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Wrapping up Southern Baptist annual meeting: Did we witness the return of the so-called 'moderates?'

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So the most newsworthy Southern Baptist Convention in years is history.

Rather than try to analyze all the coverage -- even a fraction of it -- I'm going to offer up a tweetstorm of links and analysis. After all, your GetReligionistas have been all over the coverage of big SBC events for weeks. To catch up with recent events (and some history), click here, here, here and then here. For starters. And there's a podcast on the way, too.

But before today's tweetstorm begins, I want to nitpick a specific word choice by a respected Godbeat pro: Tom Gjelten of NPR.

In this headline, see if you can spot the word I'm talking about:

Pence Speech Riles Some As Southern Baptists' Moderates Gain Strength

A veteran religion writer emailed me the link to that story with this comment: "I don't think moderate means what Tom thinks it means." I hope Gjelten sees this post and responds with a comment on what he thinks it means. I'd welcome that.

Here's how NPR used the term in the context of the story:

In general the meeting showed moderates within the denomination in ascendancy, particularly on immigration issues. Resolutions were passed that called for more acceptance of immigrants, criticized the separation of families at the border and urged more generous treatment of refugees.

The question: Are those pushing for immigration reform accurately characterized as "moderates" in the context of the Southern Baptist Convention?


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Fake News? The Economist team doesn't know where Liberty University is located

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If you were going to create a Top 10 list of high-quality journalism institutions in our world today, surely The Economist would be in there somewhere.

Now let's put a different spin on that. If you were going to create a list of prestigious publications that do not deserve the label "Fake News," I would imagine that The Economist would make that list.

So what are you supposed to do when you hit the spew-your-coffee moment in this new piece that was published in that elite magazine over in England, the feature that ran under the headline:

Faith and higher education can intersect in many different ways

An ever-shifting relationship between campus and church

The piece opens with a discussion of a recent address at Oxford University by Father John Jenkins, president of the University of Notre Dame, on the subject of academic and intellectual freedom.

Then there is this piece of analysis, which contains the spew-worthy error mentioned earlier. Wait for it.

To some American conservatives, this emphasis on free-ranging inquiry, rather than the axioms of faith, will only confirm what they suspected: that Notre Dame and other historically Catholic colleges are drifting far from their Christian roots and are on the road to becoming virtually identical to secular places of learning. But the real situation is more interesting. In the ecology of American higher education, there are many different relationships with religion. There are zealously Christian establishments like Liberty University in Tennessee, which may be the largest non-profit college in the world, with 15,000 students at its Lynchburg campus and another 110,000 engaged in online learning. First-year students take Bible classes and there is a “code of honour” that bars extra-marital sex.


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Another journalistic take on Brazilian tribes killing their young? Consider this cautious view

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Another journalistic take on Brazilian tribes killing their young? Consider this cautious view

This post may -- but is by no means calculated -- to tick off some GetReligion readers.

That possibility is undoubtedly magnified by my taking an alternative position to one of last week’s most popular GR posts, one I believe was so well received because readers identified strongly with its moral point of view.

I’m referring to my colleague Julia Duin’s post on a Foreign Policy story about the Brazilian government’s efforts to outlaw infanticide as practiced by a handful of indigenous tribal groups.

This paragraph gets to the core of the debate tackled in the Foreign Policy piece:

The controversy over child killing has raised a fundamental question for Brazil — a vast country that is home to hundreds of protected tribes, many living in varying degrees of isolation: To what extent should the state interfere with customs that seem inhumane to the outside world but that indigenous peoples developed long ago as a means to ensure group survival in an unforgiving environment?

It comes as no surprise to me that Brazil’s burgeoning evangelical Protestant community is leading the legislative effort. It’s no surprise because as you’d expect, this comports with traditional Christianity’s reverence for human life.

Now, I'm not here to argue theology or public policy. Rather, there’s a journalism point to be made.

Specifically, it's about  journalists' ability to mentally and emotionally distance themselves from their core beliefs about religious and cultural mores long enough to intellectually grasp an alternative viewpoint that's very different than their own -- and even strikes them as appalling.

I'll say more about this a bit below. But first I think it's important to explain my biases.


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Sin and money: In the Deep South, why one state seems more willing to embrace gambling

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In my time with The Associated Press in Nashville, Tenn., I spent months covering the 2002 battle over a proposed state lottery.

Before Tennessee voters went to the polls that November, I wrote a story explaining why religious opponents had avoided portraying the referendum as a "moral issue."

From that story, which ran on the national political wire:

“To win, we could not make it a preacher issue,” said the Rev. Paul Durham, a Southern Baptist pastor and treasurer for the Gambling Free Tennessee Alliance. “We had to make it a truth issue.”

The campaign’s lack of Bible thumping reflects political and theological realities in the battle over lifting a constitutional ban on a lottery. Polls have consistently shown most Tennesseans – those in the pews and otherwise – see no inherent evil in the concept of a lottery.

“Since 47 states have gambling, I would have to think God’s not really against it,” said state Sen. Steve Cohen, a Democrat and the state’s chief lottery proponent.

As it turned out, the lottery proposal passed easily — winning support from 58 percent of the nearly 1.6 million Tennesseans who voted.

I was reminded of the Volunteer State's experience when I read a New York Times piece Sunday making the case that "Alabama's Longtime Hostility to Gambling Shows Signs of Fading." Among those pushing for a lottery vote: both major-party gubernatorial candidates nominated last week.

The Times' lede:


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Whoa! You mean Southern Baptist 'messengers' are not of one mind on Trump-era life?

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Well now. It appears we have a 2018 Southern Baptist Convention angle that will draw news coverage, maybe even from TV networks, since many newsroom managers weren't interested in America's largest Protestant flock wrestling with domestic violence and sexual abuse.

In other words, the Donald Trump angle has arrived -- with Vice President Mike Pence's appearance at the gathering in Dallas. And here is the shocker! It appears that not all Southern Baptists are united when it comes to baptizing their faith in partisan politics. You mean there are divisions among evangelicals in the age of Trump? 

There must be, because I read it in The Washington Post. But hold that thought, because I have a bit of picky religion-beat business to handle first.

If you've covered SBC life for a couple of decades, you know that SBC leaders really need to post a sign over the press facilities at this event that screams: "HEY! The people at this convention are MESSENGERS, not DELEGATES! Please get that right."

Why is this particular burr under the journalism saddle bother Southern Baptists so much? 

The bottom line: The Southern Baptist Convention is a convention, not a denomination. It exists when it's in session, with "messengers" from its rather freewheeling local congregations. In other words, this "convention" is not a formal "denomination" structured like those dang (Baptist speak there) Episcopalians, Presbyterians, United Methodists and what not.

There's even a FAQ book to help reporters handle these kinds of questions, for sale right here. Item No. 1? 

Who are the messengers? They are the folks who actually compose the convention when it meets. Why “messengers” and not “delegates”? Read the book. 

A decade or so ago, Baptist Press published an "Understanding the SBC" piece that noted:

Southern Baptist churches meet annually in convention. They do so by electing “messengers” who attend the Convention, and participate in the business of the Convention. In Southern Baptist parlance, representatives from churches are “messengers,” not “delegates.” Theoretically, they bring no authority from the churches over the Convention, and they take no authority from the Convention back to the churches. ...

Each Southern Baptist church can send as many as ten messengers to this annual convention meeting. The cap on the number of voting messengers is intended to ensure equality of small and large congregations alike.

Now, back to what really matters these days -- Trump-era political shouting. The headline on the relevant Washington Post piece proclaims: "Why Southern Baptists giving Mike Pence a platform is so controversial."


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Trump and Kim discussed religious persecution? Scant media accounts leave us guessing

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It sure has been interesting seeing President Donald Trump and Kim Jong Un operating within a few feet of each other this week.

It was tough for media to glean much from the meeting of the two men, although the prevalent press opinion seems to be that Trump got the lesser part of the deal. In describing the North Korean leader, most reporters linked this phrase -- “systematic murder (including infanticide), torture, persecution of Christians, rape, forced abortions, starvation and overwork leading to countless deaths” -- to him, quoting the International Bar Association.

"Persecution" of Christians and other religious minorities?

Did any news reports go any further than that with the religion angle? The New York Times’ headline says: Atrocities Under Kim Jong-un: Indoctrination, Prison Gulags, Executions. Which meant, specifically:

North Korea considers the spread of most religions dangerous, but Christianity is considered a “particularly serious threat” because it “provides a platform for social and political organization and interaction outside the realm of the State,” according to the United Nations report.

Christians are barred from practicing their religion, and those caught doing so are “subject to severe punishments,” the report found. North Korean leaders also conflate Christians with those detained in prison camps, those who try to flee and “others considered to introduce subversive influences,” the report stated.

In interviews with The New York Times in 2012, four North Koreans said that they had been warned that the gulag awaited those who spoke to journalists or Christian missionaries. “If the government finds out I am reading the Bible, I’m dead,” one woman said.

In its 2018 World Watch List, the Christian group Open Doors ranked North Korea the worst nation in the world for Christians, and in a statement last week, the group called on Christians to take part in 24 hours of prayer and fasting on Monday ahead of the meeting between Mr. Trump and Mr. Kim.

That was the most description I could find about an estimated 50,000 Christians imprisoned in North Korea’s gulags.


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Hey, when reporting on Southern Baptist women, it helps to talk to ... Southern Baptist women

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With Southern Baptists meeting in the Big D this week, religion is suddenly front-page news again in the Dallas Morning News.

As regular GetReligion readers know, the Dallas newspaper once boasted an all-star team of religion writers. For years, those Godbeat pros produced top-caliber journalism both on the front page and in an award-winning weekly special section.

But in more recent times, the Morning News — which no longer has a full-time religion writer — has struggled mightily in its coverage of faith, sometimes embarrassingly so.

Which leads me to discussion of the lead Page 1 story in Sunday's Dallas paper.

Like many major news organizations across the nation, the Morning News reported on the debate over the role of women in the Southern Baptist Convention. That's certainly a timely and appropriate angle, even a mandatory one for a Bible Belt city about to welcome the annual meeting of the nation's largest Protestant denomination.

But see if you notice anything strange in this lede:


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Will Southern Baptists do more than pass a resolution on #SBCToo sins and crimes?

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The 2018 Southern Baptist Convention is in session and, so far, the news out of Dallas has been pretty predictable. The big news, if you are into that civil-religion thing, is that Vice President Mike Pence will address the gathering tomorrow.

Baptist Press has a live blog here, with the status of resolutions and other votes, and an actual live-cam up is streaming here (and here on YouTube).There's lots going on at several hashtags, such as #SBC18, #SBC2018 and #SBCAM18. The official Twitter feed for the meeting is right here.

As I wrote yesterday, in a high-altitude overview post, I think the key to the meeting will be actions -- not just resolutions -- to change policies in seminaries linked to counseling and reports of domestic abuse. Also, watch for efforts to create some kind of SBC-endorsed clearing house collecting official reports of abuse by clergy and church leaders.

The highlight of the pre-convention events was a panel discussion focusing on domestic violence and abuse in the church. This was the latest evidence of a conservative consensus -- at least among current and emerging SBC officials -- on minimum steps toward reform. A report in The Tennessean opened, logically enough, with remarks from popular Bible teacher Beth Moore, one of the key women speaking out on #SBCToo issues. A key passage:

"None of us want to throw stones, but it keeps us from even responding to a criminal situation because we think, 'Listen, I've had my own sexual dysfunction,' " Moore said. "There is a long, long shot of difference between sexual immorality and sexual criminality that we have got to get straight."

Once again, we see a strong emphasis on the difference between sin and crime, a line that lots of clergy and church counselors have struggled to recognize. Continuing, with fellow panelist Russell Moore, the president of the Southern Baptist Convention's Ethics & Religious Liberty Commission:

Russell Moore, who is not related to Beth Moore, said he has seen abusers time and again misuse grace in such a way that it hides them from being held accountable. He said that destroys what the New Testament teaches about the meaning of grace. 


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Journalists exploring U.S. evangelicals’ political impact also need to look overseas

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Journalists exploring U.S. evangelicals’ political impact also need to look overseas

The Religion Guy has previously complained that the media fixation on socio-political agitation by U.S. evangelical Protestants tends to overlook “mainline” and African-American Protestants, Catholics and Jews, whose congregations over-all may actually be more politicized.

Also neglected is evangelicals’ important political impact on like-minded churches overseas --  and vice versa.

Background on a half-century of activism comes from Melani McAlister, a U.S. foreign policy specialist at The George Washington University who belongs on your sources list. Her “The Kingdom of God Has No Borders: A Global History of American Evangelicals” is great for background or a story theme and the release in August, allowing  relaxed summertime reading. Reporters seeking galleys can contact Oxford University Press: emily.tobin@oup.com or 212-726-6057. 

There’s perennial debate over how to define the term “evangelical.” For starters, they uphold  standard Christian doctrines such as the divinity of Jesus Christ, but McAlister finds three distinct emphases:

(1) An “authoritative” Bible as “central, foundational, believable -- and true.”

(2) Personal faith in Jesus’ death for one’s sin as “the only path to salvation.”

(3) Passion for “evangelizing the world.”

Please note: McAlister includes U.S. Protestant “people of color,” who are heavily evangelical in faith, though analysts usually treat them separately.

Looked at internationally, she says, “evangelical politics are not just about abortion and same-sex marriage but colonialism and neocolonialism, war and global poverty, religious freedom and Islam.”


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