Worship

A 40-year history of People of Praise that many journalists might like to know

Amy Coney Barrett’s nomination has brought renewed attention to a part of the American charismatic movement that has been a source of controversy for 40 years. Sadly, very few journalists understand “intentional Christian communities,” or “covenant communities,” which were major fixtures on the American religious scene from the late 1960s to the early 1990s.

Barrett grew up in a family affiliated with one such community -- called People of Praise -- in South Bend. Before her name came to the fore a few years ago as possible Supreme Court material, the only people who knew about these groups were religion reporters who were plying their trade more than 30 years ago.

Even then, People of Praise wasn’t making headlines. You had to be a specialist in Pentecostal-charismatic movements (as I am) to know what they were.

Today, reporters struggle to explain a type of Christianity that was cutting edge during Jesus Movement days but feels very foreign now. And so you get a mishmash of reportage and opinion ranging from the Wall Street Journal’s guest editorial on the benefits of People of Praise to Newsweek’s truly awful story that had to be corrected. There are too many other examples to even survey them.

So, we’re going to get a brief history.

Before I do that, I want to spotlight two outlets that have done a good job of reporting on Barrett, starting with a Vox piece by Constance Grady that correctly explained why the nominee has erroneously been connected to the “handmaids” in People of Hope, a Catholic charismatic group in New Jersey. Grady writes:

One of the weirder ways this debate has played out since Barrett was first discussed as a potential Supreme Court nominee is the fight over whether or not People of Praise, the group she belongs to, is also one of the inspirations for The Handmaid’s Tale. In Margaret Atwood’s 1985 dystopian novel (and its recent TV adaptation), fertile women are forced to live as childbearing slaves called handmaids. The group isn’t an established inspiration for the book — but the story has developed legs anyway.

Do read the whole of it, because it explains how several publications made stupid mistakes when covering the People of Praise/People of Hope mixup.

The other is a Politico story that takes one on a tour of People of Praise education and ministry sites in South Bend.


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Updates for a very #2020 day: Trump, COVID-19, Twitter, Bob Dylan and words from St. Paul

Journalists are trained to react to major news stories in a very particular way. A voice inside your head is supposed to say, no matter how earth-shattering the news: What happens next?

Continuing with that line of thinking, in the wake of the news that President Donald Trump and his wife Melania have tested positive for COVID-19, journalists will be asking: What is the next story? And, in particular, how does this affect my beat, the topic that I cover day after day.

You may have seen those mock headlines about the end of the world? What’s the headline at The New York Times for this religion story? "God says world to end tomorrow (story and analysis on page B11)." Or how about USA Today: "WE’RE DEAD!" The Washington Post: "World to end tomorrow; Polls look bad for GOP." The Wall Street Journal: “Stocks are down, market closing early tomorrow.”

Right now, there are political-beat reporters who are being tempted to tweet: “Take that, all of you white evangelicals.”

Surely it says something bad — about me and our times — that the SECOND thing I thought of was this: Blue-checkmark journalists are going to be tempted to show their stuff on Twitter. The THIRD thing was: Brace yourselves for some really bad “thoughts and prayers” wisecracks.

What was my first reaction? I hesitate to share it, since regular GetReligion readers are probably aware that I have been a #NeverTrump guy since his first announcement that he was running for president. I simply didn’t think he was qualified for the office, as a basic issue of temperament and political skills.

But, I confess that my first thought this morning was this: “God is not mocked.”

Yes, that’s a theological reflection and I need to stress that this is actually a pretty good scriptural reaction to all kinds of serious news events, as opposed to being a comment about Citizen Trump alone. For serious believers, that’s a comment about the state of the world — period.

Care for some context?


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Many journalists are not pursuing crucial religion angles in Black Lives Matter coverage

As with most human activities, there are significant religion angles on the Black Lives Matter phenomenon, but they’re often missed in the lavish media attention.

As a generalized cry for racial justice and action against police misconduct, the cause enjoys wide support, so one obvious aspect to cover is the extent to which church folk — Black and White — are providing support.

Pew Research says 55% of Americans sympathize with the movement as of Sept. 13, though that’s down from an impressive 67% in June, presumably because criminal mayhem and radical hostility toward policing in general mingled with the street protests. (Among Whites, support fell from 60% to 45%.) Remember the early efforts, often led by church leaders, to have police and protesters pray together?

Little press attention has focused on another religious problem. Pundit Andrew Sullivan branded the Black Lives Matter organization “explicitly atheist (and neo-Marxist).” Televangelist Pat Robertson denounced its “anti-God agenda.” A Catholic priest in Michigan, the Rev. Paul Graney, called it “anti-Christian,” “anti-family” and downright “evil.” Southern Evangelical Seminary declared that, of course, “black lives matter” (lower-case) because “all human lives are sacred,” but beliefs of the official Black Lives Matter organization and related “critical race theory” conflict with “foundational tenets of the Christian faith”

The media may have downplayed this controversy. At some point, during recent weeks, the BLM organization removed the “What We Believe” platform from its website. It it, the group complained about “patriarchal” practices and said “we disrupt the Western-prescribed nuclear family structure requirement by supporting each other as extended families and ‘villages’ that collectively care for one another.”

There’s also a big problem for religious believers who dissent from the LGBTQ cause. The BLM platform decried discrimination on the basis of “actual or perceived sexual identity, gender identity, gender expression” and vowed “to dismantle cisgender privilege.” It said “we foster a queer-affirming network” to break away from “the tight grip of heteronormative thinking.”

A related angle journalists could pursue is the way in which some leaders, including executive director and co-founder Patrisse Cullors, foster a new blend of non-Christian faiths and compete with the nation’s historic Black Protestant churches.


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New podcast: Why is the 'handmaid' image so important in Amy Coney Barrett coverage?

The question for the week appears to be: Are you now, or have you ever been, a charismatic Catholic?

In a land in which citizens are divided just as much by entertainment as they are by their religious and political choices, that question leads directly to cable television and a certain blue-zip-code hit focusing on, to quote IMDB, this story hook: “Set in a dystopian future, a woman is forced to live as a concubine under a fundamentalist theocratic dictatorship.”

This leads us to the word “handmaid” and strained efforts by some — repeat “some” — journalists to attach it to the life and faith of Judge Amy Coney Barrett. This topic was, of course, discussed at length during this week’s “Crossroads” podcast (click here to tune that in). How could we avoid it?

It’s crucial to know that the word “handmaid” has radically different meanings for members of two radically different flocks of Americans.

For Catholics and other traditional Christians, this term is defined by its use in the first chapter of the Gospel of Luke, during this encounter between Mary and the Angel Gabriel. This is long, but essential:

… The angel said unto her, Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.

Then said Mary unto the angel, How shall this be, seeing I know not a man?

And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. …For with God nothing shall be impossible.

And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her.

In this context, the word refers to a “female servant.” However, its use in Christian tradition has, for 2,000 years, been linked directly to St. Mary, the mother of Jesus.

Now, let’s move to mass media, where the Urban Dictionary defines the term as:


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New podcast: Yes, it will be big news if COVID-19 closes 20% of America's churches

New podcast: Yes, it will be big news if COVID-19 closes 20% of America's churches

This week’s “Crossroads” podcast — click here to tune that in — starts with a rather obvious question linked to the coronavirus crisis.

The question: Would it be a major news story if 20% or more of America’s religious congregations were forced to shut down during the next 12-18 months?

Clearly that would be a huge development in American life — not just on the religion-news beat. On top of that, it would be a story that would almost certainly unfold in every zip code in America. There would be newsworthy hooks at the local, regional and national levels.

What kinds of stories?

Hold that thought.

The hook for this week’s discussion was my latest “On Religion” column for the Universal syndicate, which grew out of recent comments by David Kinnaman, the leader of the Barna Group — which does polling and research with a variety of churches and denominations.

Here is a key passage:

The question religious leaders are asking, of course, is how many people will return to their pews when "normal" life returns. But it may be several years before high-risk older believers decide it's safe to return, even after vaccines become available. Younger members may keep watching their own local services, switch to high-profile digital flocks elsewhere or do both.

In talks with clients, Kinnaman said he is hearing denominational leaders and clergy say they believe that, in the next year or so, some churches will simply close their doors. Early in the pandemic the percentage of insiders telling Barna researchers they were "highly confident" their churches would survive was "in the high 70s," he said.

"Now it's in the 50s. … Most churches are doing OK, for now. But there's a segment that's really struggling and taking a hit, week after week."

After reviewing several kinds of research -- including patterns in finances and attendance -- Kinnaman sent a shockwave through social-media channels with his recent prediction that one in five churches will close in the next 18 months. In "mainline" churches, he is convinced this number will be one in three, in part because these rapidly aging Protestant denominations have lost millions of members -- some up to 50% -- since the 1960s.

These mainline churches are the “Seven Sisters” of progressive Protestantism. In descending order, by size, that would be the United Methodist Church, the Evangelical Lutheran Church in America, the Presbyterian Church (U.S.A.), the Episcopal Church, the American Baptist Churches USA, the United Church of Christ and the Christian Church (Disciples of Christ).


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New York Times considers free speech wars in Hong Kong, while ignoring religious issues

The locals had few illusions, back in 1997, when I spent a week in Hong Kong during the days just before the handover ceremonies that put one of Asia’s most important cities under the control of Chinese authorities.

The purpose of my trip was to attend a conference about religion and the news (click here for the text of my presentation during that event), so it was understandable that participants talked to quite a few leaders in Hong Kong’s diverse and prominent religious community.

But that really didn’t matter. Secular human-rights people I met were saying the same things as the church leaders. They were all digging into the fine details of the new Special Administrative Region's Basic Law and seeing ominous loopholes.

Article 23, for example, was causing concern, with its language stating that Hong Kong's new leaders "shall enact laws ... to prohibit any act of treason, secession, sedition (or) subversion against the Central People's Government, ... to prohibit foreign political organizations or bodies from conducting political activities in the Region, and to prohibit political organizations or bodies of the Region from establishing ties with foreign political organizations or bodies".”

Did that include the Vatican? Would Baptists, Methodists, Anglicans and others be allowed to maintain ties to their global fellowships or communions?

Global issues were sure to surface, activists told me. But that would not be the first place where the hammer would fall. Activists warned that free-speech issues would be the first war zone — free speech about politics, of course, but also about religion, an area of life that troubled government leaders.

This brings me to a recent New York Times feature — a mix of text and graphics — that ran under this headline: “What You Can No Longer Say in Hong Kong.” Surely this story about the impact of new laws in Hong Kong would address religious speech issues as well as politics? Here is a crucial summary:

The police have since arrested more than 20 people under the new law, which lays out political crimes punishable by life imprisonment in serious cases, and allows Beijing to intervene directly if it wants.

Hong Kong was once a bastion of free speech. It served as a base for the international news media and for rights groups, and as a haven for political refugees, including the student leaders of the 1989 Tiananmen Square protests in Beijing. Books on sensitive political topics that are banned in mainland China found a home in the city’s bookstores.


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Podcast: USA Today Network study of chaplain in COVID crisis avoids big, eternal questions

For the last decade of his ministry, my father — the Rev. Bert Mattingly — was the Southern Baptist chaplain at the Texas Children’s Hospital. He assisted at several other facilities in the Texas Medical Center in downtown Houston, working with chaplains representing a number of other churches and traditions.

I went to work with him several times. During one visit, we passed a small sitting room and my father said this was his private “crash” spot where he would go when he was overwhelmed and needed to pull himself together. Each of the chaplains had a safe place like this and only the chaplains receptionist knew these locations. (This was before cellphones were omnipresent.)

I also remember lots of prayers and the big questions. A hospital chaplain prays all the time, especially in a facility full of families with children facing cancer or leukemia.

There’s no way around the fact that most of a chaplain’s prayers are linked to big, eternal questions that never go away. Questions like this: Why is this happening to my child? Where is God in all of this pain? Does God understand that I’m scared? What do I do with my guilt and my anger? Is heaven real?

I thought about my father (and a beloved uncle who was a hospital chaplain for half a century) as we recorded this week’s “Crossroads” podcast (click here to tune that in). That’s easy to understand, since we were talking about a massive USA Today Network feature — from The Louisville Courier-Journal — that ran with this title: “ 'Hurry, he's dying': A chaplain’s journal chronicles a pandemic's private wounds.”

This is a remarkable feature story, in terms of human drama and suffering. It was built on the kind of source reporters dream about, in terms of a body of written material packed with dates, times, places and human interactions — a chaplain’s personal journal of the coronavirus crisis.

Yes, this is a stunning story. The writing is first rate. However, it’s strangely silent when it comes to the content of this chaplain’s ministry — in terms of the big questions and the prayers that follow This Norton Healthcare chaplain has no specific faith tradition, church or approach to theology. Readers never even learn if Adam Ruiz is ordained and, if so, by whom. My research online found a clue that he might be part of the mainline Presbyterian Church (U.S.A.). Here is a crucial chunk of the intro material in this feature:

Like colleagues across the country, Ruiz’s already tough job providing spiritual care amid loss had grown exponentially more difficult. Illness and death multiplied. Fear and uncertainty gripped front-line doctors and nurses. Visitor restrictions meant suffocating isolation for patients and families. Grief was interrupted, funerals denied. A mountain of need sprang up overnight.


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Thinking with Ryan Burge: What REALLY happens after people get 'born again'?

I didn’t know it at the time, but it was one of those moments when America changed.

Well, that isn’t true. America didn’t change on this particular night early in Jimmy Carter’s campaign for the Democratic Party nomination to seek the presidency. It was a moment when American journalism changed, when lots of reporters in East and West Coast media centers were forced to wrestle with the term “born-again Christian” for the first time.

The number of born-again Christians in American didn’t change, just because a major political figure applied the term to his own status as a believer. But this term — rooted in church history and doctrine — moved into a political context, which meant that it became a real thing for many journalists.

I’ve told this story before, but it’s relevant once again — because of a fascinating new think piece by political scientist Ryan Burge, a GetReligion contributor, about what happens (and what rarely happens) after a person claims to have been born again.

Hold that thought, while we head back to 1975.

… I'll never forget the night when an anchor at ABC News — faced with Democrat Jimmy Carter talking about his born-again Christian faith — solemnly looked into the camera and told viewers that ABC News was investigating this phenomenon (born-again Christians) and would have a report in a future newscast.

What percentage of the American population uses the term "born again" to describe their faith? Somewhere between 40 and 60 percent back then? I mean, Carter wasn't telling America that he was part of an obscure sect, even though many journalists were freaked out by this words — due to simple ignorance (or perhaps bias).

Actually, the percentage was almost certainly 40% in that era and I was wrong to assume that it had ever been higher.

Nevertheless, 40% is not a small chunk of the population and many of those believers are found among the 20% of Americans who consistently practice their religious faith in daily life. We know that because, for decades, the Gallup organization has been asking “born-again” and “evangelical” questions in its polling research.


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Global COVID-19 parables: What responsibility do faith groups have to the larger society?

I’m a great fan of a magical sense of awe, that heightened state of awareness during which the transcendent feels most palpable. However, I am decidedly not a fan of magical thinking that denies the seriousness of the coronavirus pandemic.

I consider the latter delusional at best. The pandemic will not end because some — particularly those in positions of authority — wish it away. It can only be tamed, I believe, by limiting its spread until medical researchers develop a dependable vaccine or cure.

Until then, our responsibility as members of a highly interdependent society is to protect ourselves and each other via responsible social distancing and by always wearing a mask when adequate distancing is impossible. Anything less, in my book — speaking as someone who due to age and preexisting medical conditions is at great risk — is selfish and irresponsible.

Nor do I care whether the deniers are bikers in South Dakota, frat boys on any number of university campuses who can’t resist a keg or political libertarians who insist that their individual choices are at least as, if not more, important than the communal good in a national health emergency.

Ditto for the most sincerely devout of fatalistic religious believers who think their faith will protect them and their co-religionists. Or who insist that government — any secular government — lacks the authority to limit their religious expression in any way.

My news feeds have been replete with such examples. Here are three that have particularly aroused my pique. I consider each a clear example of self-aggrandizing, potentially deadly religious entitlement.

One story is from Israel and concerns a group of ultra-Orthodox Hasidic Jews who have insisted on making their annual Rosh Hashanah pilgrimage to a Ukrainian city where their deceased spiritual leader is buried. This, despite the probability that they’re likely to bring the pandemic with them.

A second from, South Korea, tells the tale of a megachurch that found itself at the center of a coronavirus cluster, which it blames on misleading figures released by government opponents.

The third involves the Rev. John MacArthur of Los Angeles’ Grace Community Church, who recently claimed that the number of American COVID-19 deaths is way below the generally accepted figures reported by mainstream news outlets. MacArthur claimed that there is no pandemic.


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