Last Rites

Police kept priest from saying Last Rites for stabbed politician. News story? (Yes, in UK)

Police kept priest from saying Last Rites for stabbed politician. News story? (Yes, in UK)

The basic facts are clear and powerful: A member of of the UK Parliament is stabbed to death by a terrorist during an open, low-security town-hall meeting with citizens in Essex.

It also appears that religion is part of this story.

The key question, apparently, was whether to mention that Conservative MP David Amess was Catholic. This created the following equation — the more “Catholic” details, the more “conservative” the story. This is especially true about a poignant, and some would say outrageous, fact about police actions that prevented a priest from being able to say Last Rites for the victim. Hold that thought.

Believe it or not, it was possible to find a faith-free version of this story, as in this report from ABC News. Then there was this watered-down fact paragraph way down in the Reuters report:

Amess, married with five children, was first elected to parliament to represent the town of Basildon in 1983, and then nearby Southend West in 1997. He was knighted by Queen Elizabeth for his public service in 2015.

His website listed his main interests as "animal welfare and pro-life issues".

Then there was this chunk of background material from the BBC:

A Conservative backbencher for nearly forty years, Sir David entered Parliament in 1983 as the MP for Basildon. He held the seat in 1992, but switched to nearby Southend West at the 1997 election.

Raised as a Roman Catholic, he was known politically as a social conservative and as a prominent campaigner against abortion and on animal welfare issues. He was also known for his championing of Southend, including a long-running campaign to win city status for the town.

Wait — he was “raised” as a Catholic?


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Thinking about prayers at executions: These stories offer glimpses of an old church-state unity

Thinking about prayers at executions: These stories offer glimpses of an old church-state unity

This is a “feeling guilty” post. For quite some time now, I have been planning to examine the coverage of some important religious-liberty cases that have been unfolding in the death-row units of prisons.

The decisions are worthy of coverage, in and of themselves. At the same time, these cases have demonstrated that it is still possible, in this day and age, for church-state activists on the left and right to agree on something. Maybe I should have put a TRIGGER WARNING notice at the start of that sentence.

Like I said the other day in this podcast and post — “Covering a so-called 'religious liberty' story? Dig into religious liberty history” — this kind of unity in defending religious freedom has become tragically rare (from my point of view as an old-guard First Amendment liberal). Indeed, to repeat myself, “America has come a long way since that 97-3 U.S. Senate vote to approve the Religious Freedom Restoration Act of 1993.”

The problem is that you rarely, if ever, see reporters catch this church-state angle in these decisions. The key is to look at who filed legal briefs in support of the religious liberty rights of the prisoners.

This brings me to an important Elizabeth Bruenig essay that ran the other day at The Atlantic, under this dramatic double-decker headline:

The State of Texas v. Jesus Christ

Texas’s refusal to allow a pastor to pray while holding a dying man’s hand is an offense to basic Christian values.

Here is the meaty overture:

Devotees to the cause of religious liberty may be startled to discover during the Supreme Court’s upcoming term that the latest legal-theological dispute finds the state of Texas locked in conflict with traditional Christian practice, where rites for the sick, condemned, and dying disrupt the preferences of executioners.


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When pinning wild COVID-19 quotes on a cardinal, it helps to be precise about fine details

When pinning wild COVID-19 quotes on a cardinal, it helps to be precise about fine details

If you’re the kind of person who likes to explore the wretched underbelly of Twitter, then you need to pay close attention to the waves of snarky messages that follow announcements that famous vaccine skeptics have been hospitalized with COVID-19.

Some of these skeptics are politicians, of course. Others are religious leaders.

That brings us to the Associated Press coverage of a prominent conservative Catholic who, for journalists, is best known as a frequent critic of liberal Catholic politicians and also of some — not all — actions taken by Pope Francis. Here is the overture on one of these updates:

MADISON, Wis. (AP) — Cardinal Raymond Burke, one of the Catholic Church’s most outspoken conservatives and a vaccine skeptic, said he has COVID-19 and his staff said he is breathing through a ventilator.

Burke tweeted Aug. 10 that he had caught the virus, was resting comfortably and was receiving excellent medical care.

“Please pray for me as I begin my recovery,” the 73-year-old Burke said in the tweet. “Let us trust in Divine Providence. God bless you.”

As you would expect, the AP report — in addition to offering a litany of examples of Burke criticizing liberal Catholics — eventually provided some information about the cardinal’s views on the coronavirus pandemic. Here are the crucial paragraphs:

Burke … has criticized how governments have handled the pandemic, referring to the virus in a homily last December as the “Wuhan virus,” a derogatory term used by former President Donald Trump to describe the coronavirus and warning people that governments were manipulating them. In May 2020, he spoke out against mandatory vaccinations, saying some in society want to implant microchips in people.

He said in March 2020 that the best weapon for battling “the evil of the coronavirus” is a relationship with Jesus Christ.

The most inflammatory material, of course, is the reference to implanting “microchips.” It would really help to know more about what Burke is alleged to have said and where and when he said it.


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Podcast: USA Today Network study of chaplain in COVID crisis avoids big, eternal questions

For the last decade of his ministry, my father — the Rev. Bert Mattingly — was the Southern Baptist chaplain at the Texas Children’s Hospital. He assisted at several other facilities in the Texas Medical Center in downtown Houston, working with chaplains representing a number of other churches and traditions.

I went to work with him several times. During one visit, we passed a small sitting room and my father said this was his private “crash” spot where he would go when he was overwhelmed and needed to pull himself together. Each of the chaplains had a safe place like this and only the chaplains receptionist knew these locations. (This was before cellphones were omnipresent.)

I also remember lots of prayers and the big questions. A hospital chaplain prays all the time, especially in a facility full of families with children facing cancer or leukemia.

There’s no way around the fact that most of a chaplain’s prayers are linked to big, eternal questions that never go away. Questions like this: Why is this happening to my child? Where is God in all of this pain? Does God understand that I’m scared? What do I do with my guilt and my anger? Is heaven real?

I thought about my father (and a beloved uncle who was a hospital chaplain for half a century) as we recorded this week’s “Crossroads” podcast (click here to tune that in). That’s easy to understand, since we were talking about a massive USA Today Network feature — from The Louisville Courier-Journal — that ran with this title: “ 'Hurry, he's dying': A chaplain’s journal chronicles a pandemic's private wounds.”

This is a remarkable feature story, in terms of human drama and suffering. It was built on the kind of source reporters dream about, in terms of a body of written material packed with dates, times, places and human interactions — a chaplain’s personal journal of the coronavirus crisis.

Yes, this is a stunning story. The writing is first rate. However, it’s strangely silent when it comes to the content of this chaplain’s ministry — in terms of the big questions and the prayers that follow This Norton Healthcare chaplain has no specific faith tradition, church or approach to theology. Readers never even learn if Adam Ruiz is ordained and, if so, by whom. My research online found a clue that he might be part of the mainline Presbyterian Church (U.S.A.). Here is a crucial chunk of the intro material in this feature:

Like colleagues across the country, Ruiz’s already tough job providing spiritual care amid loss had grown exponentially more difficult. Illness and death multiplied. Fear and uncertainty gripped front-line doctors and nurses. Visitor restrictions meant suffocating isolation for patients and families. Grief was interrupted, funerals denied. A mountain of need sprang up overnight.


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During times of panic and plague, priests take risks to do the work they are called to do

During times of panic and plague, priests take risks to do the work they are called to do

The second wave of influenza in the fall of 1918 was the worst yet and, by the time Father Nicola Yanney reached Wichita, Kansas, a citywide quarantine was in effect.

A 16-year-old girl had already died, creating a sense of panic. The missionary priest -- his territory reached from Missouri to Colorado and from Oklahoma to North Dakota -- couldn't even hold her funeral in the city's new Orthodox sanctuary. As he traveled back to his home church in Kearney, Neb., he kept anointing the sick, hearing confessions and taking Holy Communion to those stricken by the infamous "Spanish flu."

After days of door-to-door ministry in the snow, Yanney collapsed and called his sons to his bedside. Struggling to breathe, he whispered: "Keep your hands and your heart clean." He was one of an estimated 50 million victims worldwide.

A century later, many Orthodox Christians in America -- especially those of Syrian and Lebanese descent -- believe Yanney should be recognized as a saint. And now, as churches face fears unleashed by the coronavirus, many details of his final days of his ministry are highly symbolic.

"Father Nicola got the flu because he insisted on ministering to people who had the flu," said Father Andrew Stephen Damick, creator of "The Equal of Martyrdom," an audio documentary about the man known as "The Apostle to the Plains."

"For priests, there are risks. But you cannot turn away when people are suffering and they need the sacraments of the church. You go to your people and minister to them. This is what priests do."

Few acts in ministry are as intimate as a priest huddled with a seriously ill believer, hearing what could be his or her final confession of sins.


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Podcast: Stop and think. How will coronavirus affect nurseries, worship and last rites?

At this point, it’s clear that the coronavirus story has moved past concerns about whether members of ancient Christian churches can catch the disease from wine in golden Communion chalices.

People will debate that issue for one simple reason — people have researched that issue for centuries and argued about the results. That story is the tip of the iceberg, when it comes to reporting on how religious congregations — past and present — have reacted during times of plague.

So read up on the “common cup” issue and then move on. Oh, and resist the temptation to spotlight the inevitable proclamation from the Rev. Pat Robertson. And there will be more to this story than Episcopal bishops turning a scheduled meeting into a “virtual” gathering.

That’s the message at the heart of this week’s “Crossroads” podcast (click here to tune that in). And while many journalists tend to focus on Catholic churches — lots of people in sanctuaries that photograph well — I think that editors and producers need to consider how this crisis could impact highly independent Protestant megachurches and institutions linked to them. Mosques and synagogues will be affected.

Everyone will be effected. Reporters will need to focus on specific facts and broad trends.

While we were recording the podcast, I told host Todd Wilken that journalists may want to note that spring break is not that far away. In addition to sending legions of young people to jammed beaches and crazy watering holes, this is also a time when churches and colleges organize short-term mission trips to locations around the world. Sure enough, I saw this notice on Twitter a few hours later, from a campus in Arkansas:


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When is mortal sin not that big a deal? The National Post debates 'medically assisted death'

News stories about issues in medical ethics -- take physician-assisted suicide, for example -- tend to be rather complicated affairs.

Add in ultimate questions about Catholic theology and things get even more complicated. Changing the name of the procedure in question to "medically assisted death" doesn't erase the moral and doctrinal questions involved in all of this.

Thus, editors at The National Post had to know they were headed into tricky territory when working on a recent story that ran with this headline: "Catholics hoping for a funeral after assisted death face different answers from different churches." Read the following carefully -- Catholic readers, especially -- and see if you can spot any problems that start right at the top of this story.

VANCOUVER -- A proper funeral is far more than an end-of-life celebration for practising Catholics, who believe last rites cleanse the soul of sin in preparation for eternal life in heaven.
But for the faithful questioning whether those final sacraments are available to a loved one who has chosen a medically assisted death, the answer may depend on whom in the church they ask.

See the problem? Have the journalists who worked on this story confused Catholic teachings about funerals with teachings about what are commonly known as the "Last Rites," in which a priest -- whenever possible -- hears a dying person's final Confession and offers absolution? The crucial Catechism reference states:

In addition to the Anointing of the Sick, the Church offers those who are about to leave this life the Eucharist as viaticum. Communion in the body and blood of Christ, received at this moment of "passing over" to the Father, has a particular significance and importance. It is the seed of eternal life and the power of resurrection. ... The sacrament of Christ once dead and now risen, the Eucharist is here the sacrament of passing over from death to life, from this world to the Father.

A funeral service may be "final" rites for the deceased, but they are not the Last Rites, in the traditional sense. So, does the funeral service itself "cleanse the soul of sin in preparation for eternal life in heaven"?


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