Terry Mattingly

Journalists may want to ask: When will United Methodist left decide that enough is enough?

Journalists may want to ask: When will United Methodist left decide that enough is enough?

Way back in the 1980s, as the sex wars in the Episcopal Church really began to heat up, I heard a conservative priest tell a joke that gently mocked many of his Anglo-Catholic colleagues on the doctrinal right.

The whole point of the joke is that it is really hard to cut the ties that bind, when people have invested decades of their lives in religious institutions and traditions. And then there are the all-too human, practical details that come into play. In the end, it may be easier to edit the Apostles Creed and modernize the prayer book than it is to split the clergy pension play or divide a denomination’s trust funds.

Which brings us back to that joke that I have shared once or twice in the past. I have left the time-element in the first line intact. Like I said, it’s an old joke.

The year is 2012 … and two Anglo-Catholic priests in the back of National Cathedral are watching the Episcopal presiding bishop and her incense-bearing lover process down the aisle behind a statue of the Buddha, while the faithful sing a hymn to Mother Earth.

"You know," one traditionalist whispers, "ONE more thing and I'm out the door."

Right now, in the multi-decade United Methodist Church civil war, things may be close to reaching that point for LGBTQ clergy and their supporters on the denomination’s doctrinal left. What will it take for these believers — who are sincerely convinced that 2,000 years of Christian doctrines on marriage and sex should be changed — to decide that enough is enough?

That’s the key question that I asked during this week’s “Crossroads” podcast. (Click here to tune that in, or head over the iTunes.) What would this old “ONE more thing” joke look like today, if you turned it around — doctrinally speaking — and looked at it from the point of view of United Methodists on the left?

Maybe you would have two United Methodist pastors from the Iliff School of Theology in Denver — long a safe haven for the left — standing at the back of a global General Conference that is being held in a United Methodist stronghold in Africa. They are watching an African bishop walk down the aisle with his wife with his hands in the air singing an evangelical praise song. The service ends with the Rev. Franklin Graham giving an altar call.

One more thing and I’m out the door?

Then what? That was the other half of the equation in this podcast. Follow me through a few “ifs” here.

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What's wrong in Baltimore? You can't tell that story without listening to pastors and their people

What's wrong in Baltimore? You can't tell that story without listening to pastors and their people

If you lived in or near Baltimore during the spring and early summer of 2015 then you were affected, one way or another, by the waves of urban violence that shook the city.

This tragedy was impossible to ignore. It was more than images on the evening news. You could stand in your yard and see the smoke over the neighborhoods east and west of downtown. One night, the fires were so large that I could see the reddish-gold glow in the sky — fires that included a community center and senior-housing unit that was being built by Southern Baptist Church in East Baltimore.

What happened to Baltimore in those months, and the stunning violence that has gripped the city ever since, is a massive, complex story. It’s a police story. It’s a story about drugs, young men on the loose and shattered families. It’s an education story. It’s a political story. It’s a tragic story about government officials trying to find someone to blame.

But if you followed the local news during those months (and some of the national television coverage) you also knew that what happened in Baltimore was a religion story.

This is no surprise, since black churches — old and new, past and present — have always played a major role in urban life when people try to cope with danger and tragedy. No one worked harder than Baltimore pastors when it came time to respond to the violence and the bitter realities that provided fuel for the fires.

That’s why I was disappointed when I read a massive story on this subject that ran the other day, co-produced by ProPublica and The New York Times Magazine. Here’s the dramatic double-decker headline:

The Tragedy of Baltimore

Since Freddie Gray’s death in 2015, violent crime has spiked to levels unseen for a quarter century. How order collapsed in an American city.

Let me be clear. This is a must-read story for anyone who cares about urban life and issues facing the poor. I am also not arguing that it was wrong for the story to devote so much ink to police and government issues.

I am simply saying that this story needed to include some content from pastors and other church leaders — if one of the goals was to show how Baltimore people responded to the riots, or uprisings, of 2015. The story needed the voices of religious believers, if the goal was to listen to Baltimore.

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Accused Christchurch shooter: Young man defined by life on the computer and Medieval 'myths'

Accused Christchurch shooter: Young man defined by life on the computer and Medieval 'myths'

It’s the kind of news story that has turned into a cliche, in the age of mass shootings. Yes, we are talking about Brenton Harrison Tarrant and the massacres in New Zealand.

In the days after the hellish images on the Internet and then television, people close to the accused shooter — it’s almost always a young man — are interviewed and express shock. They usually talk about a boy who grew up to be a somewhat quiet, loner figure in their lives. Yes, the family had its challenges, but everything seemed kind of normal.

The question, of course, is what “normal” means, these days. In particular, is it safe to say that a key part of the new-male “normal” is best defined in terms of private activities online — hour after hour, day after day — behind a closed door? If that is the case, then no one really knows anything about these gunners until authorities piece together the contents of their secret digital lives.

This would be a good time to remind GetReligion readers of that set of lifestyle questions I asked future ministers to ponder back in the early 1990s, when I was teaching at Denver Seminary. Seeking a kind of sociological definition of “discipleship,” I urged them to ask three questions about the lives of the people in their pews and the people they hoped to reach in the community. The questions: How do they spend their time? How do they spend their money? How do they make their decisions?

As it turns out, these are good questions for reporters to ask when seeking the contents of the hearts, minds and souls of newsmakers. (That second question could be stated like this: Follow the money.)

With that in mind, consider two passages in a short — but very interesting — Washington Post sidebar that ran with this headline: “In Brenton Harrison Tarrant’s Australian hometown, his relatives remember violent video games, trouble with women.” Like I said, we’re talking about the new “normal.” Here is the overture:

GRAFTON, Australia — On the road into this small city, a sign is evidence of a community in shock: “He does not represent us,” it says, referring to the alleged killer few here will even name.

But nowhere was the shock more evident than among the relatives of 28-year-old Brenton Harrison Tarrant, who has been accused of a hate-fueled massacre that left 50 people dead in two mosques in the New Zealand city of Christchurch on Friday.

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New York Times weighs in, offering one side of bitter disputes inside United Methodist Church

New York Times weighs in, offering one side of bitter disputes inside United Methodist Church

If you’ve been following United Methodist Twitter, you know that this bitterly divided denomination has been in a behind-the-scenes uproar about a New York Times gotcha story that ran the other day. The headline: “Improper Voting Discovered at Methodist Vote on Gay Clergy.”

This is the rare case in which news consumers can find more information, and even a hint of balanced coverage, by reading official press releases from United Methodist News. Take this story, for example: “Denials, charges fly in GC2019 voting credentials review.” In this story — from the denominational press — there are actual interviews with people on the conservative side of this battle.

But back to the world’s most powerful newspaper.

Here’s a crucial question, a question that the Times story did ask and, to some degree, did answer: Did voting issues affect the crucial outcomes in the recent general conference in St. Louis? We are talking about the votes that defeated the One Church Plan favored by the United Methodist Church’s American establishment and the vote that passed some elements of the Traditionalist Plan favored by a coalition of American evangelicals and delegates from the Global South.

The Times piece played down, and avoided specifics, on another crucial issue: The fact that 30 overseas delegates were not able to attend, and thus were unable to vote, because of issues obtaining U.S. visas. In other words, the Global South coalition was stronger than it appeared in the final votes. The issue with visas also points to another issue in the Times report: Squabbles (and, potentially, translation issues) over the status of “reserve” delegates at the conference. Thus, the overture for the story:

It was a momentous vote for the United Methodist Church, as the future of the country’s second-largest Protestant church hung in the balance. In a former football stadium in St. Louis last month, church officials and lay leaders from around the world voted to strengthen their ban on same-sex marriage and gay clergy, a decision that could now split the church.

But at least four ballots were cast by individuals who were not authorized to vote, according to interviews and a review of the church’s records. The individuals were from African delegations whose votes were critical to restricting the church’s rules on homosexuality.

The final 54-vote margin against gay clergy and same-sex marriage exceeds the number of unauthorized votes discovered so far. But the voting irregularities raised questions about the process behind the divisive decision, which devastated progressive members. Some have discussed leaving the denomination and possibly creating a new alliance for gay-friendly churches.

The bottom line, of course, is whether American church officials can find a way to challenge the validity of the St. Louis votes and fight on, continuing decades of work to change the denomination’s teachings on sexuality, marriage and the ordination of clergy.

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News? Religious communities build new sanctuaries, and repair old ones, for lots of reasons

News? Religious communities build new sanctuaries, and repair old ones, for lots of reasons

There were a lot of different subjects swirling around during this week’s “Crossroads” podcast, so I don’t know exactly where to start. (Click here to tune that in or head over to iTunes.)

On one level, host Todd Wilken and I talked about church buildings and sacred architecture. You know, the whole idea that church architecture is theology expressed in (List A) stone, timber, brick, stucco, copper, iron and glass.

Ah, but is the theology different if the materials being used are (List B) sheetrock, galvanized steel, plastic, concrete, rubber and plywood?

What if you built a Byzantine, Orthodox sanctuary out of the materials in List B and accepted the American construction-industry norms that a building will last about 40-50 years? Contrast that with a church built with List A materials, using many techniques that have been around for centuries and are meant to produce churches that last 1,000 years or more.

These two churches would look very similar. The provocative issue raised by church designer and art historian Andrew Gould — of New World Byzantine Studios, in Charleston, S.C. — is whether one of these two churches displays a “sacred ethos” that will resonate with the teachings of Eastern Orthodox Christianity, while the other may be both modern and more temporary.

Here’s another question along those same lines: Why did farmers, merchants and peasants in places like Greece, Russia, Serbia and Romania for many centuries insist on building churches that would last for generation after generation of believers? Also, why are the faithful in many modern, prosperous American communities tempted to build churches that may start to fall apart after a few decades?

Here’s the end of my “On Religion” column about Gould and his work, based on a lecture he gave at my own Orthodox home parish in Oak Ridge, Tenn. — which is poised to build a much-needed new sanctuary.

“If you build something that looks like a Byzantine church, but it isn’t really built like a Byzantine church, then it isn’t going to look and sound and function like a Byzantine church — generation after generation,” said Gould.

“The goal in most architecture today is to create the appearance of something, not the reality. ... When you build one of these churches, you want the real thing. You want reality. You want a church that’s going to last.”

Now, is this a very newsworthy subject?

Maybe not. But some of these issues can be spotted looming over big headlines some big stories in places like New York City.

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Sort of Friday Five: Of course the terrorist attack in New Zealand is a religion-beat story

Sort of Friday Five: Of course the terrorist attack in New Zealand is a religion-beat story

The terrorist set out to massacre Muslim believers as they gathered for Friday prayers in their mosques.

He covered his weapons with names of others who committed similar mass murders and military leaders that he claimed fought for the same cause.

The terrorist left behind a hellish manifesto built on themes common among radicals who hate immigrants, especially Muslims, and weave in virulent anti-Semitism themes, as well (BBC explainer here). He claimed to have “been in contact” with sympathizers of Anders Behring Breivik, the Norwegian terrorist who killed 77 people — most of them children — in 2011.

1. Religion story of the week. The gunman’s motives may have been pure hatred, with no twisted links to any world religion, but it’s clear that the New Zealand massacre is the religion story of the week — because of the faith of the 49 victims and the faith statements of millions of people that are offering prayers and help in the wake of the attack.

The gunman labeled his own motives, as seen in this New York Times report:

Before the shooting, someone appearing to be the gunman posted links to a white-nationalist manifesto on Twitter and 8chan, an online forum known for extremist right-wing discussions. …

In his manifesto, he identified himself as a 28-year-old man born in Australia and listed his white nationalist heroes. Writing that he had purposely used guns to stir discord in the United States over the Second Amendment’s provision on the right to bear arms, he also declared himself a fascist. “For once, the person that will be called a fascist, is an actual fascist,” he wrote.

The Washington Post noted:

The 74-page manifesto left behind after the attack was littered with conspiracy theories about white birthrates and “white genocide.” It is the latest sign that a lethal vision of white nationalism has spread internationally. Its title, “The Great Replacement,” echoes the rallying cry of, among others, the torch-bearing protesters who marched in Charlottesville in 2017.

Also this:

Video on social media of the attack’s aftermath showed a state of disbelief, as mosque-goers huddled around the injured and dead. Amid anguished cries, a person could be heard saying, “There is no God but God,” the beginning of the Muslim profession of faith.

Please help us spot major religion themes in the waves of coverage that this story will receive in the hours and days ahead. Meanwhile, with Bobby Ross Jr., still in the Middle East, here is a tmatt attempt to fill the rest of the familiar Friday Five format.

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One thing about Lent: There are lots of stories to cover, including this valid Twitter hook

One thing about Lent: There are lots of stories to cover, including this valid Twitter hook

It’s that time again. Great Lent is here and my home fridge has gone almost completely vegan, following ancient traditions (no meat or dairy) in Eastern Orthodox Christianity.

If you live in an area with a significant Orthodox population, there might be some interesting stories linked to this. For example, when do most Orthodox children begin following a meat-free version of this fast (as much as possible) during Lent? How do things go at school, in this age in which more children are already vegetarians? I’m just thinking out loud here.

However, for most reporters, Lent means one thing — literally. Yes, it’s time for waves of stories about people giving up “one thing” for Lent. A decade or so ago, I attempted to find the roots of this “one thing” idea (I assumed Anglicanism) and, well, found out that this alleged tradition isn’t really a church tradition at all. It seems to have come out of nowhere.

I don’t know: Maybe some reporters should give up one-thing Lent stories for Lent this year? There are newsy alternatives around. For example, what are the actual Catholic fasting traditions in Lent? Does anyone know? How many Catholics follow them?

Meanwhile, a veteran freelance writer for Religion News Service just moved a thoughtful piece linking the one-thing Lent concept with another hot news hook — the acidic impact of Twitter on the lives of journalists and “public intellectuals” whose jobs require them to spend many, many hours swimming in those snark-invested waters. The headline: “Pundits repent of Twitter sins, apply faith to social media.” Here’s the overture:

On March 5, Fat Tuesday, Paul Begala, a consultant for CNN and veteran D.C. insider who has spoken publicly about his Catholic faith, made a public act of contrition, tweeting:

“I love Twitter, but I fear it’s making me more superficial, snarky, and judgmental – flaws I already have in abundance,” Begala announced. “So I’m giving up Twitter for Lent. I want to apologize in advance to my neighbors for shouting out the window in rage for the next 40 days.”

Then he signed off.

Begala wasn’t the first to admit his Twitter sins.

Now, I should mention the byline on this piece — Elizabeth Evans. Longtime GetReligion readers may ask if this is the Rev. Elizabeth Eisenstadt-Evans, the former GetReligionista.

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Fox News follows McCarrick into distant plains of Kansas: Is this story now 'conservative' news?

Fox News follows McCarrick into distant plains of Kansas: Is this story now 'conservative' news?

For several months now, I have wondered when a major news organization was going to send a reporter and photographer out into the vast plains of Western Kansas to visit St. Fidelis Friary, which is next door to the giant Basilica of St. Fidelis — which is better known as the “Cathedral of the Plains.

This small monastic community in Victoria, Kan., consists of five Franciscan Capuchin priests and a brother. At the moment, there is also a Catholic layman living quietly in that facility — the defrocked former Cardinal Theodore McCarrick.

If you’ve ever driven across Kansas, you have seen this church — because it’s hard to miss. I put it this way in an “On Religion” column last fall.

The Cathedral of the Plains can be seen long before Interstate 70 reaches Victoria, with its Romanesque spires rising out of the vast West Kansas horizon.

This is a strange place to put a sanctuary the size of the Basilica of St. Fidelis, but that's a testimony to the Catholic faith of generations of Volga-German farmers. This is also a strange place to house a disgraced ex-cardinal.

However, the friary near the basilica has one obvious virtue, as a home for 88-year-old Theodore McCarrick. It's located 1,315 miles from The Washington Post.

Now, we have a pretty lengthy television report from a Fox News team that made the long journey to try to knock on McCarrick’s door. (If there is a print version of this story, I have not been able to find it.)

I found myself wondering: Is it significant that it was Fox News that ventured out into the Kansas plains to cover this particular story?

Does that, in a strange way, prove that continuing to cover the McCarrick scandal is now officially “conservative” news territory — as in news that is only of interest to conservative Catholics and cultural conservatives in general? If so, why is that?

Here at GetReligion, I have argued that the heart of the latest chapter in the multi-decade Catholic clergy-abuse crisis can be summed up in three questions:

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New York Times offers totally faith-free look at why Hispanic American birth rate is plunging

New York Times offers totally faith-free look at why Hispanic American birth rate is plunging

You know that old saying, “Demographics are destiny”?

Here at GetReligion we have an observation about religion news trends that is linked to that: “Doctrine is destiny,” especially when doctrines are linked to marriage and family.

I thought of that when reading a long New York Times feature that ran the other day with this headline: “Why Birthrates Among Hispanic Americans Have Plummeted.

Now, I am sure that this is a very complex subject and that there are lots of trends linked to it. However, I found it fascinating — stunning, actually — that this story is missing one rather logical word — “Catholic.” How do you write about Latino families, marriage and children and not even mention Catholicism and its doctrines (think contraceptives, for starters) on those subjects?

However, the Times team managed to pull that off. Here is a crucial chunk of this story:

As fertility rates across the United States continue to decline — 2017 had the country’s lowest rate since the government started keeping records — some of the largest drops have been among Hispanics. The birthrate for Hispanic women fell by 31 percent from 2007 to 2017, a steep decline that demographers say has been driven in part by generational differences between Hispanic immigrants and their American-born daughters and granddaughters.

It is a story of becoming more like other Americans. Nearly two-thirds of Hispanics in the United States today are born in this country, a fact that is often lost in the noisy political battles over immigration. Young American-born Hispanic women are less likely to be poor and more likely to be educated than their immigrant mothers and grandmothers, according to the Pew Research Center, and many are delaying childbearing to finish school and start careers, just like other American-born women.

“Hispanics are in essence catching up to their peers,” said Lina Guzman, a demographer at Child Trends, a nonprofit research group.

Catholic thinkers would note that the phrase “catching up” contains some interesting assumptions.

Meanwhile, if you know anything about Catholic culture and Hispanics, you know — at the very least — that the regions in the United States in which the church is growing are those  where immigrants from Mexico and Latin America are thriving.

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