Clergy

Big question: Falwell Jr. is so mad at (fill in the blanks) that he's ready to hug Donald Trump?

Big question: Falwell Jr. is so mad at (fill in the blanks) that he's ready to hug Donald Trump?

I had a strange flashback this week, as I was watching the long, long introduction by the Rev. Jerry Falwell Jr., as he welcomed New York City billionaire and reality-television icon Donald Trump back to the campus of Liberty University.

This flashback took place when Falwell spoke the following words (as I framed them in my "On Religion" for the Universal syndicate):

Trump used blunt words crafted for populists angry about losing and tired of watching politicians break their promises. Claiming outsider status, Trump endorsed their anger.
Yes, Trump is not a Sunday school candidate, admitted Falwell. Then again, he said, "for decades, conservatives and evangelicals have chosen the political candidates who have told us what we wanted to hear on social, religious and political issues only to be betrayed by those same candidates after they were elected."

Read that quote again. Is this tense, even angry Falwell quote aimed at President Barack Obama?

No way. It is aimed at the GOP mainstream. This brings me to the topic of this week's "Crossroads" podcast, with host Todd Wilken. Click here to tune that in.

That Falwell anger reminded me of what I heard long ago -- 1997 to be precise -- when I served as a commentator for MSNBC during the network's daylong coverage of the "Stand in the Gap" Promise Keepers rally that covered the National Mall in Washington, D.C.

The mainstream journalists who covered that event, as a rule, framed it as a protest against the lifestyle left and President Bill Clinton (and, yes, they thought it may have had something to do with fathers, husbands, families and racial reconciliation).

Seriously? It was news that some cultural conservatives were upset with Clinton?


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What are the ins and outs -- mostly ins -- of the giant, online Bible Gateway?

What are the ins and outs -- mostly ins -- of the giant, online Bible Gateway?

HEATHER’S QUESTION:

I don’t see the New Revised Standard Version in my biblegateway.com app. Do you have any idea why it’s excluded?

THE RELIGION GUY’S ANSWER:

This specific topic is quick and easy, so the Guy will use the space and occasion to provide broader information about the quite remarkable www.biblegateway.com (hereafter BG), billed as “the most-visited Christian Website in the world” with “more than 18 million unique visitors per month” -- and a must reference stop for journalists and Religion Q&A readers. The heart of things is a free and fully searchable online archive of complete Bible texts in 70 languages. The offerings in English are 53 texts and 14 audio versions (three of these read by the euphonious Max McLean of C.S. Lewis On Stage fame) plus many related features.

On Heather’s point, the main Website posts the New Revised Standard Version, known for its gender-inclusive language. But, yes, the NRSV is not among the text and audio versions accessible for free via the Bible Gateway App for mobile iPhone, iPad, iPod Touch, Android and KindleFire. This is not BG’s doing. Older Bible versions in “public domain” can be used free by anyone but BG negotiates with 27 publishers for licenses that allow posting of newer versions under copyright. The National Council of Churches, which controls NRSV rights, granted BG the Web rights in 2012 but decided not to include a license for the app.

Still, the app’s offerings are extensive, and the ins and outs of the parent Website are almost totally “in.”


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Forgive the pun, but here's how to make the 'graying of the pulpit' sound like old news

While serving as religion editor for The Oklahoman, I wrote a series 15 years ago on the "graying of the pulpit."

My 2001 stories cited a potential crisis for Christian denominations facing "a shortage of pastors as the boom generation of clergy who entered the ministry in the 1950s retires in great numbers over the next decade."

Fast-forward to this week and a front-page Houston Chronicle story similarly focused on aging clergy:

Newly ordained, the Rev. Romonica Malone-Wardley hit town in 2007 eager to save and nurture souls. Her first posting was as associate pastor at a southwest-side church, where she joined an energetic, innovative team ministering to a classically diverse Houston congregation. But beneath the godly high of a worthy mission and great job was one troubling worry.
It came as she met her colleagues in the United Methodist Church’s Texas Annual Conference, the Houston-based assembly of more than 600 Southeast Texas churches, and it was undeniable.
“Wow!” she thought, “We’re really old.”
The onetime small-town Baptist-turned-Methodist clergywoman had stumbled onto one of Christianity’s most daunting 21st-century challenges: the inexorable aging of its ministers.
When Malone-Wardley arrived, just over 3 percent of the conference’s ordained pastors were younger than 35. Nationally in her denomination — America’s largest mainstream Protestant group — more than half of ordained ministers now are 55 or older. Among Southern Baptists — the biggest evangelical Protestant group — half of senior pastors are 55 or older and fully 20 percent are on the gray side of 65. Among Catholic priests, the median age is 59 — up 14 years in just over four decades.
Like their pastors, American congregations are getting older as well, with a Pew Research Center study finding a direct correlation between age and affiliation with a religious group. All but 11 percent of Americans ages 70 to 87 are affiliated; more than a third of those ages 19 to 25 are not.

Before I make my point about this story, a quick nitpick: The United Methodist Church isn't America's largest mainstream Protestant group. The correct word there would be mainline. It's a common mistake.


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Journalists must look to the left, as Anglican Communion goes into 'stoppage time'

Over time, mainstream journalists around the world have gradually come to realize that the Archbishop of Canterbury is not the "Anglican pope." In most news coverage these days, he is referred to as the "symbolic" leader of the global Anglican Communion or as the "first among equals" when the Anglican archbishops are doing business.

Let's focus on that second image for a moment, as I point out one or two elements of the flood of news coverage of the "special," as opposed to normal, gathering of the Anglican primates in Canterbury the last few days.

If Archbishop of Canterbury Justin Welby is the first among equals, then it is important for journalists to realize that the other archbishops really do see themselves as, well, equal among the equals. Thus, when you are working through the tsunami of global coverage of the vote by the Anglican primates to "suspend" the U.S. Episcopal Church from many official roles in the Anglican Communion (don't forget Father George "GetReligionista emeritus" Conger at Anglican Ink), it helps to focus on the previous actions taken by the primates on issues linked to the redefinition of marriage to include same-sex unions.

Yes, we are back to that complicated Anglican timeline thing. There is no way to avoid it.

When you look at the current events in the context of an accurate timeline, it's clear that (a) the Episcopal Church has merely been placed in "time out," (b) that the global primates really do think this dispute is about the Bible and marriage, (c) that the state of sacramental Communion among Anglican leaders remains as broken as ever and (d) that all Canterbury has really achieved, with this meeting, is send the contest into extra innings (or perhaps "stoppage time" is a better term among global Anglicans).

So where to start?


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Those 1989 Act-Up protests: The key events were OUTSIDE St. Patrick's Cathedral?

This is not a post about what the Catholic Catechism teaches about sexuality.

It is also, in a way, not a post about the ongoing issues of LGBT groups being allowed to march in the famous St. Patrick's Day parade in New York City.

This is a post about a basic issue of balance and accuracy in some crucial background material in a recent New York Times update about events linked to that parade, which has been a flashpoint in conflicts between LGBT activists and Catholic leaders for decades.

So, first things first, what is the news hook for this news report?

George J. Mitchell, the former Senate majority leader who presided over negotiations that led to the Good Friday Agreement and power sharing in Northern Ireland, has been chosen as the grand marshal for this year’s St. Patrick’s Day Parade.
The parade’s organizers plan to announce the selection of Mr. Mitchell on Monday. But it is not clear whether Mayor Bill de Blasio, a fellow Democrat who skipped the parades in his first two years in office because organizers had barred openly gay groups since the 1990s, would take part. A spokesman for Mr. de Blasio said on Friday that the mayor was reviewing whether to march this year.

As you would expect, the Times team included several paragraphs of background material to let readers know a little bit about the history of these tensions. This is where I want GetReligion readers to focus their attention.

Let us attend (especially to the fine details):

The controversy began in December 1989, when thousands demonstrated outside St. Patrick’s Cathedral over statements made by Cardinal John J. O’Connor on abortion, homosexuality and AIDS.


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How to write a perfect 'Kellerism' story about a complex debate in Catholic news

The other day a Catholic who is a longtime GetReligion reader, and a media professional, sent me a note to say that he had spotted a perfect example of the "Kellerism" worldview that is blurring the line in some elite newsrooms between hard-news coverage and unbalanced, advocacy, editorial analysis.

This particular story wasn't in The New York Times. Instead, it ran on the Crux website that The Boston Globe operates to cover Catholic news. That caught me off guard, since anyone who reads this weblog knows that the Crux team runs lots of fabulous stuff and is usually quite careful when it comes to marking news as "news" and analysis as "analysis."

Before we dissect this news report a bit, let's take a short refresher course on "Kellerism.."

The term is a nod to the statement by Bill Keller of The New York Times, days after he left the editor's chair, that his newspaper had been committed to balanced coverage on matters of politics -- but not on moral, cultural and religious issues. Click here for more on that and here's a link to the video of the event in Austin, Texas.

The bottom line: Why should journalists do fair, accurate coverage that shows respect for traditional religious believers whose ancient views are clearly wrong, according to the modern doctrines affirmed by the priests of Kellerism? Why cover two points of view when one is right and the other is wrong?

This particular Crux story focused on a hot news topic -- whether Catholic institutions have a right to employ only people who affirm (or do not publicly attack) the doctrines of the faith. The headline: "Rally planned to support fired gay church worker in Maryland."


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Seriously? New York Times story on GOP schism is silent on 'pew gap' issues (updated)

As you would expect, the political experts at The New York Times have noticed that, once again, war has broken out between the populist and country-club wings of the Republican Party. Thus, they produced a very interesting piece that ran under the headline, "For Republicans, Mounting Fears of Lasting Split."

This story will be interesting, to GetReligion readers, just as much because of what the editors left out, as well as that they put in. They correctly stress that, this time around, the GOP leaders face fundamental differences on a host of crucial issues such as immigration, rising tides of refugees and how far to go in battles with radical forms of Islam.

It is also interesting that, over and over, the piece equates the candidacy of Sen. Ted Cruz with that of billionaire reality-TV star Donald Trump. The implication is that they are appealing to many of the same voters and that there isn't much difference between the two.

But what is missing? To be blunt: Religion.

So, do you remember the "pew gap"? Apparently, it is completely gone or is now irrelevant in GOP debates, as well as the nation has a whole. Is that really true in the GOP? It must be true, because the Times team -- in this crucial piece about the threat of a GOP split -- completely ignores religious and moral issues (even as the U.S. Supreme Court faces case after case linked to religious liberty issues).

So what is the "pew gap"? Many people used to incorrectly claim that religious people vote for Republicans and non-religious people vote for Democrats. While it is true that highly secular and religiously unaffiliated voters are crucial in the Democratic coalition, there are also religious believers active in doctrinally liberal flocks -- which makes them a perfect fit in the modern Democratic Party. However, a crucial "pew gap" fact is that liberal religious groups tend to be smaller in terms of numbers.

If you are looking for the roots of the "pew gap" -- the fact that people who frequent pews are more likely to vote Republican -- then it's hard to top the 2003 Atlantic Monthly essay called "Blue Movie," written by Thomas Byrne Edsall. This is a flashback, of course, to a campaign dominated by Bill Clinton, not Hillary Rodham Clinton.


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How far did The Economist go to get a hoverboarding priest into its lofty pages?

OK, so who out there in cyberspace who wasn't tempted to write a post about the Catholic priest in the Philippines who rode you know what around in the center aisle of the church? Who could resist the chance to write a headline like, oh, "Bishop suspends hoverboarding priest." I mean, the bishop could have "left him hanging" or something like that, as well.

It's one thing, I guess to write a basic news story about this strange case. Take for example the basic Religion News Service piece that started like this:

(RNS) Hoverboards earned a reputation as maybe the most dangerous gift for kids this holiday season, given their penchant for catching fire and inducing nasty spills.
But they’re apparently also perilous for Catholic priests who get it into their heads it might be a good idea to use one during Christmas Eve Mass — while congregants are shooting video on their smartphones.

I thought that was that. Alas, there was allegedly more to say on this case and by The Economist, no less.

As former GetReligionista Mark Kellner wrote, in a note pointing us toward this most bizarre piece, "$5, or a candy bar, to the first person who can connect this to reality. Seems to me like an awfully long stretch to work in the priest-on-a-hoverboard."

Amen to that sentiment. You can feel the stretching start right in the epic double-decker headline:


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An accused priest, a long-suffering victim: The hero in this sad tale is ... a journalist

We've said it before: Negative posts about media coverage of religion are so much easier to write than positive ones.

When critiquing a less-than-perfect story, there are flaws to point out. Unanswered questions to raise. Bias to criticize.

But when a story hits all the right notes — compelling subject matter, fair treatment of all sides, no sign of where the reporter stands — it's tempting to say, simply, "Hey, read this!" and move along.

That's the case with Godbeat pro Manya Brachear Pashman's in-depth report on whether a Chicago priest should return to ministry after revelations of teen misconduct:

Should a priest's sexual misconduct as a youth bar him from ministry? That's the question facing Chicago Archbishop Blase Cupich.
For decades, the Rev. Bruce Wellems, a Roman Catholic priest with the Claretian Missionaries, has served as a father figure for young men in Chicago's Back of the Yards neighborhood.
But when revelations of his sexual misconduct as a teenager resurfaced in 2014 shortly after his religious order transferred him to California, Los Angeles Archbishop Jose Gomez removed him from ministry immediately. He returned to his former neighborhood to resume work as a youth advocate and community organizer.
Now Cupich must decide whether the popular priest can wear a collar, celebrate Mass and officially return to active ministry. Wellems, 58, admits to the abuse, though his recollection of the details and how long it lasted differs from the victim's.
"These allegations had nothing to do with who I was as a person," Wellems said in an interview with the Tribune. "In my adult life I've done nothing against children. There's nothing that's ever come up."
The contrast between the actions in Los Angeles and Chicago highlights a gray area in the church's policies on clerical sexual abuse of children and a stark difference in how two archdioceses have handled the issue. Rules adopted by America's Catholic bishops in 2002 apply to priests and deacons who commit even a single incident of abuse, but they give dioceses considerable discretion on how to apply the church's zero-tolerance policy.

Another temptation with a story like this is to copy and paste every word. But at 2,800 words, that would make for a long post. And I'd get myself into copyright trouble.

So I'll try to explain what I like about this story. It's not the subject matter per se. Sexual abuse doesn't make for cheerful reading. 


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