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Passing of sociologist Peter Berger provokes nostalgia about religion news coverage

Passing of sociologist Peter Berger provokes nostalgia about religion news coverage

Boston University’s iconoclastic sociologist Peter Berger, who died June 27 at age 88, was one of those doubly valuable stars of the religion beat, both as a provider of pertinent quotes (if you could get him on the phone) and as a thinker whose every book and article needed to be checked out for news potential.  

It was a pleasure to see the byline of Joseph Berger (no relation) on The New York Times obit. He boasts the unique distinction of winning the  top Religion Newswriters Association award three years running while with Long Island Newsday (1982, 1983, 1984) and covered the beat for the Times as well.

The combination of Berger and Berger provokes nostalgia about the past, with this for analysts of current media to ponder: What is the ongoing place for coverage of important religious scholarship and books?

Not so long ago, the better mainstream print media paid considerable attention to religious thought, with pieces often written by specialists, providing a refreshing break from the daily squabbles that tend to dominate news coverage. Today, such treatments are largely relegated to the Internet, and often presented from a sectarian viewpoint. (TV and radio news rarely did or do much.)

As the Times noted, Peter Berger got the widest notice when he twitted the “God Is Dead” fad with his 1969 book “A Rumor of Angels: Modern Society and the Rediscovery of the Supernatural.” Ever the skeptic, Berger turned his skeptical eye toward skepticism, arguing that there’s good reason to perceive transcendent forces at work in the universe.

That contrarian claim emerged alongside Berger’s abandonment of the well-entrenched “secularization thesis” which he had long embraced.


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Christian Century does winning profile of Catholic cleric who 'steals' Protestant evangelism tricks

I’ve only been to Halifax once and the visit was brief. But Atlantic Canada, as that section of the country is called, is not exactly known as a revival center and the province of Quebec next door is a graveyard for churches.

Thus, I was surprised to find a piece in the Christian Century about an enterprising Catholic priest who cheerfully admits to stealing church-growth ideas from evangelical American Protestants. His primary instrument is the Anglican evangelistic program Alpha.

These ideas aren’t entirely new, as charismatic Catholics have been appropriating Protestant methods since the 1970s. But this time, the institutional church is taking notice.

As the article begins:

"Do you know what amazes me about Father Mallon’s book?” I said to Pavel Reid, head of outreach for the Archdiocese of Vancouver. Reid had just told me that Catholic dioceses across Canada were using Mallon’s book Divine Renovation as a guide to parish renewal.
“Let me guess,” said Reid. “That he stole it all from the Protestants?”
Precisely.
James Mallon, pastor of Saint Benedict Parish in Halifax, Nova Scotia, was recently named vicar for parish renewal throughout Canada. He has fielded more than 150 speaking requests since the 2014 publication of Divine Renovation, a book that has gone through multiple printings and been translated into French and Spanish. Divine Renovation and its sequel, Divine Renovation Guidebook (2016), are full of insights from people such as Bill Hybels, Rick Warren, and Andy Stanley, and from the Alpha course, an Anglican evangelization video series. Mallon jokes that he subscribes to the CASE method—“copy and steal everything.” And it’s mostly Protestant practices that he’s been stealing.

If you can’t beat them, join them?


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Baltimore Sun gets the little picture: Convert-era Orthodoxy comes to local Greek parish

More than 30 years ago, there was a big story that rocked the rather small and obscure world of Eastern Orthodox Christianity here in the United States.

That was when a flock of evangelicals -- led by a former Campus Crusade leader, the late Father Peter Gillquist -- were embraced by the ancient Antiochian Orthodox Church. Regular GetReligion readers know my own family later joined that number, through a close friendship with another leader in that flock, the late Father Gordon Walker of Franklin, Tenn.

The mainstream press gave the "evangelical Orthodox" story a modest amount of ink at the time. Like I said, it was an important story in a small, but growing, flock. The key was that it was a sign of things to come for the faithful in the world's second-largest Christian communion.

Years before I converted, I wrote a column about the growth of an American expression of this ancient faith, built on an interview with the late Archbishop Iakovos of the Greek Orthodox Church. He was born in Turkey, but by the end of his life he could see ripples of change in America. The converts were coming, whether some Orthodox leaders wanted them or not.

"I cannot visualize what an American Orthodoxy would look like. ... But I believe that it will exist. I know that it must be born," said Iakovos. ...
"I do know this for sure. The essential elements of the Orthodox tradition will have to remain at the heart of whatever grows in this land. The heart has to remain the same, or it will not touch peoples' souls. It will not be truly Orthodox. I know that this will happen here, but I do not know when it will happen or how."

That was 1992. Why bring this up now? Well, the Baltimore Sun recently published a lengthy and admirable feature about a local development in this larger national story. This piece offered an in-depth look at the story of a former Southern Baptist (from East Tennessee, of all places) who has found his way into the Greek Orthodox priesthood.

To be blunt, there is only one problem with this story: It never really places this one priest in the context of this larger, 30-year-old trend in Eastern Orthodoxy. It also failed to note the degree to which this trend had already had a big impact in Baltimore, especially as symbolized by one of America's best-known "convert friendly" parishes.


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Regarding a 'mainline' slide (yet again), a noted journalist raises questions to ponder

Regarding a 'mainline' slide (yet again), a noted journalist raises questions to ponder

A previous Religion Guy Memo looked at Canada's spiritual landscape as it celebrates its 150th anniversary.

That item provoked an e-mail response worth pondering by journalistic analysts. The writer is Kenneth A. Briggs, a competitor and friendly colleague as religion editor of The New York Times during the Religion Guy’s early years writing for Time magazine’s religion section. Briggs, also an award-winner for his work at Long Island Newsday, later became a college teacher, book author and independent journalist in varied media projects.

Importantly for this context, Briggs is a certified mainline Protestant as a Yale Divinity School graduate and an ordained elder in the largest U.S. mainline denomination, the United Methodist Church (which granted him a “special appointment” for journalistic work).

First, Briggs asks whether the Religion Guy was “suggesting cause-and-effect” in stating that  both Canada and the U.S. “show remarkable losses for ‘mainline’ churches that have floated leftward”? These Protestants’ gradual numerical decline and liberal shifts this past half-century are established facts, but Briggs says the two could be simply “coincidental,” rather than that liberalism caused decline.

The Guy -- yes -- meant to imply that a shift toward more liberal doctrinal beliefs was one contributor to the unprecedented membership losses, with breakaways by local congregations, outright schisms, and individual members switching to other options or forsaking church altogether. Meanwhile, conservatives often held steady or gained adherents (though note the past decade’s smaller, but significant, decline for the staunchly conservative Southern Baptist Convention). 

Briggs calls that scenario -- linking doctrinal changes and numerical decline -- “evangelical boilerplate.”

The Guy must quickly add that factors other than liberalism played into church trends.


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When covering the Lutheran left, Minneapolis daily kindly omits sobering journalistic questions

The Evangelical Lutheran Church in America is an amalgamation of three other Lutheran denominations, formed 29 years ago. When mainstream American journalists talk about "Lutherans," this is usually the crowd they are talking about.

The ELCA is also, the Minneapolis Star-Tribune reports, a church confronting changing times. In other words, this body is part of the ever-evolving world of liberal Protestantism, the "Seven Sisters" of the old mainline.

The paper's story begins with a typical journalistic scene-setter, at least the kind that is used when journalists are fond of the group that is being profiled:

Redeemer Lutheran Church is not your typical Lutheran outpost. Summer means the bike store and coffee shop are humming, kids camp and Zumba classes are in gear, and the young adults renting its apartments are mentoring children in this north Minneapolis neighborhood.
It represents a new model for the Lutheran Church, which is transforming itself to attract younger and diverse members, be more relevant to neighbors below its steeples and shake its image as a Scandinavian bastion best known for hot dish, Jell-O and Ole and Lena.

Anyone who regularly listened to Garrison Keillor's "A Prairie Home Companion" stemwinders about life in and around Lake Woebegone, Minnesota, will recognize the stereotype, even if Keillor was actually raised in a Plymouth Brethren congregation.

The Minneapolis paper continues explaining, however, There is a dark cloud on the horizon:

Minnesota, with the largest number of Lutherans in the nation, will be instrumental in shaping the future of the faith. Time is of the essence: 37 percent of the churches in the Evangelical Lutheran Church in America -- the largest denomination in Minnesota and the U.S. -- now have fewer than 50 Sunday worshipers. ...
Membership at the ELCA plunged from 5.2 million in 1988 to about 3.7 million today. In Minnesota, numbers fell from 782,000 to about 679,000.


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This is not a joke: Ever-edgy Unitarian Universalists just elected their first woman president

Anyone who knows me knows that I love jokes about religion. We are not talking about cruel or nasty humor. I'm talking about the kinds of jokes that offer insights into what makes certain religious groups tick, the characteristics that define them as who they are.

Like what? Catholic jokes? Too many to mention. Jewish humor? That's a truckload of books, including the vast world of Jewish mother humor.

You could do an entire book on jokes about religious believers at the gates of hell. Like this one, which I heard from an Episcopalian who briefly considered doing a book on Episcopal Church humor.

So three women arrive at the gates of hell -- a Southern Baptist, a Catholic and an Episcopalian. Satan asks each: What did you do to get sent here? The Baptist says: "I got drunk." Satan sends her into hell. The Catholic says: "I had an affair with my priests." In she goes. The Episcopalian says: "I ate all my dinner with my salad fork." Satan rings her up.

Light bulb jokes? That's another book. Let's start with my own flock. How many Orthodox Christians does it take to change a light bulb? Answer: Light bulb? What is this LIGHT BULB? Alternative joke: Change? What is this CHANGE?

Then there is the unique niche for Unitarian Universalist humor. You know, like: What do you get when you cross a Unitarian with a Mormon? Answer: Someone who goes door to door for no particular reason. Leadership magazine once ran a cartoon (pre-WWW era, alas) with the caption, "Unitarian charismatics." It showed people with their hands in the air shouting, "Now I rrreeeeeeeallly don't know!" Garrison Keillor once quipped that early Unitarian missionaries tried to spread their faith among Native Americans by using liturgical dance.

So why, you ask, am I bringing this up?

Religion News Service ran a short story the other day that, at first glance, left your GetReligionistas shaking our heads in wonder. My first reaction was laughter, because it seemed so ironic that it might have been a joke. I couldn't believe that it was true.

The headline: "Unitarian Universalists elect first woman president."

Say what?!? In 2017? Was this satire?


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Joe Carter takes closer look at that New York Times coverage of partisan pastors

Every now and then, GetReligion readers send us URLs pointing to commentary pieces -- weekend "think piece" type stuff -- with a recommendation that sounds something like this: "You guys ought to run this. It reads like it was written for GetReligion."

What they mean, of course, is that it is a piece of media criticism written about something that ran in the mainstream press, a piece noting what this or that news organization did really right or really wrong while covering a religion event or trend.

It's especially nice when people sent us something addressing a news piece that we sort of intended to get around to dealing with ourselves, but ran out of time because of all the other stuff various GetReligionistas wanted to write about. This is the kind of article that gets filed in a "GetReligion guilt folder" in someone's email program.

As you probably guessed, this happened the other day with a piece that ran at the Acton Institute "Powerblog" site with this headline: "Are pastors particularly partisan?" This short piece asked some interesting questions about a recent New York Times piece that ran with this interesting headline: "Your Rabbi? Probably a Democrat. Your Baptist Pastor? Probably a Republican. Your Priest? Who Knows."

In this case, when I looked at the byline on the Acton piece, it was easy to see why this item resembled a GetReligion piece. It was written by former GetReligionista Joe Carter, who wears various hats right now in cyberspace.

So, before we get to a chunk of Carter's work, let's look at the top of the Times piece:

America’s pastors -- the men and women a majority of Americans look to for help in finding meaning and purpose in their lives -- are even more politically divided than the rest of us, according to a new data set representing the largest compilation of American religious leaders ever assembled.


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Your sobering weekend think piece: A faith-free look at why Americans are so angry

So, Americans, how mad are you? To be specific, how mad are you at other Americans and what were the seeds of your current level of anger? 

As someone who went through the 2016 election cycle in a #NeverTrump #NeverHillary frame of mind, I can't tell you how many times people asked me if that meant that I basically hated everyone in our tense and torn land.

The answer was no, but I had to admit that -- as a guy who self-identified as a pro-life Democrat for decades -- I was already pretty used to being felt left out of these national dramas. I was used to voting third party or going into a voting booth knowing that I faced painful compromises.

So, should I have felt a degree of satisfaction reading that New York Times think piece the other day that ran with this headline, "How We Became Bitter Political Enemies"?

When I saw that, I thought to myself: "Wow, someone is going to go back and trace the venom all the way to Judge Robert Bork." At the very least, this story was going to have to deal with the cultural and political legacy of Roe v. Wade.

No, newspapers have a very short-sighted view of history. In this case, we are talking about a very important set of Pew Research Center numbers that were already causing intense discussion before the attempted massacre of the entire GOP congressional baseball team.

Let's start here, with a chunk of information that is long, but essential reading. The question: Do you think religious, moral and cultural issues are at the heart of this.

“If you go back to the days of the Civil War, one can find cases in American political history where there was far more rancor and violence,” said Shanto Iyengar, a Stanford political scientist. “But in the modern era, there are no ‘ifs’ and ‘buts’ -- partisan animus is at an all-time high.”
Mr. Iyengar doesn’t mean that the typical Democratic or Republican voter has adopted more extreme ideological views (although it is the case that elected officials in Congress have moved further apart). Rather, Democrats and Republicans truly think worse of each other, a trend that isn’t really about policy preferences. Members of the two parties are more likely today to describe each other unfavorably, as selfish, as threats to the nation, even as unsuitable marriage material.
Surveys over time have used a 100-point thermometer scale to rate how voters feel toward each other, from cold to warm. Democrats and Republicans have been giving lower and lower scores -- more cold shoulder -- to the opposite party. By 2008, the average rating for members of the other party was barely above 30.

Ready for the hammer, the killer stat?


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At year 150, does Canada show where religion in United States might be heading?

At year 150, does Canada show where religion in United States might be heading?

There’s a big Canada Day blowout coming July 1 as the northern nation celebrates its 150th anniversary

The Canadian colonies gained independence so placidly, unlike the United States, that Britain’s monarch remains the titular head of state to this day. In fact, Britain only granted Canada full power to write a constitution in 1982. The document lists "freedom of conscience and religion" first among four "fundamental" principles that echo the U.S. Bill of Rights from 191 years earlier.  

This is an ideal moment for reporters to ask experts whether secularized Canada 2017 might show where the United States is headed spiritually (and in some cases, legally). Recently, both Canada and the U.S. have seen a rise in religiously unaffiliated “nones,” 24 percent vs. 20 percent respectively.  

With Protestantism, both nations show remarkable losses for “mainline” churches that have floated leftward. Unlike the U.S. and its array of denominations, Canada was traditionally dominated by only two -- the Anglican Church of Canada, with British colonial status, and the United Church of Canada, an ambitious merger among several traditions.

Government surveys report self-identified Anglicans declined from 2,543,000 to 1,632,000 between 1971 and 2011, and for the United Church from 3,769,000 to 2,008,000.

In-house numbers are even more devastating. The Anglicans’ active membership was only 545,957 in an out-of-date 2007 report. The United Church listed 436,292 in 2014 with average attendance of 144,852. Canada’s Evangelical Protestants are a small if vigorous factor compared with the U.S. situation.

A fifth of today’s Canadians were born elsewhere, versus an estimated 13 percent in the U.S.  Canada’s immigrants, heavily Asian, foster a significant rise of non-Christian religions, and 20 percent report no affiliation versus only 10 percent of the U.S. foreign-born. Many U.S. Spanish-speakers identify with Catholicism or the robust Evangelical minority.


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