Worship

God, baseball and missionary work: Do people in Serbia really deny the Resurrection?

Every now and then, journalists have rather technical arguments about the meaning of terms such as "truth" and "accuracy."

For example, what if a reporter quotes a person who is involved a complicated, even emotional, debate and people who reject this person's perspective later call the reporter's editor and insist that this information was untrue and should not have been included in the printed story?

Reporters often respond by saying something like this: "I was covering a very bitter debate. I could not prove that what this expert said is accurate, but my quotes were accurate. It is accurate to state that he said this and his claims are part of the story. Want to hear my recording of the interview?"

Arguments are like that. There are times when people with quite a bit of education, training, skill and personal experience disagree with one another about basic facts.

This brings me to a story that ran recently in The Claremore Daily Progress in Oklahoma -- one that talks about God, baseball and mission work. Here's how it starts:

Spreading the love of baseball and the love of Christianity seems like a perfect fit for Claremore High School Athletic Director Brent Payne.
The longtime baseball coach who hung up his cleats after the 2015 baseball season, is once again joining a local missionary group and heading to Serbia to teach the word of God, and also how to turn a double play. ...
Serbia, a country sandwiched between Romania, Bulgaria, Hungary, and Bosnia and Herzegovina, has a population of just over 7 million.
Baseball, as would be expected, is not the country’s national pastime.

No problem, so far. However, an Orthodox reader out in the wilds of Oklahoma (such people do exist) had a spew-your-drink-of-choice moment when he hit this statement in the original version of the story that appeared in print, and on the newspaper's website.


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Listen to the silence: It does appear that most evangelicals will reluctantly vote Trump

In the beginning, when there was a massive GOP field of candidates for the White House, about 30 percent of America's white evangelical Protestants backed Citizen Donald Trump. There was evidence -- primarily the ongoing World magazine coverage of evangelical leaders and thinkers -- that Trump's supporters were "cultural" evangelicals, as opposed to folks at the heart of evangelical institutions and churches.

The headlines proclaimed: Evangelicals flocking to Trump.

As Trump rode waves of free press coverage, other candidates dropped out of the race. Slowly, the percentage of Trump evangelicals rose, backed in part by the endorsement of several old-guard evangelical leaders with strong, but old, Religious Right credentials. Trump support among white evangelicals passed 50 percent. See this April release from the Pew Forum team.

The headlines proclaimed: Evangelicals flocking to Trump.

Now, Trump stands alone and the world of mainstream conservatism, especially cultural conservatism, has not produced a ballot-box alternative. The Pew Forum has produced poll research that shows a solid majority of white evangelicals are now planning to vote for Trump.

The headline at Christianity Today, one of the voices of mainstream evangelicalism, states the trend like this:

Pew: Most Evangelicals Will Vote Trump, But Not For Trump
With half of voters dissatisfied with both presidential candidates, white evangelicals primarily plan to oppose Clinton.

Meanwhile, headlines in the mainstream press continue to proclaim: Evangelicals flocking to Trump. Here is what that looks like at Religion News Service. What is crucial, of course, is the framing language at the top of the report:


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Why do Catholics and Orthodox Christians make the sign of the cross differently?

Why do Catholics and Orthodox Christians make the sign of the cross differently?

GAIL’S QUESTION:

Why don’t the Orthodox and Roman Catholics cross themselves the same way?

THE RELIGION GUY’S ANSWER:

Catholic and Orthodox parishioners make the “sign of the cross” before personal prayers, upon entering a church, at various points during worship, and otherwise. Priests make the sign not only during the sacraments but use it to impart blessings on people or objects. Not to mention the familiar sight of superstitious athletes doing so before free throws or penalty kicks.

Lately, Communist overlords in China have attacked hundreds of churches to demolish exterior crosses considered too prominent, which demonstrates how powerful the symbol has always been, and remains.

Consider for a moment how remarkable all this is. Until the birth of Christianity, the cross was a terrifying reminder of Rome’s imperial power and the humiliation and degradation that awaited troublemakers. As we see in the New Testament, the Christians immediately transformed it into the emblem of God’s love and self-sacrifice in Jesus Christ that leads to salvation and spiritual triumph.

Gail refers to the fact that Roman Catholics make the sign by touching in turn the forehead, breast, left shoulder, and right shoulder. Those Anglicans and Protestants who observe this custom do the same.

The Eastern Orthodox, and also the “Eastern Rite” jurisdictions within Catholicism, touch the right shoulder before the left. The Guy found no totally agreed-upon reason for this, but here’s some of what we do know:


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A broken nation hears, according to elite press, vague sermons on unity and reconciliation

As America wrestled with bitter realities in Dallas, Baton Rouge, La., and the St. Paul, Minn., area, editors of The Washington Post and The New York Times reached the same conclusion -- this was a good time to send reporters to church, as in black and white churches in these troubled communities.

I agree with that decision, in part because I reached the same conclusion during the 1992 Los Angeles riots, when I was teaching at Denver Seminary. Let me pause, for a second, to explain what that was all about.

The seminary had created a unique seminar -- it was planned long before the riots. Half of the students were black and half were white and our goal was to combine a class on the Old Testament prophets and my mass-media-framed class, "The Contemporary World and the Christian Task."

When the riots broke out, I decided the syllabus outline needed an update. I told the white students to contact black churches and find out (a) what the pastors had preached about on Sunday (days after the riots) and (b) what biblical texts they used. I asked the black students to call white churches, talk to the ministers, and ask the same questions.

So what did our students learn? Before I tell you, let's find out what happened when -- under very similar circumstances -- reporters at these two elite newspapers took on, sort of, the same assignment. Let's start with the Times story, "On a Somber Sunday, ‘One Nation Under God Examines Its Soul.' "

First things first: Times reporters covered several services focusing on justice and racial reconciliation. However, it appears that none of the services included spoken prayers or references to scripture, even when white pastors preached on the sins of white racism and the deaths of Alton Sterling in Louisiana and Philando Castile on Minnesota. Here is a typical anecdote:


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Talking Pat Summitt: Down South, it matters whether you're Baptist or Methodist

Talking Pat Summitt: Down South, it matters whether you're Baptist or Methodist

If you grew up in the Bible Belt, then there's a good chance that you know the punch line to this old joke.

Question: How do you tell the difference between a Baptist and a Methodist in a Southern town?

Answer: The Methodist will say "Hi" to you at the liquor store, while the Baptist will stay silent.

That joke links up pretty well with another old Southern saying. In the typical Southern town or small city, church ties were supposedly linked to education. If you graduated from high school, you were a Baptist. If you had a college degree, you were a Methodist. If you had a law degree (or a sheepskin from a medical school) you were an Episcopalian.

Why bring all this up in a post linking to our new "Crossroads" podcast about University of Tennessee legend Pat Summitt, the trailblazing czarina who built the Lady Vols hoops empire? Click here to tune that in.

The link is actually pretty complex.

When I wrote my first post about the coverage of Summitt's death, at age 64 -- "The press missed this detail? Pat Summitt took a very timely walk into the waters of baptism" -- I noted that the mainstream press had missed an important passage in the official obituary posted at the Pat Summitt Foundation website, focusing on her faith and her relationship with her son Tyler (an only child, after six miscarriages).


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Ciara and Russell Wilson wedding: What's God got to do, got to do with it?

I will be the first to admit that I know absolutely noting -- nichevo, zip, nada, zero, niente -- about how serious journalists are supposed to cover celebrity weddings.

The dress is supposed to be important, right? I understand that. But might the actual content of the wedding have something to do with the, well, wedding?

I ask this because the glamorous power duo of Ciara and Russell Wilson have finally tied the knot and the chatty folks at USA Today are so, so excited. Is this a news story?

Ciara and Russell Wilson are married!
The R&B star wed the NFL quarterback in England on Wednesday and confirmed the news on social media, sharing a photo of their happy day with the caption, "We are the Wilsons!"
The nuptials took place at Peckforton Castle in front of roughly 100 of their closest friends and family members, according to TMZ. The bride wore a custom lace gown by Roberto Cavalli and carried a bouquet of snow white blooms. On Tuesday, Ciara, 30, and Wilson, 27, were captured by paparazzi dressed up for their rehearsal dinner at Liverpool's Titanic Hotel.

Now, this "story" had to deal with the big news hook in this relationship (other than possible recent rap-related death threats and stuff) over the past year or two. You remember that, of course. In an earlier post I talked called it "Tim Tebow syndrome" and added

Good grief. Have we really reached the point where journalists are shocked, shocked that traditional Christian believers strive to follow 2,000 years of doctrine asking them to hold off on sex until after they have taken their wedding vows?


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Kevin Durant bombshell: Could reporters have spotted ties that bind during 'chapels'?

When it comes to NBA culture, Oklahoma City is not your normal town. That's a #DUH statement, right there.

Over the years, this theme about Oklahoma City being a family-friendly, Bible Belt kind of place has figured into the story of Kevin Durant, a superstar who has never hidden his faith, all the way back to his Christian high school. (I met him, briefly, when he was being recruited by Baylor and I was on campus for a speaking gig. He did a one-and-done thing with the University of Texas, of course.)

Our own Bobby Ross, Jr., has written about this part of the Durant story -- here and here, for example -- noting that the national press has rarely connected the dots on the faith side of things.

So now Durant has left family-values land to join the Golden State Warriors, heading to northern California, and the hip, secular Bay Area to be specific. That's a big surprise and surely there isn't a faith angle to that outrageous move. Right?

Well, it appears that there is a link there. For example, check out the YouTube at the top of this post. Yes, it's over-the-top evangelical and not news material. But do you spot any Golden State Warriors in it? That brings me to this interesting passage in a feature -- "How the Warriors got Kevin Durant" -- at USA Today:

The Warriors had been hearing that Durant had eyes for their franchise for a while. ... Part of it was relationship-based, with Durant growing close with Warriors players in recent years -- none more so than Curry and super sixth man Andre Iguodala during the FIBA World Championships in 2010.


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A question that would stun old-school left: Does religious liberty in U.S. go too far?

A question that would stun old-school left: Does religious liberty in U.S. go too far?

NORMAN’S QUESTION:

Given that many religious groups have some very socially undesirable beliefs and, even more, practices, how much does religious liberty in America need to be restricted?

THE RELIGION GUY’S ANSWER:

Here’s a sketch of a very complex constellation of issues. The question provides no examples of what’s offensive but The Guy guesses that Norman is a liberal critic of religion who especially decries “socially undesirable” religious stands on moral matters like homosexuality. Such hostility from liberals, in turn, provokes deeper worries among traditionalists about religious freedom that we’ve seen since perhaps the 19th Century (something candidate Donald Trump hopes to capitalize on).

Preliminary points: Most religions and most believers agree society’s common good overrules any claimed religious justifications for heinous crimes. That would include terrorism enacted in God’s name by today’s Muslim extremists or, in centuries past, human sacrifice rituals of non-biblical faiths. Some religious activism is generally regarded as positive for society (abolition of slavery, women’s vote, civil rights) and other campaigns as negative (alcohol prohibition).

Certain “new atheists” are so intent on restricting religion that they would forbid parents from teaching their children about faith (while avoiding whether freethinkers should likewise be barred from teaching children that viewpoint). Some democratic nations have sought to discipline preachers who advocate traditional moral beliefs.

In the U.S., the Constitution erects a barrier against such extreme anti-religion tactics. But local and state legislatures, and increasingly powerful administrative rulings, have sought religious limits in various ways. For instance, a pending California law would drop a religious exemption to facilitate gay and transgender students’ discrimination suits, potentially affecting 42 colleges.

U.S. Supreme Court rulings draw the ultimate legal lines and thus provide many of the examples below.


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Weekend think piece: Questions to ask, when reporting on the state of a candidate's soul

Around and around and around we go, with the ongoing chatter about the state of Citizen Donald Trump's soul ("Crossroads" podcast here) and the whole "is he or is he not a you know what kind of Christian" talk.

However, I have good news for all who are frustrated by all of this, including the fact that the Trump drama has offered a chance for journalists to laugh at people who are eternally serious when it comes to discussions of heaven and hell, sin and salvation.

One of the America's most respected scholars on matters of religion and the press has weighed in with some thoughts on this situation. I've known Stewart Hoover ever since our paths crossed soon after his doctoral studies. To make a long story short, he was very kind, at one point, to call some attention to my own University of Illinois graduate project (the short version in The Quill is here) digging into why journalists struggle to cover religion news. Anyone who has taught a college class on this subject knows his work.

Thus, this weekend's religion-news think piece comes from Hoover and can be found at ReligionDispatches.org. The headline: "Hillary's faith, Trump's conversion: Two questions journalists need to ask."

Here is a key part of the overture. It's almost like he's saying that many mainstream journalists, you know, kind of don't "get" religion.

Somewhere in each reporter’s notebook is a tab marked “religion.” The problem is that, unlike most of the other topics they’ll be reporting on, their understanding of religion is a mixture of broad bromides about the nature of religion in American life, mixed perhaps with entirely subjective notions of religion born of their own personal experience with it.

Among journalistic “broad truths:” religion used to be important to Americans, but isn’t anymore, except in rural areas and the Midwest and for those pesky evangelicals and mass-attending Catholics and of course the great and noble tradition of African-American Protestantism. What do you do about a candidate’s religion? She or he must have one, of course, but it doesn’t matter what it is -- except when it does.


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