Catholicism

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Seeking correction No. 2: Will some please explain Christianity to the AP photo desk?

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Concerning the strange tale of the Associated Press and the Church of the Holy Sepulchre: I have some good news, some bad news, a disturbing update and one very good question from a reader.

First the good news.

If you will recall, my earlier post on this topic -- "Here we go again: Will someone please explain Christianity to the Associated Press? -- asked for a correction in an AP story that mixed up some crucial details in 2,000 years of Christian beliefs about the resurrection and ascension of Jesus. This is the kind of information that isn't hard to get online or, for that matter, in a Bible at the newsroom reference desk.

Well, I am happy to report that this story, at the main AP site, now opens with a clear correction, which is even flagged in the headline. The correction states:

JERUSALEM (AP) -- In a story March 20 about renovations at the tomb of Jesus, The Associated Press reported erroneously that the Edicule is revered by Christians as the site where Jesus rose to heaven. Tradition says the Jerusalem shrine is the site of Jesus' resurrection, not the ascension to heaven.

The crucial issue, of course, is whether the newspapers that carried this report, in America and around the world, will run this same correction. GetReligion readers who saw this report in their local newspapers may want to let us know in the comments section.

What about the bad news?

Well, it does appear that someone still needs to explain basic Christianity to the photo-desk at the main Associated Press office. You see, as if this morning, the tag line for the main photo released with this fine feature still reads as follows:


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Here we go again: Will someone please explain Christianity to the Associated Press?

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Maybe it's time to cue the theme from "Jaws" at copy desks in major newsrooms.

We are halfway through the season of Lent, and you know what that means. Once again, we are approaching the most important days on the Christian calendar, as in Holy Week and Easter. Editors should note that Easter in the West (Gregorian calendar) and Pascha in the churches of the East (the older Julian calendar) are on the same date this year.

This time of year is dangerous for editors because the odds rise that they will need to handle news stories that are supposed to contain accurate references to church history and basic Christian beliefs. This has, in the past, been a challenge in some newsroom, even at the most elite levels of the news food chain. Take, for example, the New York Times and its ongoing struggle with the details of the Resurrection.

This brings us to an Associated Press news feature about the efforts to restore the main shrine in the Church of the Holy Sepulchre in Jerusalem. See if you can spot the problem here:

JERUSALEM (AP) -- The tomb of Jesus has been resurrected to its former glory.
Just in time for Easter, a Greek restoration team has completed a historic renovation of the Edicule, the shrine that tradition says houses the cave where Jesus was buried and rose to heaven.
Gone is the unsightly iron cage built around the shrine by British authorities in 1947 to shore up the walls. Gone is the black soot on the shrine's stone façade from decades of pilgrims lighting candles. And gone are fears about the stability of the old shrine, which hadn't been restored in more than 200 years.

Did you see the problem?


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CNN on Gorsuch: Is the judge a crypto-Catholic or a safe, normal Episcopalian?

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Supreme Court confirmation hearings for Judge Neil Gorsuch begin today, so get set for some good TV.

A few journalists are still trying to get to the bottom of the form and content of Gorsuch’s religious views. Is he truly an Episcopalian or some kind of crypto-Catholic? Is he conservative or liberal? What are his views on abortion?

The latest effort, from CNN, assembles together what a lot of journalists have written about the nominee’s faith plus a few details the reporter found out on his own. The headline: “What is Neil Gorsuch’s religion? It’s complicated” hints at what's to come. We start here:

WASHINGTON (CNN) Earlier this month, the Trump administration summoned two dozen religious leaders to a private meeting. The mission: to rally support for Neil Gorsuch, Trump's Supreme Court nominee…
Eventually, the conversation turned to Gorsuch's own religious background.
He was raised Catholic but now worships with his wife and two daughters at St. John's Episcopal Church in Boulder, Colorado. Like the city, the congregation is politically liberal. It bars guns from its campus and installed solar panels; it condemns harsh rhetoric about Muslims and welcomes gays and lesbians. And its rector, the Rev. Susan Springer, attended the Women's March in Denver, though not as a form of protest but as a sign of support for "the dignity of every human being."

It goes a lot into his early life as a child in a Catholic family and then:

After college and law school, between stints clerking at the Supreme Court, Gorsuch studied legal philosophy at Oxford University in England, where his dissertation was supervised by John Finnis, a giant in the field and a former member of the Vatican's prestigious International Theological Commission.
Among laypeople, Finnis may be best known for his expositions on natural law, an often-misunderstood area of legal and moral philosophy.

The article then veers into a discussion of natural law. But isn’t Oxford where Gorsuch switched from the Catholic to the Church of England, also known as the Anglican Communion or, in the United States, the Episcopal Church? Writing about Gorsuch a few weeks ago, I included information on this point thanks to a helpful piece in the Daily Mail that connected the dots. 

However the CNN piece -- this is crucial -- suggests the Brits are wrong and that the judge never changed faiths.


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Strategic SBC silence: Thinking about Donald Trump, 'The Benedict Option' and more

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Strategic SBC silence: Thinking about Donald Trump, 'The Benedict Option' and more

Hello fellow religion writers.

Hello fellow religion-news junkies.

Have you spent a good part of this past week listening to the loud and potentially strategic silence in corners of cyberspace that normally buzz with Southern Baptist Convention news and commentary? Have you been paying close attention to see when a certain feed on Twitter will return to action?

Did you notice, however, the interesting thoughts and comments on a certain post by Dwight McKissic at the SBC Voices website? That would be the one with this headline:

A HILL ON WHICH [“NOT”] TO DIE:
Biographical Reflections and Ruminations on the SBC and Responses to the Graham-Moore Controversy

We are, of course, talking about the uncertainty that remains after the much-discussed meeting between the Rev. Russell Moore, the SBC's most prominent voice in Washington, D.C., and the Rev. Frank Page, leader of the convention's executive committee ("About the Washington Post report on SBC's Russell Moore: It's best to simply say, 'Read carefully' "). The two men released a "peace pipe" statement afterwards and then the silence descended over SBC land.

All of this provided the hook for this past week's "Crossroads" podcast (click here to tune that in). The goal in this conversation, however, was to look at the wider themes seen in this conflict, the political and generational conflicts that are seen in many religious bodies right now, not just in America's largest Protestant flock.

With that in mind, read this passage this passage in that McKissic post, which addresses the reality that much of the SBC fighting about Moore and his work is, in reality, another sign of conflicts in American evangelicalism linked to -- and I say this carefully -- faith in Donald Trump and in his ability to keep promises. The opening reference to "Biblical Inerrancy" refers to the doctrinal fight at the heart of the great SBC civil war that began in the late 1970s.


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St. Patrick of Ireland: It's time to make one tweak in the Religion News Service 'splainer

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The headline on a timely "'Splainer" feature from Religion News Service could not be more direct: "The ‘Splainer: Who was St. Patrick, and would he drink green beer?"

You know, or think you know, St. Patrick.

The guy with the shamrock. The cultural excuse for some of the most rowdy parties in the history of humanity, anywhere on earth where there are people who have any claim to be Irish.

Allow me a moment, along those lines, for a personal note: I am about an English as one can be, in terms of family heritage. However, my patron saint is St. Brendan of Clonfert, better known as St. Brendan the Navigator, who is another great hero of Irish Christianity. So cut me some slack on this topic.

So how does one start a news-you-can-use explainer feature about someone who is famous as a cultural figure, yet not as well known as the great Christian saint that he actual is? Let's look at the RNS overture.

Hint: My major problem with this piece is right here at the top.

For Catholics, Episcopalians and some Lutherans, March 17 is the Feast Day of St. Patrick. For the rest of us, it’s St. Patrick’s Day -- a midweek excuse to party until we’re green in the face.
But who was Patrick? Did he really drive the snakes out of Ireland or use the shamrock to explain the Trinity? Why should this fifth-century priest be remembered on this day?

OK, hold it right there.

Now, as everyone knows, there are about 1.2 billion Catholics in the world. That ancient communion goes right at the top of the list, if you are talking about feast days for St. Patrick. And it's true that there are about 85 million Anglicans in the world and, here in America, the small flock of Episcopalians is still a major player when it comes to making news. When you add up the various branches of Lutheranism, you get nearly 80 million believers.

Now, who are we missing there in this list of Christian communions that honor St. Patrick?

That would be the world's second largest Christian communion, as in the various Eastern Orthodox churches. So do the Orthodox have a feast day to honor St. Patrick?


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RNS report confuses many crucial terms in Eastern Orthodox debates on female deacons

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I know that we have been over this before, but once again we need to address a complicated issue in church history -- whether the role of "deaconess" that existed in the early church is the same thing as the status being described in modern proposals to raise women to the ordained role of permanent deacons.

This is the crucial question that reporters and editors need to understand if they are going to cover debates on female deacons in the Church of Rome and in Eastern Orthodoxy. As always, journalists do not have to AGREE with the traditional point of view on the issues involved in this debate, but they do need to understand them.

It would help, of course, if journalists knew the details of the duties that historians believe ancient deaconesses performed, as well as the liturgical work done by today's permanent deacons. (Note: "Permanent," as opposed to deacons who will soon transition to the priesthood.)

The pivotal question, as described by Pope Francis last year, is whether the church is going to restore the ancient role of the deaconess or do something new, which would be ordaining -- that's the key word -- women to the altar-centered role of permanent deacon.

I bring this up because of a recent Religion News Service story that, truth be told, is basically a press release for the movement to ordain female deacons in Eastern Orthodox churches. The headline: "Orthodox Church debate over women deacons moves one step closer to reality."

The crucial material begins here, where the issue is clearly framed as a debate about the ordination of women:

That prospect may now be a giant step closer to reality, since the Patriarch of Alexandria, who presides over the entire Orthodox Church in Africa, followed up on his 2016 decision to reintroduce women deacons and last month appointed six nuns to be subdeaconesses within the church.
In a symbolic ceremony, the patriarch blessed the women and used other religious symbols to effectively restore women’s ordination within Orthodoxy. The move follows years of discussions within different branches of Orthodoxy on whether to reinstitute women deacons, and it comes at a time of growing interest around the issue within the Greek Orthodox Church, the largest Orthodox denomination in the U.S.

This is completely over the top. And what, exactly, is a "subdeaconess"?


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More married priests? This was the rare papal sound bite that received some calm, informed coverage

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Of all the Catholic debates I have watched through the decades, I think stories about the ordination of married men have been the hardest for mainstream journalists to fit into the old left vs. right format.

Yes, it's easy to find priests and scholars on the left for whom changes of any kind are good. Thus, they say hurrah for married priests. Many of the priests who hit church exit doors to get married soon after Vatican II fit this model. Shake up the church is their mantra.

Obviously, you can always find conservative Catholics who will oppose just about any change in church life, just by reflex. Their dogma is to leave everything the way it is.

However, you will also find plenty of Catholic experts -- left and right -- who know that this issue is a matter of church order and tradition, not carved-in-stone doctrine. They know that married men now serve as priests, under certain circumstances, and they know that the celibate priesthood evolved over the centuries. I have interviewed many Catholics -- especially Latinos -- who for a variety of reasons believe the church needs married priests. I have long argued that Rome will ordained more men when conservatives seek the change.

In other words, this isn't really a Sexual Revolution issue. Thus, if you have been seeing generic left vs. right press coverage of the latest Pope Francis statement on this issue, then move on. Find a better story.

In this case, you can start with The New York Times, with the calm headline stating: "Pope Francis Signals Openness to Ordaining Married Men in Some Cases." This story sounds all the crucial notes right up top, in the overture or soon thereafter:

Pope Francis this week signaled receptiveness to appeals from bishops in the remote and overwhelmed corners of the Roman Catholic Church to combat a deepening shortage of priests by ordaining married men who are already committed to the church.


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Thinking about all those Pope Francis quotes: John L. Allen Jr. offers three calm guidelines

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The questions have become so familiar, by now.

What did Pope Francis say this time?

What did the mainstream press say that Pope Francis said this time?

The wise news consumer, of course, asks one more question: Does the Vatican or some other form of Catholic media have a transcript posted online that shows us what Pope Francis actually said this time and perhaps even enough context to know what the words that he said may have meant?

The classic case of this syndrome, of course, is the infamous "Who am I to judge?" quote that launched a million headlines. Have you ever actually read a transcript on that one? Please do so, because it's enlightening.

Now we have the pope's statements expressing a surprising degree of openness to seeing married men ordained as priests (other than in the Eastern rite and in cases of Anglicans and Lutherans moving into Catholic ministry). That story has actually received some pretty decent coverage, in my opinion. If you've seen stories that botched it, please let your GetReligionistas hear about it.

Meanwhile, it's clear that wise news consumers need some guidelines on how to read coverage of off-the-cuff, spontaneous remarks by Pope Francis. The person I would turn to, of course, is the omnipresent John L. Allen, Jr. of Crux (who I actually got to meet the other night, after years of online and telephone contacts).

Allen has written a Crux think piece that will do the trick, with this headline: "Rules of thumb for processing the latest papal bombshell." He notes, with a nod to realities deeper than newsprint:


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Why did Reuters (and almost everyone else) miss Pope Francis' all-too-familiar Bible/cellphone quote?

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Your correspondent is neither a prophet nor is he the son of a prophet, but I can muster one small claim to fame in the predictive realm. In 2013, I reported in The Washington Times the rather prophetic utterance of Cardinal Donald Wuerl of the Roman Catholic Archdiocese of Washington that the next Pope would have to master social media.

There can be little doubt that the current Pontifex Maximus, the Argentinian-born Pope Francis, has indeed done so, having an estimated 23 million Twitter followers.

Thus, it's certainly news when the tweeting pontiff says, before a congregation of thousands in St. Peter's Square, that it's time to "Love your Bible as you do your cellphone," as the Christian Science Monitor headlined it. The Monitor report indicates it included data from a Reuters dispatch, which was the first I'd seen of the comments:

Pope Francis on Sunday called on people to carry and read the bible with as much dedication as they do their mobile phones.
Speaking to pilgrims in a rain-soaked St. Peter's Square, the 80-year-old pope asked: "What would happen if we treated the bible like we do our mobile phones?"
He continued: "If we turned around to retrieve it when we forgot it? If we carried it with us always, even a small pocket version? If we read God's messages in the bible like we read messages on the mobile phone?"
Francis called the comparison "paradoxical" and said it was meant to be a source of reflection, adding that bible reading would help people resist daily temptations.


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