Godbeat

Must reporters take a man at his word? UK paper caught in a 'Quaker' conundrum

“When I use a word,” Humpty Dumpty said, in rather a scornful tone, “it means just what I choose it to mean -- neither more nor less.” “The question is,” said Alice, “whether you can make words mean so many different things.” “The question is,” said Humpty Dumpty, “which is to be master -- that's all.”

-- From "Through the Looking Glass," by Lewis Carroll

A story in a local newspaper in the U.K. caught my eye this week, raising questions on the nature of truth and the craft of journalism.  

The news that the Rev. Philip Young was standing for election to Parliament in the forthcoming General Election is of interest to the retired vicar’s family and friends -- and the electors of Suffolk no doubt. But I expect little notice to be taken of the news.

What I found of interest, from a professional journalist’s perspective, is the descriptors the subject of the story used in talking about himself. Young is identified as a retired clergyman of the Church of England -- but also as a Quaker and a Franciscan.

Young’s claim raises the philosophical question for journalists: to what extent may a person identify themselves? What shapes reality? Is it the social construction given by the subject of a story, or an outside arbiter -- an eternal truth, natural law, the Associated Press Stylebook? Which, to borrow from Humpty Dumpty, is to be master?

This issue arises on questions of gender these days. Is it Bruce or Caitlyn Jenner?


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How many news readers (and editors) knew the faith details of #ChibokGirls anyway?

How many news readers (and editors) knew the faith details of #ChibokGirls anyway?

Let me be candid for a moment: Some of the implications of the topics we discussed in this week's "Crossroads" podcast (click here to tune that in) blindsided me and, toward the end of the session with host Todd Wilken, I got rather emotional.

We are talking about two things -- one in journalism, one in religious faith -- that I believe are tragedies.

First, we have the fact that Americans these days are not very interested in world news. Any journalist in the past third of a century or so who has looked at reader-interest polling knows this. As a rule, Americans don't know much about what is happening around the world and we are not all that worried that we don't know it. In my experience, this includes readers who are religious believers as well, I am afraid. Hold that thought.

This sad reality has, during the Internet-driven advertising crisis that is shaking the world of journalism, led media managers to make major cuts in the resources they dedicate to foreign news, as opposed to click-bait celebrity coverage and national political horse races.

 The second thing that jumped into this discussion -- #NoSurprise -- is that many journalists just don't get religion. In light of the realities just discussed, they have little incentive to spend much time or money covering complex religious issues on the other side of the world.

This obvious fact led to another sad theme in our discussion: Some of the powerful newsrooms that DO have the resources to cover world news (and are justifiably proud that they do this crucial work) also seem to place little value on getting religion. Let me stress that I am talking about their editors and foreign staffers, not the one or at most two people on the religion beat at The New York Times, the BBC and other elite and truly world-class operations.

This brings us to #ChibokGirls and the subject of persecuted Christians, and members of other religious minorities, around the world.

Connect the dots.


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Let's ask a few journalism questions about that Pokemon Go guy in the Russian shrine

So, did you hear about the Russian blogger who paid a small legal price for playing Pokemon Go inside a highly symbolic Russian Orthodox sanctuary?

I sure did, and I'm not just talking about the coverage from BBC, The New York Times and The Washington Post. As you would imagine, Orthodox folks such as myself have been asked if we approved of this government action against an Internet-era provocateur.

Well, that is an interesting question. However, that isn't what I want to write about here. Much like the Pussy Riot case, I am interesting in a different pair of questions: What actually happened in that shrine? And could news consumers find out what happened, just by reading the news accounts?

So let's shift the focus for a second and consider a hypothetical case. Let's say that an alt-right Holocaust denier decides to enter a highly symbolic sanctuary -- perhaps Berlin's Ryke Street synagogue -- and walks around playing some kind of smartphone game in which he hunts demons, or monsters, or whatever. He then posts an anti-semitic video online. Ultimately, he ends up in trouble with law officials.

Now, there are several questions that I think would be crucial for journalists to ask in this case: (1) What sanctuary are we talking about? (2) Did this sanctuary invasion take place during a worship service? (2) Did the rabbi, or people working with him, request that the man cease and desist? In other words, was he warned that he was disturbing the peace?

It's one thing to walk around uninvited in a holy place doing nonsense. In terms of the law, it might be more offensive -- perhaps even a legal offense -- to do this during a prayer service. What if this alt-right wacko was asked to leave, to stop distracting people in the synagogue and refused? Several times?

Now, back to Russia. Let me stress, once again, that we are not debating the appropriateness of Russian law or actions in this case. We are asking if news consumers can figure out what actually happened in this event, simply by reading the news coverage.


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Will we be seeing more about Muslim immigration 'down under' in The New York Times?

Will we be seeing more about Muslim immigration 'down under' in The New York Times?

Australia stands out among leading Western democracies wrestling with the knotty question of Muslim immigration. More than others, its government has acted bluntly and openly to limit Muslim immigration so that this nation of immigrants might remain staunchly (culturally?) Christian.

If you search the web, you'll find some close coverage of the situation, particularly and unsurprisingly in the Australian press. Restrict yourself to coverage by American outlets, however, and it's a different story. 

Here, under-coverage holds sway -- despite the obvious connection to our own explosive political debate over Muslim immigration under the Trump administration.  (I know; Australia's far, far away and expensive to get to.)

The New York Times published an opinion piece earlier this month on the issue (from a pro-Muslim immigration liberal perspective). The op-ed's headline, "Australia’s Immoral Preference for Christian Refugees," caught my eye -- as did the writer's impressive-sounding byline, A. Odysseus Patrick.

This prompted me to look closer at the issue's overall coverage.

Here's the top of The Times piece to set the stage.

SYDNEY, Australia -- Like many Western countries, Australia has agreed to resettle refugees from the wars in Syria and Iraq. Unlike other countries, Australia explicitly favors Christians, even though they are a minority of those seeking refuge.


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Note to The Independent: There's no way this MP candidate thinks that she healed a man

I've never been sure why, but the subject of prayer causes problems for many mainstream news reporters. I think part of the problem is that some reporters think they have to believe that prayer "works" in order to take prayer seriously.

Thus, I have heard mainstream journalists say that it's a "fact" that prayer does not work and that real journalists must strive to present solid facts and nothing more. After all, academic studies of the effectiveness of prayer -- linked to medical issues -- have been mixed.

Yes, from the viewpoint of a skeptical editor it's hard to prove -- as a fact -- that prayer "works" (although some academic studies of miracles are fascinating). Nevertheless, journalists need to remember that it is a fact that millions of people in many faiths around the world believe in the power of prayer and that their actions in real life, based on those beliefs, frequently affect real events and trends in the news.

I bring this up because of a revealing error in a story, and headline, that ran in The Independent about a British woman named Kristy Adams who is running for Parliament. The problem is clearly seen in the double-decker headline:

Tory MP candidate 'claims she healed deaf man through prayer '
'I don't know if he was more surprised than me,' says Kristy Adams

That's right. The journalists behind this story seem to think that Adams thinks that SHE healed someone. Here is the overture in this report:

A Conservative party candidate has reportedly claimed she healed a deaf man with her bare hands by channelling the power of prayer.


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Say WHAT?!? Did Jesus really teach that slaves should be abused?

Say WHAT?!? Did Jesus really teach that slaves should be abused?

REX’S QUESTION (Paraphrased):

How can anyone believe in Jesus when he was a liar who preached “liberty” yet instructed people to beat slaves?

THE RELIGION GUY’S ANSWER:

Rex, and any folks who appear to have influenced his thinking, seriously misread Jesus’ teaching, so it’s worth unpacking why and glimpse how experts advise us to understand the Bible.

Here’s the full question, as posted:

“How is it possible to believe in Jesus when he claimed to ‘set at liberty them that are bruised’ (Luke 4:18) but also gave bruising instructions on how to flog slaves? (Luke 12:47-48)  His first claim is clearly dishonest! His instruction to flog slaves for not knowing what they’re doing is malicious. After all, he also said “God forgive them for they know not what they do’! How can anyone trust a man who lies and contradicts his own instructions?”

If Jesus was deceitful, confused and advocated physical abuse of helpless slaves, yes, he’d be a flawed moral teacher, much less someone for billions to worship as the Son of God. When a passage like this seems puzzling or contradictory, it’s advisable to seek guidance from a couple Bible commentaries in your local library written by solid scholars familiar with the ancient idiom and context.

Rex’s interpretation follows a wooden literalism that makes Fundamentalists look liberal.


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Same old, same old: The Charlotte Observer tilts one way in women-as-Catholic-priests story

Way back in the 1970s and very early 1980s, a Christian singer named Keith Green was quite popular. At the end of "Jesus Commands Us to Go," one of his more heartfelt songs, Green addresses his audience, saying, "I don't know what you think a Christian is. I've known so many people that think [being] a Christian means going to church a lot. You may have heard this before, but going to church doesn't make you a Christian any more than going to McDonald's makes you a hamburger."

That analogy has stayed with me, and it popped up when the Charlotte Observer informed us on the last Sunday in April that a "Rebel Catholic group defies church, ordains woman priest in NC."

Although the story somewhat begrudgingly points this out, it should be clear to serious observers that the church-Christian-McDonald's-hamburger analogy fits here: Calling yourself a Catholic "priest," even if done by a "rebel group," doesn't make you one, any more than calling myself a Big Mac would, you know....

From this oh, oh, oh so familiar article:

An international group defiantly opposed to the Roman Catholic Church’s ban on women priests Sunday ordained its first woman Catholic priest in the 46 counties that make up the Catholic Diocese of Charlotte.
The ordination ceremony for Abigail Eltzroth happened in Asheville at Jubilee! – a nondenominational faith community – with Bishop Bridget Mary Meehan presiding.
Eltzroth, 64, said she is the second woman in North Carolina ordained by the rebel group, called the Association of Roman Catholic Women Priests. ...
But reached for comment Sunday, David Hains, spokesman for the Catholic Diocese of Charlotte, said: “I hope that Catholics in the diocese will understand that it would be sinful to receive a fake sacrament from a woman priest and that includes attending a fake Mass.”

Although the Observer puts an official Roman Catholic Church spokesman's comments relatively high in the story, the overall tone of the piece is at least sympathetic towards, if not promoting of, the pro-women-priest camp. #Surprise


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Hey New York Times, think Catholic the next time you write about the 1994 Rwanda genocide

Hey New York Times, think Catholic the next time you write about the 1994 Rwanda genocide

The horrific genocide in Rwanda in 1994 was sadly distant from the Roman Catholic Church's finest hour. As many as a million people were brutally slaughtered in a spectacular outburst of tribal bloodletting. Church officials were not only complicit, but in some cases directly responsible for specific acts of violence.

Last year, Rwanda's Catholic bishops apologized for this on behalf of the local church.

In March, Pope Francis followed suit, apologizing in the name of the global church.

So April 7 was the anniversary of the day in 1994 when the Rwandan genocide began. In Rwanda, it's the start of a three-month period that the government has dedicated to memorializing the dead -- as well as to try and insure that the nation never again experiences a similar depravity.

Naturally, that sparks an annual mini-boom of stories by international media about Rwandan efforts at national reconciliation. The New York Times entry this year was this piece on one such effort run by evangelical Christians.

I'll return to the Times piece below. But first let's take a closer look at current and past Catholic involvement in Rwanda because of the church's great relevancy to the Central African nation, and because it's entirely overlooked in this new Times news feature.

The top of this Catholic News Service (CNS) story on the pope's apology sets the stage nicely. This is long, but important:

VATICAN CITY (CNS) -- Meeting Rwandan President Paul Kagame, Pope Francis asked God's forgiveness for the failures of the Catholic Church during the 1994 Rwanda genocide and for the hatred and violence perpetrated by some priests and religious.


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Lesbian bishop war: Yes, United Methodists are debating status of sexually active LGBT clergy

As your GetReligionistas have said many times, reporters do not have to agree with the doctrines and laws of groups that they cover. Journalists must, however, strive to be accurate when covering what religious people and groups believe.

Basic accuracy is a journalistic virtue, even when reporters are writing for advocacy publications that are not committed to balance, fairness and showing respect for believers on both sides of hot-button issues in public life.

So the other day I wrote about the major New York Times piece describing developments in United Methodist Church battles over LGBT rights -- specifically the election of an openly lesbian bishop who is married to her same-sex partner. The Rev. Karen Oliveto of San Francisco was elected in the church's tiny (2 percent of the global church) Western Jurisdictional Conference.

The Times piece did a good job of letting readers hear from leaders on both sides. However, the report also claimed that United Methodist law bans the ordination of all gays, when in reality it rejects the ordination of gays who, in word and deed, openly reject church teachings.

As I said in that post, this is a fine line, but a crucial one -- in doctrine. I requested a correction. United Methodists law forbids the ordination of “self-avowed, practicing” gays and lesbians as clergy. The assumption is that there are also some gays and lesbians who affirm, and follow, church teachings that sex outside of traditional Christian marriage is sin.

This brings me to a follow-up report by Religion News Service -- "United Methodist groups divided after election of first LGBT bishop" -- that demonstrates what some accurate language looks like in practice, when covering this story. It's actually pretty simple, as in:

On Friday (July 15), the Rev. Karen Oliveto, senior pastor of Glide Memorial Church in San Francisco, was elected bishop by the Western Jurisdictional Conference in Scottsdale, Ariz., and consecrated the following day.
The election comes despite the denomination’s ban on the ordination of “self-avowed practicing homosexuals.”

In other words, this policy bans the ordination -- as pastors and then, obviously, bishops -- of gays and lesbians who are sexually active in the context of same-sex relationships.


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