Americans who oppose abortion: Who are they in terms of demographics, faith and ideology?

Americans who oppose abortion: Who are they in terms of demographics, faith and ideology?

It’s more than likely the most important Supreme Court case in my lifetime: the overturning of Roe v. Wade means that each individual state gets to decide if and how it will regulate abortion inside its boundaries. According to NPR, that means that at least 20 states will effectively ban abortion in the coming weeks.

When the draft of the Dobbs opinion was leaked back in early May, I put together a thread of graphs about abortion opinion from a variety of angles and came to a clear conclusion: an outright ban is not where most American are when it comes to the issue of abortion.

But, now that Dobbs has been decided and many abortion clinics have been forced to shut their doors across the United States, who are the ones cheering this decision the most? Put simply: who favors an all-out ban on abortion and how does this subset of Americans compare to the general public? That’s the aim of this post — a deep dive into a descriptive analysis of those who favor a total ban on abortion.

The data comes from the 2020 Cooperative Election Study. The statement is simple enough: “Do you favor or oppose making abortions illegal in all circumstances.”

When I post this question on Twitter, there is always someone in the replies who tries to parse this statement. They don’t know how to deal with the phrase “all circumstances.” [Editor’s note: See recent Pew Research Center poll for more information.]

After conducting surveys for more than a decade, I can say that the average survey taker spends about two seconds reading each question and just responds with their gut. In this case, they more than likely interpreting the question to mean, “I’m completely opposed to abortion.”

In the 2020 CES that equals out to just under 20% of the American population. In a sample of 61,000 folks, that equals out to 12,093 individuals (weighted). So, my N size is just fine to proceed with this analysis.


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Podcast: New York Times probes abortion 'abolitionist' movement, but buries the big story

Podcast: New York Times probes abortion 'abolitionist' movement, but buries the big story

Where is the whole “life after Roe v. Wade” story headed? And while we are asking questions, shouldn’t we be saying “life after Dobbs v. Jackson Women’s Health Organization,” since that is now the defining U.S. Supreme Court decision?

Anyway, during last week’s “Crossroads” podcast (“America is splitting, says trending Atlantic essay. This is news? Actually, it's old news”), I predicted that we would be seeing more mainstream press coverage of crisis pregnancy centers — an old story hook that is, sure enough, getting lots of ink all of a sudden (see this Julia Duin post and also this one by yours truly).

I also predicted that major newsrooms would discover the abortion “abolitionists,” a small but loud flock of activists who reject all compromises in laws to restrict abortion, including exceptions for victims of rape and incest. The key: They want laws that prosecute women who have abortions, not just the people who perform abortions.

I made that prediction for two reasons, a good reason and a bad reason. First, this is a valid story, because these activists are making noise in some crucial settings (hold that thought). However, this story also allows blue-zone newsrooms to focus lots of attention on these specific anti-abortion activists (NPR reports here and then here) whose views are outrageous to most Americans, while downplaying efforts by moderate and even centrist pro-life groups seeking more nuanced legislation, mostly in “purple” states.

This brings us to this week’s “Crossroads” episode (CLICK HERE to tune that in), which focuses on a New York Times story that ran with this headline: “Abortion Abolitionists Want to Punish Women for Abortion.” This story continues some important information. Please read it. However, it also downplays (this is strange) its most important information about the abolitionists, while dedicating lots of ink to yet another independent social-media preacher who provides lots of scary quotes. Let’s start with the overture:

Hours after the Supreme Court overturned Roe v. Wade last week, a man with a wiry, squared-off beard and a metal cross around his neck celebrated with his team at a Brazilian steakhouse. He pulled out his phone to livestream to his followers.

“We have delivered a huge blow to the enemy and to this industry,” the man, Jeff Durbin, said. But, he explained, “our work has just really begun.”

A brief pause: Why isn’t it “the Rev. Jeff Durbin”? This raises big questions: What evangelical body or denomination ordained this man? Where did he go to seminary? Does he have ties to institutions in mainstream evangelicalism?

OK, continuing.


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A key anti-Donald Trump evangelical ponders what seven years have wrought in America

A key anti-Donald Trump evangelical ponders what seven years have wrought in America

This is the 11th Guy Memo in a year guiding the media and other observers on dynamics within U.S. evangelical Protestantism. There are growing signs of a crack-up including, for sure, sexual scandals and self-inflicted wounds, but also the gap between institutional elites and the grassroots, creating division, instability and, we can expect, long-term damage.

If 11 articles seem like overkill, The Guy notes this has long been the most dynamic segment in American religion, and probably the largest in terms of active attendance. Though made up of organizationally chaotic fiefdoms, the movement’s impact rested upon substantial solidarity in belief and social outlook compared with other religious sectors.

Then seven years ago the disruptive force known as Donald J. Trump emerged.

Which brings us to last week’s significant scan by prominent evangelical Marvin Olasky in the conservative National Review.

Importantly, this does not come from some well-meaning outsider (thinking of you, David Brooks) but a career-long insider who’s profoundly conservative in both biblical belief and politics. But he is also anti-Trump.

Here we need to pause to sketch the landscape in evangelical journalism.

Olasky says the “big three” news outlets of evangelicalism are World magazine, where he was longtime editor-in-chief, the 66-year-old Christianity Today and Charisma, voice of the Pentecostal-charismatic wing of this hard-to-define world. (Beat specialists would of course add other informative websites without print editions.)

During Trump’s 2020 campaign, Charisma CEO Stephen Strang issued a book subtitled “Why He [Trump] Must Win and What’s at Stake for Christians If He Loses,” followed by a magazine piece telling readers “Why We Must Support Trump in Prayer and at the Polls.

But the other two top editors disagreed. In World, Olasky proclaimed Trump morally “unfit for power” just before the 2016 election. In 2019, Christianity Today editor-in-chief Mark Galli called for Trump’s impeachment and removal from office over Ukraine meddling for partisan purposes.


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Associated Press: Today's Supreme Court contains too many pro-Catechism Catholics

Associated Press: Today's Supreme Court contains too many pro-Catechism Catholics

A long time ago, in Internet years, I got tired of trying to define “liberal” and “conservative” during discussions of Catholic life.

Truth is, the teachings of ancient Christianity (I am Eastern Orthodox) don’t fit neatly into the templates of American politics. If you believe, for example, that human life begins at conception and continues through natural death the you are going to be frustrated reading the Republican and Democratic party platforms.

At one point, I started using this term — pro-Catechism Catholics. I soon heard from readers who were upset that I was linking Catholic identity with the idea that Catholics were supposed to believe and even attempt to practice the teachings of the Roman Catholic Church.

This brings me to a new Associated Press story with a very familiar, in recent years, theme. The headline: “Anti-Roe justices a part of Catholicism’s conservative wing.” Here is the overture, which includes — #SHOCKING — a reference to the Catechism of the Catholic Church.

The Supreme Court overturned Roe v. Wade at a time when it has an unprecedented Catholic supermajority.

That’s not a coincidence. Nor is it the whole story.

The justices who voted to overturn Roe have been shaped by a church whose catechism affirms “the moral evil of every procured abortion” and whose U.S. bishops have declared opposition to abortion their “preeminent priority” in public policy.

But that alone doesn’t explain the justices’ votes.

U.S. Catholics as a whole are far more ambivalent on abortion than their church leaders, with more than half believing it should be legal in all or most circumstances, according to the Pew Research Center.

The problem, you see, is that there are justices who appear to embrace the Catechism, on issues linked to the Sexual Revolution, of course. They are clashing with generic “U.S. Catholics,” who are not defined, as usual, in terms of Mass attendance or other references to belief and practice (such as choosing to go to Confession).

What we have here is yet another clash between American Catholics and dangerous Catholics.


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Angry about Roe, many journalists focus on crisis pregnancy centers as villains behind it all

Angry about Roe, many journalists focus on crisis pregnancy centers as villains behind it all

Before the overturning of Roe v. Wade a little more than a week ago, crisis pregnancy centers (CPCs) were considered by mainstream media to be the dregs of the pro-life movement, one of the last stories that anyone wanted to cover.

Now that abortion access is heading toward the deep-blue coastal regions with a few blue islands in the middle, a villain must be found. And voilà; the once despised CPCs are to blame for it all. Now, CPCs are worse than a non-story.

Apparently these places are pretty effective, judging from the editorial hate being poured down on them. They’re the bricks and mortar of the pro-life movement. Instead of reporting about how these CPCs — and the churches that tend to support them — have been defaced, set on fire or otherwise attacked, we have hit pieces like this Associated Press article about a “so-called” crisis pregnancy center in Charleston, WV.

The piece is so front-loaded with trash quotes from its opponents — with no rejoinder allowed from leaders or volunteers at the CPC itself — that you almost miss the story about the woman who visited the center back in 2014 planning to abort her child. She was (very reluctantly) dissuaded from doing so and now is “very happily” raising her 7-year-old son.

So, what’s the moral of this story? That this particular mother should have decided that this kid should be dead? The two reporters who did this disaster of a story don't want to go there.

Considering the invective tossed at these CPCs by places like Planned Parenthood, why aren’t reporters treating this more like a business story?

Like, the CPCs have outwitted the abortion clinics when it comes to figuring out what many pregnant women really want and it’s clear the abortion facilities have suffered financial losses as a result. How about asking people at the latter hard questions about the clients they’ve lost to the CPCs and whose bad marketing decision that was?

Hint: It might have to do with the free ultrasounds offered by the CPCs. Offering this service was a trend that began a decade or more ago and it really cried out for coverage.


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Life after Roe: What role will churches and faith play in work of pro-life Democrats?

Life after Roe: What role will churches and faith play in work of pro-life Democrats?

As outraged Democrats jumped on social media after the fall of Roe v. Wade, some symbolic voices in the party offered careful words of celebration.

"Let's Stand Together and Support Women and Children!!!", tweeted state Sen. Katrina Jackson, the African-American Democrat who sponsored Louisiana's trigger bill that includes potential 10-year prison sentences for those who perform abortions.

Jackson's added calls for "womb to tomb" legislation raising wages for childcare workers, funds to fight human-trafficking and new state programs helping families.

Louisiana Gov. John Bel Edwards, also a Democrat, posted several Twitter messages, including: "My position on abortion has been unwavering. I am pro-life and have never hidden from that fact." He stressed that this Louisiana bill included clauses protecting procedures in cases of "medical futility" and ectopic pregnancies and added that he believes it needed "an exception to the prohibition on abortion for victims of rape and incest."

The Democratic Party, in its 2020 platform, remained committed to "protecting and advancing reproductive health, rights and justice," while promising to "fight and overturn federal and state laws" limiting or opposing abortion rights.

But in the wake of the Supreme Court's recent Dobbs vs. Jackson Women's Health Organization decision, crucial debates about abortion laws will move to state governments. Some have already passed bills protecting unborn children and others have taken equally strong stands defending abortion rights.

Many states are located somewhere in between, noted Kristen Day, leader of Democrats for Life of America. In these states there will be tense negotiations over legislation -- such as "heartbeat bills," usually defined as abortion bans after six weeks of gestation -- that were impossible under court actions linked to Roe v. Wade.

While "pro-life" Democrats are an endangered species inside the D.C. Beltway, there are "hundreds of us active in state governments," said Day, reached by telephone. Many of these Democrats are linked to Black and Latino churches -- grassroots workers that national party leaders may not want to attack or alienate.


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Scripture puzzle about wisdom: Was the biblical Solomon a good or a bad king?

Scripture puzzle about wisdom: Was the biblical Solomon a good or a bad king?

THE QUESTION:

According to the Bible, was Solomon a good or a bad king?

THE RELIGION GUY’S ANSWER:

Both.

With the political challenges afflicting the leaders of Britain, France, Israel, Nigeria, Ukraine, the United States and other nations, it’s interesting to look back to the rulers in the Bible even though their ancient monarchies were radically different.

Among them King Solomon, whose 40-year reign began 2,993 years ago, ranks with his father David in significance.

This ever-fascinating figure, portrayed onscreen by the likes of Yul Brynner (1959) and Ben Cross (1997), led Israel to its zenith of peace, prosperity, cultural sophistication and international stature. And yet a 2011 biography by Wheaton College President Philip Ryken demeans him with the title “King Solomon: The Temptations of Money, Sex, and Power.” Various Jewish legends outside the Bible both exaggerate his magnificence and the opposite, claiming his subjects rejected him and he died penniless.

I Kings 1–11 and parallels in II Chronicles 1–9 are the primary sources on his career (here using the Jewish Publication Society translation). King David and Bathsheba lost their first child, a son, as divine retribution for the adultery, homicide and deceit that led to their marriage. Solomon (whose name meant “peace” or “wholeness,” also named Jedidiah, meaning “beloved of the Lord”) became their oldest son and favorite.

David had prior sons by other polygamous wives and the oldest, Adonijah, had a strong dynastic claim to the throne, but the aging David had instead designated Solomon, who was probably age 14 when he took charge. The young king mastered palace intrigue and eventually executed Adonijah and his key supporters. “Thus the kingdom was secured in Solomon’s hands.”

Despite that turbulent start, Solomon — like his father — was devoted to the one true God and his commandments as the foundation of the regime. A crucial moment occurred several years into Solomon’s reign. God appeared to the king in a dream and asked what gift he desired. Solomon replied that he was “a young lad with no experience in leadership” and therefore needed most “an understanding mind to judge your people, to distinguish between good and bad.”


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Podcast: America is splitting, says trending Atlantic essay. This is news? Actually, it's old news

Podcast: America is splitting, says trending Atlantic essay. This is news? Actually, it's old news

In case you haven’t heard, controversial Supreme Court decisions are causing dangerous divisions in the United States of America.

Yes, I know. If you’re old enough you have been hearing people say that since 1973. And there is, of course, an element of truth in these statements, then and now. SCOTUS has become the only branch of government that matters when it comes to forcing one half of America to accept the legal, cultural and moral changes sought by the other half. Study several decades worth of presidential elections.

However, when it comes to mainstream media coverage, not all controversial Supreme Court decisions are created equal. If you have followed Twitter since the fall of Roe v. Wade, you know that large numbers of professionals in major newsrooms are freaking out.

Is this “new” news or old news? Truth is, arguments about red America (“Jesusland”) and blue America (“The United States of Canada”) have been getting louder and louder for several decades. This was the topic that dominated (once again) this week’s “Crossroads” podcast (CLICK HERE to tune that in), which focused on this Ronald Brownstein essay at The Atlantic: “America Is Growing Apart, Possibly for Good.”

What’s interesting about this piece is that it says America’s divisions have nothing to do with traditional forms of religion, culture, the First Amendment or the U.S. Constitution (especially Federalism). No, this is a war about racism, period. SCOTUS has been seized by the enemies of reason and freedom and, thus, America’s future is at risk. This is a concept with serious implications for news coverage.

IT MAY BE TIME to stop talking about “red” and “blue” America. That’s the provocative conclusion of Michael Podhorzer, a longtime political strategist for labor unions and the chair of the Analyst Institute, a collaborative of progressive groups that studies elections. In a private newsletter that he writes for a small group of activists, Podhorzer recently laid out a detailed case for thinking of the two blocs as fundamentally different nations uneasily sharing the same geographic space.

“When we think about the United States, we make the essential error of imagining it as a single nation, a marbled mix of Red and Blue people,” Podhorzer writes. “But in truth, we have never been one nation. We are more like a federated republic of two nations: Blue Nation and Red Nation. This is not a metaphor; it is a geographic and historical reality.”

The bottom line:

To Podhorzer, the growing divisions between red and blue states represent a reversion to the lines of separation through much of the nation’s history. The differences among states in the Donald Trump era, he writes, are “very similar, both geographically and culturally, to the divides between the Union and the Confederacy.


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