Godbeat

, , , , , , ,

Strange Nashville media storm: What to do when a 'prophet' advertises in your newspaper

, , , , , , ,

Residents of Nashville, Tennessee — the ones who still read a printed Sunday newspaper — received quite a shock when opening the June 21 edition of The Tennessean, a Gannett Co. newspaper not generally known for tabloid-style contents.

A full-page advertisement from a little-known outfit, “Future For America,” was clearly designed to stun readers.

“Dear Citizen of Nashville,” the ad’s text read. “We are under conviction to not only tell you but provide evidence that on July 18, 2020, Islam is going to detonate a nuclear device in Nashville, Tennessee.” The text went on to make a range of bizarre predictions, including an assertion that Donald Trump would be the “last” President of the United States.

Surprisingly — to this observer at least — the ensuing media coverage was, by and large, accurate, explanatory and helpful to readers. Journalists quickly put the fringe group in its context, and even though the advertisement mentioned the Seventh-day Adventist Church (a denomination of 21.4 million worldwide, whose membership includes this writer), the church was not associated with either the group or Jeff Pippenger, its “speaker.”

That’s largely because Pippenger had been disfellowshipped — expelled from Adventist membership — in 2015. The North American Division of the church disavowed the group, though not naming the individual in their statement.

“[T]here is no connection between the Seventh-day Adventist Church and this group and their teachings,” the statement read.

Also, the ad referred to “the backslidden Seventh-day Adventist Church,” which signals — to say the least — a kind of distancing from that larger faith community.

There was what had to be a mad scramble at The Tennessean to do damage control. Media reports indicated the switchboard lit up with subscription cancellations, and online comments on Facebook and Twitter were not positive.

The paper’s initial story spelled out the details:


Please respect our Commenting Policy
, , , , , , , ,

How is African-American press handling news about protests, COVID-19 and churches?

, , , , , , , ,

Amanda Foreman, The Wall Street Journal’s history columnist, had a timely piece last weekend about “Pioneers of America’s Black Press” (behind pay wall).

The Religion Guy is under the impression that the Mainstream Media have given little attention to how African-American newspapers are treating the coronavirus crisis, with its disproportionate impact on their communities, alongside the nationwide racial reckoning on police conduct and demonstrations blighted by rioters who have harmed black neighborhoods and livelihoods.

For GetReligion purposes, it’s of particular interest whether, how, and how much they cover the news of church bodies on these and other matters. Though black Americans on average are more devout than whites, the African-American press is presumably even more strapped on staffing and advertising than the general press is in these days. Nevertheless, here’s one COVID-19 church roundup from The Crisis, official magazine of the NAACP.

The white-majority MSM often ignore the news of black religion. Here are examples from the two largest denominations (actually the largest African-American organizations of any type).

How many reported that the year before the U.S. Supreme Court legalized gay marriage nationwide, the National Baptist Convention, USA, Inc., expressed respect for individual conscience but cited the Bible (specifically Genesis 2:18-25) in stating that the denomination’s endorsed military chaplains “are not to participate in any activity that implies or condones same sex marriage or same sex union”?

Or this: The Church of God in Christ is allied with a national chain of crisis pregnancy centers in a Family Life Campaign aimed at “making abortion unthinkable and unavailable in America.” Presiding Bishop Charles Blake said the practice is as much a form of violence the church must fight as “terrorism, racial tension in America, and escalating crime.”

Foreman’s article noted that “the longest-running African-American periodical” is not a general-interest newspaper but The Christian Recorder, the Nashville-based official voice of the African Methodist Episcopal Church, dating from 1848. That’s appropriate status since the A.M.E. itself is the oldest black denomination, with roots in a Philadelphia congregation founded by Richard Allen in 1794.


Please respect our Commenting Policy
, , , , , , ,

A religion (and business) question: Why do we have so many different Bibles?

, , , , , , ,

THE QUESTIONS:

Why are there so many Bible translations in English on the market? Should there be?

THE RELIGION GUY’S ANSWER:

The Evangelical Textual Criticism blog (click here) is an international forum where conservative Protestant experts chew over what’s stirring with ancient manuscripts and translations of the Bible. It’s esoteric stuff for the most part, but some items carry broad interest.

This week’s top posting, worth pondering by everybody, begins with this biblical bang: “It’s time for someone to stand athwart American Christianity and yell ‘STOP.’” The piece pleads with publishers and scholars to no longer turn out ever more new Bible translations because this “rising tide sinks all boats,” causing confusion that undermines trust in the Scriptures. The writer is Mark Ward, academic editor of Lexham Press, which publishes Bible study materials that include its own Lexham English Bible (LEB) translation, with textual detail for “specialized study,” not everyday use.

The article takes direct aim at the newly announced Legacy Standard Bible (LSB) that is being translated by an influential California pastor Ward greatly respects, John MacArthur, and colleagues at The Master’s University and Seminary. MacArthur has long favored the very literal (and thus rather wooden) New American Standard Bible, issued in 1971 and now available in a 1995 update. Another NASB update is due within a year but the pubisher will keep the 1995 rendition in print also. Ward says MacArthur’s Bible is in the same tradition, so soon we’ll have three variants of one Bible on the market.

He is not pleased about that. And he “simply cannot bear” MacArthur’s “marketing slogan” that his Bible will be “absolutely accurate.” Legitimate views on what that means with a particular passage will never agree, he says, and “there is no possibility — none” that the new Bible is more accurate than the major translations already available.

This debate deals with only the actual text of the Bible translated into English, not the host of study editions that add explanatory footnotes, sidebars, maps, charts and articles, some pitched to particular audiences such as women, youth, or recovery groups. Those variants are one answer to the “why” question above. Another is that Protestants and Catholics have different Bibles because their Old Testament has a slightly different list of books. And — let’s be honest — there’s money to be made from the novelty of a new translation, especially if it catches on.


Please respect our Commenting Policy
, , , , , , , , , , ,

Just a church-business story? Black pastor is new chairman of top Southern Baptist board

, , , , , , , , , , ,

In this coronavirus age, religion-beat reporters are, along with their newsroom colleagues, being deluged with invitations to attend virtual news events.

In some cases, these are “gatherings” that major newspapers would have staffed in the past, even if it meant shelling out travel-budget dollars for airplane tickets and hotel rooms. Those days are long gone, for 99% of reporters.

The problem now, of course, is that reporters have a limited amount of time and, in some cases, the decline in newsroom personnel is a problem. So which virtual-meeting URLs get clicked and which ones do not?

I thought about this because of an event that happened yesterday (June 17) linked to the biggest story in America, right now — #BlackLivesMatter protests and attempts by major American institutions to respond to them.

So this discussion of race and the church (Facebook Live archive here) involved the leader of America’s largest Protestant flock, the new chairman of its powerful executive committee and black church leaders from Philadelphia, Chicago, Baltimore-Washington, D.C. and Nashville.

Newsworthy? Maybe, maybe not. It is interesting to note that all of the participants were affiliated with the Southern Baptist Convention and the Rev. Ronnie Floyd, the CEO of the SBC’s executive committee, was the only white evangelical in the circle.

The other clergy participants: Rolland Slade, senior pastor of Meridian Baptist Church of El Cajon, Calif., and newly elected chairman of the SBC executive committee; Charlie Dates, pastor of Progressive Baptist Church in Chicago; Kevin Smith, executive director of the Baptist Convention of Maryland/Delaware; and Willie McLaurin, vice president of Great Commission relations and mobilization of the executive committee; and K. Marshall Williams of Nazarene Baptist Church of Philadelphia.

As you would imagine, lots of the discussion focused on the hurt and anger that is fueling protests across America.


Please respect our Commenting Policy
, , , , , , , , , , ,

That question again: Where is the familiar faith theme in news about these civil rights events?

, , , , , , , , , , ,

Coverage continues of protests and other events linked to the life and death of George Floyd.

It’s impossible, of course, to read all of this material. But while reading what I can, I have continued to look for facts and images linked to what I think is one of the most interesting elements of this story — an angle readers might expect to be seeing, in light of the history of civil rights work of this kind.

The big question: Where are the African-American clergy in these news stories? I doubt they are sitting on the sidelines during this historic moment. This question is, of course, central to discussions of press coverage of religion in these events.

Did you see this material in Julia Duin’s fascinating first-person visit into CHAZ territory? See this post: “Seattle's de-policed CHAZ district is a religion-free zone, even in mainstream press.”

As my friends and I were arriving at CHAZ, there was a meeting of black pastors south of us who were trying to support the local police — who’ve taken a beating in all this. The police were forced to vacate CHAZ, even though the chief, a black female, told the media she has not wanted to leave. Mayor Jenny Durkan, who calls CHAZ a place with “a block party atmosphere,” overruled her. …

These black clergy clearly resent how the white Social Justice Warriors are taking over the debate. Wish a reporter could explore that angle more.

Once again, here is the question: Are black clergy attempting to play a leadership role in some of these discussions and (a) being shunned by other leaders? Or are the clergy there, as usual, but (b) not receiving any coverage? What’s going on?

In a way, this is a hard-news angle linked to questions that I raised the other day in this post: “Dramatic funeral service for George Floyd: Was there Gospel in it, or only politics?”

It is interesting that some reporters — in religious publications — took the time to dig into the live-streamed video of this funeral and note the Christian themes and content, especially in the music and biblical images.

Here is a must-read on that, care of Kate Shellnutt at Christianity Today: “The Songs and Scriptures of George Floyd’s Houston Funeral.” Here is a crucial passage from this feature:


Please respect our Commenting Policy
, , , , , , , , , ,

Looking ahead: After SCOTUS ruling, some major faith groups still face LGBTQ battles

, , , , , , , , , ,

In a closely-watched case, the U.S. Supreme Court ruled Monday (.pdf here) that gay and transgender employees are now included under Title VII of the 1964 Civil Rights Act, which bars job discrimination based upon “sex.” With the high court’s prior edict legalizing same-sex marriage, that settles much of secular law except for ongoing disputes between LGBTQ rights and religious liberty, which journalists should be prepared to cover for some time to come (see tmatt update here)

The doctrines within most American religious groups are also settled. Many “mainline” and liberal Protestant churches, Jewish organizations, Unitarian Universalists and others are committed to same-sex weddings and clergy ordinations. Meanwhile, there’s no prospect sexual traditionalism will be abandoned by e.g. Islam, Catholicism, Eastern Orthodoxy, the Southern Baptist Convention and other evangelical groups, the Church of God in Christ (the largest African-American body), Orthodox Judaism or the Church of Jesus Christ of Latter-day Saints.

But three divided Protestant denominations have showdowns ahead, all postponed from this year due to the coronavirus crisis. The media have widely reported on the impending massive split in the United Methodist Church. Legislation on this is expected from a General Conference in August 29-September 7, 2021 (mark your calendars).

Any day now, the venerable Reformed Church in America will receive a panel’s plan to resolve its “soul-sapping conflict” at next June’s General Synod. Proposals have included continuation of the ambiguous status quo, radical reorganization perhaps with three loosely affiliated entities or outright “graceful separation” based upon sexual belief. Watch for news breaks here.

The pacifist Church of the Brethren ( www.brethren.org) is further along on the schism path. There may be no way the Annual Conference of June 30–July 4, 2021, can prevent a breakaway, since a conservative “Covenant Brethren Church” began operating last year. Sources: Church of the Brethren General Secretary David Steele (800–323–8039), CBC chair Grover Duling (groverduling@gmail.com and 540-810-3455), and the liberal caucus Brethren Mennonite Council for LGBT Interests (bmc@bmclgbt.org and 612-343-2050).

Then there’s the conservative Presbyterian Church in America, which just released a 60-page committee report on human sexuality (.pdf here) to come before a General Assembly June 29–July 2, 2021.


Please respect our Commenting Policy
, , , , , , ,

Thinking about journalism as religion: Damon Linker on 'woke' press shunning old liberalism

, , , , , , ,

Long ago, when GetReligion was born, another website set out to offer its own view of religion and the news.

From the start, GetReligion wanted to defend the old-school approach to journalism that historians call the American Model of the Press.

The other site — The Revealer — basically approached religion as a great global mystery that journalists feared handling. Since it was all a mystery, it should be covered that way — with a magazine feature approach that offered all kinds of room for analysis, opinion and strange details. It’s kind of an online magazine about religion that you can tell is rooted in college and academic culture.

At the time of that site’s birth, New York University journalist professor Jay Rosen wrote a piece entitled “Journalism Is Itself a Religion.” The epic subtitle said, in part: “The newsroom is a nest of believers if we include believers in journalism itself. There is a religion of the press. There is also a priesthood.”

Rosen described some of the doctrines of this de facto newsroom religion, as he saw it from his desk in New York. I bring this up as a way of introducing a think piece — another Damon Linker essay at The Week about the civil war inside the newsroom at The New York Times: “The woke revolution in American journalism has begun.” This war is, you see, a clash between competing doctrinal approaches to journalism.

But before we go there, let’s go back to a key chunk of the Rosen piece — which focuses one of the key problems that shape the religion of journalism. You will immediately see the link to GetReligion. This is long, but essential:

Ninety percent of the commentary on this subject takes in another kind of question entirely: What results from the “relative godlessness of mainstream journalists?” Or, in a more practical vein: How are editors and reporters striving to improve or beef up their religion coverage?

Here and there in the discussion of religion “in” the news, there arises a trickier matter, which is the religion of the newsroom, and of the priesthood in the press.


Please respect our Commenting Policy
, , , , , , , ,

Plug-in: History Repeats itself as Little Rock Central hero's great-grandson shows courage

, , , , , , , ,

In 1957, the white mayor of Little Rock, Arkansas, showed courage by standing up for nine black students trying to integrate Central High School.

Defying segregationist Gov. Orval Faubus and an angry white mob, Mayor Woodrow Wilson Mann urged President Dwight D. Eisenhower to send U.S. soldiers to quell the violence.

“Situation is out of control and police cannot disperse the mob,” Mann said in a telegram to Eisenhower. “I am pleading to you as president of the United States in the interest of humanity, law and order and because of democracy worldwide to provide the necessary federal troops within several hours.”

To enforce the school’s desegregation, Eisenhower sent 1,200 members of the U.S. Army’s 101st Airborne Division and federalized the Arkansas National Guard.

But Mann paid a steep price.

He endured hate mail and death threats. White supremacists burned crosses on his family’s lawn. He lost his insurance business and any hope of a political future in Arkansas.

Sean Richardson, youth minister for the Bammel Church of Christ in Houston, recalled Mann’s experience as he preached on the Sunday after George Floyd was killed in Minneapolis police custody on May 25.

“See, typically in history when people have chosen to side with those who are oppressed, they themselves get treated as those who have been oppressed,” Richardson said in the video sermon, which came amid national outrage over Floyd’s death and coast-to-coast protests against racial injustice.

The black youth minister’s mention of Mann, who moved to Houston in 1961 and lived there until his death in 2002 at age 85, was no mere historical footnote.

Richardson traced the late mayor’s lineage to the present day — to an 18-year-old Bammel youth group member named Trevor Mann.

No doubt, Trevor’s place in American history — at least at this point in his life — pales in comparison to that of his great-grandfather, whom he met as a baby.

But Trevor, too, showed courage in the face of racial prejudice.

Read the rest of the story.


Please respect our Commenting Policy
, , , , , , , , , , ,

Thinking with Ryan Burge: Religious faith, moral convictions and obeying the law

, , , , , , , , , , ,

You can learn a lot about protest and civil disobedience by studying this history of religious movements in America and around the world. I did that in college and grad school.

I also learned quite a bit these topics while, as a reporter, hiking out into the vast expanses of northeastern Colorado in the mid 1980s with some Catholic peace activists who planned to stage a protest at the gate surrounding a set of nuclear missile silos. I saw one of the same nuns get arrest at an abortion facility.

At some point, of course, protesters face a choice — will they break the law. That sounds like a simple line in the legal sand, but it isn’t.

Here is what I remember from that experience long ago. I offer this imperfect and simple typology as a way of introducing another interesting set of statistics — in a chart, of course — from social scientist Ryan Burge of the ReligionInPublic blog, who is also a GetReligion contributor.

This particular set of numbers looks at various religious traditions and the degree to which these various believers say they obey laws, without exception. You can see how that might affect questions linked to protest, civil disobedience and even the use of violence in protests.

But back to the very high plains of Colorado. We discussed several different levels of protest.

* Protesters can, of course, apply for parade permits and, when they have received one, they can strictly cooperate with public officials.

* It is possible to hold protests in public places where assemblies of various kinds are legal — period.

* Then again, protesters can obstruct city streets for as long as possible and, when confronted by police, they can disburse without a major confrontation.

* Or not. At some point, protesters can peacefully violate a law and refuse to leave — whether that’s a major road crossing, the whites only rows of a city bus, the front gates of an abortion facility or the security zone outside a nuclear missile silo. Hanging protest banners — or similar actions — is another option here. In civil disobedience, protesters accept that they will be arrested.


Please respect our Commenting Policy