Richard Ostling

Bee advised: Amid religious and political tumult, readers may welcome a good chuckle

Behold this recent "news" item:

DALLAS, TX -- Pastor Robert Jeffress, longtime supporter of President Donald Trump, has publicly accused Jesus of Nazareth of having "Trump Derangement Syndrome" after reading that the Christ condemned adultery in the Sermon on the Mount.

A baffled Jeffress read Jesus's words condemning not only adultery but looking at a woman lustfully and immediately concluded the Rabbi was simply exhibiting symptoms of deranged, unfair hatred of Donald Trump. ...

Here's another one:

WASHINGTON -- In an alarming show of religious extremism and complete disregard for the separation of church and state, Supreme Court nominee Brett Kavanaugh was spotted by news reporters serving food to the homeless.

Kavanaugh performed the frightening display of religious devotion alongside an organized group of radicalized Catholics, whose extremist mission appears to be helping the needy. Local news crews leaped out of the bushes and caught him in the act, asking him, "What do you have to say for yourself, BIGOT?" 

As you surely perceived, this is not real fake news but fake real news, that is to say fictional satire, posted by The Babylon Bee

Hey, in times of political and religious tumult, everyone can use a good chuckle. 

The online Bee, which first hit an unready readership two years ago, is religion’s equivalent of the devoutly secular The Onion, whose recent gibes include an item headlined “Sessions Vows To Protect All Deeply Held Religious Bigotry.”


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News mystery: Why so little interest in 'mainline' Protestants' liberal politicking?

News mystery: Why so little interest in 'mainline' Protestants' liberal politicking?

The dominant religion theme in the U.S. news media across the past two years, without question, has been political fealty to Donald Trump and his works among grassroots evangelical Protestants and a like-minded coterie of old-guard clergy celebrities.   

In the same period, “mainline” Protestant groups have been ardent in politicking for leftward and anti-Trump causes, perhaps even moreso than with the typical evangelical congregation.

You would barely know this, if at all, from reading or viewing most news media reports.  

Take the United Methodist Church (UMC), America’s second-largest Protestant body with 7.7 million members and millions more in overseas jurisdictions. Yes, the UMC is much in the news but only regarding its internal doctrinal dispute over whether to liberalize LGBTQ policy, per last week’s Guy Memo

UMC proclamations come from the General Board of  Church and Society, whose office hard by Capitol Hill is more than strangely warmed (to quote John Wesley) about President Donald Trump. The board has issued repeated directives urging churchgoers to phone or e-mail protests against Trump's actions to members of the House and Senate. (Years ago its former leader Jim Winkler, now National Council of Churches president, called for impeachment of President George W. Bush, a fellow Methodist, over his war policy.)        

Recently, U.S. religious bodies across the board denounced the Trump policy, now  rescinded, of separating “undocumented” immigrants from their children. But the UMC went further, urging funding cuts for immigration enforcement and border protection, and an immediate halt to all arrests and detentions of undocumented border-crossers.

The Methodists were aggrieved at the U.S. Supreme Court for upholding Trump’s travel ban against seven nations, five of them majority Muslim. Rejecting the court’s reasoning and the government’s national-security rationale, the church charged that the policy “institutionalizes Islamophobia, religious intolerance, and racism.”  



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Intermarriage on the rise: How does Catholicism view Catholic-Jewish weddings?

Intermarriage on the rise: How does Catholicism view Catholic-Jewish weddings?

ELEANOR’S QUESTION:

Is it sinful for Catholics to attend a wedding between a Catholic and a Jew, performed by a rabbi?

THE RELIGION GUY’S ANSWER:

No.

But there’s much more to be said about how Catholicism views interfaith marriages. (The church is more open on this than those who adhere to Jewish tradition, as we’ll discuss below.)

An official U.S. Catholic website says that until recent decades “the idea of a Catholic marrying outside the faith was practically unheard of, if not taboo,” and such ceremonies never occurred publicly in a church sanctuary. Yet today, in some parts of the U.S. up to 40 percent of Catholics are in “ecumenical marriages” between Christians of differing affiliations, or “interfaith marriages” with non-Christians.

The site says “because of the challenges that arise, . . . the church doesn’t encourage” interfaith marriage but does seek to support such couples and “help them to meet those challenges with a spirit of holiness.” Under the law code that covers all Catholics worldwide, says a Canon Law Society of America commentary, there’ve been “extensive changes” in the direction of leniency in marriage rules since the Second Vatican Council (1962-65) and mixed marriages have become “more commonplace and socially acceptable.”

In Catholic belief, a marriage between a Catholic and a Jew (or someone from another non-Christian religion) is not a “sacrament.” Importantly, this doesn’t mean the church questions that the couple is truly married as a civil matter, nor does it express any disrespect toward Judaism, with which Christianity has such great affinity.

The technical term used in marriages with non-Christians is “the impediment of disparity of cult.” If an interfaith couple wishes a wedding in a Catholic church, canon law prescribes that the local bishop must issue a “dispensation” on the basis of “just and reasonable cause,” which occurs far more routinely than in past times.



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Twists, news pegs, names and questions in impending United Methodist LGBTQ showdown

At long last, the United Methodist Church has posted detailed proposals (.pdfs here) from its emergency “Commission on a Way Forward” to address what it calls the “deepening impasse” over whether to approve actively gay clergy and same-sex weddings. 

Leaders of America’s second-largest Protestant denomination hope to end this 46-year conflict and avoid schism by uniting around one of three plans from the commission at an extraordinary General Conference, next Feb. 23-26 in St. Louis.

An added news peg: The Council of Bishops is asking the Oct. 23-26 meeting of the UMC’s highest court (Judicial Council) to rule on whether each concept is constitutional. Consider that headline: If the jurists reject one, or two, or all three of the plans, could the General Conference legislate an outlawed proposal anyway?  

Watch for reactions to the three plans from this weekend’s (July 26-29) meeting at the St. Louis Airport Hilton of the Love Your Neighbor Coalition. Its 12-member caucuses want “full inclusion of lesbian, gay, bisexual, transgender, and queer people.” Speakers include the UMC’s first married lesbian bishop, Colorado-based Karen Oliveto (bishop@mountainskyumc.org, 303-733-0083). A key coalition source will be Jan Lawrence (jan@rmnetwork.org, 773-736-5526),  executive director of the Reconciling Ministries Network. 

Here are salient aspects of the study commission’s proposals. 

* One Church Plan -- The majority of bishops and commission members favor what amounts to “local option” across the U.S. Regional units (“annual conferences”), congregations, bishops and pastors would be free to decide whether to uphold or reject the UMC’s existing stance against  homosexual relationships. Conservative congregations could still avoid gay clergy. Pastors and clergy candidates on either side could switch from annual conferences or congregations they disagree with. Proponents say this will end church trials and other tumult, and honor consciences on both sides. This also changes, of course, the church's commitment to centuries of Christian doctrine.



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Why do churches baptize infants? Why did ancient churches baptize people of all ages?

Why do churches baptize infants? Why did ancient churches baptize people of all ages?

THE QUESTION:

Why do most Christian churches baptize babies?

THE RELIGION GUY’S ANSWER:

This classic issue unexpectedly popped up as news on June 23 due to an Irish Times interview with Mary McAleese, an attorney and the former president of Ireland. McAleese assailed her Catholic Church for its practice of baptizing infants shortly after birth with parents making vows on their behalf.

That treats children as “infant conscripts who are held to lifelong obligations of obedience,” she protested, and that’s a violation of their human rights. “You can’t impose, really, obligations on people who are only two weeks old” or inform them “at seven or eight or 14 or 19 here is what you contracted; here is what you signed up to,” because they did not give their own consent to be church members.

To her, the church’s age-old baptismal practice “worked for many centuries because people didn’t understand that they had the right to say no, the right to walk away.” But she says modern people “have the right to freedom of conscience” although “the Catholic Church has yet toi fully embrace that thinking.”

Baptist-type churches that arose in the Protestant Reformation, and many of today’s independent evangelical congregations, agree with McAleese and practice “believer’s baptism” based on the personal decision of each individual. The Church of God in Christ, probably the largest African-American denomination, puts its outlook this way: Baptism “is an outward demonstration that one has already had a conversion experience and has accepted Christ as his personal savior.”

Groups that baptize only youths and adult converts, not babies, almost always insist that the rite involve full bodily immersion in water, not mere pouring of water over the head as in normal Catholic practice.



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Friday Five: Ethical question, 'Uncle Teddy,' faith-free aliens, Muslim swimmers and more

I have a question for you, dear reader.

It's not directly related to religion, but it is about journalism — and GetReligion has a lot of smart readers who either work in the news business or care deeply about it.

Via Peggy Fletcher Stack, the religion writer for the Salt Lake Tribune, I came across a chilling column written by the widow of a reporter killed in the Capital Gazette shooting. 

I was struck by Andrea Chamblee's repeated references to news media — the New York Daily News, ABC's "Good Morning America," the Wall Street Journal — that contacted Chamblee right after the shooting even before she knew anything about the fate of her husband, John McNamara.

I know journalists have a job to do. I've interviewed countless loved ones of people killed in various tragedies. But must reporters call people such as Andrea Chamblee almost immediately? Is there not a better way to give victims a voice yet not intrude on their humanity in such a desperate time?

I'd welcome your thoughts and insights.

In the meantime, let's dive into the Friday Five:

1. Religion story of the week: As GetReligion editor Terry Mattingly noted earlier today, the New York Times has a new story out on the latest accusation facing disgraced Roman Catholic Cardinal Theodore E. McCarrick.

The Times story is a must read, as is tmatt's commentary ("Fire keeps falling: 'Uncle Teddy' the DC cardinal faces the reality of Matthew 18:6") and my colleague Julia Duin's earlier post ("Cardinal Ted McCarrick, Part II: The New York Times takes a stab at this old story").


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Perennial issue whenever journalists write about religion: Which Bible to quote?

Perennial issue whenever journalists write about religion: Which Bible to quote?

A recent item by GetReligion colleague Bobby Ross posed this perennial issue facing journalists and others writing about religion: “Which Bible to quote?

News articles had quoted Eugene Peterson’s The Message -- one man’s popular paraphrase and not quite a Bible -- and the New King James Version, a conservative fave that was an odd choice for a piece about liberal Protestants.

Once upon a time the (original) King James Version from 1611 sufficed. Its wordings were  familiar to a broad swath of English readers, indeed often memorized. Though the King was Protestant, generally similar verbiage appeared in Catholicism’s old Douay-Rheims translation (1609), and even moreso in the Jewish Publication Society’s The Holy Scriptures (1917).  

Today, however, a dozen or more modern options are in regular use, thus creating our tricky problem. Ross, who like The Guy is an Associated Press alum, noted that the wire’s influential Stylebook offers ample guidance about the Bible but doesn’t address how to decide which version to quote. “Please help me out here, friends,” Ross asked, so the ever-friendly Religion Guy responds herewith. 

When The Guy was teaching an adult Bible class recently, one participant brought along The Message. Its differences with standard Bibles sparked some pointed discussions. Such personal paraphrases -- also including Kenneth Taylor’s The Living Bible and J.B. Phillips’s elegantly British New Testament in Modern English -- are useful for private study and devotions. But they’re not really Bible translations, so a more literal version should also be consulted for comparisons.

Likewise, in most situations writers should cite a Bible closer to the original text that expresses the consensus from a panel of experts.  

Obviously, if a person is quoting a Bible passage verbatim you’ll go with that wording, even if it’s a paraphrase.


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Primer on Sunni terrorists includes helpful advice on the perennial labels game in news

Primer on Sunni terrorists includes helpful advice on the perennial labels game in news

For the foreseeable future, journalists will be covering Muslim zealots who terrorize innocent civilians in God’s name, fellow Muslims included, hoping that violence will force the creation of  a truly Islamic society. Their revolutionary  bloodshed spans the globe -- and spurns centuries of moderate teaching by Islamic authorities.

Journalists remain uncertain on how best to name these groups, which is among matters explored in “The Mind of the Islamic State: ISIS and the Ideology of the Caliphate” by Robert Manne, an Australian media personality and emeritus professor at La Trobe University. Though publisher Prometheus Books is known for partisan and sometimes supercilious attacks on religious faiths, The Religion Guy finds this title even-tempered, as well as brisk and valuable (though Prometheus deserves brickbats for providing no index).

This readable background will help guide journalism about a complex scourge that mainstream Islam is unable to eliminate. The book covers only Sunni extremists, not the rival radicals in the faith’s minority Shi’a branch centered on  Iran. Here’s Manne’s advice on common terms and labels seen in the news.

Islamo-Fascism. This label is “quite misleading” due to fascism’s historical fusion with nationalism (Muslim radicals spurn existing nation-states and  simply divide humanity into believers vs. “infidels”), and with racism (the movement’s hatreds lie elsewhere).

Islamic Fundamentalism. Also a misnomer, this borrows a term for strict textual literalism among Protestant Christians (see the Associated Press Stylebook). Problem: Such Protestants are non-violent, and so are many of the Muslims who favor that approach to holy writ. Rather, we need to label a terroristic political faction.

Islamists. This term designates believers who seek to reshape politics in accordance with religious law (sharia). Here again, such Muslim activists do not necessarily embrace terror.


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Are standard theories about the decline of religion in United States crumbling? 

Are standard theories about the decline of religion in United States crumbling? 

The Religion News Service column “Flunking Sainthood,” as the title indicates, expresses the outlook of liberal Latter-day Saints. But author Jana Riess, who comes armed with a Columbia University doctorate in U.S. religious history, is also interesting when writing about broader matters.

Her latest opus contends that two standard theories about big trends in American religion are too simple and therefore misleading. Her focus is the rise of religiously unaffiliated “nones” to constitute 39 percent of “millennials” from ages 18 to 29. The Religion Guy more or less agrees with her points but adds certain elements to the argument.

So, theory No. 1: Though Riess doesn’t note this, this concept was pretty much the creation of the inimitable Dean M. Kelley (1927–1997) in “Why Conservative Churches Are Growing.” This 1972 book was electrifying because Kelley was a “mainline” United Methodist and prominent executive with the certifiably liberal National Council of Churches. (His expertise on religious liberty gave the NCC of that era a major role on such issues.) 

Under this “strict churches” theory, religious bodies that expect strong commitments on doctrine and lifestyle from their adherents will prosper because this shows they take their faith seriously, and  they carefully tend to individual members’ spiritual needs. By contrast, losses characterize more latitudinarian (Don’t you love that word?) denominations such as those that dominated in the NCC.

Kelley’s scenario proved keenly prescient, since white “mainline” and liberal Protestant groups were then just beginning decades of unprecedented and inexorable declines in active membership and over-all vitality. The Episcopal Church, for one example, reported 3,217,365 members in 1971 compared with 1,951,907 as of 2010. So much for left-wing Bishop Jack Spong’s 1999 book “Why Christianity Must Change or Die.” Statistics have been even more devastating with groups like the United Church of Christ and the Church of Christ (Disciples).

Now comes Riess to announce that scenario is “crumbling” because some strict conservative groups like the Southern Baptist Convention (SBC) have also begun declining in recent years while others, e.g. her own Latter-day Saints (LDS) or Mormon Church, still grow but at more sluggish rates.

That’s accurate, important, and yes it tells us factors other than strictness are at play.


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