Episcopalians

Once again, AP accuses big Catholic bosses of abusing government coronavirus relief efforts

Once again, AP accuses big Catholic bosses of abusing government coronavirus relief efforts

There they go again.

In this case, “they” refers to whoever is in charge of religion-news coverage these days at the Associated Press. Someone there needs to take a remedial course in (a) church history, (b) church-state law in the United States or (c) both.

Let’s start by flashing back about six months, when the AP rolled out an investigation of what its editors clearly thought was a scandal of epic proportions. Does anyone remember this lede, and this GetReligion dissection (“AP explains why it was wrong for local-level Catholic employees to get coronavirus relief money“), of the expose)?

NEW YORK (AP) — The U.S. Roman Catholic Church used a special and unprecedented exemption from federal rules to amass at least $1.4 billion in taxpayer-backed coronavirus aid, with many millions going to dioceses that have paid huge settlements or sought bankruptcy protection because of clergy sexual abuse cover-ups.

That was a bizarre, but honest, opener. The entire story was built on the assumption that there is such a thing — corporately and legally speaking — as a “U.S. Roman Catholic Church.”

As I said at the time, this is “like saying that there is an ‘American Public School System,’ as opposed to complex networks of schools at the local, regional and state levels.” One could also note that there is a Planned Parenthood of America. However, government coronavirus aid in the paycheck-support program went to 37 regional and local Planned Parenthood groups.

The Associated Press has now produced a sequel, with this headline: “Sitting on billions, Catholic dioceses amassed taxpayer aid.” While the editors avoided the “U.S. Roman Catholic Church” label this time around, this lengthy story is built on a similar misunderstanding of what happened when Catholic parishes, schools, nonprofits and other ministries applied for coronavirus aid.

As readers can see in the headline, in the sequel AP leaders focused on finances at the diocesan level, as opposed to a mythical national Catholic structure. This is closer to the truth, but it still misses the mark. While many issues of church authority are linked to local bishops, in local dioceses, the crucial issue here was paycheck-relief money reaching staff members in individual parishes, schools and ministries that had been rocked by falling donations during the COVID-19 crisis. Let’s start with the overture:


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Final #2020 podcast: The year when religion news went viral, and that was a bad thing

When you have been studying the Religion News Association’s Top 10 religion stories poll for as many years as I have (starting around 1980), it’s easy to spot patterns.

In normal years, religion-beat specialists tend to place several familiar items at or near near the top of the poll. You can see that by looking at Internet-era polls (click here). Like what?

* Whatever the pope did or said that drew headlines, especially if there was a USA tour.

* Religion affecting American politics (especially following the birth of the Religious Right after Roe vs. Wade). Big Supreme Court decisions often fit into this niche.

* Major religion-related wars or acts of terrorism around the world.

* What happened with liberal Protestantism — especially Episcopalians — and the whole God vs. the Sexual Revolution thing?

* For a decade or so, Southern Baptist warfare was a year-to-year story (stay tuned for future developments).

* Sex scandals involving bad conservative religious groups or leaders (since hypocrisy is more newsworthy than mistakes made by good liberals as they evolve).

As always, the year’s final “Crossroads” podcast (click here to tune that in) focused on the results of the RNA poll and what might happen in the year ahead. My own “On Religion” column about the 2020 poll is running in mainstream newspapers this weekend and it will be posted here and at Tmatt.net in a day or so.

This was not, as you would expect, a “normal” year in the poll — unless you want to say that, instead of wars or acts of terrorism, the world experienced a pandemic. COVID-19 showed up twice in the RNA poll and even those two items understated the size and complexity of this story.

Looking forward: How many congregations and clergy will we lose in the next few years because of the impact — in terms of stress, as well as finances — of this pandemic?

Anyway, I thought GetReligion readers might want to see my own ballot in this poll, which was similar to the poll final results (click here for those) — but with some crucial variations. For starters, I took the two RNA coronavirus pandemic stories and turned them into items 1(a) and 1(b) by placing them at the top.

I have added a few bites of commentary to this list. Let me stress that this list is my ballot, but features the RNA-poll wordings that describe each “story” or trend.


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Terrifying statistics from 2019 offer another Groundhog Day jolt for Episcopalians

Terrifying statistics from 2019 offer another Groundhog Day jolt for Episcopalians

With America facing a bitterly divisive election, Episcopal Church leaders did what they do in tense times — they held a National Cathedral service rallying the Washington, D.C., establishment.

This online "Holding onto Hope" service featured a Sikh filmmaker, a female rabbi from Chicago, the Islamic Society of North America's former interfaith relations director, the female presiding bishop of the Evangelical Lutheran Church in America, a Jesuit priest known for promoting LGBTQ tolerance and former Secretary of State Condoleezza Rice.

"Our ideals, values, principles and dreams of beloved community matter," said Episcopal Presiding Bishop Michael Curry, the church's first African-American leader. "They matter to our life as a nation and as a world. Our values matter!"

This was the kind of rite -- think National Public Radio at prayer -- a church can offer when its history includes 11 U.S. presidents and countless legislators and judges from coast to coast. Episcopal leaders also know President-elect Joe Biden is a liberal Catholic whose convictions mesh with their own.

That's the good news. Episcopalians have also been hearing plenty of bad news about their future.

For example, Curry became a media superstar after his soaring sermon at Prince Harry and Meghan Markle's wedding. But wedding trends in his own flock have been pretty bleak. Ditto for baptisms.

A stunning 2019 report from Episcopal parishes showed 6,484 weddings (down 11.2%). Baptism rites for children fell to 19,716 (down 6.5%) and adult baptisms dropped to 3,866 (down 6.7%). Baptisms are down 50% since 2003.

Office of the General Convention statistics reported 1,637,945 members (down 2.29%) and average attendance fell to 518,411 (down 2.25%). Median attendance dropped from 53 worshippers to 51, while 61% of parishes saw attendance declines of 10% or more.

All of these statistics predate the coronavirus pandemic.

Episcopal News Service offered these blunt words from the Rev. Dwight Zscheile, an expert on church renewal and decline: "The overall picture is dire -- not one of decline as much as demise within the next generation. … At this rate, there will be no one in worship by around 2050 in the entire denomination."


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What role does religion play in U.S. Supreme Court justices' nominations and decisions?

THE QUESTION:

What role does religion play in Supreme Court justices’ nominations and decisions?

THE RELIGION GUY’S ANSWER:

By a thin margin, Amy Coney Barrett won confirmation to the U.S. Supreme Court without the quizzing about her devout Catholicism — like Senate Democrats Diane Feinstein raised with Barrett’s lower-court nomination and Kamala Harris with another judicial nominee.

Nevertheless, the media pushed this theme, including her involvement with People of Praise, a close-knit community of “charismatic” Catholic families.

This was perhaps the most intense discussion of a nominee’s religion since Louis Brandeis (a justice 1916-39) became the Court’s first Jew following the agony of history’s longest confirmation process, with 19 hearings. Ostensibly, critics questioned his entanglements as a Boston lawyer, but Democratic stockbroker William F. Fitzgerald gave the game away by regretting the nomination of a “slimy fellow” with a “Jewish instinct.”

A smaller dustup involved Democratic nominee Hugo Black (on the Court 1937-71). He was denied the usual automatic deference granted a fellow U.S. Senator when reports emerged that as a young lawyer he joined the Ku Klux Klan, with its hatred of African-Americans, Catholics and Jews. Journalists only proved his KKK membership after a strong Senate vote for confirmation.

The Brandeis breakthrough launched an unwritten tradition of the Court’s “Jewish seat,” also filled by the religiously agnostic Benjamin Cardozo, who overlapped with Brandeis (1932-38), Felix Frankfurter (1939-62), Arthur Goldberg (1962-65) and the unfortunate Abe Fortas (1965-69). After a long gap, Ruth Bader Ginsburg began her celebrated tenure (1993-2020). There was also a “Catholic seat” line with Pierce Butler (1923-39), Frank Murphy 1940-49), William Brennan (1956-90) and Antonin Scalia (1986-2016).

The first Catholic on the Court was Chief Justice Roger Taney (1836-1864), who is not loudly hailed because he wrote the Dred Scott decision that’s widely blamed for precipitating the Civil War.


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The passing of a charismatic Episcopal bishop with a big voice and a big extended family

The passing of a charismatic Episcopal bishop with a big voice and a big extended family

Episcopal bishops in the 1980s were already used to urgent calls from journalists seeking comments on issues ranging from gay priests to gun control, from female bishops to immigration laws, from gender-free liturgies to abortion rights.

But the pace quickened for Bishop William C. Frey in 1985 when he was one of four candidates to become presiding bishop of the Episcopal Church. A former radio professional, Frey was known for his bass voice and quick one-liners. His Lutheran counterpart in Colorado once told him: "You look like a movie star, sound like God and wear cowboy boots."

Other Denver religious leaders sometimes asked, with some envy, why Episcopalians got so much ink.

"I can't understand why some people want the kind of media attention we get," he told me, during one media storm. "That's like coveting another man's root canal."

A Texas native, Frey died in San Antonio last Sunday (Oct. 11), after years out of the spotlight. In addition to his Colorado tenure, his ministry included missionary work in Central America during the "death squads" era and leading an alternative Episcopal seminary in a struggling Pennsylvania steel town.

While critics called him the "token evangelical" in the presiding bishop race, Frey was a complex figure during his Colorado tenure, where I covered him for the now-closed Rocky Mountain News. He called himself a "radical moderate," while also attacking "theology by opinion poll."

“We need a church that knows its own identity and proclaims it fearlessly," he said, in his 1990 farewell sermon. "No more stealth religion! … We need a church that knows how to answer the question, 'What think ye of Christ?', without forming a committee to weigh all possible options. We need a church that doesn't cross its fingers when it says the creed."

Nevertheless, a conservative priest called him a "Marxist-inspired heretic" for backing the 1979 Book of Common Prayer and the ordination of women. The bishop opposed capital punishment -- and abortion -- and welcomed stricter gun-control laws. He backed expanded work with the homeless and immigrants. Then gay-rights activists called him a "charismatic fundamentalist" because he opposed the ordination of sexually active gays and lesbians and preached that sex outside of marriage was sin.

Also, before the presiding bishop election, Frey fielded questions -- and heard old whispers -- about the informal charismatic Christian community he led with his wife, Barbara (who died in 2014). At its peak, 21 people lived in the rambling Victorian home in urban Denver. In all, 65 different people lived there over the years, ranging from Emmy winner Ann B. Davis of "The Brady Bunch" to an undocumented family from Mexico. The record breakfast crowd was 76.


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Going, going: Whatever happened to 'Mainline' Protestantism in America's public square?

THE QUESTION:

Whatever happened to U.S. “Mainline” Protestantism over the past half-century?

THE RELIGION GUY’S ANSWER:

What’s known as “Mainline” Protestantism was pretty much America’s culture-defining faith till well after World War II.

Fifty years ago, these church groups still maintained high morale and together boasted at least 28 million members. But by the latest available statistics they’ve shrunk 45%, to 15.5 million. During those same decades, the U.S. population increased 61%.

Across U.S. religious history, nothing like this has been seen before. What happened?

We’re talking about several small denominations included with several larger bodies in the familar “seven sisters” — American Baptist Churches USA, Christian Church (Disciples of Christ), Episcopal Church, Evangelical Lutheran Church in America, Presbyterian Church (USA), United Church of Christ and the largest, the United Methodist Church.

The Religion Guy recently culled his basement library and came across two remarkably prescient books from a half-century ago, “The Gathering Storm in the Churches” (1969) by sociologist Jeffrey K. Hadden at Case Western Reserve University (and later the University of Virginia), and “Why Conservative Churches Are Growing” (1972) by the Rev. Dean M. Kelley, director for civil and religious liberty at the National Council of Churches (NCC).

Mainline groups share several key traits: predominantly white memberships, origin in Colonial times through the early 19th Century, ecumenical affiliations with the NCC and World Council of Churches, and pluralism that tolerates liberal religious thinking in contrast with the strictly conservative white “evangelical” Protestants. (Black Protestants often share evangelical traits but embrace a distinct subculture.)

Hadden’s book reported on his pioneering survey of 7,441 pastors in five Mainline Protestant groups (plus the conservative Lutheran Church-Missouri Synod), and incorporated survey data on lay Protestants in California as reported in 1968 by Rodney Stark and Charles Glock.

He said churches faced a dangerous and “widening gap” between lay members and clergy who were pursuing civil-rights activism (Vietnam War protests emerged later) and downplaying or shedding traditional religious beliefs. For example, only 49 percent of the Methodist clergy believed in “Jesus’ physical resurrection as an objective historical fact.”

Clergy revisionism on doctrine was strongly associated with devotion to liberal politics, but not so with lay members.


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Plug-in: Dirty words enliven the week's religion news, and not for the first time

Fasten your seatbelt, dear reader.

There’s cussing up ahead.

That’s right: R-rated language made it into the religion news. Again.

Before we cite the specifics, let’s consider this guidance from the Associated Press Stylebook — aka “the journalist’s bible” — on obscenities, profanities and vulgarities:

Do not use them in stories unless they are part of direct quotations and there is a compelling reason for them.

In this week’s examples, the words in question showed up in coverage of “Disloyal: A Memoir,” a new book by Michael Cohen, “President Trump’s longtime fixer,” as the Wall Street Journal described him.

The Journal reported:

Mr. Cohen describes the president as lacking either faith or piety and recounts him disparaging various groups, including his own supporters. In 2012, after meeting with religious leaders at Trump Tower, where they asked to “lay hands” on Mr. Trump, Mr. Cohen recalls his asking: “Can you believe that bull****?…Can you believe people believe that bull****?”

Note: The asterisks were not used in the actual Journal news story.

The White House dismissed the book’s claims as “lies” by “a disgraced felon and disbarred lawyer.”

But whether the quote is fact or fiction, the notion of Trump uttering a profanity is not difficult to believe.

After all, the future president was caught on videotape delivering the famous “Grab-em-by-the-p****” line. And Politico wrote last year about Trump irritating evangelicals by “using the Lord’s name in vain.”

Perhaps more surprising — then again, maybe not given recent allegations — was the quote Reuters attributed to Becki Falwell. She is the wife of Jerry Falwell Jr., the prominent evangelical leader who recently resigned as president of Liberty University.

The book ties Falwell Jr.’s 2016 endorsement of Trump to Cohen “helping to keep racy ‘personal’ photographs of the Falwells from becoming public.”


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Democrats embrace interfaith America, while a few DNC caucuses cut 'under God' from pledge

Did the Democrats “get” religion or not?

Certainly, lots of headlines coming out of this week’s virtual Democratic National Convention had strong faith elements.

But a different storyline gained attention, too.

The words “under God” were left out of the Pledge of Allegiance at the DNC’s Muslim Delegates & Allies Assembly and its LGBT Caucus Meeting, as first reported by David Brody, the Christian Broadcasting Network’s chief political analyst.

“NOT the way to win rust belt culturally centered Dems,” Brody tweeted.

Victor Morton of the Washington Times noted:

The phrase was not part of the Pledge when Congress first officially codified it in 1942 (it dates back in various forms to 1906). It was added in 1954 under a bill signed by President Dwight D. Eisenhower.

“From this day forward, the millions of our school children will daily proclaim in every city and town, every village and rural school house, the dedication of our nation and our people to the Almighty … In this way we are reaffirming the transcendence of religious faith in America’s heritage and future; in this way we shall constantly strengthen those spiritual weapons which forever will be our country’s most powerful resource, in peace or in war,” Eisenhower wrote.

Brody stressed that when reciting the Pledge during main sessions, the Democrats said the words “under God.”

But the exclusion of those words by certain Democratic caucuses, he suggested, harkened back to 2012 when Democrats came under fire for removing “God” from the party platform. At the request of then-President Barack Obama, the party reversed that decision.

Eight years later, former Vice President Joe Biden’s campaign — in what Biden calls “a battle for the soul of America” — has put an emphasis on winning over religious voters.


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Question for 2020: Can Episcopal clergy consecrate bread and wine through the Internet?

Question for 2020: Can Episcopal clergy consecrate bread and wine through the Internet?

In the late 1970s, the Episcopal Ad Project began releasing spots taking shots at television preachers and other trends in American evangelicalism.

One image showed a television serving as an altar, holding a priest's stole, a chalice and plate of Eucharistic hosts. The headline asked: "With all due regard to TV Christianity, have you ever seen a Sony that gives Holy Communion?"

Now some Anglicans are debating whether it's valid -- during the coronavirus crisis -- to celebrate "virtual Eucharists," with computers linking priests at altars and communicants with their own bread and wine at home.

In a recent House of Bishops meeting -- online, of course -- Episcopal Church leaders backed away from allowing what many call "Virtual Holy Eucharist."

Episcopal News Service said bishops met in private small groups to discuss if it's "theologically sound to allow Episcopalians to gather separately and receive Communion that has been consecrated by a priest remotely during an online service."

Experiments had already begun, in some Zip codes. In April, Bishop Jacob Owensby of the Diocese of Western Louisiana encouraged such rites among "Priests who have the technical know-how, the equipment and the inclination" to proceed.

People at home, he wrote, will "provide for themselves bread and wine (bread alone is also permissible) and place it on a table in front of them. The priest's consecration of elements in front of her or him extends to the bread and wine in each … household. The people will consume the consecrated elements."

Days later, after consulting with America's presiding bishop," Bishop Owensby rescinded those instructions. "I understand that virtual consecration of elements at a physical or geographical distance from the Altar exceeds the recognized bounds set by our rubrics and inscribed in our theology of the Eucharist," he wrote.

However, similar debates were already taking place among other Anglicans. In Australia, for example, Archbishop Glenn Davies of Sydney urged priests to be creative during this pandemic, while churches were being forced to shut their doors.

During a live-streamed rite, he wrote, parishioners "could participate in their own homes via the internet consuming their own bread and wine, in accordance with our Lord's command."


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