The Catholic vote in America is in turmoil. Even as Catholics make up a third of Congress and a majority of the Supreme Court, individually Catholics are more divided than ever over their politics.
How can this be? While Evangelicals are more aligned than ever with the Republican party and Jews, Hindus, Muslims and Buddhists tend to vote Democratic, American Catholics consistently vote for candidates from both political parties, and are distinguished only by having mirrored the popular vote in every Presidential election since 1972.
It wasn’t always like this. American Catholics have a long affiliation with the Democratic party dating from the early 19th century. Scores of Irish and German Catholics settled in North-eastern states and helped power reliably Democratic machines like Tammany Hall in New York.
Their perceived influence was so great it caused a backlash; anti-Catholic riots occurred in Philadelphia and Louisville as the American party came to prominence on the pledge of combating Catholics. They won 52 seats in Congress in 1854 and 20% of the popular vote in the 1856 Presidential election.
The Civil War split the American Party into disarray but anti-Catholic sentiment continued in postbellum American society. Republicans repeatedly targeted Catholic parochial schools for closure through the Blaine amendment but it never achieved the required votes.
Yet as the 19th century came to a close there were signs that things were changing, especially in the North-east as New York elected its first two Catholic Governors, the second Al Smith became the first Catholic to run for President a decade later.
Yet immigrants were still the target of ire. The population of New York doubled from 1890-1900 and with it nativism, that is the policy of protecting the native-born over immigrants, flourished. This was one reason for the advent of prohibition as many blamed immigrant alcoholic mores for the perceived lawlessness of urban centres.
The Volstead Act came into force in 1919 banning the sale and production of liquor. Implicit in its ban was the immigrant Catholic worker whose drinking practises were blighting big cities. Nor was it lost that Catholics take wine during communion, needless to say, most were opposed.
‘Rum, Romanism, and Rebellion,’ became the charge against Democrats as only two managed to become President between 1865-1932. This did not include Al Smith who became the first Catholic major party Presidential nominee in 1928. He lost roundly after a campaign flooded with prejudice and innuendo that he would sell out the United States to Rome.
It took two patrician sons and a World War to forever change the relationship between America and its Catholics. In 1932 Franklin Delano Roosevelt, Smith’s successor in New York and ideological adherent brought the Democrats to power and slowly began to normalise the status of Catholics who had overwhelmingly supported him.
The Second World War further helped ameliorate different religions; soldiers of all faiths fought side-by-side and returned back to a changed America. There were still whispers of prejudice but the nation began to unite behind all Judaeo-Christian values in the face of the post-war Soviet threat.
This was driven home by JFK, the first and only Catholic President, and the last major party nominee to fully unite the Catholic vote. His ascension to the highest office in the land, and his ability to convince all faiths – but particularly Protestants – to vote for him marked the culmination of Catholics’ journey on the outer rungs of American politics.
When Kennedy said – ‘I am not the Catholic candidate for president. I am the Democratic Party’s candidate for president, who happens also to be a Catholic. I do not speak for my church on public matters, and the church does not speak for me,’ – he was not saying anything Al Smith had not thirty years prior, this time though the American public were willing to believe him.
And then something changed. No longer on the outside of American politics, Catholic voters became more fickle, backing Lyndon Johnson in 1964 but Richard Nixon in 1968, possibly the first time a majority had ever voted in favour of the Republican candidate.
Now incorporated into the American body politic, Catholics no longer relied on the Democratic party to protect them. They espoused both social justice and socially conservative positions which belied just one political party.
As such Catholics tended to oscillate between the two, conspicuously backing the winner of the popular vote in every succeeding Presidential election, leading some to start questioning as the century drew to a close whether the Catholic vote even existed anymore.
Karl Rove, George W. Bush’s campaign manager, believed it did. He thought we were just looking in the wrong place. When he looked at active Catholics – those that attended mass regularly – he saw a socially conservative, patriotic group that were ‘searching’ and he resolved to win them for Bush.
Partnering with Deal Hudson who became Catholic liaison to the Bush White House he worked to appeal to this group. Peppering Bush’s speeches with Catholic lexicon and giving Catholic leaders unprecedented access via Hudson, Bush was painted as a compassionate culture warrior. Rove was adamant that if Bush could win the Catholic vote he would win re-election.
He was right. in 2004 Bush won the Catholic vote by 5 points, increased Catholic turnout by 6 points and won the active Catholic vote by 13 points. This was even more impressive given his opponent in 2004 was John Kerry, a Catholic.
And yet four years later in 2008, Barack Obama reversed these gains. Winning the Catholic vote by nine points he ran on a platform completely opposite to the policies Bush, Hudson and Rove had been advocating.
There are two explanations for this. The first is that the Catholic vote is no longer tribal but ideological. Within the Catholic church, there are two competing ideological wings: socially conservative and social justice. Which wing wins out depends on the quality of the candidate, which explains how Catholics can give majorities to both parties in succeeding years.
The second is that many Catholic voters – active and lapsed – do not vote based on their Catholic faith. The evidence for this is manifest; from Catholic voters embracing pro-choice candidates to family values Catholics supporting thrice married billionaire playboys.
Thus politically in America the Catholic church is in a difficult state. With no party meeting all of their needs, there are social conservatives who ignore Encyclicals on the poor. There are pro-choice liberals who ignore Encyclicals on abortion. There are Catholics who vote without reference to their faith at all.
And beyond that, the church itself in America is in decline. Having lost 3 million members since 2007 it is the fastest shrinking denomination in America with 13 million Americans living as former Catholics.
And so despite Catholics pervading all walks of American life from the courts to Congress, Catholicism as a political identity is stultifying, just as Catholics individually are at their most powerful as a political bloc they have never been less united.