Episcopalians

Friday Five: Aretha's funeral, Trump's evangelicals, Catholic sex abuse, what to call Mormons and more

As we've noted, religion is a vital part of the life story of Aretha Franklin.

Today, prayers and stars filled a Detroit church at the Queen of Soul's funeral, reports The Associated Press.

In advance of the memorial service, the Detroit Free Press published a piece pointing out that Franklin's "spiritual grounding in the black church" would be on display at the funeral. It's a good story but in places paints with broad strokes on "Baptist theology" when it seems to mean black-church theology. Baptists (like a lot of denominations) are all over the place when it comes to worship traditions.

Anyway, R-E-S-P-E-C-T for Franklin is just one of the stories making religion news this week.

For more, let's dive into the Friday Five:

1. Religion story of the week: Nearly two years after Donald Trump's election as president, hardly a day passes when a news story or column doesn't ask, "Why do evangelical Christians support Trump?"

Some of the pieces are much better than others.

One published in recent days — by longtime Birmingham News religion writer Greg Garrison — is particularly well done and full of insight (including biblical insight) from supporters and opponents of Trump.

Check it out.


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The Rev. Nadia Bolz-Weber flies solo: RNS offers readers a love song that avoids her critics

It's easy to understand why the Rev. Nadia Bolz-Weber has always received so much attention from the mainstream news media.

Many journalists start with The Look, referring to her many tattoos, edgy hair and love of weight-lifting. Then there is the message -- a jolting mix of traditional religious language, lingering traces of her work in stand-up comedy, candor about her complicated personal life and a set of moral and political views that place her solidly on the religious left. And the aging world of old-line Protestantism is not full of pastors, male or female, who built growing urban congregations that appealed to the young.

The bottom line: Bolz-Weber is a media superstar.

So it was totally logical for Religion News Service to produce a long feature about her final service as pastor of House for All Sinners and Saints, the Evangelical Lutheran Church in America church that she started a decade ago in Denver. Here's a crucial passage:

Bolz-Weber said she had decided to step away only recently and still can’t entirely explain what made her feel like it was the right time. She reached a point, she said, where “the church still loves me, but I don’t think the church still needs me.” ...

But there were signs, too, that she had done all she could do at HFASS. “I didn’t come to this job with everything, but it felt like I was equipped with the ability to welcome thousands of people through the doors,” she said. “I was at a retreat recently where there were 30 people I didn’t recognize, and I just had this feeling like, ‘I can’t welcome any more people.’”

Bolz-Weber’s signature talent is welcoming people who think the church wouldn’t welcome them. The eight people who showed up in her living room for a Sunday evening service in 2008 were mostly LGBT people, those with religious baggage, addicts and others who don’t fit at many Sunday services but want to experience God’s grace.

After a decade, the church has roughly 500 members. That's a rather average-sized church in megachurch friendly Denver, but that is a very large church in the context of liberal Protestantism.

Needless to say, Bolz-Weber has critics as well as fans.


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Got those religious-liberty news blues: Nuns with charge cards buying birth control?

So what has been going on, for the past couple of years, with the Sisters of the Poor and the federal health-care mandate requiring them, and many other religious institutions, to offer their employees health-insurance plans covering sterilizations and all FDA-approved contraceptives?

Journalists: Does anyone believe that these regulations require elderly nuns to go to a nearby drug counter, whip out the religious order's charge card, and purchase "morning-after pills"?

Is that what Attorney General Jeff Sessions meant when, in a recent speech on the rising tide of disputes about religious liberty, he said the following (which is typical of the language he has been using)?

"We’ve seen nuns ordered to pay for contraceptives. We’ve seen U.S. Senators ask judicial and executive branch nominees about their dogma -- a clear reference to their religious beliefs -- even though the Constitution explicitly forbids a religious test for public office."

What does he mean when he says the nuns have been ordered to "pay for" contraceptives, and lots of other things that violate the doctrines at the heart of their ministry?

So many questions! Was he talking about nuns using a charge card at the pharmacy? Or was Sessions discussing a requirement that they use ministry funds to offer a health-care plan that includes these benefits, requiring them to cooperate with acts that they believe are evil?

It's the latter, of course.

So what are readers to make of the language in the overture of this recent Religion News Service story (it does not carry an analysis or column label)?

(RNS) -- Standing beneath the cast aluminum statue of Lady Justice in the Department of Justice’s Great Hall, Attorney General Jeff Sessions made a bold statement last week: “Many Americans have felt that their freedom to practice their faith has been under attack.”

He spoke of Catholic nuns being forced to buy contraceptives. (Actually, the Affordable Care Act required the nuns to cover the costs of contraceptives in their employees’ health plans.)


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Holy ghosts haunt Houston Chronicle's front-page profile of former Astros pitching great J.R. Richard

Far too many journalists are "tone deaf to the music of religion," as commentator Bill Moyers once told GetReligion's own Terry Mattingly.

I get that sense about an in-depth Houston Chronicle profile of former Astros pitching great J.R. Richard that appeared on Sunday's front page.

At repeated junctures in this otherwise excellent and nuanced piece, facts and details appear that seem to scream, "There's a religion angle here! Please ask Richard about his faith journey and what he believes about God!"

Instead, it's as if the Chronicle can't hear that voice and instead moves forward with unrelated material, leaving obvious questions unanswered.

The first clue of a religion angle comes right up top.

See where Richard is speaking:

The most terrifying pitcher ever to have called the Astrodome home slowly pushes himself up from a couch and lumbers, at 68 years old, into a small room overcrowded with 100 of Houston’s homeless and neediest people.

They have come off the searing hot pavement to Lord of the Streets, an Episcopal Church and clinic on Fannin Street, for the free lunch, but first they must fill rows of foldout chairs and listen to uplifting testimonials from others like them.

Many in the audience do not know there is a guest speaker until the 6-foot-8 J.R. Richard wades through the aisle toward the pulpit.

“I don’t have no psychology degree,” he says during a private aside, “but sometimes it don’t take that.”

A church? A pulpit? Might there be a specific reason for Richard speaking at this location?


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Surprise: Washington Post covers only one side of Episcopal Church prayerbook debate

One of the central truths of religion-beat life is very hard to explain to editors, who primarily award news-value points based on whether a story is linked to partisan politics (these days, that means Donald Trump) and/or sexuality.

However, people who sweat the details at pew level know that, if you want to cause mass confusion (no pun intended), then what you need to do is change the hymnals and liturgical rites used by the faithful.

While this reality affects several flocks, Episcopal Church battles over The Book of Common Prayer have drawn the most ink in the past. The relatively modest coverage of recent debates among Episcopalians over same-sex marriage rites and the gender of God was probably a sign of how much the liberal Protestant brand has faded, in terms of providing sure-fire news hooks. Many journalists may be waiting for the upcoming United Methodist showdown.

However, the Washington Post, to its credit, did offer modest coverage of recent Episcopal Church efforts to further modernize the denomination's worship. As is usually the case, the Episcopalians managed to move forward -- in terms of progress for the doctrinal left -- while being careful at the same time, so as not to frighten elderly donors.

If you were a secular editor who didn't know the players and the rules of the Episcopal game, what would you make of this story's overture?

After more than a week of debate among church leaders about whether God should be referred to by male pronouns -- and about the numerous other issues that come up when writing a prayer book -- the Episcopal Church has decided to revise the 1979 Book of Common Prayer that Episcopalian worshipers hold dear.

The question now is when it will happen.

At the denomination’s triennial conference ... leaders considered a plan that would have led to a new prayer book in 2030. They voted it down.

“There’s no timeline for it,” said the Very Rev. Samuel Candler, chair of the committee on prayer book revision. “There’s no A-B-C-D plan. ..."

So, did the convention vote to create a new prayerbook, complete with gender-neutral language for God and official same-sex marriage rites, or not?


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Why do so many 'woke' activists on cultural left know little or nothing about religion?

For years -- decades even -- I have been active in the whole "media literacy" cause, trying to help Americans (especially in religious circles) understand more about the role that mass media play in our culture.

During these same decades, I've heard journalism educators -- on the cultural left and right -- argue that the same thing needs to be happening in elite newsrooms and even educational institutions, only in reverse.

Let's stick with the journalism angle: One of the main reasons that pros in our newsrooms often do such a lousy job of covering religion is that there are so few editors and managers who know any thing about religion. Let me stress that the issue is not whether these journalists are religious believers. The issue is whether they know crucial information about the lives, traditions and scriptures linked to the lives of millions and millions of believers who reside in this culture and often play roles in public life.

I've mentioned this before: 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).

This brings me to this weekend's think piece in The American Conservative, a magazine defined by cultural conservatism not conservative partisan politics (thus the presence of several big-league #NeverTrump scribes). The double decker headline on this piece asks:

Woke Progressivism’s Glaring Religion Gap

Identity politics demands that we "educate ourselves." So why are its practitioners so often ignorant of religious belief?

Here is Georgetown University graduate student Grayson Quay's overture, which ends with a stunning anecdote:


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Are standard theories about the decline of religion in United States crumbling? 

Are standard theories about the decline of religion in United States crumbling? 

The Religion News Service column “Flunking Sainthood,” as the title indicates, expresses the outlook of liberal Latter-day Saints. But author Jana Riess, who comes armed with a Columbia University doctorate in U.S. religious history, is also interesting when writing about broader matters.

Her latest opus contends that two standard theories about big trends in American religion are too simple and therefore misleading. Her focus is the rise of religiously unaffiliated “nones” to constitute 39 percent of “millennials” from ages 18 to 29. The Religion Guy more or less agrees with her points but adds certain elements to the argument.

So, theory No. 1: Though Riess doesn’t note this, this concept was pretty much the creation of the inimitable Dean M. Kelley (1927–1997) in “Why Conservative Churches Are Growing.” This 1972 book was electrifying because Kelley was a “mainline” United Methodist and prominent executive with the certifiably liberal National Council of Churches. (His expertise on religious liberty gave the NCC of that era a major role on such issues.) 

Under this “strict churches” theory, religious bodies that expect strong commitments on doctrine and lifestyle from their adherents will prosper because this shows they take their faith seriously, and  they carefully tend to individual members’ spiritual needs. By contrast, losses characterize more latitudinarian (Don’t you love that word?) denominations such as those that dominated in the NCC.

Kelley’s scenario proved keenly prescient, since white “mainline” and liberal Protestant groups were then just beginning decades of unprecedented and inexorable declines in active membership and over-all vitality. The Episcopal Church, for one example, reported 3,217,365 members in 1971 compared with 1,951,907 as of 2010. So much for left-wing Bishop Jack Spong’s 1999 book “Why Christianity Must Change or Die.” Statistics have been even more devastating with groups like the United Church of Christ and the Church of Christ (Disciples).

Now comes Riess to announce that scenario is “crumbling” because some strict conservative groups like the Southern Baptist Convention (SBC) have also begun declining in recent years while others, e.g. her own Latter-day Saints (LDS) or Mormon Church, still grow but at more sluggish rates.

That’s accurate, important, and yes it tells us factors other than strictness are at play.


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When covering the Episcopal Book of Common Prayer, theology and church history matter

I used to cover the Episcopal Church’s triennial meetings with some trepidation, as they were lengthy affairs with zillions of pieces of legislation floating between House of Deputies and the House of Bishops. One wore out at least one set of shoes racing back and forth to cover them.

I earned a master’s degree from an Episcopal seminary, so going to the General Convention was old home week, as I had lots of friends at these gatherings. There always seemed to be a huge Sexual Revolution issue at stake: Like whether whether women should be bishops or non-celibate gay men ordained as priests. The Episcopalians were usually years ahead of other denominations in the radicality of what they were willing to vote in.

Thus, the Episcopal Church’s current convention in Austin has also attracted some news coverage. The big issue: Whether to declare God a He, She or It. The question has been under discussion for awhile, a press release says, but now the matter is up to vote.

I have no doubt the denomination will vote to create a new prayer book and de-gender God as much as possible. Some clergy have been doing this for years, such as the clergywoman at St. Mark’s Cathedral in Seattle who’d replace the “He” pronouns for the Holy Spirit in the fourth-century Nicene Creed to a “She.” The fact that one just doesn’t change the Christian church’s most recognized creed didn’t occur to her.

For those of you used to praying to “Our Father who art in heaven,” it seems curious the matter is being debated, but apparently Jesus’ references to God, as reported in scripture, no longer settle this issue.

What will be voted on is whether to revamp the denomination’s seminal piece of literature that guides every liturgy. Says the Washington Post: 

The terms for God, in the poetic language of the prayers written for centuries, have almost always been male: Father. King. Lord. And in the Episcopal Church, the language of prayer matters. The Book of Common Prayer, the text used in every Episcopal congregation, is cherished as a core element of Episcopal identity.


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Side question re: viral story about baby Jesus, Mary and Joseph in a cage: Which Bible to quote? (updated)

Side question re: viral story about baby Jesus, Mary and Joseph in a cage: Which Bible to quote? (updated)

Baby Jesus, Mary and Joseph in a cage?

Everyone seems to talking about that viral religion story, as The Tennessean faith reporter Holly Meyer points out. 

In case you missed it, the Indianapolis Star reports that the three biblical figures "were incarcerated behind a barbed wired-topped, chain link fence on the lawn of Monument Circle's Christ Church Cathedral on Tuesday."

The reason:

The Rev. Stephen Carlsen, dean and rector of Christ Church, said the caged Holy Family is a protest to President Donald Trump's zero-tolerance policy that is holding families in detention centers at the U.S.-Mexico border.

"I know what the Bible said," Carlsen said. "We're supposed to love our neighbors as ourselves."

It's a fascinating story, and I'd urge you to check it out. But for the purposes of this post, I have a side question: Which version of the Bible should a news organization quote in a story such as this?

I'll admit surprise at the one the Gannett newspaper chose to quote:

The Rev. Lee Curtis, who came up with the idea for the demonstration, said the Biblical trio was a family of refugees seeking asylum in Egypt after Jesus' birth. 

"An angel of the Lord appeared to Joseph in a dream, saying, 'Arise, take the young Child and His mother, flee to Egypt, and stay there until I bring you word; for Herod will seek the young Child to destroy Him,'" the Message Bible says in Matthew 2:13-14. "When he arose, he took the young Child and His mother by night and departed for Egypt."

"This family is every family, and every family is holy," Curtis said. 

For those not familiar with The Message, it's a contemporary version in modern English. The religion satire news site Babylon Bee has published stories such as "‘The Message’ Now Available In Popular Comic Sans Font" and "7 Updates ‘The Message’ Totally Needs." Among the proposed updates: Substituting all references to Jesus with "The J-Man." That gives some indication of how seriously (read: not) some take that translation.

I'm not sure I've ever seen The Message be the go-to version quoted in a news story. (I'll eagerly await all the links proving me wrong.) My first thought was perhaps the Star was trying to put the verses in language readers could understand.


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