Godbeat

That Billy Graham flashback, again: Campolo, Neff and an open evangelical left

That Billy Graham flashback, again: Campolo, Neff and an open evangelical left

It's an old question, but it keeps coming up here at GetReligion and in many other settings online, in journalism and in academia: What does the word "evangelical" mean?

Is this, as many young people insist (including lots of my students), just another name for white Republicans?

Is this a sociological term, describing a movement of people in a specific subset of conservative Protestantism, one best defined in terms of culture, zip codes and upbringing? 

Is it simply a term that describes a specific marketing niche containing conservative Protestants who consume certain types of media, admire specific religious celebrities and support the same parachurch ministries?

Is this a term with precise doctrinal and historical content, one linked to specific confessions of the faith? If "evangelical" is a term with doctrinal content, who has the ecclesiastical power to define or alter that content?

People were arguing about this issue again, of course, In the wake of the media mini-storm surrounding evangelical activist Tony Campolo's long-awaited open embrace of gay marriage, as a doctrinal statement, as well as political policy. GetReligion readers will not be surprised to learn that this was the topic of my "On Religion" column this week for the Universal syndicate and also the topic of this week's "Crossroads" podcast. Click here to tune in the Issues Etc. network version of that program.

For many commentators it was much more significant that recently retired Christianity Today editor David Neff moved to the doctrinal left on gay marriage, in comparison to the rather predictable statement by Campolo. In my column I noted:


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Palestinian BDS movement: Getting a handle on a complicated story ahead of deadline

Palestinian BDS movement: Getting a handle on a complicated story ahead of deadline

So you're taking a group of art students to Paris and you want to sign them up in advance for a group tour of the Louvre.

No problem.

Unless the students are Israeli. Then, unexpectedly, the world's most visited museum is too busy to accommodate 17 more visitors. Ironically, it seems not to matter one bit that the Louvre relies on Israeli technology for its in-house security.

This incident is one of a slew of similar situations reported daily in Israeli and American Jewish media and ascribed to the impact of the Palestinian-led "Boycott, Divestment, Sanctions" movement. BDS, as it's commonly known, is designed to pressure Israel to ... well ... just what is its intent is the subject of this post.

What are BDS's tactical and strategic goals? What motivates its leaders? How do journalists keep from getting lost in the rhetoric clouding this issue?

As in most places, but perhaps even more so in the largely dysfunctional and terribly sad Middle East, the answers are highly subjective. Is BDS a nonviolent effort to help Palestinians gain an independent nation? Or is it a tactic designed to help isolate, undermine and eventually destroy Israel?

As I said, the answer depends upon the speaker. Here's a link to Wikipedia's exhaustive attempt to address the issue in an even-handed manner, -- to the degree that's actually possible.


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An important new Jewish resource, with something important missing

An important new Jewish resource, with something important missing

In a poignant New York Times Book Review piece, Leon Wieseltier said our hyper-networked culture creates journalism "in which words cannot wait for thoughts, and first responses are promoted into best responses, and patience is a professional liability." And yet the Religion Guy insists that those covering our complex field must write on reflective, bookish themes, and thus passes along three tips that helped his career: obtaining a master's degree in religion (slogging through night classes while working full-time), trying to read a book per week, and investing in key reference works not available in newsrooms.
 
On the third point, note the valuable second edition of "The Jewish Study Bible" from Oxford University Press, which is about all you need to know given that publisher's reputation.

Why did a rewrite seem necessary a mere 10 years after the acclaimed first edition? The preface explains that Bible scholarship is "ever-changing." All 24 essays on Bible interpretation are new or revised, as are many annotations printed alongside the Jewish Publication Society's 1999 Bible text.
 
Chief editors Adele Berlin (University of Maryland) and Marc Zvi Brettler (Brandeis University) report that "Jewish participation in mainstream biblical scholarship" with its "critical approaches" only really took off in the 1960s. They say even during this past decade Jews have become more sophisticated about "how the Bible came to be," the "many voices reflected (or suppressed)" in Scripture, and what later editors "imposed on" prior biblical materials.

The new edition shows journalists the ways liberal Protestant and secular thought is reshaping Judaism.


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RIP John S. Carroll: Author of classic memo defending old-school, balanced journalism

The late John S. Carroll was known, among American journalists, as a strong advocate of investigative journalism, a famous Vietnam War correspondent, a White House beat reporter, a great headline writer and, in the end, a man who was willing to be shown the exit door at The Los Angeles Times rather than obey a Tribune Co. order to radically cut his staff.

Carroll was an old-school American journalist, by all accounts, who led The Baltimore Sun before heading to Los Angeles. He also spent time as the metro editor at The Philadelphia Inquirer, among his many jobs in the top ranks of his craft.

The Sun began its obituary like this:

John S. Carroll, former editor of The Baltimore Sun and The Los Angeles Times who became a seminal figure in American journalism and operated on the principle that no detail was too small when it came to producing a great newspaper, died Sunday at his Lexington, Ky., home of a rare, non-treatable disease. Mr. Carroll was 73.

Here at GetReligion, however, Carroll is remembered for another reason -- one that I should have mentioned 11 years ago in our "What we do, why we do it" overture on Day 1. It was Carroll who, in 2003, wrote a memo to his staff about media bias that inspired me to start thinking about creating a site about the mainstream press and its struggle to, well, "get religion."

The memo -- dated May 22, 2003 -- focused on the editor's concerns about media bias in a Los Angeles Times story focusing on debates about alleged links between induced abortions and breast cancer. Carroll sent the memo to his section editors, but the full text soon surfaced in The LA Observer. Here is the heart of the letter.

The apparent bias of the writer and/or the desk reveals itself in the third paragraph, which characterizes such bills in Texas and elsewhere as requiring "so-called counseling of patients." I don't think people on the anti-abortion side would consider it "so-called," a phrase that is loaded with derision. 


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Ain't-A That Good News? Historic African-American sanctuary now museum — period

It's kind of hard to write a story about a people restoring a church without talking much about religion, but the editors at the newspaper that lands in my front yard -- for a few more days -- managed to pull it off.

Of course, the whole idea of this Baltimore Sun report is that this particular historic church is now being turned into a museum, yet the story makes it clear that the worship space is being restored to his previous state, or close to it. So this raises -- at least for me -- a question: Will this be enforced as a secular space or, from time to time, might people in African-American churches (or anyone else, come to think of it) be able to use it for rites that link them to, well, the cloud of witnesses in this place?

The overture makes at least two references to this facility as a worship space, using terms linked to church life:

Summer sun streaming through large windows into the small chapel illuminates panel walls lined with black-and-white, poster-sized photographs of African-American life over the years.
The small, airy room is empty of pews for now, but there's a podium from which to preach God's word.


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Your weekend think piece: The Spectator does math, attempts Anglican time travel

Think of them as the three laws of spiritual physics when it comes to the demographics of faith. The bottom line is that religious groups thrive when:

* Believers have children.

* Believers pass their faith on to their children, the children retain that faith and some of these children even embrace vocations as clergy or workers with the faith.

* Believers reach out to others and spread the faith in service and evangelism.

As we like to say here at GetReligion: Demographics is destiny, and so is doctrine.

You could certainly see these factors at play in the recent "Global Catholicism: Trends & Forecasts"(.pdf copy here) conducted by the Center for Applied Research in the Apostolate at Georgetown University.

The bottom line: Catholicism is on ice in Europe and on fire in Africa and Asia. You can read some of the details in my "On Religion" column this week, but here's the bottom line: It's hard for a faith to survive, let alone thrive, when it isn't producing children, clergy and new believers. Heed these thoughts from CARA's Mark Gray:


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What can experts tell us about growing nondenominational churches? (New podcast alert)

What can experts tell us about growing nondenominational churches? (New podcast alert)

EDITOR'S NOTE: Check out Richard Ostling's update on the next wave of mainstream media coverage of trends in atheism, in this week's "Crossroads" podcast. Click here to tune that in.

RACHAEL’S QUESTION:

In the recent Pew survey showing America’s religious changes, how were nondenominational churches categorized?

THE RELIGION GUY’S ANSWER:

Rachael asked previously what America’s biggest Christian groups are, and now has another demographic item about the Pew Research Center’s important “Religious Landscape Study,” which continues to spur discussion. (.pdf here) This blog scanned key findings May 20).

Pew’s 2014 polling tells us how 35,071 U.S. adults identify themselves on religion, with important new fundings about these independent (a.k.a. “nondenominational” or “interdenominational”) local congregations without national affiliations. The huge sample size provides accurate breakdowns for groups, and Pew’s similar survey in 2007 shows trends over time.

The 2014 survey establishes independent congregations as a growing factor in American life and American religious life. By definition, they’re Protestant (neither Catholic nor Orthodox).

U.S. Protestantism gets more complicated by the year and, because they’re nearly impossible to track, the independents are often neglected in religious analyses. Now, thanks to Pew, there’s solid current data.


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Religion in Cuba ahead of visit by Pope Francis: Think politics, politics, politics

Religion in Cuba ahead of visit by Pope Francis: Think politics, politics, politics

My fascination with Cuba began in my late teens when I discovered traditional Cuban dance music, which I much preferred to the bubble-gum rock that had supplanted the doo-wop sound, my first musical love. My friends and I -- middle class Jewish guys from New York City's outer boroughs -- referred to the music as "Latin;" today it's know as "salsa," a catch-all term that fails miserably, as did Latin, to do justice to the many musical forms that comprise the rhythmic complexity of the Cuban musical palate.

By the early 1960s, we were regulars on the New York Latin dance scene. One of our wider circle actually become one of salsa's biggest stars. That would be Larry Harlow, nicknamed El Judeo Maravilloso (the Marvelous Jew), who began life as Lawrence Ira Kahn. Go figure.

Our access to the music was greatly, if inadvertently, facilitated by Fidel Castro, who's revolutionary success in 1959 prompted many of Cuba's greatest musicians to flee to the U.S. for the artistic freedom that trumped any revolutionary zeal they harbored. 

I got to Cuba in 1998 to cover the visit of Pope John Paul II and I hope to return there later this year or next with three high school-era friends for a bucket-list musical tour of the island nation. In the meantime, I read all I can about contemporary Cuba, including this recent Washington Post piece that touted what was called a Cuban religious resurgence.

Here's a few graphs that convey the news feature's central point:


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Stay tuned: The New York Times probes sex debates and the quiet evangelical left

One of the hot social-media stories right now, in the world of religion news, is the New York Times piece that ran under this headline: "Evangelicals Open Door to Debate on Gay Rights." Note, in particular, that the word used is "debate" rather than the omnipresent liberal Protestant word "dialogue."

There really isn't anything new in this story, for those who have covered the evangelical left for the past quarter century or so. The news is that this debate is now in The New York Times, the bible of our culture's principalities and powers (that be). Even though there is little news content here, this piece does offer a fascinating update on three issues that we have been discussing here at GetReligion ever since we opened our cyber-doors a decade ago.

I. The news media consistently show a lack of interest in covering the actual beliefs -- doctrinal, not political -- of believers on the religious left. The assumption seems to be that their views are so obviously correct that there is no need to cover the fine details or let leaders in these pews and pulpits discuss why they believe what they believe.

For example, it will be interesting to watch mainstream media coverage of the long-expected announcement by the Rev. Tony Campolo, one of America's best known evangelical progressives, that he -- in the words of the Baptist News Global report -- now "supports the full acceptance of Christian gay couples into the church." Reporters should also watch what is said, and not said, by those hailing Campolo's decision, such as retired Christianity Today editor David Neff. Again, it is crucial to look for what they are actually saying about Christian doctrine, not U.S. laws or public policy.


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