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God, guns and Russia: Washington Post fails to note crucial detail about summit on persecuted Christians

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The lead story in today's Washington Post focuses on guns, religion and "how American conservatives grew closer to Putin's Russia."

If that storyline sounds familiar, it's because Time had a "quite similar" piece back in March, as the magazine's Godbeat pro, Elizabeth Dias, pointed out on Twitter.

The Rev. Franklin Graham, the prominent evangelical pastor, figures heavily in the Post's story, but a GetReligion reader who emailed me voiced concern about Graham's portrayal:

It seems to me that Franklin Graham’s actions have been — at best — incompletely reported here, if not considerably distorted. Note that the sections on Graham fail to note the reason why the persecution conference was moved from Moscow to Washington. Why? Perhaps because that reason undermines the narrative of the article.

After reading the Post's coverage and reviewing the relevant background not included in the story, I must say I share the reader's concern. More on that in a moment.

But first, what narrative does the Post push? The lede sets the scene:

Growing up in the 1980s, Brian Brown was taught to think of the communist Soviet Union as a dark and evil place.
But Brown, a leading opponent of same-sex marriage, said that in the past few years he has started meeting Russians at conferences on family issues and finding many kindred spirits.
Brown, president of the National Organization for Marriage, has visited Moscow four times in four years, including a 2013 trip during which he testified before the Duma as Russia adopted a series of anti-gay laws.
“What I realized was that there was a great change happening in the former Soviet Union,” he said. “There was a real push to re-instill Christian values in the public square.”
A significant shift has been underway in recent years across the Republican right.
On issues including gun rights, terrorism and same-sex marriage, many leading advocates on the right who grew frustrated with their country’s leftward tilt under President Barack Obama have forged ties with well-connected Russians and come to see that country’s authoritarian leader, Vladimir Putin, as a potential ally.


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Correction please: The New York Times struggles with a fine detail in United Methodist law

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For decades, United Methodists managed to live together in semi-peace by using a simple plan -- they lived in different places. This allowed them to ordain pastors and elect bishops who took radically different approaches to doctrine and church law.

This was explained, back in the mid-1980s, in a prophetic study called "The Seven Churches of Methodism." The bottom line: It was hard to find the ties that could bind the declining flocks in the "Yankee Church," "Industrial Northeast Church," "Western Church" and "Midwest Church" with those in the "Church South" and the "Southwest Church."

The cutting-edge on the progressive future was found in Denver, in the Rocky Mountain Annual Conference and the Iliff School of Theology. If would-be United Methodist pastors disagreed with the church they could go West, and many did. In the late-1980s, a gay youth minister at Iliff told me (I was at The Rocky Mountain News) that she estimated 40 percent of the student body, perhaps even 50 percent, was gay.

This reality first hit the headlines in 1980 when Denver Bishop Melvin Wheatley, Jr., announced that he was openly rejecting church teachings that homosexual acts were “incompatible with Christian teaching.” Soon, he appointed an openly gay pastor to a Denver church. When challenged, Wheatley declared: “Homosexuality is a mysterious gift of God’s grace. I clearly do not believe homosexuality is a sin.”

All of this is highly relevant to understanding the tensions laid out in that New York Times piece that ran with this headline: "Methodist High Court Rejects First Openly Gay Bishop’s Consecration."

But before we get there, we need to look at one other detail in the early Denver cases that remains important for reporters who want to do accurate coverage of the UMC debates in the here and now.

That Denver pastor survived in ministry, in part, because the church law opposed the appointment of “self-avowed, practicing” homosexuals. Thus, when appearing before church officials, he simply declined to answer questions about his sexual history or practice. He was, therefore, not “self-avowed” -- at least not during official church meetings. Sympathetic leaders in the West declared that he was not in violation of the larger church’s doctrinal standards. It didn't matter what the man said in newspaper interviews.


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Weekend thinking about old-line Protestant demographics, doctrine and future Easters

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If you follow religion news closely (which would make you the kind of person who frequents this website), then you know that there are two major, overarching trends taking place in modern America that are affecting all kinds of religious organizations.

This is certainly true in Christianity and also in Judaism. The same trends may be affecting Muslims and members of other major world religions, but I am not sure -- in part because I have not seen enough research in those communities.

The first major trend -- which has generated massive amounts of coverage -- is the rapidly rising tide of Americans identifying themselves as "religiously unaffiliated," meaning that they claim no ties to any particular religious tradition. Yes, these are the "Nones." This does not mean that they are pure secularists, although many are (while some are "spiritual but not religious"). The stats for atheists and agnostics are on the rise, as well.

The second trend, in tension with the first, is that the large slice of the American population that practices traditional forms of religious faith does not appear to be declining, or not at a rapid rate. True, some of these believers have been switching from one sanctuary to another.

It is also significant, in terms of demographics, that people in more doctrinally conservative forms of faith tend to (a) have more children and (b) take part in efforts to win converts to their faith. See, for example, the numbers for Pentecostal Christians and the Church of Jesus Christ of Latter-day Saints. Compare the birth rates for Orthodox and Reform Jews.

What is shrinking is the "mushy middle" of the spectrum, the lukewarm believers and those in faiths that make weaker demands on their time and convictions. Yes, this same theme showed up in that recent flurry of online discussions about the future of the religious left.

This brings us to a trend that researchers have been discussing for nearly 50 years -- the statistical decline of the "seven sisters" denominations in old-line Protestantism. And that, in turn, brings us to this weekend's think piece on a topic close to the religion beat -- an "Acts of Faith" essay in The Washington Post by Ed Stetzer, the executive director of the Billy Graham Center at Wheaton College. 

The headline is a grabber: "If it doesn’t stem its decline, mainline Protestantism has just 23 Easters left."


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Pity Uncle Sam, who struggles with an unanswerable question: What is a 'religion'?

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Pity Uncle Sam, who struggles with an unanswerable question: What is a 'religion'?

Pity poor Uncle Sam.

The need to provide chaplains and otherwise serve  military personnel requires the government to define the indefinable -- What is a “religion”? –- and to deal with  the increasing variety of American faiths. An April 21 Kimberly Winston report for Religion News Service revealed that a Department of Defense memo to manpower directors (.pdf here), issued back on March 27, doubles recognized religious preferences, to 221.

Religion-beat writers might well pursue Winston’s scoop with local angles or see how it’s playing among military-watchers and leaders in conventional religions.

Atheists and humanists campaigned for the military’s broadened list so that chaplains will help soldiers of those persuasions to get resources and contact like-minded groups and individuals, and so that followers of new and small faiths or non-faith can be granted leave for their festival observances, travel to group   events, and such.

Among the religions that made the revised list (which, alas, is not alphabetized by DOD!): Asatru, Deism, Druid, Eckankar, Gard Wi, Magick, Sacred Well, Spiral Tree, Troth and generic “Heathen,” “New Age” and “Shaman.” But not Scientology, which long fought the IRS for recognition as a religion to gain tax exemption.

Soldiers can now be listed as “no preference, “no religion,” “none provided” or “unknown,” but no longer will be given the choice of designation as “Protestant, no denominational preference” or “Protestant, other churches.” How come?

DOD or its Armed Forces Chaplains Board flubbed the effort a bit.


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The Eucharist -- Made In France

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Easter is one of the silly seasons for the media. The holiday sees a spike in publication of religion-themed stories in the secular press -- often with uneven results.

Some outlets opine on topics for which they are manifestly unqualified to offer an opinion.  Donald Trump's “Two” Corinthians controversy and the New York Times' inability to explain Easter are two recent examples noted by GetReligion.

The season also sees the production of prestige stories seeking to sum up the meaning of life in 2000 words or less. Time magazine has a long tradition, which began long before its “Is God Dead” 1966 cover story, of investing in these middlebrow faith stories.

A third seasonal trope is the religion item tied to events in the secular world. These present the opportunity for the writer to demonstrate his cleverness. One that caught my eye over Easter reported on calls for protecting French domestic industry from unfair competition.

The story in the French opinion magazine, Boulevard Voltaire, entitled “Les monastères français en péril: la Pologne et les USA « cassent » le marché des hosties” tied President Trump’s sabre-rattling over allegations that Canada is dumping lumber and dairy products in the United States with news that French nuns were protesting the importation of cheap Eucharistic hosts from the USA and Poland, undercutting domestic industry.

Let me set the scene. The European press loves Donald Trump, but not in the way it loved Barack Obama.


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Crossroads podcast: A Muslim at an Episcopal altar? Face it, that's a complicated story

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Sometimes the issue flares up in a major religious denomination. Take, for example, the 2007 case of an Episcopal priest who declared, "I am both Muslim and Christian." She was eventually defrocked. Coverage of that story led to some interesting discussions here at GetReligion.

Quite some time ago, there was the case of a Missouri Synod Lutheran pastor who was disciplined for taking part in a post-Sept. 11 service that involved praying with Oprah Winfrey, as well as leaders from a wide spectrum of religious traditions, including Islam and Hinduism. 

Or maybe we're talking about a professor at a major evangelical Protestant school -- like Wheaton College -- who not only wore a hijab in support of oppressed Muslims, but took to social media to declare that she believes that Christians and Muslims worship the same God. She quoted the pope, when making that point.

These kinds of news reports loomed in the background during this week's "Crossroads" podcast (click here to tune that in), which focused on a recent Holy Week Mass in the Episcopal Diocese of Atlanta, during which the clergy renewed their ordination vows.

The bottom line: Stories about interfaith work and worship almost always raise complicated theological issues and, nine times out of 10, there are more than two camps of believers involved in the debates. Hold that thought.

Key details about the new Holy Week story: A Muslim interfaith leader preached during the rite, in the normal point in the liturgy dedicated to the sermon. A passage from the Quran was read, before the Gospel. The preacher stood with the bishop and others at the altar during the consecration prayers and she received the consecrated bread during Holy Communion.

All of this was discussed in my Universal syndicate "On Religion" column this week. Here is a sample of that column, which included material from contacts with Bishop Robert C. Wright, as well as the preacher, Soumaya Khalifah.


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Wednesday is the new Sunday, a major paper reports, but are there any theological implications to that?

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Our mantra here at GetReligion is that the mainstream news media should take religion seriously.

But way too often, newspapers such as the Minneapolis Star-Tribune — today's example — offer faith coverage that is about as meaty as pink cotton candy.

The Star-Tribune this week published a skeleton of a story exploring a subject that — if approached more thoughtfully — could be extremely timely and insightful concerning modern worship trends.

Instead, readers are treated to a religious puff piece.

The story subject: churches turning to Wednesday night as an alternative to Sunday worship. 

The lede:

Each Wednesday, the Latzke family heads to their Bloomington church for an evening of religious education and a worship service. Sunday is too packed to squeeze in church, so now Wednesday is their day — as it is for thousands of busy Minnesotans.
“Wednesday is the new Sunday,” is what some clergy call this trend reflecting the scheduling quirks of modern families.
“This works really nice for us because we’re so busy on weekends,” said Robyn Latzke shortly before the service at Transfiguration Lutheran Church. “She dances, and she plays volleyball,” Latzke said, pointing to her daughters.
“And I farm on weekends with my brother,” added her husband, Jeff Latzke.
As churches across Minnesota try new ways to accommodate the hectic lives of the faithful, Wednesday night services have emerged as a popular option.
For churches that already offered religious education on Wednesdays, adding a worship service was a logical fit. For others, a Wednesday service helps folks who travel on weekends, hold down jobs, or schlep children to hockey, soccer and other events.


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Can conversion therapy get a fair hearing in mainstream press? Short answer: No

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It wasn’t that long ago that people who wished not to be gay were involved in “conversion therapy” or “reparative therapy.” Not everyone welcomed same-sex attraction and those who didn’t found therapists who tried to help them.

Very few people were trying to "pray the gay away," but many did believe that human sexuality is a spectrum (as in the Kinsey scale) of orientations and that it was possible to modify emotions and behaviors.

Quite a few churches –- which had no other ideas about how to handle the gay folks in their midst –- believed in this therapy and referred people to it. Back in the 1990s, I knew folks who either worked in this field or were allied with those who did. For most churches, it was the only way out for people who didn’t want to engage in behavior that traditional forms of the major world religions considered to be sinful.

That was then. The Barack Obama administration went to war against the therapy during its eight years in power and Democrats haven’t given up the ship, according to this Washington Post piece.

The big legal question: What happens with children and young adults? What role can parents play in this process?

Democratic lawmakers this week introduced a bill that would ban the practice of “conversion therapy,” treatments that historically have targeted the LGBT community and claim to be able to change a person’s sexual orientation or gender identity.
The Therapeutic Fraud Prevention Act of 2017 was introduced Tuesday by Rep. Ted Lieu (D-Calif.), along with Sens. Patty Murray (D-Wash.) and Cory Booker (D-N.J.). About 70 other members of Congress, all Democrats, have said they support the bill, which would allow the Federal Trade Commission to classify conversion therapy and its practitioners as fraudulent.
“The bill is very simple,” Lieu told The Washington Post. “It says it is fraud if you treat someone for a condition that doesn’t exist and there’s no medical condition known as being gay. LGBTQ people were born perfect; there is nothing to treat them for. And by calling this what it should be, which is fraud, it would effectively shut down most of the organizations.”


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Faith in what, exactly? Courier-Journal series on Indiana town battling AIDS pulls up short

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One of the most challenging assignments in the world is stuffing 10 pounds of sugar into a five-pound sack.

Reporters face this all the time: A carload of details that must be crammed into a small shopping bag.

Such may well have been the lot of investigative reporter Laura Ungar of the Louisville Courier-Journal, a daily now noted as "part of the USA Today network." After six months of reporting, she delivered a devastating three-part series on the HIV epidemic that still plagues Austin, Indiana, a town less than 40 miles north of the paper's offices, in a region known as "Kentuckiana."

Let me be clear: This is important work touching on a vital topic of national interest, and it deserves a wide readership, I believe. How HIV gripped this town, how addictions to opioids opened the floodgates, how transmission the virus is being fought and what the human and policy consequences are should concern every American. After all, as noted in the two-year-old PBS NewsHour video above, one trucker hiring a prostitute in Austin could subsequently carry the infection hundreds of miles away.

The articles focus on the health care and policy issues, subjects well within the reporter's wheelhouse. But we also get glimpses of faith elements at both ends of the series.

The glimpses left me wanting more.

The first piece begins with a discussion of the Christian physician laboring to help save the town, and the final installment boldly proclaims Austin as "having faith" in the midst of the crisis, Ungar -- or her editors -- seem to hold back when discussing the exact nature of faith that's involved.

The final installment's headline, "Healing Austin: Faith lifts small town from depths of HIV plague," could lead a reader to expect a more detailed discussion of just what that faith is, how it is practiced, what it entails. The subhead is equally promising: "As the outside world moves on, [a] small city draws on faith to save itself from drugs and disease."

Everyone who imagines we're going to get a few tales of tent revivals and the old "sawdust trail," please raise your hand.


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