Politics

Salt Lake Tribune has best take when covering LDS shift on status of gay members' children

Well, that was weird.

Just over three years after the Church of Jesus Christ of Latter-day Saints announced its policy of refusing to baptize children of gay church members until said children are 18, the church’s leaders reversed themselves.

Left hanging amidst all the news coverage yesterday was an answer to why the church leaders changed course so quickly. The big question: Was this a matter of doctrine or changing political realities?

The Deseret News, which is as close as one can get to an official voice of the church, said the following:

SALT LAKE CITY — Children of parents who identify themselves as lesbian, gay, bisexual and transgender may now be blessed as infants and later baptized as members of The Church of Jesus Christ of Latter-day Saints, according to updates announced Thursday to November 2015 church policies intended at the time to maintain family harmony but perceived as painful by some supporters of the LGBT community.

The church also will update its handbook of instructions for leaders to remove the label of apostasy for homosexual behavior that was applied beginning in November 2015, said President Dallin H. Oaks, first counselor in the First Presidency, who announced the changes on behalf of the First Presidency on Thursday morning during the leadership session of the church’s 189th Annual General Conference…

In a news release, the First Presidency said the changes were the result of extended counseling with the Quorum of the Twelve Apostles and "fervent, united prayer to understand the will of the Lord on these matters."

The article added that the switch was a change in church policies, not in church doctrine, but then added that “current revelation overtakes past teachings.”

So, maybe someone had a revelation about this? You see, “revelation” is not a word typically associated with policy decisions. That’s a doctrine word.


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Want to read a great religious freedom story? In The New York Times? (Wait for it ... )

Want to read a great story about religious freedom and freedom of conscience?

Want to read a great story about this topic — religious liberty, not “religious liberty” — in The New York Times?

Well, that’s what this post is about. Here’s the headline: “She Wears a Head Scarf. Is Quebec Derailing Her Career?

How did this story happen?

Well, for starters, it’s about a religious liberty linked to the life and beliefs of a Muslim woman. It’s not a story about white evangelical Protestant cake bakers in USA flyover country or traditional Catholics wrestling with liberal Catholics on some issue of marriage and sexuality.

In other words, this is a religious liberty case that — in terms of readers — pulls together the old left-right First Amendment coalition that existed several decades ago, when you could pass the Religious Freedom Restoration Act in the U.S. Senate and only three people would oppose it. It’s the kind of case that brings American religious conservatives together with liberal activists, attempting to — oh — protect the rights of Muslims in U.S. prisons.

It also helps that this drama is set in Canada and the bad guys are “right-leaning.” In other words, zero Donald Trump-era implications. Here is the overture:

MONTREAL — Maha Kassef, 35, an ambitious elementary schoolteacher, aspires to become a principal. But since she wears a Muslim head scarf, she may have to derail her dreams: A proposed bill in Quebec would bar public school principals, and other public employees, from wearing religious symbols.

“How am I supposed to teach about respect, tolerance and diversity to my students, many of whom are immigrant kids, when the government is asking me to give up who I am?” asked Ms. Kassef, the child of Kuwaiti immigrant parents who worked tirelessly to send her and her four siblings to college.

“What right does the Quebec government have to stop my career?” she added.

Religious minorities in Quebec are reeling after the right-leaning government of François Legault proposed the law last week. It would prohibit not just teachers, but other public sector workers in positions of authority, including lawyers and police officers, from wearing religious symbols while working.

What’s the point here? The Times explains that this proposed law is advocating the brand of radical secularism and church-state separation that has its roots in France.

In other words, we are not talking about a First Amendment debate.


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Religion ghosts? New York Times says America's biggest economic issue is demographic decline

Things were looking good for the Episcopal Church in 1966, when its membership hit 3.6 million — an all-time high. Then the numbers began to decline, year after year and decade after decade. At the moment, there are 1.6 million or so Episcopalians.

Why is this happening? Episcopal Church leaders have been asked that question many times, because it’s a valid and important question.

No one has ever given a more concise — bold, even — answer than the Rt. Rev. Katharine Jefferts Schori, when she said down for a “State of the Church” chat with the New York Times Magazine soon after her 2006 election as national presiding bishop. Here is the crucial exchange:

How many members of the Episcopal Church are there in this country?

About 2.2 million. It used to be larger percentagewise, but Episcopalians tend to be better-educated and tend to reproduce at lower rates than some other denominations. Roman Catholics and Mormons both have theological reasons for producing lots of children.

Episcopalians aren’t interested in replenishing their ranks by having children? 

No. It’s probably the opposite. We encourage people to pay attention to the stewardship of the earth and not use more than their portion.

In other words, her critics said, Episcopalians are too smart to have lots of babies (unlike Catholics and Latter-day Saints) and, besides, most members of this flock have theological reasons not to procreate.

What we have here is a classic example of the formula that I keep writing about here at GetReligion, which I state this way, offering a third factor to a familiar equation: Doctrine equals demographics equals destiny.

That brings me to this new headline at the Times:

America’s Biggest Economic Challenge May Be Demographic Decline

Slower growth in the working-age population is a problem in much of the country. Could targeted immigration policy help solve it?

Here is the rather sobering overture:


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No First Amendment? In Canada, calling a trans woman a 'biological' man is hate speech

Whenever I’m looking for news about religion that’s beyond weird, I only have to look north across the border to the latest oddity happening in western Canada.

Canada doesn’t have freedom of speech in the same way we enjoy it down here. Its constitution gives its citizens the right to free speech with “reasonable limits” and its Human Rights Act prohibits the “communication of hate messages.”

And so, if you call a trans woman up there a “biological male,” that can be construed as hate speech, which is what led to a Christian activist getting fine $55,000. We’ll start with what the Toronto Star wrote last week about all this:

VANCOUVER—A Vancouver human-rights tribunal has ruled there’s no room for public debate about whether transgender people are who they say they are.

Well-known trans advocate Morgane Oger filed the complaint against Christian activist Bill Whatcott after he distributed flyers disparaging her for being a trans woman…

The flyers Whatcott distributed described Oger as a “biological male” and a “transvestite” who is “embracing transgender propaganda and trying to live a lie.” They referenced Oger’s pre-transition name alongside a photo of her before she transitioned.

The flyers were distributed in the Vancouver-False Creek riding in 2017 when Oger was running for office with the B.C. NDP.

Oger’s human-rights complaint said the flyers were discriminatory and hateful. Whatcott denied the allegations, asserting that his freedom of speech and religion entitled him to publish his views on Oger…

Oger said she is relieved by the decision but is also feeling emotionally drained, having just read through the decision before speaking with the Star.

“I am really so happy, that in a tribunal, using the law, we finally put it down that someone publishing hateful material that says that a transgender woman is a man, got in trouble,” she said.

Now think about that. Is it hateful to merely say a trans woman is a bio male? The Toronto Star and the Vancouver Star seem to be interchangeable, by the way and the same reporter who wrote the above story also wrote this thinly disguised editorial celebrating the end of “transphobia.” There is not a contrary view to be found anywhere in it.

But hey, who needs objectivity above the 49th parallel? And what exactly did Whatcott say? I had to go to the (Vancouver) CityNews to find out:


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When it comes to press coverage, why do some persecuted believers get more ink than others?

When it comes to press coverage, why do some persecuted believers get more ink than others?

When it comes to life inside the D.C. Beltway, veteran scribe Fred Barnes of The Weekly Standard (RIP) has seen a thing or two — to say the least.

So when Barnes describes a political scene as one of his favorite Washington vignettes, that’s saying something. In this case, a classic Barnes anecdote is a great way to introduce readers to this week’s “Crossroads” podcast, which focuses on media coverage — or the lack of coverage — of the persecution of religious believers.

Click here to tune that in, or head over to iTunes and sign up to follow our podcasts.

It’s pretty clear that many journalists, perhaps following the lead of government officials, consider some stories about religious persecution to be more important than others. So why do some stories leap into A1 headlines or the top of evening newscasts, while others receive little or no digital ink at all (other than coverage by the religious press)?

So our symbolic mini-drama takes place in 1994, when President Bill Clinton and his political team was working to improve trade, and thus political ties, with the People’s Republic of China. The strategy was to focus less attention on human rights issues and more attention on communication and, well, bartering. I like the wording in this Slate article, noting that the “Clinton administration made a sudden about-face, declaring it would ‘delink’ Chinese trade policy from human rights.”

One would expect political liberals to protest this heresy. Correct? And one would expect that Republicans would welcome anything that improved the lives of American corporate leaders. Correct?

There was, however, a subject that changed the dynamics in this story — religion.

Many conservatives — that’s the Religious Right, in pressthink — opposed these Clinton moves because of rising concerns about the persecution of China’s growing underground churches (Catholic and Protestant). At the same time, many mainstream liberals were not comfortable clashing with a Democrat in the White House, especially if that meant standing next to religious fanatics.

However, there were still idealists on the cultural far left — think Hollywood, in particular — who stood their ground, due to their fury over China’s treatment of Tibetan Buddhists.

So the setting for this Barnes anecdote was a protest rally near the Clinton White House. On the rally stage, activist Gary Bauer of the Family Research Council approached another speaker — actor Richard “Pretty Woman” Gere.


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What is 'medical futility'? Reporters covering 'heartbeat' bill need to ask an essential question

In yet another U.S. Supreme Court ruling on abortion — City of Akron v. Akron Center for Reproductive Health in 1983 — Justice Sandra Day O’Connor found herself pondering the potential impact of advanced medical technology on the trimester framework at the heart of Roe v. Wade.

Hang in there with me for a moment. I am bringing this up because the information is highly relevant to news coverage of the bitter debates surrounding efforts to pass a “heartbeat” bill in Georgia. That was the subject of recent post by our own Bobby Ross, Jr., that ran with this headline: “Culture war winner: Atlanta newspaper delivers fair, nuanced coverage of anti-abortion 'heartbeat bill'.”

Just to be clear: I agree with Bobby that this particular Atlanta Journal-Constitution article contained a wider than normal range of voices explaining how different groups view that abortion legislation. That’s good. However, there was one crucial, and I mean CRUCIAL, point in the article that confused me. Digging into that topic a bit, I found more confusion — at AJC.com and in some other news outlets, as well.

In the end, I will be asking a journalism question, not a question about law or science.

Let’s walk into this carefully, beginning with this long quote from Justice O’Connor in 1983:

Just as improvements in medical technology inevitably will move forward the point at which the state may regulate for reasons of maternal health, different technological improvements will move backward the point of viability at which the state may proscribe abortions except when necessary to preserve the life and health of the mother. … In 1973, viability before 28 weeks was considered unusual. However, recent studies have demonstrated increasingly earlier fetal viability. It is certainly reasonable to believe that fetal viability in the first trimester of pregnancy may be possible in the not too distant future.

The Roe framework, then, is clearly on a collision course with itself.

This is, of course, precisely what is happening. At this point, it is commonly accepted that the viability of unborn children — weight is crucial — has moved back to between 22 and 24 weeks into a pregnancy. Will science make even more progress there, in terms of helping premies survive outside the womb?

Now, onto the “heartbeat” bill debates. When can scientists detect the heartbeat of an unborn child? That would be six weeks into the pregnancy. Parents can usually hear the heartbeat, with assistance, at nine to 10 weeks. Note this passage in the story that Bobby critiqued:


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The Seattle Times waxes lyrical about anti-Trump 'Chick tracts' created by 'Patriotic Christians'

It’s not often that you read a religion story in the Seattle Times arts and entertainment section, but on Tuesday, there appeared this feature on about a pair of local artists — they are self-identified as “Patriotic Christians” — who put out “tracts” satirizing President Donald Trump.

Which raises some questions. What if a group was distributing tracts making fun of someone else, ie former President Barack Obama or “crooked Hillary”? Would it be a cute political joke still or would they be racist or sexist screeds?

Is it safe to only mock someone like Trump — and his supporters, of course — but no one else? And should a story of this kind include people who are offended by these products?

The article is clever, I do admit.

Little Dickie Glitz was born rich. His parents gave him lots of stuff, but he was never satisfied and always hollered for more. His parents were lax in the manners department, so Dickie earned a reputation as the loud, spoiled neighborhood brat. The other kids didn’t like to play with Dickie — every time he started losing a game, he stormed away, yelling: “I quit! This game is rigged!”

These habits continued into adulthood, and Dickie became a rich, arrogant loudmouth who made a deal with a devilish-looking guy (who bore a striking resemblance to Vladimir Putin) and somehow got elected President of the United States.

That’s the basic narrative arc of “I’m Rich!,” a roughly 3-by-5-inch comic-book tract printed on cheap, newspaper-grade paper and lightly sprinkled with gallows-humor wit and relevant Bible verses: “You cannot serve God and money” (Matthew 6:24), “Everyone who is arrogant is an abomination to the Lord; be assured, he will not go unpunished” (Proverbs 16:5), “Beware! Keep yourselves from covetousness” (Luke 12:15).

“I’m Rich!” and its companion tract (“Good Morning Amerika”) were created and published by an enigmatic group called Patriotic Christians for a Better America (PCBA), who have been anonymous — until now. (Its national headquarters is in a cozy house in Seattle’s Columbia City neighborhood, but we’ll get to that in a minute.)

As the story goes on, I learn some facts about the artists and see examples of their work.

But here is a very important journalism issue: Readers are never told, or shown, what sort of Christianity they follow, much less how they are “patriotic Christians.”


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Culture war winner: Atlanta newspaper delivers fair, nuanced coverage of anti-abortion 'heartbeat bill'

Earlier this month, I praised the Atlanta Journal-Constitution’s coverage of legislation pitting religious freedom vs. gay rights.

In particular, I complimented the fair manner in which the Journal-Constitution reported on a subject that often begets scare quotes and slanted headlines (against the religious freedom side) in mainstream news stories.

I stressed in that post:

Since I don’t read the Atlanta paper regularly, I can’t say if this is typical of how that news organization handles this topic. But this particular story, in my humble opinion, deserves kudos.

I stand by the previous caveat, but I have another example of an equally balanced, nuanced report from the Journal-Constitution that I want to highlight.

Maybe — just maybe — we’ve stumbled upon a positive trend? (I know, I know: We need a third example to make it a real trend.)

The Atlanta paper’s latest culture wars story concerns abortion, a topic on which — as we’ve noted repeatedly — news media bias against pro-life advocates frequently runs rampant.

But once again, the Journal-Constitution treats both sides — all sides, actually, since there aren’t just two sides — in what impresses me as an impartial manner.

The basics from the top of the story:


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How many times is too many to mention 'Jesus' in a prayer? That's the controversial question in Pa.

A Pennsylvania lawmaker is drawing fire for a prayer in which she referenced controversial figures, including Jesus, God and Donald Trump.

In fact, she mentioned “Jesus” 13 times and “God” six times in less than two minutes, noted a critic who tweeted about the “offensive” nature of the legislative prayer.

Here’s how The Associated Press summarized the fuss in a national news story:

HARRISBURG, Pa. (AP) — A freshman Republican’s opening prayer Monday in the Pennsylvania House of Representatives drew complaints that it was inappropriately divisive.

Rep. Stephanie Borowicz began the day’s session with a Christian invocation that thanked Jesus for the honor and President Donald Trump for standing “behind Israel unequivocally.”

“At the name of Jesus every knee will bow and every tongue will confess, Jesus, that you are Lord,” said Borowicz, elected in November to represent a Clinton County district.

Her remarks also brought up George Washington, Abraham Lincoln and Democratic Gov. Tom Wolf.

A quick aside: Since we’re counting words, AP uses “remarks” three times to describe what Borowicz said in the prayer. Given that she was praying (read: talking to God) and not making a floor speech (although I guess that’s open to interpretation), I wonder if there’s a better term AP could have used in the story.

But back to the main point: Was the prayer divisive? Or did the lawmaker simply pray — as she claims — like she always does?

Courtesy of the Friendly Atheist blog, which transcribed the prayer, here is exactly what she said:


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