Religious Landscape Study Describes U.S. United Methodists

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A United Methodist Insight Editorial Analysis

American United Methodists hold different views on social issues from those that vociferous wings of the global denomination would have the church believe. At the same time, United Methodists' spiritual lives are far less vigorous than one might expect from a reform movement founded by an Anglican priest seeking to revitalize his own moribund state church.

Those two interpretations about American United Methodists can be drawn from the recently released Religious Landscape Study prepared by the Pew Research Center's Religion & Public Life section. The study surveyed 35,000 respondents from all 50 states about their religious affiliations, beliefs and practices, and social and political views, according to the study introduction.

The RLS findings provide some informative statistics on what American practitioners believe and do as United Methodists prepare for the next General Conference, the global denomination's highest lawmaking body slated for May 10-20, 2016 in Portland, Ore. How these findings may affect the decisions of General Conference remains murky. Historically the demographics of General Conference delegates – typically composed of clergy with strong political investment in the institution and laypeople who hold the institution's purse strings – have differed sharply from both rank-and-file United Methodists and from the American population.

Since the 2012 General Conference's failure to enact any substantive legislation, an urgency to "do something" to about United Methodism's numerical decline and American governance bias has been a throbbing undercurrent to deliberations at all levels of the denomination. These new statistics regarding U.S. United Methodists seem likely to influence General Conference decisions in both obvious and subtle ways.

Who are American United Methodists?

United Methodists make up 3.6 percent of the 3.9 percent of Americans who claim a "Methodist family" religious affiliation. Demographically, United Methodists are 94 percent white, 56 percent female, and report only 9 percent of members between the ages of 18 and 29. The remainder of its population is split roughly into thirds, with 29 percent ages 30-49, 30 percent ages 50 to 64 and 32 percent age 65 and over. Economically, United Methodists are a middle-class denomination, with 57 percent of its members earning $50,000 or more annually. Socially, 61 percent are in heterosexual marriages.

In other words, the typical American United Methodist is most likely a married white female age 50 or older with an annual income of $50,000 or more. This profile contrasts sharply with past demographics of General Conference delegates, who are predominantly males, albeit generally white and middle- to upper-middle class economically.

For the purpose of divining the future of The United Methodist Church, the Religious Landscape Study proves instructive in two areas: social views, and spiritual beliefs and practices. For example, few of the social views mesh with rhetoric employed by extreme factions within the church, while others show clear influence from the United Methodist Social Principles.

From the standpoint of beliefs and practices – the primary reason for religion – the RLS results confirm anecdotal reports that the spiritual health of The United Methodist Church is in serious jeopardy. That factor – whether people are gaining spiritual support and growth from their United Methodist congregations – may greatly influence the denomination more than any reorganizational efforts or social justice debate. Among other things, the lack of spiritual discipline and development likely reflects in Americans' declining interest in organized religion.

Indeed, many eyes will be on General Conference delegates to see if they exhibit in their deliberations evidence of spiritual maturity outlined in Galatians 5:22-23 (NRSV*):  "By contrast, the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness and self-control." One need look no further than the rancorous debates of other denominations to see how the lack of such virtues in public behaviors turns away potential followers of Jesus Christ, particularly those of the Millennial generation.

Social views

Homosexuality.  For the first time in the denomination's history, more American United Methodists favor the acceptance of homosexual practice and same-sex marriage than reject it.

Some 60 percent of American United Methodists responded that they accept same-gender attraction as a legitimate form of human sexual expression. In contrast, 32 percent believe that homosexual attraction should be discouraged. Another 7 percent were either undecided or held equivocal views on the acceptance of homosexual practice. (The 1 percent statistical discrepancy was not accounted for in the survey results).

Moreover, nearly half of those surveyed – 49 percent – strongly favor same-sex marriage, while another significant group – 43 percent – opposes it. Another 8 percent were undecided.

Given these statistics, General Conference delegates will find themselves in a greater quandary over whether to retain or remove Paragraph 161F of the Book of Discipline, which holds homosexual practice to be "incompatible with Christian teaching." The debate will be even more fraught because African United Methodist bishops have taken an unprecedented step to issue a statement upholding the paragraph, based on a strict interpretation of the Holy Bible as a moral authority. The question of biblical authority was included in the Religious Landscape Study, so American delegates will have some idea of what their constituents think about the issue (these results are reported later in this article).

The stakes on this volatile issue are higher than in the past. If the paragraph is retained, American United Methodist pastors could find themselves at odds with their gay and lesbian parishioners seeking to be married in their churches. The denomination itself would become known for standing in the way of gays' and lesbians civil right, upheld by the nation's highest court, to formalize their relationships in marriage. Such a stance would prove especially off-putting to younger Millennials, who have repeatedly said that American Christianity's rejection of their LGBT friends and families forms a major reason for rejecting organized religion.

On the other hand, now that African bishops have publicly endorsed retaining the current stance, the unity of The United Methodist Church could be threatened in the same way that the Anglican Communion has suffered since the Episcopal Church elected openly gay Bishop V. Gene Robinson in 2003. Furthermore, if LGBT rejection is upheld as in the past, gay-friendly congregations and annual conferences may feel further motivation to leave The United Methodist Church and wage a legal fight for their property.

Abortion. Although 54 percent of American United Methodists surveyed identified as Republicans and 45 percent as conservative, the hard-right Republican/Tea Party "war on women" hasn't swayed their views on abortion, attacks on Planned Parenthood notwithstanding. Some 58 percent of those surveyed said they support legal abortion in all or most cases, while 38 percent want to make abortion illegal in most instances. Only 4 percent of survey respondents were undecided on this issue.

This viewpoint seems to reflect the longstanding United Methodist teaching that there are sometimes "tragic conflicts of life with life" in which abortion may be the most appropriate option for a woman. The United Methodist Church continues to reject abortion as a means of birth control or gender selection, and strongly advocates for sex education that includes the use of contraception.  The denomination holds that abortion should be "safe, legal and rare," and that the decision to terminate a pregnancy should be made solely by a woman in consultation with her partner, her medical provider, and her spiritual adviser.

Economics. When it comes to helping the poor, United Methodists definitely think the government should get out of the welfare business, a possible reflection of church members' age and income. Some 54 percent of survey respondents think government aid to low-income people "does more harm than good," while 67 percent said they favor smaller government that provides fewer services, presumably including aid to the poor.

The survey didn't ask questions about the growing wage gap in America; about the impact of tax rate reductions on the top 1 percent of income earners; or about raising the minimum federal wage of $7.25 per hour to a "livable wage" of $15 an hour. The survey also did not ask about recent findings that it is impossible to afford a one-bedroom apartment anywhere in America on the current minimum wage.

Environment. American United Methodists favor environmental regulation, but not by much. Some 53 percent of respondents said they believe that environmental regulations are worth the cost, while 44 percent said they think that saving the planet costs too much money and takes away too many jobs. This finding reflects the slowly growing "creation care" movement among annual conferences and local congregations.

Spiritual health

Methodism's founder John Wesley would be downright dismayed, if not completely discouraged, by the Religious Landscape Study's results on the faith practices of American United Methodists. It's hard for spiritual leaders to understand how 62 percent of respondents could claim feeling "spiritual peace and wellbeing" at least once a week when so few report regular participation in worship, prayer groups or religious study.

It's not that United Methodists don't believe in God or the importance of religion. Fully 71 percent of those who claim United Methodist identity say they are "absolutely certain" that God exists. In addition, 61 percent of respondents say that religion is "very important" in their lives, and another 31 percent say it's "somewhat important."

When it comes to practicing those beliefs, however, America United Methodists prove so deficient that most of them couldn't claim their ticket to a weekly Methodist meeting – the means of historic Wesleyan accountability – on the basis of their daily spiritual disciplines.

Worship Attendance. Not even half – 44 percent, to be precise – of United Methodists polled said they attend religious service at least once a week, while another 39 percent attend once or twice a month or a few times per year. Since worship attendance has been emphasized as a means for judging the vitality of a congregation, this statistic offers a sobering glimpse into the denomination's spiritual health at its grassroots level where most ministry happens.

Prayer. Some 62 percent of United Methodists say they pray daily, while 21 percent say they pray weekly, 6 percent monthly, 9 percent seldom or never and 1 percent "don't know." These figures contrast sharply with the prayer practices of other world Methodist branches such as the Korean Methodist Church, which is so steeped in prayer that its method of "praying aloud together" called Tongsung Kido is included on Page 445 of the United Methodist Book of Worship.

Religious study. Woe betide the Wesleyan class meeting! The historic Methodist practice of achieving spiritual maturity through participation in small groups has seriously fallen by the wayside in American United Methodism, according to the Religious Landscape Survey.

A majority 53 percent of survey respondents say they "seldom or never" participate in prayer, scripture study or religious education groups. In contrast, 25 percent say they attend a small group weekly, while 11 percent go once or twice a monthly and another 11 percent go several times a year. John Wesley would be aghast, and veteran observers of the denomination rightly wonder whether this finding has significant bearing on United Methodists' thoughts and behaviors, since it's difficult to love one's enemies and do good to those who hurt you without practice. Accountability for one's faith practices via small groups has been the hallmark of Methodism since its earliest days. Its appearance in an extensive survey such as the RLS calls to mind Wesley's fear that the movement would one day "… exist as a dead sect, having the form of religion without the power. And this undoubtedly will be the case unless they hold fast both the doctrine, spirit, and discipline with which they first set out."

Meditation. Action-oriented Methodists aren't known for their contemplative side, but it can be found, according to the RLS survey. Some 40 percent of respondents report meditating at least once a week. However, another 44 percent say they seldom or never meditate. Much smaller percentages, totaling 15 percent of respondents, say they meditate infrequently.

Ethical choices. American United Methodists are pragmatists; they may consult their Bibles (37 percent), but are much more inclined to rely on their common sense (47 percent). What's more, they're situational ethicists (62 percent), not believers in absolutes of right and wrong (37 percent).

Scripture reading/interpretation. Here's where the theological rubber hits the legislative road for General Conference delegates: reading and interpreting the Holy Bible as the guide for life.

American United Methodists are almost evenly divided between those who read scripture at least once a week (39 percent) versus those who seldom or never pick up a Bible (37 percent).  Another 24 percent read scripture infrequently, while 1 percent "don't know" how often, or if, they've read the Bible lately.

Interpreting what they read in scripture – how the Holy Bible imparts religious authority – seems even more problematic.  For example, in contrast to the African bishops' recent statement, 42 percent of American United Methodists believe scripture to be "the Word of God" but that it shouldn't be taken literally. Only 27 percent of American United Methodists think scripture is the Word of God to be taken literally, concurring with the African bishops.

Meanwhile, another 20 percent of American United Methodists don't view the Bible as "the Word of God." This view isn't as heretical as it might sound. It corresponds to the high Christology expressed in the opening chapters of the Gospel of John, which identifies Jesus Christ as "the Word of God," with the corollary that the Bible represents "the words about the Word," presumably inspired by God but vulnerable to human misinterpretation and mistake.

"Scriptural authority" has long been a bone of contention at General Conference, usually as a weapon for the continued rejection of homosexual practice.  Coupled with the new statistics regarding the views of American United Methodists, and the fact that 40 percent of General Conference delegates now come from outside the United States, "scriptural authority" could be the wind that finally shreds the United Methodist "big tent" of theological diversity.

Conclusion

Contrary to the views of many people, numbers never speak for themselves; they must always be interpreted. This interpretation has been based on comparisons with past demographic studies of United Methodism, particularly the demographics of past General Conference delegates. Interpretations herein also have a heavy dose of direct observation of 28 years of quadrennial General Conferences, each with its own paramount issues and performance.

Nonetheless, in regard to United Methodists in the United States, the Religious Landscape Study appears to confirm what a minority of church leaders have been saying: What ails The United Methodist Church is not political, but spiritual. As a guiding body for a global denomination, General Conference has outlived its usefulness because it attempts to use political means to address a spiritual problem.

Indeed, the American-based tripartite system of United Methodist governance, with its legislative, executive and judicial branches, seems dysfunctional in an interconnected worldwide denomination struggling to find equanimity. If the Religious Landscape Study results tell us anything in macrocosm, it's that the majority of United Methodists are out of practice at  self-sacrificing virtues such as grace, forgiveness, humility and love. We desperately need a different way to make decisions about our life together, rather than voting from our cultural contexts and our self-perceptions of righteousness. Transcending our respective contexts requires us to see ourselves first and foremost as citizens of God's realm where love and forgiveness abound unconditionally, according to the teachings of Jesus Christ, and to behave accordingly.

We can only hope that delegates to the 2016 General Conference will attempt to get their spiritual maturity into shape before gathering next May in Portland.

The 2016 General Conference will be Cynthia B. Astle's eighth such gathering since 1988 to attend as a professional religion journalist.

* New Revised Standard Version of The Holy Bible, copyright 1989 by the Christian Education Committee of the National Council of Churches. Used by permission.