Scriptures

Generic prayers for fallen hero: Lots of faith details missing in Parkland massacre coverage

Generic prayers for fallen hero: Lots of faith details missing in Parkland massacre coverage

Back in the days when he attend Marjory Stoneman Douglas High School, Joseph LaGuardia had a good friend who was working his way through some tough times.

But there were two constants that his friend could count on -- football and church.

The friend was Aaron Feis, who would later become a security guard and football coach at his alma mater. Feis has emerged as one of the most heroic figures in the school massacre in Parkland, Fla. Students said he used his massive frame to shield the innocent and was fatally wounded while doing so.

The national press has paid attention to the Feis story, with lots of quotes talking about his unique and powerful bond with students and his commitment to his work. He died in a local hospital, while friends sent out waves of social-media appeals for prayer on his behalf.

Today, LaGuardia is the pastor of First Baptist Church of Vero Beach, north of West Palm Beach. I don't know how the local newspaper found him, but his warm words about Feis added some interesting and poignant details to his life story.

The bottom line: Bless be the ties that bind.

As often is the case, there may have been a faith angle in all of those appeals for prayer. In a way, that's the theme that ran through this week's "Crossroads" podcast, which followed up on my earlier post about the Ash Wednesday-Valentine's Day shooting. Click here to tune that in.

But back to the TCPalm.com story about Fies, as seen through the eyes of this pastor who knew him well.

LaGuardia ... said Feis was a couple of years behind him in school, but the two grew close through their church, the New Covenant Church on the Lake in Pompano Beach.

“There were three of us friends who spent most weekends together,” LaGuardia said. “We were very active in the youth group, kind of always there when the doors opened. And his wife was also part of the youth group as well.”


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Hey reporters, wanna know what's taught in a public school's Bible class? Ask teachers, students

I'm always fascinated by news stories about Bible classes in public schools.

I first delved into the subject 20-plus years ago when I wrote a front-page story for The Oklahoman on a debate over elective courses in Bible and religion in the Oklahoma City School District.

In today's post, I want to highlight a Des Moines Register story that goes the extra mile — yes, the reporter actually talked to teachers and students — in reporting on a bill introduced in the Iowa Statehouse.

The Register's lede:

A Statehouse proposal to expand access to Bible literacy classes in Iowa public schools is causing controversy among parents and educators. 
Proponents say classes on the Bible provide important historical or cultural context for students. But opponents say the legislation is a backdoor to teaching Christianity.  
To get more perspective, the Des Moines Register went looking for places where the Bible is already being taught in Iowa classrooms. 
It found a course in one of eastern Iowa's most liberal enclaves: Iowa City. 
Three high schools in Iowa City offer a "Bible as Literature" class.

Now, that opening isn't the most exciting one I've ever read — but it certainly presents the facts in an impartial and straightforward manner.

Keep reading, and the paper offers some nice details from teachers and students about what the class actually encompasses:


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Gender-neutral God story: Have we hit the point where wins on Episcopal left are not news?

Old people on the religion beat (my hand is raised) will remember the 1980s, back when the mainline Protestant doctrinal wars over sexuality started breaking into elite headlines -- big time.

Year after year, some kind of mainline fight over gender and sexuality would score high in the annual Religion Newswriters Association poll to determine the Top 10 stories. More often than not, the Episcopal Church led the way in the fight for feminism and eventually gay rights.

These national headlines would, of course, inspire news coverage at the regional and local levels. Some Episcopal shepherds went along and some didn't. All of that produced lots of news copy, no matter what Episcopalians ended up doing.

At one point, while at the Rocky Mountain News, I told Colorado's Episcopal leader -- the always quotable former radio pro Bishop William C. Frey -- that a few local religious leaders were asking me why the Episcopal Church kept getting so much media attention.

Frey laughed, with a grimace, and said that was a strange thought, something like "envying another man's root canal."

Eventually, however, the progressive wins in Episcopal sanctuaries stopped being news, at least in mainstream news outlets.

Take, for example, that recent leap into gender-neutral theology in the District of Columbia, an interesting story that drew little or no attention in the mainstream press. Thus, here is the top of the main story from the Episcopal News Service:

The Diocese of Washington is calling on the Episcopal Church’s General Convention to consider expanding the use of gender-neutral language for God in the Book of Common Prayer, if and when the prayer book is slated for a revision.
He? She?


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Death outside Waco: Did Mount Carmel believers die because the experts didn't get religion?

Death outside Waco: Did Mount Carmel believers die because the experts didn't get religion?

The subject of the class at Baylor University was contemporary movements in American religious life. On this particular day, the subject under discussion -- with the help of a guest speaker -- was debates about the meaning of the hot-button word "cult."

I was taking the class as part of my master's degree studies during the late 1970s in Baylor's unique church-state studies program, an interdisciplinary program build on studies in history, theology, political science and law. This particular class was important, since legal disputes about new religious movements have helped define the boundaries of religious tolerance in our culture.

To paraphrase one of my professors: Lots of people with whom you would not necessarily want to have dinner have helped defend your religious freedom. True tolerance is almost always tense.

The speaker in our class that day was a soft-spoken leader in a ground that would become infamous more than a decade later -- the Branch Davidians. His name was Perry Jones and it would be another five years or so until a young guitar player and Bible-study savant named Vernon Howell would arrive at the group's 77-acre Mount Carmel headquarters. Howell, of course, would change his name to David Koresh. Jones' daughter Rachel married Koresh, who would eventually become a polygamist.

The main thing I remember about listening to Jones that day, and talking to him after class, was his consistent emphasis on pacifism and biblical prophecies about the End Times -- remaining doctrinal ties back to Seventh-day Adventism, the movement from which the Davidians split decades earlier.

Why share this information? Well, this was the rather personal frame around the contents of my On Religion column this past week and the "Crossroads" podcast that followed. (Click here to tune that in.)

Both focused on religious issues -- in journalism and public life -- addressed in the six-part Paramount Network miniseries called "Waco," which will run through the end of this month.

It was, to say the least, rather haunting to see Perry Jones fatally wounded in the dramatic recreation of the first moments of the two-hour gunfight on Feb. 28, 1993 that opened the 51-day siege outside Waco by an army of federal agents. The hellish fire that ended it all -- its cause remains the subject of fierce debates -- claimed the lives of 76 men, women and children.

Were the Branch Davidians truly a "cult"?


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More Bible battles: The 'old, old story' is ever new and, thus, ever in the news

More Bible battles: The 'old, old story' is ever new and, thus, ever in the news

Pondering Washington’s new Museum of the Bible for the quasi-Jewish Commentary magazine, Williams College art historian Michael Lewis finds it ideologically inoffensive and is therefore perplexed at how fiercely some despise the place.

How come? He says the very claim “that the Bible is a foundational document of our civilization is, to many, an unwelcome one. And as biblical ignorance grows, the claim grows progressively more unwelcome. The Bible seems to be one of those books that the less people know about it, the less they like it.”

Journalists: The professor is onto something that might merit a think piece.

But in this Memo, The Religion Guy instead insists that the Book of the “old, old story” (per that Gospel hymn) is perpetually new, and therefore news. Book-buyers, Internet blabbers and media consumers (also church and synagogue attendees) can’t get enough of it. So here’s the latest twist on the Bible beat.

Religion writers should check the next issue of Christianity Today as it  surveys “lesser-known translations” of scripture, provoking this theme: In the Bible sweepstakes, why pick this one and not that one? Plus there’s a story peg in a current biblical battle between two titans who translated their own one-man New Testaments from the original Greek into English, as opposed to the usual committee editions. The competitors:  

(1) David Bentley Hart, outspoken Eastern Orthodox thinker currently at Notre Dame’s Institute for Advanced Study, with his sharply provocative “The New Testament: A Translation” (Yale).

(2) Bishop N.T. Wright of Scotland’s University of St. Andrews, favorite New Testament scholar for legions of U.S. Protestants and his fellow Anglicans worldwide. Wright's “The Kingdom New Testament: A Contemporary Translation” (HarperOne, 2011) caused England’s Church Times to proclaim him “the J.K. Rowling of Christian Publishing.”


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Taking the perennial creation debate beyond those familiar evangelicals and fundamentalists

Taking the perennial creation debate beyond those familiar evangelicals and fundamentalists

U.S. evangelicals and fundamentalists have vigorously debated when to date the origin of planet Earth and of the human species, whether God as Creator employed Darwin-type evolution and, more recently, whether the Bible requires belief in a literal Adam and Eve.

Reporters should be acquainted with Ken Ham’s strict “young earth”  creationists, Hugh Ross’s “old earth” creationists, pro-evolution evangelicals at BioLogos (founded by Francis Collins, an evangelical and world-class geneticist), the Intelligent Design researchers at the Discovery Institute and discussions within the American Scientific Affiliation, an organization of Bible-believing  professionals in science.

Though conservative Protestants have dominated news coverage, there’s a good  story angle in other religious groups that likewise struggle over evolution. In recent weeks, both Islam and The Church of Jesus Christ of Latter-day Saints (a.k.a. LDS or Mormon) have won some media attention on themes other writers could explore in further depth.

Islam’s creation account in the Koran parallels the longer version in the Jewish and Christian Bible. On scriptural grounds, Muslim authorities insist on a literal Adam and Eve (the latter is unnamed in the Koran but cited in recognized Hadith texts).

More broadly, “The Oxford Dictionary of Islam,” edited by Georgetown University expert John Esposito, states that evolution “is denounced by most Muslim scholars” as “a refutation of Koranic theories of creation.” Evolutionary ideas are excluded from school textbooks in nations like Pakistan, Saudi Arabia, and Sudan. However, a recent beliefnet.com column by Stephanie Hertzenberg sketches a more complicated, three-sided debate.  

First, many Muslims do believe any form of evolution is incompatible with their faith, a la Protestant creationists. Hertzenberg notes that in such traditional  interpretations of the Quran, Adam “had no parents and was a fully formed human being” when created, and other species also stem from the “sudden creation of complete modern organisms” without evolution. A prominent exponent of this stance is Turkish neurosurgeon Oktar Babuna, who has taught at three U.S. universities.


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Why was the sensuous, poetic Song of Songs included in the Bible?

Why was the sensuous, poetic Song of Songs included in the Bible?

THE QUESTION:  Why did ancient Jewish leaders approve the sensuous Song of Songs (a.k.a. Song of Solomon or Canticles) as a book in the Bible?

THE RELIGION GUY’S ANSWER: The biblical Song, a remarkably poetic celebration of sexual and emotional love between a man and a woman, won recent praise in The Wall Street Journal’s “Masterpiece” column, which analyzes history’s major works of art. Writer Aliora Katz commented on its cultural value: “In the time of Tinder and casual hookups, [the Song] reminds us that physical attraction and love ultimately point upward to that which only the poets can imagine or describe.”

Admittedly, some of its metaphors fall oddly on the modern ear, for instance “your hair is like a flock of goats streaming down Mount Gilead” (4:1, repeated in 6:5, Jewish Publication Society translation). Readers should realize that the Bible is filled with feelings of protection and warmth toward nature and its creatures, reflecting a  pastoral culture. Yet this long-ago poetry is fully contemporary as it floats among desire, yearning, admiration, reminiscence, boastfulness, teasing, and self-reflection -- for the woman character in the drama as well as the man.

Considered as scripture, the Song contrasts with warnings elsewhere in the Bible about sexual sin. Yet the Jewish sages some 19 centuries ago agreed it was among the writings in the “canon” to be recognized as holy writ. Christianity then carried the Jewish books over into its “Old Testament.”

An evangelical expert, Tremper Longman III of Westmont College, wrote that we have no evidence to tell how the Song’s original readers understood it, and Roland E. Murphy said we cannot be sure why or when Jewish authorities made it part of the biblical canon. But historians generally think the Song was accepted because ancient Jews thought King Solomon himself wrote it, and because they believed its true message was not glorification of sexuality but the spiritual love between God and his people. That’s called “allegorical” interpretation, though the poem itself is not an allegory.


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Do Christians, Muslims, Jews all worship the same God? Is it a public school's role to say?

"The same God? That's for a school to say?"

That comment atop a Facebook post by my friend Jim Davis, a former GetReligion contributor, caught my attention.

Davis linked to a story from The Courier-News, an Elgin, Ill., hometown newspaper that is a part of the Chicago Tribune family. The story concerned a protest by some Christians over an assignment at a local public school.

The lede:

Dozens of people spoke out Monday against a homework assignment made at an Elgin-area U46 school in which it was asserted Christian, Muslim and Jewish faiths all believe in the same God.
One month after the assignment was criticized by U46 school board member Jeanette Ward, people who identified themselves as part of the Christian community attended the school board meeting Monday to add their opposition.
Several people attacked the assignment, quoting Bible and Quran verses to support their argument that Christians do not follow the same God as Muslims. Some of those who spoke live outside the U46 boundaries, including one person who came from Florida.
"To say that Allah of the Quran and the God of the Bible are the same is simply absurd," said Art Ellingsen, a church pastor from Arlington Heights.

Last month, the same school board heard from religious leaders with a different perspective, as the newspaper noted then:


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Weekend thinker with a punch line: Please take this 'You might be an evangelical if ...' quiz

Sorry for the social stereotypes, but the video at the top of this post -- or the comedy riff at the heart of it -- was the first thing that I thought of a week or two ago when I saw a tweet from Sarah Pulliam Bailey of The Washington Post that proclaimed: "This is a fun quiz. Are you an evangelical?"

Obviously, that link went into my "GetReligion Guilt" file.

Of course, "Are you an evangelical?" isn't that far from, "You might be an evangelical if ..." You can understand how I guy (that would be me) who grew up in a Southern Baptist pastor's home in Texas would make the leap to Jeff Foxworthy.

Now, I realize that there already are lots of websites with one-liners built on this concept. For example, at the "Progressive Christian" site at Patheos you'll find examples such as these:

If you have strong opinions about when, precisely, Amy Grant “sold out,” then you might be an evangelical.
If the first time you saw your uncle’s shot-glass collection, you wondered where he got all those fancy communion cups, then …
If you’ve ever forgotten to set your clock back at the end of Daylight Savings Time and your first thought at seeing the empty church parking lot was, “Oh no, I’ve missed the Rapture,” then …
If you never watched “Highway to Heaven,” not because it was too preachy, but because it aired on Wednesday nights, then …
If you knew that “Wednesday nights” in the previous joke was a reference to prayer meeting, then …

But, semi-seriously, there is a reason that your GetReligionistas have dedicated so much digital ink over the years to discussions of what the word "evangelical" does or does not mean.


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