of people think it s just repeating prayers. (Houston Catholic) You focus on what you are saying [during the Rosary] and it s very pleasant. (Houston Catholic) Helping Other Souls We believe that if you make a conscious mistake, that is something that is not perfect, under the Catholic way of thinking you can die but don t go to heaven, you do not go to hell, you go to purgatory. And so we pray (Novena) for the people that have passed who might be in purgatory so they know we have not forgotten. (Houston Catholic) 30

34 Insights from the Focus Groups on Why Few Protestant Former Catholics Practice Catholic Devotions and Rituals Anymore: Most former Catholics who have joined a Protestant Church view many of the Catholic devotions and rituals as meaningless, esoteric, and repetitious. These Protestants do not see any value in these devotions and rituals in helping them achieve their primary goal, building a direct relationship with God. For example: They no longer see God. They only see the saint that they are adoring They are losing the real purpose of God and the relationship of spiritual growth, something that fills us with joy. (Los Angeles Protestant) I think it was more like a habit. I was just waiting for them to say the question from the priest and then you would repeat it. I was just waiting when it was my time to talk. (Los Angeles Protestant) For me it was like a repetition. I would hear it, but I did not understand anything and I would just leave the same way. The only thing to come out would be the Our Father, part of the rosary and that was it. (Los Angeles Protestant) 31

35 IV. What Catholics Value and Former Catholics Miss About Being Catholic Both Catholics and former Catholics were read a list of possible benefits of being Catholic. Current Catholics were asked whether or not each of these benefits is something that they value about being Catholic, while former Catholics were asked if each one is something they miss. Strong majorities of Catholics value all of the possible benefits of being Catholic, with the exception of the Church s political views and activities, and most unchurched former Catholics miss something about being Catholic. However, most Protestant former Catholics do not miss anything about being Catholic. Catholics: Almost all Catholics value the Mass (96%), being part of their family s Catholic tradition (95%), feeling at home in the Church (94%), the music and singing (91%), kneeling and genuflecting in church (91%), and being able to ask the Virgin Mary to intercede for them (89%). At least eight in ten value inspiring sermons (86%), the Church s commitment to social action (84%), sharing the same religion as family and friends who are priests or nuns (83%), the opportunity to confess and have your sins forgiven (83%), rituals like novenas and the Rosary (83%), being able to ask their patron saint to intercede for them (81%), having a sense of belonging/things done by the Church or parish for me (81%), and having the Pope as a world leader (80%). Almost as many value taking Holy Communion every week, having the Pope as the one authority on faith and morals, and the vestments of the priests and bishops (all 79%). Somewhat fewer (although still a clear majority) value the belief that Catholicism is the surest path to salvation (74%), public processions and fiestas (71%), and not being pushed to study the Bible (63%). However, just over half (53%) value the Church s political views and activities. All of the Catholics surveyed value something about being Catholic. Unchurched Former Catholics: Just 22 percent of unchurched former Catholics do not miss anything about being Catholic. More than four in ten say they miss the music and singing (48%), being part of their family s Catholic tradition (45%), the Mass (44%), and kneeling and genuflecting in church (40%). At least one-third miss being able to ask their patron saint to intercede for them (38%), feeling at home in the Catholic Church (37%), the Church s commitment to social action (37%), and being able to ask the Virgin Mary to intercede for them (34%). They are least likely to miss the Church s political views and activities (13%). Protestant Former Catholics: Nearly two-thirds of Protestant former Catholics miss nothing about being Catholic. They are most likely to miss the music and singing (18%) and the Church s commitment to social action (10%). They are least likely to miss the vestments of the priests and bishops and rituals like novenas and the Rosary (both 1%). Please see Table 6 on the following page. 32

36 Table 6. What Catholics Value and Former Catholics Miss about Being Catholic By Religious Affiliation Q6: I am going to read a list of things that some (former Catholics say they miss/some Catholics say they value) about being Catholic. As I read each one, please tell me whether or not it is something that you personally (miss/value) about being Catholic. All Former Catholics Unchurched Former Catholics Protestant Former Catholic Total Catholic Being part of your family s Catholic tradition. 69% 95% 30% 45% 9% The Mass. 69% 96% 29% 44% 8% The music/singing 69% 91% 35% 48% 18% Feeling at home in the Catholic Church 66% 94% 24% 37% 6% Kneeling and genuflecting in church 64% 91% 26% 40% 6% Being able to ask the Virgin Mary to intercede for you. 62% 89% 22% 34% 5% Inspiring sermons 60% 86% 22% 33% 7% The Church s commitment to social action 60% 84% 26% 37% 10% Being able to ask your patron saint to intercede for you. 58% 81% 24% 38% 5% Sharing the same religion as family and friends who are priests or nuns 58% 83% 20% 32% 5% The opportunity to confess and have your sins forgiven. 57% 83% 20% 32% 3% Rituals like novenas and the Rosary 56% 83% 16% 27% 1% Having the Pope as a world leader 56% 80% 19% 30% 5% Having sense of belonging/things done by church or parish for me 55% 81% 17% 24% 6% Taking Holy Communion every week 54% 79% 16% 25% 3% Having the Pope as the one authority on faith and morals 54% 79% 17% 25% 6% Vestments of the priests and bishops 53% 79% 15% 25% 1% The belief that Catholicism is the surest path to salvation. 51% 74% 18% 29% 2% Public processions and fiestas 50% 71% 19% 28% 7% Not being pushed to study the Bible. 45% 63% 18% 26% 7% The Church s political views and activities 35% 53% 9% 13% 3% None of these 16% - 40% 22% 65% Base=Catholics and former Catholics

37 Consistently Hispanics of Mexican origin are more likely than those of Central/South American or Caribbean origin to say that they value or miss something about being Catholics. They are much more likely to say they value or miss things related to salvation than are Central/South Americans, for example, taking Holy Communion every week (62% vs. 39%) and the opportunity to confess and have your sins forgiven (66% vs. 44%), as well as having a sense of belonging/things done by the Church or parish for me (64% vs. 41%). The biggest differences between Hispanics of Mexican and Caribbean origin are a sense of belonging (64% vs. 48%), having the Pope as the one authority on faith and morals (60% vs. 45%), being able to ask your patron saint to intercede for you (65% vs. 50%), the opportunity to confess and have your sins forgiven (66% vs. 53%), and having the Pope as a world leader (62% vs. 49%). Please see Table 7 on the following page. 34

38 Table 7. What Catholics Value and Former Catholics Miss about Being Catholic By Region of Origin Q6: I am going to read a list of things that some (former Catholics say they miss/some Catholics say they value) about being Catholic. As I read each one, please tell me whether or not it is something that you personally (miss/value) about being Catholic. Mexico Central/South America Caribbean Being part of your family s Catholic tradition. 74% 61% 65% The Mass. 75% 58% 64% The music/singing 74% 64% 61% Feeling at home in the Catholic Church 72% 59% 61% Kneeling and genuflecting in church 68% 59% 60% Being able to ask the Virgin Mary to intercede for you. 68% 55% 56% Inspiring sermons 63% 52% 57% The Church s commitment to social action 66% 54% 57% Being able to ask your patron saint to intercede for you. 65% 51% 50% Sharing the same religion as family and friends who are priests or nuns 63% 50% 57% The opportunity to confess and have your sins forgiven. 66% 44% 53% Rituals like novenas and the Rosary 63% 49% 51% Having the Pope as a world leader 62% 48% 49% Having sense of belonging/things done by church or parish for me 64% 41% 48% Taking Holy Communion every week 62% 39% 52% Having the Pope as the one authority on faith and morals 60% 48% 45% Vestments of the priests and bishops 60% 44% 48% The belief that Catholicism is the surest path to salvation. 57% 40% 48% Public processions and fiestas 54% 47% 46% Not being pushed to study the Bible. 46% 47% 41% The Church s political views and activities 41% 29% 29% None of these 13% 24% 18% Base=Catholics and former Catholics

39 Insights from the Focus Groups on Why Catholics Value Being Catholic: Holy Communion, as the central ritual of Catholicism, is one of its most highly-valued aspects. Communion is to be together with the body and the blood of Jesus Christ for Catholics of course. (Miami Catholic) Communion you are taking the body of Christ. It s symbolic. It s like you are taking the body of Christ or you are having the body of Christ. It s a peaceful moment to feed your soul, a little tiny piece of bread that feeds your soul. (Miami Catholic) It s beautiful. Because you did it when you were little and then you teach your children to go to church, and they are dedicated to church then after that. (Miami Catholic) The Mass, with its ritual and music, motivates and animates their worship and gives them peace. For example: To celebrate the Holy Mass... If there is music, you get more motivated. People get more animated to worship God with more force. (Los Angeles Catholic) (The Mass) there are times that you have to kneel down and cross yourself and other times you have to be worshipping or singing. (Los Angeles Catholic) You go to church and you feel peace, you feel calm. (Miami Catholic) Catholics say they hear the word of God in church, not in their own reading of the Bible. For example: Right there at the Mass in the church you see the word of God and the gospel You are praying. When you take Catholicism for first communion, you are taught there also. (Los Angeles Catholic) For example, there are other religions and they have the bible in their hand and they are coming out look at this and they give you the numbers and tell you what it says in the bible and everything. It s the bible, the bible, the bible. I don t read the bible all that much, but I do believe in God and I go to Mass and I listen to the creed or the gospel. (Los Angeles Catholic) (On Bible-reading Protestants) It s a fanaticism It doesn t do them any good and I have known people and they are reading the bible all the time, but they are not good people. It doesn t do them any good to be going around with a bible in their hand. (Los Angeles Catholic) 36

40 They are likely to trust their priests interpretation of the Bible because of the years of education that it takes to become a priest. It takes a long time to become a priest, a Catholic priest and a pastor or whatever. (Los Angeles Catholic) I think they have more education (than Protestant ministers). For example how am I going in and confess my sins to somebody who is just like me, but somebody who has been in the seminar. Twelve years is the minimum time. (Los Angeles Catholic) The Pope is valued because he s the leader and closest to the Lord and some take pride in the fact that millions of people practice the Catholic faith. 37

41 Insights from the Focus Groups on the Things That Former Catholic Miss: Former Catholics that miss something about being Catholic are likely to talk about the symbolic and cultural aspects of Catholicism, such as patron saints, saints days, processions, and blessings given before leaving. For example: The Catholic religion is more traditions, customs, and rites really more than a religion For example every state in Mexico has their patron saint For example in Mexico City on December 12 they sing to the Virgin all night long. Then I ask myself what happens when we celebrate the birth of Jesus Christ, why don t we sing all night long? (Los Angeles Protestant) (To) keep blessing them [the children] before they leave is something generic. (Los Angeles Protestant) Why don t you have those long processions? In Mexico you have these huge processions The tradition is stronger than the religion itself that they are being taught. (Los Angeles Protestant) For some, the Virgin Mary is still much loved and much missed, although few still pray to her. Recently I became a Christian (another word for Protestant among many Hispanics) and I always pray before I go to sleep. I thank God for everything that I ve done during the day and after I finish Virgin Mary. That s the hardest thing for me not to invoke her. (Miami Protestant) I still say Virgin of Guadalupe intercede for me with God on my behalf. (Los Angeles Protestant) It s a fundamental basis to be able to worship the saints. (Los Angeles Protestant) The Catholic Church s work among the poor is also missed. For example: I miss those movements like Mother Theresa. (Miami Protestant) I like their system for the poor people. (Miami Protestant) 38

42 Insights from the Focus Groups on Why Some Protestant Former Catholics Miss Nothing about the Catholic Church: Some Protestant former Catholics do not miss much about the Catholic Church because they have replaced Catholic devotions and rituals with a new focus on Jesus and the Bible. These Hispanic Protestants emphasis on the Bible stands in direct contrast to Hispanic Catholics dismissal of the Bible as a way to learn Divine truth. Some Protestants have an especially personal relationship with Jesus because they were born again. These Protestants refer to themselves as Christian rather than Protestant because of their focus on Christ rather than on the saints. For example: The difference for us as Christians is that we have had an experience with Christ, a personal experience (for) all of us here. It changed our lives. We were born again. (Miami Protestant) The difference with the Catholic Church and the Protestant Church is that in the Catholic Church there are images. Those are Saints for the Catholic Church, but the Christian Church we don t have Saints. We don t invoke anybody else. It s just Jesus. Jesus is the king. (Miami Protestant) Besides the Virgin there is nothing else to miss here. Everything is renewed and it s completely different. That s what attracts us about the Christian Church. (Miami Protestant) The knowledge has replaced (devotions and rituals) the knowledge of Jesus Christ. Everything else related to his life and whatever he is basically that s what made us change. (Miami Protestant) The bible is what made us change, because we believe that the truth of the rituals and the norms and the laws of Christianity, whatever it is besides the bible we don t accept that. We think that our conduct and our behavior is the word of the Lord. If it s anything that has nothing to do with the word of the Lord, we dispose that, so everything should be centered in Christ and they should be subjected 100% to the bible. (Miami Protestant) It s not that I valued it because I liked it. It s just historically the way I was raised and where I was born, and what I was taught and this is what I practiced. (Miami Protestant) 39

43 V. What Bothers Catholics and Former Catholics About the Catholic Church Both Catholics and former Catholics were read a list of things that bother some people about the Catholic Church. Current Catholics were asked whether or not each of these bother them, and former Catholics were asked if it bothered them when they belonged to the Catholic Church. Most current and former Catholics are bothered by the conduct of priests and the lack of community feeling and fervor of congregations, all parish-level problems. Protestant former Catholics are bothered by what they see as too much emphasis on rituals and not enough emphasis on the Bible. Unchurched former Catholics are more bothered about social issues than are either Catholics or Protestant former Catholics. What Bothers Catholics and Former Catholics Most: Priests are a source of bother for the majority of both Catholics and former Catholics on the grounds of child abuse by some priests (84%) and not treating their congregations well (60%). They are also bothered by lack of community feeling (46%) and lack of emotion during the liturgy (45%) in the congregation, as well as lack of understanding of the Hispanic community (45%). Protestant Former Catholics: After child abuse by some priests, Protestant former Catholics were most bothered by lack of emphasis on reading the Bible (74%), compared to 34% for Catholics and 40% for unchurched former Catholics. Their next greatest bother is too many rituals (58%), compared to 17% of Catholics and 38% of unchurched former Catholics. Unchurched Former Catholics: Unchurched former Catholics are more bothered about the Church s stance on social issues than are Catholics or Protestant former Catholics. Half say they are bothered about the Church s emphasis on abortion and contraception, compared to 40 percent of Catholics and 28 percent of Protestant former Catholics. Nearly half (47%) are bothered about strict rules about marriage, birth control, and other personal matters, compared to 32 percent of both Catholics and Protestant former Catholics. Three in ten (31%) are bothered about not having any women as priests, compared to 15 percent of both Catholics and Protestant former Catholics. Please see Table 8 on the following page. 40

44 Table 8. What Bothers Catholics and Former Catholics about the Church By Religious Affiliation Q7: Now, I am going to read a list of things that some (people/catholics) have said bother them about the Catholic Church. As I read each one, please tell me whether or not it is something (that bothered you when you belonged to the Catholic Church/that bothers you). All Former Catholics Unchurched Former Catholics Protestant Former Catholic Total Catholic Child abuse by some priests. 84% 86% 80% 78% 84% Priests who do not treat their congregations well 60% 62% 57% 54% 61% Lack of community feeling in the congregation. 46% 43% 50% 50% 49% People in the congregation following the liturgy without real emotion 45% 45% 45% 43% 48% Lack of understanding of the Hispanic community 45% 45% 46% 42% 52% Not enough emphasis on reading the Bible. 42% 34% 54% 40% 74% Too much emphasis on abortion and contraception 41% 40% 41% 50% 28% Uninspiring sermons (homilies) 41% 37% 48% 46% 49% Too few priests 38% 47% 26% 29% 21% Lack of acceptance of divorce 38% 34% 43% 46% 40% Disagreement with the Church s political views or activities 37% 32% 45% 43% 48% Priests telling you how to vote. 36% 31% 44% 45% 41% Strict rules about marriage, birth control and other personal matters. 35% 32% 41% 47% 32% Strict rules about who can receive communion. 33% 27% 41% 41% 41% Being too authoritarian 33% 27% 43% 44% 41% Crying babies and noisy children that make it difficult to hear during services 33% 37% 27% 28% 27% Too many rituals. 29% 17% 47% 38% 58% Not enough Hispanics in the congregation 23% 24% 22% 26% 17% Not having any women as priests 19% 15% 24% 31% 15% Priests who don t speak Spanish well 15% 15% 16% 17% 16% Base= Catholics and former Catholics

45 Hispanics of Mexican origin are less bothered about almost everything about the Catholic Church than are Hispanics of Central/South American or Caribbean origin. This is not surprising since Hispanics of Mexican origin are the most likely to be devout Catholics. Table 9. What Bothers Catholics and Former Catholics about the Church By Country of Origin Q7: Now, I am going to read a list of things that some (people/catholics) have said bother them about the Catholic Church. As I read each one, please tell me whether or not it is something (that bothered you when you belonged to the Catholic Church/that bothers you). Mexico Central/ South America Caribbean Child abuse by some priests. 83% 84% 87% Priests that do not treat their congregations well 57% 68% 65% Lack of community feeling in the congregation. 40% 54% 55% People in the congregation following the liturgy without real emotion 43% 53% 50% Lack of understanding of the Hispanic community 43% 48% 53% Not enough emphasis on reading the Bible. 38% 50% 47% Too much emphasis on abortion and contraception 40% 44% 40% Uninspiring sermons (homilies) 37% 50% 46% Too few priests 35% 41% 47% Lack of acceptance of divorce 36% 44% 39% Disagreement with the Church s political views or activities 29% 45% 49% Priests telling you how to vote. 32% 40% 44% Strict rules about marriage, birth control and other personal matters. 30% 40% 44% Strict rules about who can receive communion. 28% 39% 40% Being too authoritarian 30% 39% 40% Crying babies and noisy children that make it difficult to hear during services 36% 37% 25% Too many rituals. 24% 35% 35% Not enough Hispanics in the congregation 21% 31% 26% Not having any women as priests 14% 19% 29% Priests who don t speak Spanish well 15% 17% 17% Nothing bothers 7% 4% 3% Base= Catholics and former Catholics

46 Insights from the Focus Groups on What Bothers Catholics about their Church: Catholics are extremely bothered by child abuse by some priests, and there is a strong suspicion that the hierarchy is conspiring to protect abusive priests. For example, There (should) not be any immunity for the priests and they (should) be punished. The priests that have molested children they are given immunity. They are being protected right now. I heard they protect themselves amongst themselves. They cover their backs. They don t see anything. (Los Angeles Catholic) It shouldn t affect us, but nevertheless it does affect us, because a lot of times you leave the Church because they are doing these things. The priests are doing these things and I don t even want to be Catholic any more. (Los Angeles Catholic) Child abuse by some priests. That is something that I don t understand. Maybe it s a lie. I can t believe it. I really can t believe it. (Miami Catholic) However, some offered rationalizations for priestly abuse or minimized the problem. For example: There are some lies and there are some people who want to take advantage of certain situations for financial benefit, because they want to benefit themselves. There are certain cases where there are men and they make mistakes. Priests are men and they make mistakes. (Miami Catholic) Let s get a percentage to see how many do it or not. The percentage has to be very small. (Miami Catholic) Maybe it s because they don t get married. (Miami Catholic) I think that they can t get married and I think that if they were able to get married I guess they also could be good priests. (Miami Catholic) Some are bothered by the fact that there are not enough priests to administer Holy Communion to everyone. Some have to take Communion from a Eucharistic minister. For example: I go to Mass, but when I go for communion, I go in the line where the priest is. That s always the longest line. (Los Angeles Catholic) If I m going to go get communion, it has to be with a priest. (Los Angeles Catholic) I would only like priests to do it (Communion). (Los Angeles Catholic) I don t agree with (having) the ministers in the Catholic Church... give communion. (Los Angeles Catholic) 43

47 The survey did not ask Hispanic Catholics if they are bothered by fees charged for Masses and other sacraments, but this seems to be an important concern, at least among Los Angeles Catholics. For example: For me the exaggerated prices to baptize a child or for weddings or something like that. The fees, it s $450 for a special mass one time. How many people are going to come to your Mass? What does it matter how many are going to the Mass? Let s say for the Mass the person has to pay $400 plus a tip. I don t know if there was an extra tip, but according to them the fee was going to be fixed according to who was going to go there. (Los Angeles Catholic) How many people are going to go to the church and baptisms also? They are charging according to collections, the economic part that they ask for. (Los Angeles Catholic) Yes, before it was whatever you could give in your envelope for the service that was given and now it s a fee. For example they give you a little envelope with 10 tickets to be able to help the church and if you don t sell them or if you only sell three or four and you took 10 tickets, so you have to pay for 10 and they are $20 or they are $2 or $1 per ticket. (Los Angeles Catholic) They don t ask. They are demanding. Where I go your church was fixed, but because of food raised we had to pay $3,000 some odd dollars. We weren t asked if we could pay it or not. It was just sent to our house, because we belong to the church. In each envelope we have to pay this much. (Los Angeles Catholic) Hispanic immigrants are also bothered by what they view as the impersonality of American Catholic churches. They compare these large American churches unfavorably to the smaller village churches they attended in their home country, which, they say were more intimate and communal and whose parishioners worshipped with greater fervor. Over there you can feel the fervor and love that is togetherness. (Los Angeles Catholic) Here this is a large place and when I go to Mexico, I go to a small town and you feel very comfortable. The main thing over there is the church. (Los Angeles Catholic) You go to church and you feel trusting. You know the priest. That s the lifestyle over there. It s a small town. (Los Angeles Catholic) The only thing I don t have here that I had in my country was a closer communication with a priest. (Miami Catholic) Yes, more personal. Not here. There are so many people going to church, so you don t have time to stop and talk to the priest. (Miami Catholic) 44

48 In Cuba everybody goes to church and everybody is the same. Everybody is poor. Nobody can be proud about anything. Nobody is going to bring something to be seen, but sometimes (when) I go to church, it s not the same as if you give $.10. It s not the same if somebody gives a cent if you have ten cents or if somebody gives one million if they have 50 million. Some of them go not because they have that devotion, but it s because it s part of the social life. In Cuba if you go to church it s because you feel it. (Miami Catholic) It s the kind of people that go to church. It s not the church. (Miami Catholic) However, one participant noted that the universality of the Catholic Church makes one feel at home anywhere: I think that s one of the qualities of the Catholic Church, one of the characteristics, is that it s universal. Wherever you go you find it. That s one of the assets of the Catholic Church. It s like as if you were at home. It s the same thing. (Miami Catholic) Some immigrants bemoaned the fact that (because) they have less leisure time now than they did in their home country (it) keeps them from enjoying church as much as they would like. For example: Over here when you go to church here, you are on the run all the time, because of your kids and because of work, so here you don t enjoy the church as much. (Los Angeles Catholic) People that live in other countries they have more time for themselves. On the other hand here we are working. We have a schedule and we have to follow it. (Los Angeles Catholic) Yes, there is more pressure here with the clock and with the calendar. There is more pressure. (Los Angeles Catholic) There seems to be ambivalence about abortion among some Hispanic Catholics. For example: It is a sin, but I see in certain ways there have to be some things; for example, when it s some kind of sexual abuse or some rape or something like that and that person does not want it. You have to understand the reason that they are doing it, the cause. If a child is going to be a vegetable all his life or the mother is going to die, because the mother logically doesn t want her child to die, but if they choose between the child or the mother and the child can t speak. How am I going to keep him like that? (Los Angeles Catholic) Too much emphasis on abortion and contraception, but they want to make abortion legal; the church protests that then you have to see the other stuff. Why abortion for 45

49 that person, the need of that person? The church says no and that s it. There should be a little flexibility in that sense to allow the option and see why an abortion is going to be performed. (Miami Catholic) However, others are convinced that the Church s position is right. For example: The church is telling you that if you are Catholic you are against death. You are pro life. (Miami Catholic) Some complained about the Catholic Church being authoritarian. For example: The church is too totalitarian, too intolerant (If) you are excommunicated from the Catholic Church, they take a letter and sign it and say I m going to send this letter to the Pope. (Los Angeles Catholic) Since I was very young I was a rebel. Before when I was in Cuba, there were things that I didn t like, that I didn t want to accept blindly. That caused me a lot of problems. That has caused me a lot of problems. (Miami Catholic) Others complained about priests telling them how to vote. For example: Something that I don t understand and that I ve seen is that the church and I think that some priests have political opinions. (Miami Catholic) I think priests like telling you have to vote or giving you their political orientation. (Miami Catholic) They shouldn t be against or in favor of anybody. I don t think that should be done. (Miami Catholic) 46

50 Insights from the Focus Groups on What Bothered Former Catholics When They Were Catholic: Child abuse by some priests was extremely bothersome for former Catholics, as well as Catholics. For example: If you read the Bible as far as child abuse, for me it cannot be pardoned (Los Angeles Catholic). I don t think they should be celibate. (Los Angeles Catholic) I can t imagine somebody who knows God and simply because he is repressed sexually that he should be doing that. (Los Angeles Catholic) However, some former Catholics say that child abuse is no more common in the Catholic Church than in other types of churches or institutions. I disagree with this one, because I ve seen this for every single religion. (Miami Protestant) That is not only for the Catholic Church. That applies to other churches too. (Miami Protestant) And also for parents and at school, men in general. (Miami Protestant) Former Catholics were also bothered by too many rituals and not enough learning and communication, partly because of lack of emphasis on the Bible and uninspiring sermons. In short, they were bothered because they felt that the Church was not fulfilling their spiritual needs. For example: You know, I think, personally speaking I think the majority of people were uncomfortable in some way with the Catholic Church. Me, because of the amount of rituals. (Los Angeles Catholic) There s not enough emphasis on reading the Bible. (Los Angeles Catholic) Yes when I was in the Catholic Church, there was this priest. He would tire us. The sermons weren t very inspiring. (Los Angeles Catholic) I left not because of a lot of rituals or lack of bible reading or lack of brotherhood. I left because I didn t learn anything. I didn t feel anything there. (Los Angeles Catholic) They have a lack of communication feeling, because after the mass everything is over. (Miami Catholic) 47

51 VI. Religious Attitude Segments A Cluster Analysis revealed that there are four distinct segments of Catholics and former Catholics based upon what they value (or miss) about being Catholic and what bothers them about the Catholic Church. The two largest segments the Devoted (33%) and the Defected (30%) are at opposite poles of the spectrum of faithfulness to the Catholic Church. The Devoted are almost completely faithful to the Church, and all but a few of the Defected have fallen away. While majorities of the two smaller segments the Conflicted (20%) and the Dissidents (17%) are Catholic, they are not entirely pleased with their church. Figure 8: Religious Attitude Segments 30% 33% 17% 20% The Devoted The Conflicted The Dissident The Defected Base=699, Catholics and former Catholics 48

52 Only a few of both the Devoted (7%) and the Conflicted (12%) have fallen away from the Catholic Church, and all of them remain unchurched. More Dissidents (39%) have left the Catholic Church, but most of them remain unchurched (33%). Only a few (6%) have joined another type of church. The Defected present a stark contrast to all of the other segments. Almost all (96%) have left the Catholic Church, and more than half (52%) have switched their allegiance to another church. Figure 9. Religious Attitude Segments by Religious Affiliation 100% 7% 12% 6% 80% 33% 52% 60% 40% 20% 92% 88% 61% 44% 0% Devoted Conflicted Dissident Defected 4% Catholic Unchurched Former Catholic Protestant Former Catholic (Base: 699, Catholics and Former Catholics) 49

53 The Devoted Compared to all Catholics and former Catholics, the Devoted place a higher value on almost all aspects of being Catholic and are less bothered about the Catholic Church. Their few bothers are related to priests. They are almost as bothered by child abuse by some priests (79%) as all Catholics and former Catholics (84%), and some are bothered by priests who do not treat their congregations well (41%) and having too few priests (37%). These bothersome aspects of Catholicism, however, are clearly overridden by all the things the Devoted value. Compared to other Catholics and former Catholics, they are more likely to value traditional rituals (e.g., Holy Communion, novenas, the Rosary), Papal leadership, and the rich pageantry of the greater Church. They are also distinguished by their faith in Catholicism as a path to salvation and their sense of belonging to the Church community. The Devoted are more likely to be politically conservative than any other group except the Defected. Compared with the other segments, the Devoted are more likely to be: U.S.-born (30%) age 70 or greater (18%) politically conservative (40%) Please see Tables 10 and 11 on the following pages for detailed information on what the Devoted value (or miss) about being Catholic and what bothers them about the Catholic Church. Please see Table 18 on page 64 for a demographic profile of all segments. 50

54 Table 10. The Devoted: What They Value (or Miss) about Being Catholic Catholics & Former Catholics The Faithful Difference Taking the Holy Communion every week 54% 91% 37% Rituals like novenas and the Rosary 56% 91% 35% Having the Pope as the one authority on faith and morals 54% 88% 34% Having sense of belonging/things done by church or parish for me 55% 88% 33% Vestments of the priests and bishops 53% 86% 33% The opportunity to confess and have your sins forgiven. 57% 89% 32% Having the Pope as a world leader 56% 88% 32% Being able to ask the Virgin Mary to intercede for you. 62% 93% 31% The belief that Catholicism is the surest path to salvation. 51% 82% 31% Feeling at home in the Catholic Church 66% 97% 31% Being part of your family s Catholic tradition. 69% 98% 29% The Mass 69% 98% 29% Kneeling and genuflecting in church 64% 93% 29% Sharing the same religion as family and friends who are priests or nuns 58% 87% 29% The Church s commitment to social action 60% 89% 29% Being able to ask your patron saint to intercede for you. 58% 86% 28% Inspiring sermons 60% 88% 28% Public processions and fiestas 50% 77% 27% The Church s political views and activities 35% 62% 27% The music/singing 69% 93% 24% Not being pushed to study the Bible. 45% 60% 15% None of These 16% 0% -16% Base

55 Table 11. The Devoted: What Bothers Them about the Catholic Church Catholics & Former Catholics The Faithful Difference None of These 6% 8% 2% Too few priests 38% 37% -1% Child abuse by some priests 84% 79% -5% Priests who don t speak Spanish well 15% 8% -7% Crying babies and noisy children that make it difficult to hear during services 33% 25% -8% Not having any women as priests 19% 10% -9% Not enough Hispanics in the congregation 23% 9% -14% Strict rules about marriage, birth control and other personal matters. 35% 16% -19% Priests that do not treat their congregations well 60% 41% -19% Too much emphasis on abortion and contraception 41% 21% -20% Lack of understanding of the Hispanic community 45% 23% -22% Lack of acceptance of divorce 38% 16% -22% Strict rules about who can receive communion. 33% 11% -22% Being too authoritarian 33% 10% -23% Too many rituals 29% 5% -24% People in the congregation following the liturgy without real emotion 45% 21% -24% Priests telling you how to vote 36% 10% -26% Lack of community feeling in the congregation. 46% 20% -26% Not enough emphasis on reading the Bible. 42% 16% -26% Disagreement with the Church s political views or activities 37% 11% -26% Uninspiring sermons (homilies) 41% 13% -28% Base

56 The Conflicted Like the Devoted, the Conflicted value almost all aspects of being Catholic. They are differentiated from other Catholics and former Catholics by the high value they place on the greater Church, for example, having the Pope as the one authority on faith and morals, the vestments of the priests and bishops, having the Pope as a world leader, and being able to ask the Virgin Mary to intercede for them. However, they are also differentiated by the large number of things that bother them, particularly at the parish level. They are more bothered than most that there are not enough Hispanics in the congregation and by a perceived lack of understanding of the Hispanic community. They also are more bothered by a perceived lack of religious fervor and community feeling in the congregation and by priests that give uninspiring sermons and do not treat their congregations well. However, like the Devoted, the great majority of the Conflicted have stayed with the Catholic Church because the things they value about the greater Church far outweigh the things that bother them at the parish level. The Conflicted are likely to be female immigrants who have been in the United States for 20 years or more. Still, they are relatively more likely to be Spanish dominant. They are less well educated than other Catholics and former Catholics. Compared with the other segments, the Conflicted are more likely to: be Spanish-dominant (79%) be politically moderate (31%) not have graduated high school (41%) Please see Tables 12 and 13 on the following pages for detailed information on what the Conflicted value (or miss) about being Catholic and what bothers them about the Catholic Church. Please see Table 18 on page 64 for a demographic profile of all segments. 53

57 Table 12. The Conflicted: What They Value (or Miss) about Being Catholic Catholics & Former Catholics The Conflicted Difference Having the Pope as the one authority on faith and morals 54% 94% 40% Vestments of the priests and bishops 53% 92% 39% Having the Pope as a world leader 56% 93% 37% Being able to ask the Virgin Mary to intercede for you. 62% 98% 36% Public processions and fiestas 50% 86% 36% Having sense of belonging/things done by church or parish for me 55% 90% 35% Kneeling and genuflecting in church 64% 99% 35% Sharing the same religion as family and friends who are priests or nuns 58% 92% 34% The belief that Catholicism is the surest path to salvation. 51% 85% 34% The Church s commitment to social action 60% 94% 34% The opportunity to confess and have your sins forgiven. 57% 90% 33% Being able to ask your patron saint to intercede for you. 58% 91% 33% Taking the Holy Communion every week 54% 87% 33% Rituals like novenas and the Rosary 56% 89% 33% Feeling at home in the Catholic Church 66% 99% 33% Inspiring sermons 60% 92% 32% Being part of your family s Catholic tradition. 69% 99% 30% The music/singing 69% 99% 30% The Mass 69% 98% 29% Not being pushed to study the Bible. 45% 73% 28% The Church s political views and activities 35% 60% 25% None of These 16% 0% -16% Base

58 Table 13. The Conflicted: What Bothers Them about the Catholic Church Catholics & Former Catholics The Conflicted Difference Lack of understanding of the Hispanic community 45% 81% 36% People in the congregation following the liturgy without real emotion 45% 80% 35% Not enough Hispanics in the congregation 23% 53% 30% Uninspiring sermons (homilies) 41% 71% 30% Lack of community feeling in the congregation. 46% 75% 29% Priests that do not treat their congregations well 60% 88% 28% Too few priests 38% 65% 27% Crying babies and noisy children that make it difficult to hear during services 33% 59% 26% Not enough emphasis on reading the Bible. 42% 67% 25% Too much emphasis on abortion and contraception 41% 63% 22% Priests telling you how to vote 36% 53% 17% Strict rules about marriage, birth control and other personal matters. 35% 49% 14% Child abuse by some priests 84% 98% 14% Disagreement with the Church s political views or activities 37% 51% 14% Strict rules about who can receive communion. 33% 46% 13% Being too authoritarian 33% 46% 13% Priests who don t speak Spanish well 15% 27% 12% Lack of acceptance of divorce 38% 50% 12% Not having any women as priests 19% 18% -1% Too many rituals 29% 27% -2% None of These 6% 0% -6% Base

59 The Dissident The Dissident are characterized by their level of bother over the Catholic Church s rules and political activities. Compared to other Catholics and former Catholics, they are more bothered by the Church s strict rules about marriage, birth control, and other personal matters; priests telling them how to vote; the Church s political views or activities; strict rules about who can receive communion; and too much emphasis on contraception and abortion. However, they also tend to be bothered about a host of other things, including uninspiring sermons, a lack of community feeling in the congregation, too many rituals, and being too authoritarian. Despite the fact that about six in ten remain Catholic, there seems to be little holding them to the Church, aside from being part of their family s tradition, the Mass, and the music and singing. They are less likely to value (or miss) the central ritual of the Catholic Church taking Holy Communion every week than are other Catholics and former Catholics. Not surprisingly, they place little value on the Church s political views and activities. They also place little value on the authority of the greater Church, for example, having the Pope as the one authority on faith and morals and having the Pope as a world leader. Nor do they seem very impressed by the pomp associated with Catholic rituals, such as public processions and fiestas and the vestments of priests and bishops. Nearly three in ten Dissidents (29%) were born in the U.S., a proportion on par with that for the Devoted (30%) and higher than that for the Conflicted (13%) and the Defected (23%). Compared with the other segments, the Dissident are more likely to: be politically liberal (33%) have at least some college education (36%), second only to the Defected (37%) Please see Tables 14 and 15 on the following pages for detailed information on what the Dissident value (or miss) about being Catholic and what bothers them about the Catholic Church. Please see Table 18 on page 64 for a demographic profile of all segments. 56

60 Table 14. The Dissident: What They Value (or Miss) about Being Catholic Catholics & Former Catholics The Dissident Difference Being part of your family s Catholic tradition. 69% 83% 14% The Mass 69% 82% 13% The music/singing 69% 81% 12% Kneeling and genuflecting in church 64% 71% 7% Feeling at home in the Catholic Church 66% 72% 6% Not being pushed to study the Bible. 45% 47% 2% Inspiring sermons 60% 61% 1% The opportunity to confess and have your sins forgiven. 57% 53% -4% Being able to ask your patron saint to intercede for you. 58% 54% -4% Sharing the same religion as family and friends who are priests or nuns 58% 54% -4% Being able to ask the Virgin Mary to intercede for you. 62% 57% -5% The Church s commitment to social action 60% 52% -8% Rituals like novenas and the Rosary 56% 43% -13% The belief that Catholicism is the surest path to salvation. 51% 36% -15% Having sense of belonging/things done by church or parish for me 55% 40% -15% None of These 16% 0% -16% Vestments of the priests and bishops 53% 36% -17% Having the Pope as a world leader 56% 39% -17% Public processions and fiestas 50% 30% -20% The Church s political views and activities 35% 14% -21% Having the Pope as the one authority on faith and morals 54% 32% -22% Taking the Holy Communion every week 54% 29% -25% Base

61 Table 15. The Dissident: What Bothers Them about the Catholic Church Catholics & Former Catholics The Dissident Difference Strict rules about marriage, birth control and other personal matters. 35% 62% 27% Priests telling you how to vote 36% 63% 27% Disagreement with the Church s political views or activities 37% 64% 27% Lack of acceptance of divorce 38% 63% 25% Strict rules about who can receive communion. 33% 56% 23% Too much emphasis on abortion and contraception 41% 64% 23% Uninspiring sermons (homilies) 41% 62% 21% Lack of community feeling in the congregation. 46% 66% 20% Too many rituals 29% 49% 20% Being too authoritarian 33% 53% 20% Not having any women as priests 19% 36% 17% Priests that do not treat their congregations well 60% 75% 15% Too few priests 38% 48% 10% Not enough Hispanics in the congregation 23% 32% 9% People in the congregation following the liturgy without real emotion 45% 52% 7% Priests who don t speak Spanish well 15% 22% 7% Lack of understanding of the Hispanic community 45% 51% 6% Not enough emphasis on reading the Bible. 42% 46% 4% Child abuse by some priests 84% 85% 1% Crying babies and noisy children that make it difficult to hear during services 33% 31% -2% None of These 6% 1% -5% Base

62 The Defected As noted earlier, almost all of the Defected are no longer Catholic. Most are now members of other types of churches, suggesting that their decision to leave the Catholic Church is final. The primary attitudinal difference between the Defected and other Catholics and former Catholics is the fact that they miss very little about the Catholic Church. In fact, 38 percent indicated that they miss nothing. The Defectors seem to have broken with Catholic cultural and familial traditions. For example, they are differentiated from others by the low value they place on feeling at home in the Catholic Church, being part of their family s Catholic tradition, and sharing the same religion as family and friends who are priests or nuns. The Defected are also unlikely to say they miss the Mass, kneeling and genuflecting in church, being able to ask the Virgin Mary to intercede, the music and singing, inspiring sermons, and a host of other things. The Defected are especially bothered by too many rituals and not enough emphasis on reading the Bible. Otherwise, they are no more bothered by the Catholic Church than are other Catholics or former Catholics. This suggests that they left the Church because of a lack of personal involvement. Compared with the other segments, the Defected are more likely to: be politically conservative (37%), second only to the Devoted (40%) have at least some college education (37%) be employed or self-employed full time (58%) Please see Tables 16 and 17 on the following pages for detailed information on what the Defected value (or miss) about being Catholic and what bothers them about the Catholic Church. Please see Table 18 on page 64 for a demographic profile of all segments. 59

63 Table 16. The Defected: What They Value (or Miss) about Being Catholic Catholics & Former Catholics The Defected Difference None of These 16% 54% 38% The Church s political views and activities 35% 2% -33% Not being pushed to study the Bible. 45% 9% -36% Public processions and fiestas 50% 7% -43% The belief that Catholicism is the surest path to salvation. 51% 3% -48% The Church s commitment to social action 60% 11% -49% Taking the Holy Communion every week 54% 4% -50% Being able to ask your patron saint to intercede for you. 58% 7% -51% Having sense of belonging/things done by church or parish for me 55% 4% -51% The opportunity to confess and have your sins forgiven. 57% 5% -52% Rituals like novenas and the Rosary 56% 4% -52% Vestments of the priests and bishops 53% 1% -52% Having the Pope as the one authority on faith and morals 54% 2% -52% Having the Pope as a world leader 56% 4% -52% Sharing the same religion as family and friends who are priests or nuns 58% 5% -53% Inspiring sermons 60% 7% -53% The music/singing 69% 15% -54% Being able to ask the Virgin Mary to intercede for you. 62% 7% -55% Kneeling and genuflecting in church 64% 7% -57% The Mass 69% 10% -59% Being part of your family s Catholic tradition. 69% 9% -60% Feeling at home in the Catholic Church 66% 6% -60% Base

64 Table 17. Defected: What Bothers Them about the Catholic Church Catholics & Former Catholics The Defected Difference Too many rituals 29% 46% 17% Not enough emphasis on reading the Bible. 42% 54% 12% Being too authoritarian 33% 41% 8% Strict rules about who can receive communion. 33% 38% 5% Disagreement with the Church s political views or activities 37% 42% 5% Priests telling you how to vote 36% 39% 3% None of These 6% 8% 2% People in the congregation following the liturgy without real emotion 45% 46% 1% Uninspiring sermons (homilies) 41% 42% 1% Lack of acceptance of divorce 38% 39% 1% Not having any women as priests 19% 19% 0% Strict rules about marriage, birth control and other personal matters. 35% 34% -1% Lack of community feeling in the congregation. 46% 45% -1% Priests who don t speak Spanish well 15% 13% -2% Lack of understanding of the Hispanic community 45% 43% -2% Child abuse by some priests 84% 79% -5% Priests that do not treat their congregations well 60% 54% -6% Too much emphasis on abortion and contraception 41% 35% -6% Crying babies and noisy children that make it difficult to hear during services 33% 26% -7% Not enough Hispanics in the congregation 23% 16% -7% Too few priests 38% 18% -20% Base

65 Demographic Profiles of the Religious Attitude Segments Table 18. Demographic Profiles of Religious Attitude Segments Devoted Conflicted Dissident Defected Born in the US 30% 13% 29% 23% < 10 Years in the US 5% 9% 10% 6% Years in the US 12% 15% 11% 15% 20+ Years in the US 50% 61% 50% 55% Spanish Dominant 62% 79% 62% 67% Bilingual 15% 7% 11% 12% English Dominant 23% 14% 27% 21% Male 45% 38% 46% 52% Female 55% 62% 54% 48% Ages % 41% 46% 47% Ages % 42% 33% 40% Ages % 6% 6% 4% Ages % 11% 14% 9% Married 67% 69% 69% 69% Widowed 11% 8% 5% 6% Divorced or Separated 10% 11% 13% 12% Single, Never Married 7% 7% 11% 9% Conservative Politically 40% 31% 23% 37% Moderate Politically 20% 31% 24% 20% Liberal Politically 20% 19% 33% 18% Don t Get Involved/Not Sure 21% 19% 20% 25% Not High School Grad 31% 41% 31% 30% High School Grad 28% 31% 30% 30% Some College + 33% 21% 36% 37% Region of Origin: Mexico 60% 55% 40% 42% Region of Origin: Caribbean 19% 18% 27% 25% Region of Origin: Central/S. America 11% na 26% 25% Employed or self-employed full time 43% 45% 48% 58% Employed part-time 10% 12% 10% 9% Retired 22% 16% 15% 13% Unemployed/not in labor force 20% 23% 22% 18% Base= Catholics and former Catholics Note: Responses may not add to 100% because those who gave no response are excluded from the table. 62

66 VII. Leaving the Catholic Church and Joining a New Church Reasons for Leaving the Catholic Church When asked directly what made them leave the Catholic Church, unchurched and Protestant former Catholics gave similar responses. Some former Catholics mentioned disagreement with the Church on politics and social issues, such as divorce, birth control, and abortion. Others mentioned divorce and their subsequent inability to receive Holy Communion or remarry in the Church. Others mentioned something about their parish, such as not liking their priest, feeling like a stranger at church, or inconvenience. Some also mentioned priestly abuse. None mentioned being attracted to a different type of church. Table 19. Reasons Given for Leaving the Catholic Church Q8A. (FORMER CATHOLICS ONLY) What was it that made you leave the Catholic Church? All Former Catholics Unchurched Former Catholics Protestant Former Catholics Disagreed with the Church s political activities 8% 10% 7% Church was inconvenient 7% 7% 8% Abuse from priests 6% 7% 4% Disagreed with Church position on divorce 6% 7% 4% Church was too conservative 4% 6% 1% Did not like parish priest 4% 4% 4% Disagreed with Church position on birth control 3% 5% 2% Felt like a stranger/no people like me 3% 4% 3% Disagreed with Church position on abortion 3% 5% 2% Got divorced and could not remarry in the Church 3% 4% 1% They do not foster or encourage based on the Bible 2% 1% 4% Got divorced and faced excommunication 2% 3% 1% Hypocrisy/lies 2% 1% 4% Too much ambition for money 1% 1% 2% Got divorced and could not receive communion 1% 2% 1% Distrust toward priests/church *% 1% - Nothing/Not Sure 13% 18% 4% Base= former Catholics

67 When asked a retrospective question, half of former Catholics including two-thirds of Protestant former Catholics say they were not very satisfied or not satisfied at all with the Catholic Church when they were Catholic. However, 60 percent of unchurched former Catholics indicated that they were once at least somewhat satisfied with the Church, suggesting that circumstances, as well as attitudes, play a role in the decision to leave the Church and that as Figure 11 shows indicates that the decision to leave may not be final for about four in ten unchurched former Catholics. Figure 10. Former Catholics Prior Satisfaction with the Catholic Church 100% 80% 60% 40% 20% 0% 3% 2% 32% 18% 26% 17% 4% All Former Catholics 21% 17% 29% 26% 5% Unchurched Former Catholics 5% 47% 19% 21% 5% 2% Protestant Former Catholics Extremely Satisfied Very Satisfied Somewhat Satisfied Not Very Satisfied Not Satisfied At All Not Sure Q8: Thinking back to the time when you belonged to the Catholic Church, how satisfied or dissatisfied were you with the Church? (Base=268, former Catholics) Figure 11. Percent of Former Catholics Who Have Considered Going Back to the Catholic Church 50% 40% 39% 30% 24% 20% 10% 3% 0% All Former Catholics Unchurched Former Catholics Protestant Former Catholics Q12. Have you ever seriously considered going back to the Catholic Church? 64

68 Problems with Catholic Family Members and Friends Former Catholics who join a Protestant church are much more likely to report experiencing problems with family or friends (43%) than are those who remain unchurched (17%). This suggests that Catholic families and friends view joining another church as a much more decisive and final action than merely falling away from the Catholic Church. Figure 12. Percent Who Experienced Problems with Catholic Family or Friends When They Left the Catholic Church 43% 28% 17% All Former Catholics Unchurched Former Catholics Protestant Former Catholics Q11. Did you experience any problems with Catholic family or friends when you left the Catholic Church? (Base=268, former Catholics) 65

69 The Role of Immigration to the United States Leaving the Church: About one-third of all former Catholics who are immigrants left the Catholic Church before coming to the United States. Those who have lived in the United States for less than ten years (64%), those of Central/South American origin (53%), and those who are now Protestant (40%) are most likely to have left the Church before coming to the United States. Figure 13. Percent of Immigrant Former Catholics Who Left the Catholic Church Before Coming to the United States All Former Catholics 34% Protestant Former Catholics Unchurched Former Catholics 29% 40% In US 20+ Years 27% In US Years 48% In US < 10 Years 64% Caribbean 34% Central/South America 53% Mexico 15% 0% 20% 40% 60% 80% 100% C1-B. Did you leave the Catholic Church before or after you came to the United States?(Base=201, former Catholics not born in the United States) 66

70 Frequency of Church Attendance among Immigrants: Twenty-seven percent of Catholic immigrants but far fewer immigrant who are either Protestant former Catholics (7%) or Protestants who have never been Catholic (17%) say they go to church less often than they did in their county of origin. The great majority of Protestant former Catholics (76%) and a slight majority of Protestant who have never been Catholic (52%) report that they attend church more frequently since they came to the United States. Figure 14. Do Immigrants Go to Church More or Less Often in The United States than in Their Country of Origin 100% 80% 7% 28% 4% 27% 1% 7% 16% 4% 17% 60% 27% 36% 27% 40% 76% 20% 38% 33% 52% 0% Total Catholic Protestant Former Catholic Protestant Never Catholic More Often About the Same Less Often Not Sure C1-C. Do you go to church more often or less often than you did when you lived in the country where you were born? (Base=743, not born in the United States) 67

71 The primary reason immigrants are going to church less often than in their country of origin is that they are spending more time at work. However, some also say that their church is no longer meeting their needs, that their family is not going to church or doesn t go as often, and a few mention not having enough services or convenience services in Spanish. Table 20. Reasons Some Immigrants Go to Church Less Often Now C-1D: Why do you think you go to church less often now than you did when you lived in the country where you were born? Total Spending more time at work 43% Church no longer meets spiritual needs 11% Not enough services in Spanish 7% Church doesn t seem as relevant to my needs 6% Family no longer goes to church 5% Family doesn t go to church as often 5% Services in Spanish are not convenient for me 4% Church is less important in the Hispanic community 2% Base= immigrants who go to church less often than in their country of origin

72 What Attracted Former Catholics to a New Church Forty-seven percent of former Catholics joined a new church after they left the Catholic Church. They were attracted to that church because it fulfilled their spiritual, emotional, social, Hispanic cultural, and in a few cases financial needs better. The primary reasons given for being attracted to the new church include emphasis on the Bible (34%), greater spiritual fulfillment (26%), inspiring or energetic sermons (22%), more heartfelt emotion in worship services (21%), a feeling of being welcomed and accepted (20%), a greater feeling of community (19%), more involvement in the church (14%), being born again (13%), friends who belong (12%), greater equality for women (12%), church support helping them or their families (11%), and a greater understanding of the Hispanic community (11%). Table 21. What Attracted Former Catholics to a New Church Q9. Did you join a different type of church after you left the Catholic Church? Q9A. What was it about that church that attracted you? More emphasis on the Bible 34% Greater spiritual fulfillment 26% Inspiring/energetic sermons 22% More heartfelt emotion in worship services 21% I was welcomed and accepted 20% Greater feeling of community/fulfilled social needs better 19% More involvement in the church 14% Being born again 13% Some of my friends/relatives belong 12% Greater equality for women 12% Church helped me or my family/provided support 11% More Hispanic/greater understanding of Hispanic community 11% Church is close to where I live 9% Pastors who speak Spanish well 9% Social activities 8% More democratic/less authoritarian 8% I supported the church s political views 4% Fewer, more lenient rules 3% Base=131, joined other church after leaving Catholic Church

73 Satisfaction with the New Church Versus the Former Catholic Church About two-thirds (66%) of former Catholics who have switched to a new church say they were not very satisfied with the Catholic Church when they were Catholic. However, almost all (96%) are satisfied with their new church, and 79 percent are extremely or very satisfied. Figure 15. Protestant Former Catholics Satisfaction with their New Church and Their Former Catholic Church 100% 80% 5% 1% 2% 17% 47% 60% 53% 40% 19% 20% 0% 21% 5% 2% Catholic Church 26% Current Church Extremely Satisfied Very Satisfied Somewhat Satisfied Not Very Satisfied Not Satisfied At All Not Sure Q8: Thinking back to the time when you belonged to the Catholic Church, how satisfied or dissatisfied were you with the Church? (Base=113, all Protestant former Catholics) Q14F: How would you describe your overall level of satisfaction with the church that you attend? (Base=76, Protestant former Catholics who ever attend worship services) 70

74 Insights from the Focus Group on Leaving the Catholic Church and Joining a New Church: It appears that some were attracted to a new church when they were exposed to a Christian church when they attended with girl friends, boy friends, and other friends. They liked the feeling of brotherhood and community and decided to stay. For example: For me it was from a girlfriend. She asked me to get to know about her religion, her church and her customs and how everything was. That s how I started just going little by little. It was nice and I started to like it. The way they treat themselves and there s more communication and there is more togetherness more than anything. (Los Angeles Protestant) I had a car accident, so I was gravely injured for six months in the hospital, so some of my wife s friends are Christian and they told my wife that I was depressed and in bed a lot, because I couldn t work any more. They brought me to the Christian Church and I enjoyed myself there. It was mixed; young people, old people, so all ages. There was singing and dancing and it surprised me. I liked it. Later on every Sunday they used to call me are we going to church and I would say yes of course we ll go to church. That s why I switched. (Miami Protestant) Protestant former Catholics are generally highly satisfied with their new churches, primarily because these churches fulfill their spiritual and social needs better, and they receive more personal attention from the pastor, as well as greater acceptance. For example: Some people have spiritual needs and the Christian Church knows how to do that and how to address that. They get the relief they are looking for. That s why the people identify themselves with Christianity. The pastor treats you on a personal level and prays for you and concentrates on you. You don t see that that often in another religion. The priests just pray for everything and whenever. (Miami Protestant) They have that communication with me, the one on one communication where they are interested in me. I didn t see that in the Catholic Church at all. (Miami Protestant) They accept you and you are welcome. It doesn t matter if you have been Catholic or you are Catholic or whatever. Whatever you are they accept you. (Miami Protestant) Few Protestant former Catholics left the Catholic Church because of its lack of emphasis on the Bible, but many were drawn to their new church because of this emphasis. Focus group respondents describe reading the Bible for themselves as a kind of revelation, and many are angry with the Catholic Church for not encouraging (or allowing) them to study the Bible. For example: The Catholic Church made a mistake... The mistake was that it never taught us the bible. I tell God in my prayers I say please forgive me for all the time that I wasted without knowing that beautiful book. I ve educated my children. I didn t raise them being afraid of God. (Miami Protestant) 71

75 The biggest mistake of the Catholic Church was that we were not taught the bible and I ve learned so much and now I research in the bible. (Miami Protestant) There was a very important thing here that caught my attention when I found out about Christianity 2,000 years ago the Catholic Church changed everything; different images, different things, different rules and for us they are completely unheard of, because in my country the access to the bible before it was forbidden to read the bible. The Masses were in Latin, but then when we started reading the bible and the people started reading it to try to investigate and seeing so many truths is what made me go away. They hid the truth from me. (Miami Protestant) 72

76 VIII. Satisfaction with Catholic and Protestant Churches Those who ever attend worship services were asked to rate their level of satisfaction with the church they attend now. Almost all Catholics and Protestants are at least somewhat satisfied with their current church, but Protestant former Catholics (47%) and Protestants who were never Catholic (40%) are more likely to be extremely satisfied than are Catholics (17%). Ninety-eight percent of practicing Catholics indicated that they are not seriously considering switching to another type of church. 3 This suggests that Protestant churches draw few members from the ranks of practicing Catholics, but rather from those who have already fallen away. Figure 16. Satisfaction with Current Church by Religious Affiliation 100% 80% 2% 17% 3% 22% 6% 2% 6% 60% 53% 56% 43% 52% 40% 20% 0% 26% 17% 47% Total Catholic Protestant Former Catholic 40% Protestant Never Catholic Extremely Satisfied Very Satisfied Somewhat Satisfied Not Very Satisfied Not Satisfied At All Q14F: How would you describe your overall level of satisfaction with the church that you attend? (Base=523, ever attends worship services, the 1% who were not sure are not shown on this chart.) 3 Based on Question 13: Are you seriously considering switching from the Catholic Church to another type of church? One percent say they are considering switching, 98 percent say they are not considering switching, and the remainder say they are not sure. 73

77 IX. Church Attendance and Involvement in Church Activities Attendance at Worship Services Seven in ten of the Hispanics surveyed say they practice a religion. 4 However, in their eyes, practicing a religion does not necessarily mean attending worship services. However, practicing Catholics (78%) are more likely to ever attend worship services than are practicing Protestants, whether former Catholics (66%) or not (63%). Figure 17. Percent of Those Who Say They Practice a Religion Who Ever Attend Worship Services 78% 66% 63% Catholic Protestant Former Catholic Protestant Never Catholic Q14. Do you ever attend worship services? (Base=707, practice a religion) 4 Please see Figure 1. 74

78 However, Protestants are just as likely as Catholics to attend church at least once a week, and both Protestant former Catholics (30%) and Protestants who have never been Catholic (26%) are more likely than Catholics (10%) to attend more than once a week. Figure 18. Frequency of Attendance at Worship Services by Religious Affiliation 100% 22% 80% 34% 37% 19% 60% 40% 9% 10% 5% 16% 13% 4% 16% 36% 20% 30% 26% 0% 10% Catholic Protestant Former Catholic Protestant Never Catholic Daily/More than once a week Once every two weeks Never Once a week Less than once every two weeks Q14. Do you ever attend worship services? Q14A. How often do you attend worship services? (Base=707, say they practice a religion) 75

79 Language Preference for Worship Services Only a slight majority of Catholics (55%) and Protestant former Catholics (52%) but more Protestants who have never been Catholic (62%) prefer to attend services in Spanish. Figure 19. Language Preference for Worship Services 100% 80% 60% 28% 22% 17% 26% 17% 21% 40% 20% 55% 52% 62% 0% Catholic Protestant Former Catholic Protestant Never Catholic Spanish English Both Equally Q14B. Would you rather attend services in Spanish or English? (Base=523, ever attend worship services) 76

80 Hispanic Representation in Congregations More than six in ten Hispanics attend a church with a congregation that is more than half Hispanic (63%). However, those who were born in the United States are less likely to attend a predominantly Hispanic church (38%). Figure 20. Hispanic Representation in Congregations By Time in the United States and Country of Origin Total 32% 31% Born in US 9% 29% In US < 10 Years 43% 30% In US Years 47% 35% In US 20+ Years 38% 31% Mexican 29% 36% Central/South American 37% 25% Caribbean 36% 31% Completely Hispanic More than Half Hispanic Q15. About what proportion of your congregation is Hispanic or Latino? (Base=523, ever attends church) 77

81 Nearly two-thirds of Catholic churchgoers (65%) and almost as many Protestant former Catholics (58%) and Protestants who have never been Catholic (61%) go to churches with congregations that are more than half Hispanic. Figure 21. Hispanic Representation in Congregations by Religious Affiliation 100% 9% 12% 9% 80% 60% 8% 15% 20% 8% 14% 14% 38% 18% 20% 40% 20% 27% 40% 41% 0% Catholic Protestant Former Catholic Protestant Never Catholic Completely More Than Half About Half Less than Half Very Few Q15. About what proportion of your congregation is Hispanic or Latino? (Base=523, ever attend worship services) 78

82 Involvement in Worship Services and Other Church Programs Protestants are generally more active in their churches than are Catholics. More Protestants, whether former Catholics (67%) or not (73%) play an active role in worship services than do Catholics (49%). In addition, more Protestant former Catholics (85%) and Protestants who have never been Catholic (78%) than Catholics (67%) attend events, meetings, or programs outside of regular worship services. Figure 22. Percent of Frequent Churchgoers Active in Worship Services Or Other Church Programs by Religious Affiliation 67% 67% 85% 73% 78% 49% Catholic Protestant Former Catholic Protestant Never Catholic Worship Services Other Church Programs Q16. Do you ever play an active role in worship services, like singing in the choir, being a lay reader or usher, making announcements, or doing anything else that contributes to the services? Q17. Do you ever attend any events, meetings, or programs outside of regular worship services? (Base=402, attend at least once every two weeks) 79

83 Not only are Protestants more likely to be involved in church activities outside of worship services but those who participate also spend more time engaged in these activities. Both Protestant former Catholics (69%) and Protestants who have never been Catholic (63%) are much more likely than Catholics (42%) to spend at least six hours a month in church activities outside of worship services. Figure 23. Monthly Hours Spent in Church Activities Outside of Worship Services 100% 8% 16% 80% 33% 24% 20% 60% 40% 20% 26% 21% 21% 37% 30% 32% 33% 0% Catholic Protestant Former Catholic Protestant Never Catholic 20+ Hours 6-19 Hours 3-5 Hours < 3 Hours Q18. About how many hours a month if any do you usually spend in church activities other than attending church services? (Base: 321, ever involved in activities outside of worship services) 80

84 Insights from the Focus Groups on Church Attendance and Involvement in Church Activities: Going to church is important to Catholics and Protestants for very different reasons. Protestants talk about personal growth, knowledge gained from reading the Bible, and having a sense of community. Catholics talk about duty, obedience, and going to a sacred place. For example, Catholics say: It s a sin not to go to Mass, so you have to come through. (Los Angeles Catholic) It s doing your obligation, what our parents taught us. (Los Angeles Catholic) Obeying the commandments and also give tithing, giving tithing is part of the religion (Los Angeles Catholic) You are supposed to go to church on Sunday. (Miami Catholic) For me it s to go to church, to go to a sacred place where I m going to be with God That s why we have communion. (Miami Catholic) I m entering God s house. (Miami Catholic) Protestants say: For me it s very important. I am growing. I feel like I am growing. (Los Angeles Protestant) You are recharging your batteries. (Los Angeles Protestant) Because at church we receive training based on the bible. It s in the bible. We are taught how to pray. We get instruction. We are educated. We are prepared there and that s something very important there that we learn there that it awakens leadership. It teaches us, because that s the bible to do that. It says that we have talents and we have skills. All of us do and we have a place to serve and we have a potential and we have the capabilities to try to express to others and communicate the message that we have learned. We have no limitations. (Miami Protestant) I feel with the Christian group that we are, we should all be close and all united. (Los Angeles Protestant) It s like The Word says, when two or more are that get together to pray, that is where God is present. (Los Angeles Protestant) Well for me it s the feeling with the people of the community that I have you know, with the people that I pray with. (Los Angeles Protestant) 81

85 X. Transmitting Faith to the Next Generation Importance of Transmitting Faith The great majority of all those who practice a religion and have children living at home or grandchildren say that it is extremely (35%) or very (51%) important to them that their children or grandchildren have religious faith. This strong commitment to transmitting faith holds across all religious groups, although Protestants are more likely to say that it is extremely important to them (49% and 45%) vs. 27% for Catholics. Figure 24. Importance of Transmitting Religious Faith by Religious Affiliation 100% 80% 6% 6% 4% 8% 60% 51% 56% 44% 44% 40% 20% 35% 27% 49% 45% 0% Total Catholic Protestant Former Catholic Protestant Never Catholic Extremely important Very Important Somewhat Important Q19A. How important is it to you that they (children and/or grandchildren) have religious faith? (Base=561, practice a religion and have children living at home or grandchildren) 82

86 Both parents and grandparents place a great deal of importance on transmitting religious faith to the next generation. Figure 25. Importance of Transmitting Religious Faith To Children and Grandchildren 100% 8% 5% 1% 5% 7% 2% 80% 60% 49% 55% 40% 20% 36% 31% 0% Children Living at Home Grandparents with No Children Living at Home Extremely important Somewhat Important Not Sure Very Important Not Very or Not Important Q19A. How important is it to you that they (children and/or grandchildren) have religious faith? (Base 561=practice a religion and have children living at home or grandchildren) 83

87 Actions Taken to Transmit Faith Parents are most likely to take their children to church (74%), pray with them at home (67%), say grace before meals (63%), and read or study the Bible with their children (55%) in order to encourage them to have religious faith. Grandparents are most likely to say grace before meals (67%), take their grandchildren to church (56%), and pray with them at home (56%). Table 22. Actions Taken to Encourage Children and Grandchildren To Have Religious Faith Q19B. What if anything have you done to encourage them to have religious faith? Children Living at Home Grandparents with No Children Living at Home Total Taken them to church on a regular basis 69% 74% 56% Prayed with them at home 64% 67% 56% Said grace before meals 64% 63% 67% Read or studied the Bible with them 52% 55% 44% Sent them to catechism classes or taught them catechism 48% 53% 34% Sent or encouraged them to go to a religious school 32% 31% 36% Spoke of God or religion to them 5% 6% 3% Through my example 4% 4% 5% Watch or listen to Christian movies or music 1% 1% 1% Nothing 8% 6% 13% Base=transmitting religion is at least somewhat Important to parents with children living at home and grandparents who have religious faith

88 Catholics (48%) are more likely than Protestants (25%) to send their children to catechism classes, or the Protestant equivalent of catechism classes. Table 23. Actions Taken to Encourage Children and Grandchildren to Have Religious Faith by Religious Affiliation Q19B. What if anything have you done to encourage them to have religious faith? Protestant Former Catholic Catholic Taken them to church on a regular basis 69% 66% 71% Prayer with them at home 60% 62% 74% Said grace before meals 57% 72% 73% Read or studied the Bible with them 44% 59% 66% Sent them to catechism classes or taught them catechism 65% 25% 25% Sent or encouraged them to go to a religious school 34% 30% 30% Spoke of God or religion to them 9% 8% 6% Through my example 3% 3% 7% Watch or listen to Christian movies or music * 2% 2% Nothing 9% 7% 6% Base=transmitting religion is at least somewhat important to parents with children living at home and grandparents who have religious faith * <.05% Protestant Never Catholic

89 Success in Transmitting Faith The great majority (86%) of those who have done something to encourage their children or grandchildren to have religious faith think that they have been at least somewhat successful. Parents with children living at home are more likely to feel successful (90%) than are grandparents (76%). Figure 26. Perceived Success in Transmitting Religious Faith 100% 80% 60% 3% 11% 33% 2% 8% 34% 6% 18% 30% 40% 20% 41% 43% 36% 0% 12% 13% 10% Total Extremely Successful Somewhat Successful Not Sure Children Living at Home Grandparents with No Children at Home Very Successful Not Very or Not Successful Q19C. How successful have you been in encouraging them to have religious faith? (Base=469, those who have done something to encourage their children or grandchildren to have religious faith) 86

90 For parents who do not feel very successful in transmitting their faith to the next generation, the biggest challenges are not wanting to force them to go to church (24%), peer pressure (17%), being too busy to go to church or church activities (11%) and the influence of television and popular culture (13%). For grandparents, the biggest challenges are television and the influence of popular culture (22%), different or lower moral standards in the United States (18%), and lack of respect for parents or older people (15%). Table 24. Primary Challenges Encountered in Encouraging Children and Grandchildren To Have Religious Faith Q19D. What are the primary challenges that you are facing in encouraging them to have religious faith? Grandparents with No Children Living at Home Children Living Total at Home Not wanting to force them to go to church 19% 24% 12% Influence of television/popular culture 17% 13% 22% Peer pressure 15% 17% 12% Too busy/no time to go to church or to church activities 11% 11% 12% Lack of respect for parents/older persons 9% 5% 15% Different or lower moral standards in the United States 9% 3% 18% Do not practice or go to church regularly myself 7% 7% 7% They are embarrassed to speak Spanish 2% 4% - They are embarrassed to go to church or talk about God 1% 2% - Nothing 18% 24% 11% Base= have not been very successful in encouraging children and/or grandchildren to have religious faith

91 Challenges in Transmitting Faith The biggest challenges for Catholics are not wanting to force children or grandchildren to go to church (25%), the influence of television and popular culture (18%), and peer pressure (16%). Protestant former Catholics are most challenged by the influence of television and popular culture (18%), lack of respect for parents and older people (17%), being too busy to go to church or to church activities (16%), and different or lower moral standards in the United States (16%). Protestants who have never been Catholic are most challenged by lack of respect for parents and older people (17%), being too busy to go to church or church activities (16%), and peer pressure (16%). Table 25. Primary Challenges Encountered in Encouraging Children and Grandchildren To Have Religious Faith by Religious Affiliation Q19D. What are the primary challenges that you are facing in encouraging them to have religious faith? Catholic Protestant Former Catholic Protestant Never Catholic Not wanting to force them to go to church 25% 8% 12% Influence of television/popular culture 18% 18% 14% Peer pressure 16% 10% 16% Too busy/no time to go to church or to church activities 8% 16% 16% Lack of respect for parents/older persons 9% 17% 17% Different or lower moral standards in the United States 8% 16% 6% Do not practice or go to church regularly myself 8% - 10% They are embarrassed to speak Spanish 4% - - They are embarrassed to go to church or talk about God 2% - - Nothing 17% 12% 26% Base= have not been very successful in encouraging children and/or grandchildren to have religious faith

92 Insights from the Focus Groups on Transmitting Faith to the Next Generation: Transmitting faith to the next generation is important not only because it instills religion but also because it instills good behavior. For example: The bible itself says if you teach your children, they ll never leave the Lord s path. (Los Angeles Protestant) I have seen the differences. I have seen the differences in my kids who have gone to church and the others that have not gone to church and there is a big difference in the way they are. I can see it in their behaviors and what they do on the outside. Los Angeles Protestant) Organized religion both Catholic and Protestant is seen as an important agent to help parents and grandparents transmit faith to the next generation. From the beginning you baptize them, (Los Angeles Catholic) I try to explain it to a girl that s five years old that she should not eat meat on Fridays. She didn t understand. She keeps asking why God wants that. She doesn t understand it. It s difficult, but at least she is hearing it. She is five years old, but she is hearing it and she is practicing it. If I continue doing it year after year after year, it s going to be a tradition for her. She will respect it. (Los Angeles Catholic) When I start to pray the rosary, I say come on over here. I can pray by myself, but they can get a little more educated or be able to respond when you are praying the rosary. (Los Angeles Catholic) At some churches before Mass begins the priest says all these children from this age come up here and the priest gets them all together and they take them off. I have seen that. They take them and give them their own teachings. (Los Angeles Catholic) We would also go to church every week. (Los Angeles Catholic) I think that they are going to continue searching to find a way to try to keep the people in (the church). That s something that we have to take into account. We have to do a good job with our children and I think the church is going to do it too. (Miami Protestant) If you give a good example, there is no other way. If your child sees that you are walking straight and you are afraid of God, they have to be the same way. You should guide them and the Christian Church knows how to do that very well. (Miami Protestant) 89

93 We take them to the meetings we have and also we have a youth group that they are involved in. That s where they are getting involved in religion. (Los Angeles Protestant) However, there are concerns that the Catholic Church should adapt to change so that it might be more effective as an agent for keeping youth in the Church. For example: The world has changed and the church should adapt to those changes they have to change their strategies. (Miami Protestant) 90

94 XI. The Role of Religion in Shaping Political Views Overall, 34 percent of Hispanics say they have conservative political views, while 40 percent say they have either moderate or liberal views. One-quarter say that they don t get involved in political matters, or that they are not sure. Both Catholics and unchurched former Catholics are more likely to be either moderate or liberal than to be conservative, but Protestants are more likely to be conservative. Catholics are the least likely to be apolitical, while those who have never been Catholic are the most likely to be apolitical. Figure 27. Political Ideology by Religious Affiliation 100% 80% 25% 19% 23% 27% 32% 37% 60% 40% 20% 20% 21% 24% 28% 21% 12% 21% 22% 20% 11% 11% 20% 34% 35% 28% 41% 25% 41% 0% Total Catholic Unchurched Former Catholic Protestant Former Catholic Unchurched Never Catholic Protestant Never Catholic Conservative Moderate Liberal None/Not Sure C-7. What are your political views would you say they are conservative, moderate, or liberal? (Base=1,000, total respondents) 91

95 Nearly half (45%) of Hispanics say their religion has been extremely or very important in shaping their political ideology. More Protestant former Catholics (51%) and Protestants who have never been Catholic (55%) than Catholics (40%) say that religion has been extremely or very important in shaping their political views. Figure 28. Importance of Religion in Shaping Political Ideology By Religious Affiliation 100% 3% 3% 1% 4% 15% 15% 17% 11% 80% 11% 12% 8% 10% 60% 26% 29% 23% 20% 40% 20% 34% 33% 30% 43% 0% 11% 7% 21% Total Catholic Protestant Former Catholic 12% Protestant Never Catholic Extremely Important Very Important Somewhat Important Not Very Important Not Important At All Not Sure C-7A. How important has your religion been in shaping your political views? (Base=524, have political views and practice a religion) 92

96 The net impact of religion on political ideology is conservative. Conservatives (55%) are much more likely than moderates (36%) or liberals (34%) to say that religion has been extremely or very important in shaping their political views. Figure 29. Importance of Religion in Shaping Political Views by Political Ideology 100% 4% 2% 2% 13% 15% 18% 80% 7% 14% 16% 21% 60% 33% 30% 40% 42% 20% 28% 25% 0% 13% 8% 9% Conservative Moderate Liberal Extremely Important Very Important Somewhat Important Not Very Important Not Important At All Not Sure C-7A. How important has your religion been in shaping your political views? (Base=524, have political views and practice a religion) 93

97 Insights from the Focus Groups on the Role of Religion in Shaping Political Views: Although most churched Hispanics say that their religion has influenced their political views, they seem suspicious of efforts of religious organizations to influence their vote. For example: I don t understand this, the priests telling you something about politics. The priests should teach you the bible. (Miami Protestant) I don t think that the church should have a political position. (Miami Catholic) The church can have an opinion about something political, but it should not take sides. (Miami Catholic) But before in my country, not any more, because people woke up in Columbia. The Catholic Church was so close to the government and as a matter of fact they are still that corrupt. They are corrupt. The church and the government were hand in hand. (Miami Protestant) I think it s like the bible says. Give Caesar what is Caesar s and what is God s is God s. I don t think the church should get into any political sense in any way. (Los Angeles Catholic) 94

98 Appendix A: Technical Appendix This technical appendix describes the research design, data collection methods, sampling, and statistical methods used in this research. Qualitative Research Two sets of focus groups, each consisting of four focus groups conducted in two different cities, were conducted. The first set, conducted before the questionnaire was designed, was used to develop hypotheses and research questions to be tested in the survey research. The purpose of the second set of focus groups, which was conducted after the survey research was completed, was to address any questions left unanswered by the survey and probe more deeply into the spiritual lives and motivations of both devout Catholics and Hispanics who have left the Catholic Church to join another church, as well as to gather quotations to illustrate the survey findings. The first set of focus groups was conducted among fallen away Catholics in New York City and devout Catholics in Houston. In each city, one focus group was conducted in English among English-dominant or bilingual Hispanics and one focus group was conducted in Spanish among Spanish-dominant and bilingual Hispanics. The second set of focus groups was conducted among devout Catholics and Protestants (most of whom are former Catholics) in Miami and Los Angeles. Both groups were conducted in Spanish. For consistency, all of the focus groups were moderated by one highly-experienced bilingual moderator. All of the Spanish-language focus groups were translated simultaneously for viewers and transcribed in English. Questionnaire Design Following the first set of focus groups, QSA worked closely with AARP to design a survey questionnaire. Once the questionnaire was approved by AARP, it was translated into Spanish and pretested. Representatives of both AARP and QSA monitored the interviews to make sure that the questions were relevant to respondents and that they were able to answer them without undue hesitation. After the pretest, the initial data were analyzed statistically to identify any questionnaire problems, such as an excessive number of don t know responses or respondent terminations during specific questions. Data Collection One thousand telephone interviews were conducted among Hispanics ages 40+ living in the United States between February 23 and March 13, All interviewers assigned to this project were bilingual. Respondents were interviewed in English or Spanish, according to their preference, and 68 percent of the interviews were conducted in Spanish. 95

99 Interviews averaged about 20 minutes. Interviews were conducted by trained and experienced telephone interviewers in a centralized telephone facility operated by Datascension, a firm that specializes in Hispanic interviewing. All interviewers assigned to the project had been through a three-day training period, plus a one-week to two-week nesting period during which they were continuously monitored and given feedback. After this nesting period, interviewers are assigned a mentor who continues to help them overcome any interviewing problems. In addition, all interviewers were briefed on the project and closely monitored throughout the interviewing period. A minimum of four attempts were made to reach each selected household. If a respondent did not have time to participate or began the interview but had to break off, the interviewer tried to reschedule. Sample Design The study is based on a random sample of a list of individuals with Hispanic surnames. The list was compiled from the white pages of telephone books, voter registration records, drivers' license records, warranty cards, credit bureau information, and other sources. The sample source is a compilation of four separate U.S. databases, two of which are the largest U.S. databases available. In addition, the file is overlaid with a file of ethnicity information only that is compiled by a company that does nothing but identify people of various ethnicities from a very large variety of sources. Thus, the sample frame is as complete a database of Hispanics who are official residents or citizens and whose existence is recorded on government and/or business records as is available. Forty-six percent of the survey respondents are Mexican, which is lower than Census data indicates. Available data shows that 60 percent of Hispanics age 50 and older are from Mexico; however, in this study, we are looking at Hispanics age 40 and older. Respondents were screened for Hispanic or Latino ethnicity and age. Respondent Screening Once an interviewer contacted a household, respondents were screened for Hispanic or Latino ethnicity and being ages 40 and older. 96

100 Margin of Sampling Error The margin of sampling error for the overall sample of 1,000 respondents is ± three percentage points. Post-Stratification Weights The data were weighted by age and gender using U.S. Census Data. The methodology employed was matrix weighting, as shown below. Census* Sample Weight Male % 14.40% 1.56 Male % 14.60% 1.21 Male % 3.70% 0.65 Male % 5.50% 1.17 Female % 21.40% 1.01 Female % 22.70% 0.83 Female % 7.50% 0.41 Female % 10.20% 0.72 TOTAL 100% 100% 1.00 *Source: American Community Survey, 2004 The Cluster Analysis Methodology Cluster Analysis is an important tool for researchers who want to understand the factors driving behavior. Cluster Analysis is a type of segmentation, but it differs from traditional methods of market segmentation in that it allows the marketer to see relatively homogeneous clusters of people defined in terms of the characteristics that set them apart from other people. These clusters are defined by multiple characteristics, such as needs, priorities and benefits sought, or other attitudinal factors. Cluster analysis separates consumers into groups those members are similar to each other but different from other groups. These groups are not predefined. The technique classifies respondents and shows the variables that most clearly differentiate the cluster from other clusters. It is up to the analyst to name the cluster. QSA s clustering technique (NeuroCluster SM ) is based on neural network technology, a form of artificial intelligence that uses pattern recognition to mimic human reasoning. It was developed by Robert W. Schnurr of QSA in 1991, and has been applied in many different contexts, including data mining. NeuroCluster SM is conducted using the Kohonnen Self- Organizing Map, an untrained neural network first invented by Professor Teuvi Kohonnen. Each cluster is essentially the center of a self-consistent universe. Whereas factor analysis, or principal components analysis, tries to fit the entire dataset through one point of origin, with rotated axis (warped), NeuroCluster SM will discover multiple points of origin, each of which has its own normalized gravity function. 97

101 NeuroCluster SM has the following advantages over conventional cluster analysis. First, it yields more homogeneous clusters than do conventional clustering techniques. Having more homogeneous clusters means that we can be more confident that respondents assigned to clusters really belong there, and this makes us more confident about both cluster size and the characteristics of cluster members. Second, NeuroCluster SM is higher resolution, that is, the marketer can identify more segments reliably. The first two advantages give researchers confidence in estimating cluster size. This means that the results can be projected using census data and customer databases. Third, NeuroCluster SM can create a null cluster of respondents who do not fit in any cluster. By contrast, other programs may force these cluster-less respondents into the largest cluster, thus, inflating its size. These respondents are like an other category on an openended question. Some may represent clusters so tiny that they are simply not meaningful. Others may have given nonsensical responses because they were paying attention to the questions or because the questions themselves created measurement errors. Isolating these respondents allows us to take them out of the equation when estimating cluster size, thus, eliminating a major source of noise. In essence, NeuroCluster SM separates the wheat from the chaff. Again, we can be more confident of both cluster size and the characteristics of cluster members. Fourth, the technique can identify archetypal respondents, that is, the respondents who are most representative of their cluster. It is often useful to examine the responses of archetypal respondents separately, as they show the clearest distinctions between the clusters. In this study, we would want to pay close attention to archetypal respondents reactions to new marketing concepts. Archetypal respondents might also be re-contacted for focus groups or other follow-up research. Fifth, the technique can be applied without first running a Factor Analysis to reduce the data. NeuroCluster SM can digest a large number of variables. This gives the results much greater granularity than Cluster Analyses based on data that has already been reduced by Factor Analysis. How We Applied NeuroCluster SM in This Study The NeuroCluster SM analysis used in this study is based on two parallel questions posed to both Catholics and Former Catholics. In the first question, Catholics were read a list of possible benefits of being Catholic and, then, asked whether or not it was something that they personally value about being Catholic. Former Catholics were read the same list and, then, asked whether or not it was something they personally miss about being Catholic. In the second question, both Catholics and Former Catholics were read a list of possible problems and asked whether each one was something that bothered them about the Catholic Church. 98

102 The items are shown below. Please see questions 6 and 7 on the Annotated Questionnaire for exact question wording. Items: What They Value or Miss about Being Catholic 1 The belief that Catholicism is the surest path to salvation. 2 Being part of your family s Catholic tradition. 3 Taking Holy Communion every week 4 The opportunity to confess and have your sins forgiven. 5 Not being pushed to study the Bible. 6 The Mass. 7 The music/singing 8 Being able to ask the Virgin Mary to intercede for you. 9 Being able to ask your patron saint to intercede for you. 10 Rituals like novenas and the Rosary 11 Having sense of belonging/things done by church or parish for me 12 Public processions and fiestas 13 Vestments of the priests and bishops 14 Having the Pope as the one authority on faith and morals 15 Having the Pope as a world leader 16 Kneeling and genuflecting in church 17 Inspiring sermons 18 Sharing the same religion as family and friends who are priests or nuns 19 Feeling at home in the Catholic Church 99

103 20 The Church s commitment to social action 21 The Church s political views and activities Items: What Bothers Them about the Catholic Church 1 Strict rules about marriage, birth control and other personal matters. 2 Child abuse by some priests. 3 Priests telling you how to vote. 4 People in the congregation following the liturgy without real emotion 5 Lack of community feeling in the congregation. 6 Not enough emphasis on reading the Bible. 7 Too many rituals. 8 Strict rules about who can receive communion. 9 Being too authoritarian 10 Priests who don t speak Spanish well 11 Lack of understanding of the Hispanic community 12 Too few priests 13 Too much emphasis on abortion and contraception 14 Uninspiring sermons (homilies) 15 Crying babies and noisy children that make it difficult to hear during services 16 Not having any women as priests 17 Not enough Hispanics in the congregation 18 Lack of acceptance of divorce 100

104 19 Priests that do not treat their congregations well 20 Disagreement with the Church s political views or activities We began by running a five-group segmentation analysis, but after carefully analyzing the results, recognized that two of the groups were essentially the same. Thus, we decided on a four-group segmentation analysis, which resulted in the Devoted, the Conflicted, the Dissident, and the Defected. 101

105 Appendix B: Pagoda Charts-Religious Attitude Segments The charts on the following pages show how each of the religious attitude segments differ from the total sample in terms of the things they value (or miss) about being Catholic and the things that bother them about the Catholic Church. Percentages on the charts refer to percentage point differences between each segment and the total sample. 102

106 The Devoted: What They Value (or Miss)/What Bothers Them about the Catholic Church Note: This chart depicts differences of 10 percentage points or more between the Devoted and the total sample. 103

107 The Conflicted: What They Value (or Miss)/What Bothers Them about the Catholic Church Note: This chart depicts differences of 10 percentage points or more between the Conflicted and the total sample. 104

108 The Dissident: What They Value (or Miss)/What Bothers Them about the Catholic Church Note: This chart depicts differences of 10 percentage points or more between the Dissidents and the total sample. 105

109 The Defected: What They Value (or Miss)/What Bothers Them about the Catholic Church Note: This chart depicts differences of 10 percentage points or more between the Defected and the total sample. 106