Terry Mattingly

Thinking about the United Methodist future and (parts of) the Southern Baptist past

GetReligion readers who have been around a while may recall that I grew up as a Southern Baptist preacher’s kid in Texas. Then I did two degrees at Baylor University in Waco, long known as Jerusalem on the Brazos.

This was all before the great Southern Baptist Convention civil war broke out in the late 1970s. That all went down as I was breaking into journalism and then into religion-beat work.

Looking back, I would say that I was raised on the conservative side of “moderate” SBC life and then went way over to the liturgical “moderate” left — but only on a few political issues (I was very pro-abortion rights, for example). I never was a “moderate” in terms of doctrine. That’s what pushed me over into Anglo-Catholicism and then on to Orthodoxy. You can see signs of that in this 1983 magazine piece I wrote entitled, “Why I Can No Longer Be A Baptist: Giving the Saints the Right to Vote.”

While at The Charlotte Observer, I wrote one of the first stories about the formation of the “moderate” alliance against the more conservative SBC establishment.

Now, if you lived through all of that the way I did, you know this name — Nancy T. Ammerman. Writing as a sociologist of religion, she became one of the go-to scholars who interpreted the SBC civil war and, thus, a popular source for reporters in elite newsrooms (see her “Baptist Battles” book).

If you spoke fluent Southern Baptist, it was easy to see that she was totally sympathetic to the moderates on the losing side of this fight. Still, her views were interesting and often quite perceptive.

That brings us to this weekend’s “think piece,” an Ammerman op-ed for Religion News Service entitled: “How denominations split: Lessons for Methodists from Baptist battles of the ’80s.” Here is a very typical Ammerman summary of the thesis:


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Info-silos and urban bubbles: What's wrecking public discourse on religion and culture?

Info-silos and urban bubbles: What's wrecking public discourse on religion and culture?

It was in 1993 that a Washington Post reporter — in a news report about religion and politics, naturally — wrote one of the most unfortunate phrases in the history of American public discourse.

Discussing the rise of cultural conservatives inside the D.C. Beltway, he opined — in an hard-news story, not an opinion column, and with zero attribution for his facts — that evangelical Christians are known to be “largely poor, uneducated and easy to command."

Fax machines in the Post newsroom were soon humming as evangelicals sent in surveys noting that this was not true. Some provided photocopies of their graduate-school diplomas and similar credentials. Conservative columnist Cal Thomas, writing for the Los Angeles Times syndicate, had this to say:

The Post ran a correction the next day, saying the conclusion had no "factual basis," but the damage had already been done. … The caricature of evangelical Christians as inherently stupid because they believe in an authority higher than journalism, the government or the culture (the unholy trinity of rampant secularism) would be repugnant to all if it had been applied to blacks or women or homosexuals. But it seems Christian-bashing is always in season.

At the post, ombudsman Joann Bird made a crucial point about this fiasco, one that — as quarter of a century later — remains sadly relevant to the conversation that “Crossroads” host Todd Wilken and I had this week while recording the podcast. (Click here to tune that in.)

I quoted Byrd in a piece for The Quill journal at the time of that nasty train wreck, in a piece entitled “Religion and the News Media: Have our biases fatally wounded our coverage?

… Byrd made the following point: ``When journalists aren't like, or don't know, the people they are writing about, they can operate with no ill will whatsoever and still not recognize that a statement doesn't ring true. It may be even harder to see how deeply offensive a common perception can be.''

What's the problem? In the Lichter-Rothman media surveys in the early 1980s, 86 percent of the ``media elite'' said they rarely if ever attend religious meetings and 50 percent claimed no religion, at all. Polls indicate about 40 percent of the U.S. population regularly attends worship services, while about 90 percent claim some religious affiliation.

Some of those statistics have changed a bit, of course, and I think it’s safe to say that very few mainstream journalists these days are willing to answer lots of survey questions about their views on religion and morality.

But the media-bias debates go on, even as America — and our increasingly partisan news media — divide into warring armies with blue-zip codes squaring off with those flyover country red-zip codes. This brings us back to that heat-map analysis at The Atlantic that ran with this double-decker headline:


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Another Masterpiece Cakeshop chapter closes, with a bland AP report that skips hot details

It’s another day and we have yet another chapter closing in the First Amendment drama of Jack Phillips and his Masterpiece Cakeshop.

Is this the last chapter?

That’s hard to tell. It’s especially hard to tell in the bland Associated Press report that is being published by many mainstream newsrooms. While the story does mention that Phillips has won another partial victory, it misses several crucial details that point to the anger and animus that has been driving this case all along and could keep it going.

Animus” against Phillips and his traditional Christian faith was, of course, at the heart of the U.S. Supreme Court’s sort-of decision on this matter, but, well, never mind. Why cover that part of the story?

So here is the latest from AP:

DENVER (AP) — A Colorado baker who refused to make a wedding cake for a gay couple on religious grounds — a stance partially upheld by the U.S. Supreme Court — and state officials said Tuesday that they would end a separate legal fight over his refusal to bake a cake celebrating a gender transition.

Colorado Attorney General Phil Weiser and attorneys representing Jack Phillips said they mutually agreed to end two legal actions, including a federal lawsuit Phillips filed accusing the state of waging a “crusade to crush” him by pursuing a civil rights complaint over the gender transition cake.

Phillips’ attorneys dubbed the agreement a victory for the baker. Weiser, a Democrat, said both sides “agreed it was not in anyone’s best interest to move forward with these cases.”

So what about the future? Here is what readers are told:

The agreement resolves every ongoing legal dispute between the owner of Masterpiece Cakeshop in suburban Denver and the state. Weiser’s statement said it has no effect on the ability of the Denver attorney who filed a complaint with the Colorado Civil Rights Commission to pursue her own legal action.

The attorney, Autumn Scardina, told the commission that Phillips refused last year to make a cake that was blue on the outside and pink on the inside for a celebration of her transition from male to female. She asked for the cake on the same day the U.S. Supreme Court announced it would consider Phillips’ appeal of a previous commission ruling against him.

The lede for this story, as is the mainstream news norm, fails to note the key facts that were at the heart of the original case.


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Looking for strong political prejudices? The Atlantic offers a U.S. map packed with revelations

A quarter of a century ago, America was already a bitterly divided nation — especially on matters of religion, culture, morality and politics.

Thus, liberal theologian Harvey Cox of Harvard Divinity School (author of the ‘60s bestseller, “The Secular City”) was shocked when he invited to lecture at Regent University. It’s hard, he noted in The Atlantic (“Warring Visions of the Religious Right”), to titillate his sherry-sipping colleagues in the Harvard faculty lounge, but accepting an invitation to invade the Rev. Pat Robertson’s campus did the trick.

Cox was pleased to find quite a bit of diversity at Regent, in terms of theological and political debates. He was welcomed, and discovered lots of people testing the borders of evangelicalism — other than on moral issues with strong doctrinal content. He found Episcopalians, Catholics and Eastern Orthodox believers.

Politically, too, the students and faculty members I met represented a somewhat wider spectrum than I had anticipated. There are some boundaries, of course. I doubt that a pro-choice bumper sticker would go unremarked in the parking lot, or that a gay-pride demonstration would draw many marchers. But the Regent student newspaper carried an opinion piece by the well-known politically liberal evangelical (and "friend of Bill") Tony Campolo. … One student told me with obvious satisfaction that he had worked hard to defeat Oliver North in the Virginia senatorial contest last fall. If there is a "line" at Regent, which would presumably be a mirror image of the political correctness that is allegedly enforced at elite liberal universities, it is not easy to locate.

The bottom line: Cox found limits to the diversity at Regent, but they were limits that left him thinking about Harvard culture. In terms of debates on critically important topics, which school was more diverse?

I thought of that classic Cox essay a computer click or two into a must-read new essay at The Atlantic that ran with this double-decker headline:

The Geography of Partisan Prejudice

A guide to the most—and least—politically open-minded counties in America

So where does one find diversity that matters, people who are trying to be tolerant of their neighbors who represent different cultures and belief systems? You wouldn’t know that by reading that headline.

So let’s jump-start this a bit with the headline atop the Rod “Benedict Option” Dreher take on this piece, which has been updated several times (including his detailed reaction to a criticism from one of the authors). That headline: “Least Tolerant: Educated White Liberals.”

Where is Dreher coming from? Here is a key passage in the interactive Atlantic piece:


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'Is Dan Crenshaw the Future of the GOP?' Let's see: Do people in pews matter in this equation?

So, GetReligion readers: Are any of you among the dozen or so people interested in American life and political culture who has not seen the famous Weekend Update appearance by Lt. Com. Dan Crenshaw on Saturday Night Live?

That face-to-face meeting with Pete Davidson included lots of memorable one-liners (and one really snarky cellphone ringtone), but one of Crenshaw’s first wisecracks carried the most political weight: “Thanks for making a Republican look good.”

No doubt about it: The new congressman’s popular culture debut has become a key part of his personal story and his high political potential.

Thus, that recent Politico headline: “Is Dan Crenshaw the Future of the GOP?”

The basic idea in this feature is that Crenshaw is a rising GOP star whose approach to politics is distinctly different than that of President Donald Trump and that the former Navy SEAL and Harvard guy is striving to maintain independence from the Trump machine. Then there is personal charisma. That SNL appearance is as much a part of his story as his eye patch.

Naturally, this means that more than half of the Politico article is about Trump and how Crenshaw is walking the fine line between #NeverTrump and #OccasionallyTrump.

Repeat after me: Politics is real. Politics is the only thing that is real.

However, since this is GetReligion I will once again note that certain facts of life remain important in this era of Republican politics. How do you write a major feature story about Crenshaw’s GOP political future without addressing his appeal to cultural and religious conservatives? As I wrote before:

… (It) is hard to run for office as a Republican in Texas (or even as a Democrat in large parts of Texas) without people asking you about your religious beliefs and your convictions on religious, moral and cultural issues. This is especially true when your life includes a very, very close encounter with death.

So let’s start here: If you were writing about Crenshaw and what makes him tick, would it help to know what he said, early in his campaign, during a church testimony that can be viewed on Facebook? The title is rather blunt: “How faith in God helped me never quit.” …


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The universe sent me a message. It's time to take heed

The universe sent me a message. It's time to take heed

The thing about insight is that you never really know in its initial energy burst whether it’s delusional. Still, one has to act.

So with the insight gained from having my heart stop a few times, I’ve decided to step away from my weekly GetReligion responsibilities and devote myself to self-healing.

It's going to take months to fully recover from the two major surgeries, hospital pneumonia and series of seizure-like heart stoppages (cardiovascular syncope, to be more medically precise) I’ve experienced in recent weeks. This followed a steady health decline over the previous several months. I want to give myself every advantage in the process.

I owe at least that much to the many people, my family and friends, that have bathed me in love and compassionate devotion during this time.

(In case you're wondering, prior to my decline I did take care of myself. I was super careful about diet and exercise. But I’m 76 and this is what happens to us all, sooner or later. Life is transient.)

I was fortunate that the heart stoppages — I’m actually unsure of the precise number I suffered — did not diminish my intellect; I did not stroke out. My new pacemaker should handle the stoppage problem.

I’m also fortunate that Medicare, my supplemental health insurance and my personal finances are likely more than sufficient to handle my bills. I fully realize that in 2019 America, and in the larger human family, I’m privileged to be able to say this.

I still have great curiosity about this amazing creation in which we get to sojourn and I’m so blessed to be deeply connected to my wife, Ruth, who taught me how to commit to love, and who I wish to show love toward for many years to come.

There’s much ahead. I remain an adventure-seeker.

I've written for GR for about four years, and as professional journalists know well, one column a week of analysis or commentary is hardly a backbreaking pace. So it's not the deadline pressure that I need to step away from.


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Covington Catholic update: Was that epic late-Friday Washington Post correction a good move?

If you’ve ever worked as a journalist in Washington, D.C., you know that things often go crazy right about 5 p.m. on Fridays.

It’s the end of the work week. Most of the power brokers have headed for home, their home back in their home district (or state) or that special weekend home where they relax in private. They have turned off their “official” cellphones or left them at the office. Many of their gatekeepers — the folks who negotiate media contacts — have flown the coop, as well.

In newsrooms, the ranks are pretty thin, as well.

Professionals inside the Beltway knows that this dead zone is when savvy press officers put out the news that they hope doesn’t end up in the news. This tactic worked better before Twitter and the Internet.

Thus, the Washington Post posted an interesting editor’s note or correction at the end of the business day this past Friday linked to one of the biggest religion stories of the year — the March for Life drama featuring that group of boys from Covington Catholic High School, Native American drummer-activists and amped-up protesters from the Black Hebrew Israelites (click here for various GetReligion posts on this topic).

It appears that Mollie “GetReligionista emerita” Hemingway was either the first pundit or among the very first to spot this interesting Friday dead-zone PR move by the Post.

If you travel back in time, here is the lede on one of the key “Acts of Faith” pieces about this controversy:

A viral video of a group of Kentucky teens in “Make America Great Again” hats taunting a Native American veteran on Friday has heaped fuel on a long-running, intense argument among abortion opponents as to whether the close affiliation of many antiabortion leaders with President Trump since he took office has led to moral decay that harms the movement.


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Turn, turn, turn: There's a very good reason you didn't hear from Ira Rifkin last week

Turn, turn, turn: There's a very good reason you didn't hear from Ira Rifkin last week

GetReligion readers who pay close attention to international news, period, and religion trends in international news, to be specific, will have noticed that we didn’t have a Global Wire memo last week from religion-beat veteran Ira Rifkin.

Trust me, this wasn’t because Rifkin didn’t try to hit his deadline. He has filed under some of the most amazingly stressful and even painful situations. We are talking really old-school, on that side of the journalism-skills equation.

Well, last week, Rifkin couldn’t file because he was having surgery. No need for too many details, but everyone thought things were on the up and up, afterwards.

You know that old saying that “minor surgery” is surgery on someone else? This is certainly one of those cases — times 10. There were complications. Thus, I received a follow-up note from Ira about the surgery that included the following material. I think we can all agree that the lede is a bit of an understatement, but that’s Ira.

Life's become even more complex for me. …

I started having seizures  -- a very strange out of body experience -- and my heart stopped several times. I'm back in the hospital. … Strokes and/or brain damage have been ruled out. In any event I needed a heart pacemaker installed. … Though because my heart stopped again while on the operating table, they had to install an emergency one before circling back to install the permanent one.

I'm much better today but extraordinarily weak, mostly in bed and sleeping.

Rifkin will update his status when the time is right, I am sure.


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Question as reporters look ahead: How many United Methodists are there? Are all created equal?

Question as reporters look ahead: How many United Methodists are there? Are all created equal?

Anyone who has worked on the religion beat a year or two knows that it is wise for journalists to read church membership totals with one eyebrow raised high. The professionals who work in religious institutions certainly know that membership statistics are estimates, at best.

As we always used to say when I was growing up Southern Baptist; There are towns in Texas where there are more Baptists than there are people.

But there’s no way around it — estimated membership and attendance figures really do matter. This is especially true when they directly affect the polity and governance of a specific religious body.

This brings us — #DUH — to that dramatic United Methodist battle that took place the other day in St. Louis. This was the topic of this week’s “Crossroads” podcast (click here to tune that in).

The follow-up coverage, with few exceptions, has focused on the rainbow-draped reactions of United Methodist leaders on the losing side of this special conference — which was charged with finding a way forward after four decades of doctrinal disagreements about marriage, sexuality (LGBTQ grab headlines) and the Bible. Could the UMC as a whole require that its clergy keep the vows they took, in ordination rites, to follow the denomination’s Book of Discipline?

But let’s look at an even more basic and crucial question, one linked to membership statistics. Ready? How many United Methodists are there in the United Methodist Church?

One would think that the official United Methodist News Service would be a solid place to look for that information. A year ago, it published a report online that stated:

The United Methodist Church’s global membership now exceeds 12.5 million.

These membership figures come from the most recent annual conference journals sent to the General Council on Finance and Administration. The vast majority of the journals are from 2016 with some from 2017 or earlier years including one from 2013.

The Rev. Gary Graves, secretary of the General Conference, used these totals in calculating how many delegates each conference sends to the denomination’s top lawmaking assembly in 2020. 

Yes, the word “global” is crucial. The United Methodist Church is a global institution and that reality shapes the structures that govern it.

That brings us to a post-war story in the Washington Post that contains some very interesting — I would say strange — language about church statistics.


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