Vatican

Instant replay for journalists: Pope Francis asks news umpires to take a second look

The arguments began immediately after the start of the Pope Francis era.

Faced with wild headlines about what the pope had said, or pieces of what the pope had said, doctrinal conservatives in the Catholic blogosphere (and in some official church settings) would immediately debate whether to get mad at Pope Francis or mad at the press.

I mean, you had the Associated Press saying things like this. Note the total lack of attribution in this sentence in what was supposed to be a hard-news report, not a work of analysis:

Francis has largely shied away from emphasizing church teaching on hot-button issues, saying the previous two popes made the teaching well-known and that he wants to focus on making the church a place of welcome, not rules.

What does "welcome" mean? Are "rules" the same thing as "doctrines"?

You could see the Catholic insider camps forming early on. As I noted at the time:

There may be a few -- repeat few -- who see him as a secretly liberal Machiavelli who is steering the Catholic boat toward icebergs in order to cause massive doctrinal changes. There are others who think he is fine, when you read him in context, and that the press is totally to blame for any confusion that exists. There are others who think he means well, but that he is naive when it comes to how his off-the-cuff papacy will be presented in the media.

Right now, we have reached the point where even the unflappable Francis has begun to get a bit ticked off.


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Are demons going to start sending us links to that Washington Post exorcism essay?

It's perfectly understandable why many journalists are fascinated with the subject of exorcisms, especially when the Roman Catholic Church gets involved. For starters, we are talking about battles on the front lines between the material and the supernatural, encounters that raise eternal questions about free will, the love of God and the existence of ultimate good and ultimate evil. And then, of course, there is Hollywood.

So you will not be surprised that your GetReligionistas have taken a look at quite a few mainstream news stories about this topic. Click here and do some surfing, if you wish.

But this post is not about a news piece. Yet, over the past week people have sent me the URL to this Washington Post essay more than any other. At this point, I have begun to wonder if the demons are sending it to me. Why, well you know what C.S. Lewis said about demons (speaking through the voice of Screwtape, his great demonic professor).

We are really faced with a cruel dilemma. When the humans disbelieve in our existence we lose all the pleasing results of direct terrorism and we make no magicians. On the other hand, when they believe in us, we cannot make them materialists and sceptics. At least, not yet. I have great hopes that we shall learn in due time how to emotionalise and mythologise their science to such an extent that what is, in effect, belief in us, (though not under that name) will creep in while the human mind remains closed to belief in the Enemy. The “Life Force”, the worship of sex, and some aspects of Psychoanalysis, may here prove useful. If once we can produce our perfect work -- the Materialist Magician, the man, not using, but veritably worshipping, what he vaguely calls “Forces” while denying the existence of “spirits” -- then the end of the war will be in sight.

The headline on the Post piece, written by New York Medical College professor Richard Gallagher, was this: "As a psychiatrist, I diagnose mental illness. Also, I help spot demonic possession."

I should note that this is a sequel, of sorts, to his 2008 essay -- "Among the Many Counterfeits -- A Case of Demonic Possession" -- that ran in the journal The New Oxford Review, a very small-o orthodox Catholic publication (and one with a high digital wall around its content).

Here is the opening of the new Post piece:


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Byzantine maneuvers: There's more to this Orthodox council story than Russia vs. Istanbul

Anyone who has worked on the religion beat for a decade or two probably knows the answer to this "lightbulb" joke, because it has been around forever (which is kind of the point).

Question: How many Orthodox Christians does it take to change a lightbulb?

The answer is: Lightbulb? What is this "lightbulb"? (The point is that lightbulbs are modernist inventions that some heterodox folks might use in place of beeswax candles.)

However, I have heard another punchline for this joke that is highly relevant to the struggles that some journalists are having as they try to cover the long-delayed, and now stalled, Pan-Orthodox Council, which was supposed to open this week in Crete (previous post here).

So ask that lightbulb question again, but this time answer: Change? What is this "change"?

I have received emails asking me what is going on with the gathering in Crete. Most of these emails include a phrase similar to this: "What is Russia up to?" Well, there's no question that the Church of Russia -- far and away the world's largest Orthodox body -- is a big player. But to understand what many Orthodox people think about this gathering, you need to think about that lightbulb joke and then ponder how they would respond to this headline that ran the other day at Crux.

Leading cleric says Orthodox Church’s ‘Vatican II’ is a go

Disaster! Yes, a theological adviser to Ecumenical Patriarch Bartholomew of Constantinople said something like that.


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Got news? Will anyone cover that historic, and now shaky, Orthodox council in Crete?

Got news? Will anyone cover that historic, and now shaky, Orthodox council in Crete?

Every couple of centuries or so, the leaders of Christianity's ancient Orthodox churches get together to talk about issues of theology or church governance. It helps if everyone agrees that there is some kind of crisis that simply has to be addressed.

It also helps if everyone shows up. The whole point is for the church to speak as one body.

That's been rather complicated, you might say, since the Great East-West Schism of 1054. The ancient church of Rome has held its own great councils, after that ecclesiastical earthquake. The ancient churches of the East have not.

That's why it's rather important that, for 50 years, Orthodox leaders have been wrestling with the idea of a Pan-Orthodox Council. After a 1,000-year gap, there may some items of business to discuss. You think?

That council is now days away -- if it takes place. Several Orthodox churches have already pulled out or suggested that they plan to do so, for reasons that some might call "Byzantine." It's especially crucial that the ancient church of Antioch -- involved in a tussle with the symbolic, but now tiny and oppressed, church of Constantinople -- has called for a delay until painful problems can be resolved.

The meeting is supposed to happen in Crete. Why Crete? Because pretty much everyone agrees that it cannot, for myriad reasons, safely be held in Istanbul, in the allegedly secular state of Turkey.

It you were looking for a symbol of all of that, you might cite the issue of Ramadan prayers being broadcast from inside Hagia Sophia (click here for background), a once great Christian cathedral that is now a UNESCO historic site. For decades it has been considered neutral ground for Muslims and Christians, serving a massive cultural icon and museum.

Here's the question that "Crossroads" host Todd Wilken and I discussed in this week's GetReligion podcast: Have you been hearing about any of this in news coverage here in America? Click here to tune that in.

So where would one need to go to find mainstream news coverage of this international story?


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Do Lutheran deacons matter? St. Louis Post-Dispatch clarifies this rather hot debate

Deacons are quite the discussion topic in the news these days, ever since Pope Francis stated he favored a study to clarify whether the church could admit women to this church office, as our own Richard "Religion Guy" Ostling recently explained.

Catholics aren’t the only ones chatting up the topic. One conservative branch of American Lutheranism is talking about whether to cut back on the number of applicants to the diaconate.

Catholics began including men, almost always married, in a permanent diaconate back in the 1970s after Vatican II. The Lutheran Church-Missouri Synod began doing so in 1989. Both efforts have proved amazingly popular, so much so that the Lutherans are wondering if there’s too much of a good thing.

Recently, The St. Louis Post-Dispatch weighed in on this, so we come in near the beginning of the piece. This passage is quite long, but essential:

“This is the heart of the Lutheran Church-Missouri Synod, a conservative-leaning network of 6,000 churches whose roots are in northern Europe. Though the headquarters is in Kirkwood, more than 2 million members are spread across the country.
Like other mainline churches, the synod struggles to find new blood in the U.S. -- both in the pews and at the pulpit. The decline helped motivate some men often in remote and inner-city areas, to bypass four years of seminary training to serve a congregation in need.
Lutheranism has always been built on a tension between ordained clergy and what is called the priesthood of the believer, or the laity, and over who can do what. While the pool of men -- the church ordains only men -- answering the call to enter seminary and serve as pastors has shrunk in recent decades, some want to enforce higher standards on ministers who aren’t ordained and strip away the so-called “Licensed Lay Deacon” credentials.


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Will Catholicism admit women deacons or deaconesses to ranks of ordained clergy?

Will Catholicism admit women deacons or deaconesses to ranks of ordained clergy?

THE QUESTION:

What are the reasons the Catholic Church might, or might not, ordain women in the clerical rank of deacon? (Almost all Q and A topics are posted by our online audience, but The Guy decided to pose this timely question himself.)

THE RELIGION GUY’S ANSWER:

Catholicism’s long-simmering discussion about whether to ordain women into the clerical ranks as “permanent deacons” took a dramatic turn May 12 when Pope Francis said he’ll form a commission to study the issue. His promise came during seemingly off-the-cuff answers to questions during a Rome session with the International Union of Superiors General, whose members lead nearly 500,000 nuns and sisters in religious orders.

Without doubt, female deacons would be a major change. Liberals hope — and conservatives fear — that permitting women to be deacons would be a step toward allowing female priests. However, that’s a distant prospect if not an impossibility considering Pope John Paul II’s absolute prohibition in his 1994 apostolic letter “Ordinatio Sacerdotalis.”

To explain that term “permanent diaconate”: The order of deacons in the early church gradually dwindled over centuries so that eventually ordination as a “deacon” became a mere stepping-stone for men on the path to priesthood. (That usage occurs in Anglican and Episcopal churches. Lutheran deacons, male and female, fill a permanent office, not a temporary one. Baptists use the deacon title for lay members who govern congregations with the pastor.)

Catholicism’s Second Vatican Council (1962-65) restored the “permanent diaconate” as a third, separate and ongoing ministerial order in its own right that is subordinate to priests and bishops. Particularly in North America, which has half the world total, such deacons help ameliorate the shortage of priests.


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Pope and imam dial back talks about Christian concerns, with assist from some journalists

The leader of a billion-plus Catholics met with a leader of a billion-plus Muslims, and media gave it appropriately thorough coverage.

Except for one matter: persecution of Christians in Muslim lands.

Pope Francis himself was oddly timid on the point. But that doesn't mean mainstream media had to downplay it also -- especially when they cover plenty of such incidents.

Typical was the Associated Press report:

Pope Francis on Monday embraced the grand imam of Al-Azhar, the prestigious Sunni Muslim center of learning, reopening an important channel for Catholic-Muslim dialogue after a five-year lull and at a time of increased Islamic extremist attacks on Christians.
As Sheik Ahmed el-Tayyib arrived for his audience in the Apostolic Palace, Francis said that the fact that they were meeting at all was significant.
"The meeting is the message," Francis told the imam.

Following this press release-style lede, though, AP says the two leaders discussed "the plight of Christians 'in the context of conflicts and tensions in the Mideast and their protection,' the statement said." It adds that Al-Azhar broke off talks alks with the Vatican a decade ago, after Pope Benedict XVI quoted a Byzantine emperor saying that some Muhammad's teachings were "evil and inhuman."

The article also retells some bloody specifics:

Benedict had demanded greater protection for Christians in Egypt after a New Year's bombing on a Coptic Christian church in Alexandria killed 21 people. Since then, Islamic attacks on Christians in the region have only increased, but the Vatican and Al-Azhar nevertheless sought to rekindle ties, with a Vatican delegation visiting Cairo in February and extending the invitation for el-Tayyib to visit.

But if any Mideastern Christian leaders had opinions on the meeting -- and it's hard to imagine they wouldn't -- AP wasn't interested.


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Will Dr. Dawn Eden Goldstein touch a third rail in Catholic doctrine? Of course not ...

First things first, to update our recent former-GetReligionista watch post, congratulations to Dr. Dawn Eden Goldstein today as she receives her doctorate in sacred theology -- magna cum laude -- from the University of St. Mary on the Lake (Mundelein Seminary).

And congratulations, as well, on that A1 Chicago Tribune story that managed to cover quite a bit of Dawn's complex and fascinating life -- from rock-beat journalist to teaching seminarians -- up to this rather historic moment in Catholic higher education.

The story, for example, mentioned that her faculty appointment -- which still has not been announced -- will be overseas. Interesting. Does Dawn speak Italian?

As you would expect, there are some interesting editorial nuances in a mainstream news report about a person as complicated as Dawn. For example, even though (a) her journey into this work began in the Pope Benedict XVI era and (b) women have been appointed to interesting leadership posts (for several decades, actually) in conservative as well as progressive dioceses, the hook for this story (it's a news-media law) must be linked somehow to the current occupant of the chair of St. Peter.

She is earning the degree, issued by the authority of Pope Francis, at the same time Francis is pushing to raise the profile of women in the Catholic Church, most recently in his 260-page apostolic exhortation "Amoris Laetitia," in which he praised some aspects of women's liberation, though he did not go so far as to say women should be priests.
Goldstein is not calling for women's ordination. She's not condemning celibacy, and she voluntarily took a vow herself. She's simply pursuing an education to shape the church's ministers of tomorrow and mentor women who feel called to serve the church.

Of course, there is a reason this pope didn't "go so far" as to support female priests. There is, after all this document from St. Pope John Paul II called "Ordinatio sacerdotalis" in which he ruled that church teachings on this subject are "definitive," and part of the church's ancient "deposit of faith."

As is customary in most news coverage of Catholicism, the story -- over and over -- discusses contemporary issues in language that hints that they are (a) personal opinion, (b) political or (c) both.


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Banned for beliefs: Washington Post tries to tackle the fracas at Marquette University

The long-smoldering struggle between Marquette University and a prickly professor made the Washington Post this week. But there's something funny about the headline:

A university moved to fire a professor after he defended a student’s right to debate gay marriage. Now he’s suing.

A little surprising, in itself, I guess. But what if I told you it's a Catholic university? A Jesuit one, at that? If criticizing gay marriage -- quoting, for example, the teachings of the Catholic church -- during a discussion in class is not allowed in a Catholic, Jesuit university …?

There is a good summary at the top of Post story, at least:

The conflict began in 2014: After a student complained after a philosophy class that he was disappointed that he and others who question gay marriage had not been allowed to express their views during the classroom discussion, the graduate-student instructor told him that opposition to gay marriage was homophobic and offensive and would not be tolerated in her theory of ethics class. John McAdams, an associate professor of political science at Marquette, blogged about it, writing that the instructor "was just using a tactic typical among liberals now. Opinions with which they disagree are not merely wrong, and are not to be argued against on their merits, but are deemed ‘offensive’ and need to be shut up."
The story went viral, touching as it did on the heated debates over issues such as campus culture, gay rights, academic freedom, whether students should be protected from comments they find offensive or hurtful, and where the lines should be drawn in discussions of charged topics such as race and sexuality to ensure that people don’t feel stigmatized or unsafe. The instructor was targeted on social media by people angered by McAdams’s account of the incident and ultimately left the university.
McAdams was suspended without pay the following month and banned from campus, and in March of this year he was told by university president Michael Lovell he could not return to teaching unless he wrote a letter acknowledging that his behavior had been reckless and incompatible with Marquette values and that he feels deep regret for the harm he did to the instructor.
On Monday, McAdams and the Wisconsin Institute for Law & Liberty filed a lawsuit in Milwaukee County Circuit Court, claiming breach of contract.

Now, Marquette would never be mistaken for Catholic University of America, in which faculty members are, to some degree, required to stick with traditional church teachings.


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