Churches

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Will Catholicism admit women deacons or deaconesses to ranks of ordained clergy?

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Will Catholicism admit women deacons or deaconesses to ranks of ordained clergy?

THE QUESTION:

What are the reasons the Catholic Church might, or might not, ordain women in the clerical rank of deacon? (Almost all Q and A topics are posted by our online audience, but The Guy decided to pose this timely question himself.)

THE RELIGION GUY’S ANSWER:

Catholicism’s long-simmering discussion about whether to ordain women into the clerical ranks as “permanent deacons” took a dramatic turn May 12 when Pope Francis said he’ll form a commission to study the issue. His promise came during seemingly off-the-cuff answers to questions during a Rome session with the International Union of Superiors General, whose members lead nearly 500,000 nuns and sisters in religious orders.

Without doubt, female deacons would be a major change. Liberals hope — and conservatives fear — that permitting women to be deacons would be a step toward allowing female priests. However, that’s a distant prospect if not an impossibility considering Pope John Paul II’s absolute prohibition in his 1994 apostolic letter “Ordinatio Sacerdotalis.”

To explain that term “permanent diaconate”: The order of deacons in the early church gradually dwindled over centuries so that eventually ordination as a “deacon” became a mere stepping-stone for men on the path to priesthood. (That usage occurs in Anglican and Episcopal churches. Lutheran deacons, male and female, fill a permanent office, not a temporary one. Baptists use the deacon title for lay members who govern congregations with the pastor.)

Catholicism’s Second Vatican Council (1962-65) restored the “permanent diaconate” as a third, separate and ongoing ministerial order in its own right that is subordinate to priests and bishops. Particularly in North America, which has half the world total, such deacons help ameliorate the shortage of priests.


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Catholic archdiocese bullies a church to death, at least, as mainstream media see it

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OK, I get it. People come to love a church building. It's more than bricks; it's relationships and history.

Throw in a 24/7 prayer vigil for nearly 12 years, and you can see why the closing of the St. Frances Xavier Cabrini (Catholic) Church near Boston got a big story in the Christian Science Monitor. But the newspaper somehow spins the story as sex abuse and Big Bully versus the Little People.

Yes, they deserve sympathy for their loss. They feel like a church is their home and that Cardinal Sean O'Malley evicted them. The Monitor captures that feeling well:

On Sunday, about 200 parishioners of the Roman Catholic church in the coastal New England town held their last mass after years of protesting the Archdiocese of Boston over its 2004 decision to close their sanctuary. For more than a decade they took turns keeping a vigil, 24/7, to make sure that at least one person was in the church at all times.
After the United States Supreme Court declined to hear their case this month, however, letting stand the rulings of lower courts that found they were trespassing, parishioners ran out of options to keep the doors open. They agreed to vacate the building by 11:59 p.m. Monday.
"Today is like a death in the family: Sad, yet relieved that the pain is over," a choked-up and teary-eyed Margaret O'Brien told WCVB news on Sunday. The 86-year-old says she raised her family in the church.

And the paper says honestly that St. Frances Xavier was among dozens of parishes slated for closing back in 2004 in the Boston archdiocese. What's more, attendance at St. Frances Xavier itself had been falling for years, the Monitor adds.

So why does the paper take wing on the following flight of fancy?


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Who really helps the needy? Pew study shows us, and so does the Orlando Sentinel

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Religious people donate and volunteer more than their nonreligious neighbors. This has been established for years (yes, I'll show that in a moment), but professionals in the mainstream media don’t often pick up on it.

So it's a pleasure to read a news feature in The Orlando Sentinel -- which not only reports a new Pew Research Center study on the fact, but takes the reporting down to the level of real people and groups in its own circulation area.

Starting with a minister who pastors a church and serves dinner at a rescue mission, the article broadens into a trend story:

Echoing a new Pew Research Center study that found religious people are more apt to volunteer and make charitable donations than others, the Rescue Mission and other Central Florida charities say the faith community provides critical support in providing food, shelter and clothing for the needy.
In survey results released last month, 45 percent of highly religious people — those who said they pray daily and attend weekly services – reported they had volunteered in the past week. By comparison, only 28 percent of others indicated they'd volunteered over that time frame.
Sixty-five percent of the highly religious individuals said they had donated money, time or goods to the poor in the past week, compared with 41 percent of people who were defined as being less religious.

You could use the story in a journalism clinic on showing how national studies shed light on local trends.


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Your weekend think piece: Is it time to allow governments to define 'real' religion?

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Back when I was doing my master's degree in church-state studies -- during an earlier era at Baylor's J.M. Dawson Institute -- one of the hot questions was this: Legally speaking, what is a "religion" and who gets to define what is and what is not a religion?

It's an old question and there are no signs that it's going away. Take, for example, those online services that will ordain you as a minister. Does a piece of paper from such an operation mean that you have the legal protections provided to clergy? How about your tax status?

You can see related questions surface in debates about, oh, the First Church of Cannabis. Is smoking weed and seeking enlightenment a tax-exempt, protected faith activity? Well, what if the people making this drug-related claim are Native Americans and the tradition goes back for centuries?

More? How about the status of Scientology in Germany?

So how do you know you are dealing with a fake or warped religious group? What was drummed into us, in our texts and lectures, was a threefold test stating that governments have every right to investigate religious groups that appear to be linked to (a) fraud, (b) profit or (c) clear threat the life and health.

But state tax officials are going to do what tax officials are going to do, which is look for more revenue.

Back in the 1980s a Colorado official decided that church-based day-care centers were not "religious." What about a non-profit organization that existed to produce books and audio-video materials for use by missionaries? That wasn't "religious," either.

It seemed like old times reading a recent piece at The Atlantic that ran under this epic double-stack headline:

Should Courts Get to Define Religion?


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Will the waning Barack Obama administration rewrite religious hiring rules?

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Will the waning Barack Obama administration rewrite religious hiring rules?

Church-and-state disputes are a hot beat and it's getting hotter all the time.

We have religious objections over the government’s transgender bid to control school toilets and locker rooms nationwide, the Supreme Court’s bounce back of the Little Sisters’ “Obamacare” contraception case, states’ debates over whether merchants can decline gay wedding services on religious grounds, and much else.

Media coverage to date shows little interest in how church-state policy might be affected by a President Clinton, or a President Trump, or the jurists on Donald Trump’s recent Supreme Court list, or a Justice Merrick Garland. Will this be raised at a big June 9-11 “religious right” confab in D.C.? Speakers will include Trump and former challengers Cruz, Fiorina, Huckabee, Kasich, Paul, and Rubio, plus House Speaker Paul Ryan and Senate Majority Leader Mitch McConnell.

Meanwhile, interest groups are ardently lobbying the Obama Administration to change religious hiring policies during its waning days. At issue is application of the federal Religious Freedom Restoration Act (RFRA) under the 2007 “World Vision memorandum” (click for .pdf) from the Bush Administration’s Department of Justice.

World Vision, a major evangelical organization, had landed a $1.5 million grant to provide mentoring for at-risk youths. The memo ruled that it’s legal for such religious agencies fulfilling service programs through  federal grants to consider religious faith in their hiring. The Obama White House has thus far resisted pressure to abolish that policy, most recently in a Feb. 22 letter from ranking Democrats in the U.S. House.


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Dollars, demograpic decline and the gospel (or Gospel) of new Washington Cathedral dean

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Talk about candor. From the get-go, the recent Washington Post story about the selection of a new dean at Washington National Cathedral is very upfront about the fact that this highly visible Episcopal Church landmark faces a crisis of dollars and demographics. And then there was that earthquake thing, literally.

Consider the headline, for example: "Needing to raise ten of millions, Washington National Cathedral picks a fundraiser for its new dean."

Now, I realize that college and university presidents are frequently hailed as great fundraisers. However, I don't know of many pastors, preachers or priests who have welcomed that label. In this case the Rev. Randy Hollerith -- for some reason the Post editors drop "the Rev." or even "Father" on the first reference -- makes it clear that this isn't his label of choice, either.

There is also the question of whether he plans, as was the norm with the Hollywood-shaped previous dean, Gary Hall (once again, now clerical title on first reference), to use hot-button cultural and theological issues to push the cathedral into the headlines.

Hollerith says he won’t enter the position with plans to focus on specific social justice issues, a contrast to Hall, who was on the national news within a few months after coming in August 2012 by announcing that he’d open the cathedral to same-sex weddings.
“I’m not an issue-driven person. I’m a gospel-driven person,” he said. “Of course, the gospel at times is prophetic and has things to say to the world. But I don’t approach things from the point of view of hot-button issues, so to speak.”
That doesn’t mean he doesn’t share with Hall and other recent deans a focus on one topic in particular: race. The Episcopal Church -- a small Protestant denomination that until recent decades represented the faith of the American elite -- has become less diverse racially in the past few decades, Hall said. ...


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RNS focuses on concerns of African Methodists (minus the voices of their critics on left)

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While doctrinal fights over sexuality keep grabbing the headlines, anyone who follows United Methodist affairs knows that the real news in this denomination, like so many others, centers on issues of demographics and geography.

While the number of baptisms and conversions sink in America, accompanied by a rapid graying of the surviving people in the pews, the ranks of new Methodists are growing in the lands of the Global South. Since the denomination's General Conferences are global in nature, this means that United Methodists around the world are gaining power, while the Americans slowly fade.

As a rule, journalists covering conflicts inside the United Methodist Church have explained the basic facts of this mechanism. At the 2016 gatherings, most of the weight was carried by Religion News Service, the rare mainstream newsroom that -- in these hard times for journalists -- had a reporter on site.

As things came to a close in Portland, RNS offered a long, interesting news feature that looked at recent events through a global lens, with this headline: "African Methodists worry about the church that brought them Christianity."

I am sure that conservative United Methodists, here in America and abroad, found much to applaud in this piece. However, this was the rare case in which a mainstream newsroom produced a story that had large hole in its content -- on the doctrinal left. While the Africans were allowed to speak, RNS did little to let readers hear the voices of their First World critics.

Does this matter? Yes, it does, because that is where the action is right now.


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Think piece: Has anyone at an Orthodox parish near you heard of St. Moses the Black?

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Every liturgical year, hours after the great feast of Pascha, Eastern Orthodox Christians gather for a unique service called the Agape Vespers -- during which passages from St. John's Gospel are read in as many languages as possible (based on the membership of the parish).

In this highly multi-ethnic Communion, it is common for churches to have readings in six or seven languages. At my family's parish in the Baltimore-D.C. area -- Holy Cross Orthodox Church in Linthicum, MD. -- we used to hit 16 or more on a rather regular basis.

What's the point? Theologically speaking, The Big Idea is that the church must always remember to proclaim the Gospel to as many people and cultures as possible. In the Orthodox context here in America, it's a regular reminder that the borders of Orthodoxy are not defined by the language and culture of the Old Country (think Greece or Russia), or by the language and culture of the new (think converts here in North America).

Truth is (attention reporters and editors) many, many seeker-friendly Orthodox parishes are becoming quite diverse, when it comes to ethnicity and even languages.

This brings me to an interesting, and quite straightforward, "Have Faith" feature at The Daily Beast that ran the other day. Here was the info-driven, sprawling headline:

The Brotherhood of Moses the Black
It may come as a shock to some, but one surprising religion is making serious inroads into the African-American community.

And here is the feature's overture:

When Karl Berry walked into an Orthodox Church for the first time in 1983, he saw icons of black saints.


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And in the end, the #hatecake hoax failed to go viral (So what about the pastor's church?)

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So, for those of you who keep sending me links: Yes, I heard that the Rev. Jordan Brown of Austin recently announced that his #hatecake lawsuit against Whole Foods was a hoax.

Well, that wasn't exactly what he said. Hold that thought.

Now, I will admit that I didn't see that hoax story when it went viral on social media -- because it didn't go viral on social media (like the earlier story in which Brown made his accusations). This lack of social-media activity is one of two angles in the story that still interest me.

Wait, maybe this story didn't trend on Facebook the second time around because. ... Oh well, nevermind.

Looking at the small amount of coverage this story received, the Austin American-Statesman report was rather interesting because of what it didn't come right out and say. Take that headline for example: "Pastor to drop lawsuit against Whole Foods over anti-gay slur on cake."

So why is he dropping his lawsuit?

The man who accused Whole Foods Market of writing a homophobic slur on a cake will drop a lawsuit against the grocery chain.

“The company did nothing wrong,” Jordan Brown, a pastor of a small Austin church, said in a statement. “I was wrong to pursue this matter and use the media to perpetuate this story.”


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