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NYTimes highlights 2020 Democrats' unapologetic support for abortion rights, sans religion

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Is it possible to write a consequential news story on the role of abortion in the 2020 presidential race without mentioning religion?

The New York Times has attempted it with an in-depth piece on a survey it did on Democratic candidates’ positions on the issue.

The Times reports that 2020 Democratic contenders — all of them — “unapologetically support abortion rights.”

The lede boils down the survey’s major findings:

The Democratic presidential field has coalesced around an abortion rights agenda more far-reaching than anything past nominees have proposed, according to a New York Times survey of the campaigns. The positions reflect a hugely consequential shift on one of the country’s most politically divisive issues.

Every candidate The Times surveyed supports codifying Roe v. Wade in federal law, allowing Medicaid coverage of abortion by repealing the Hyde Amendment, and removing funding restrictions for organizations that provide abortion referrals. Almost all of them say they would nominate only judges who support abortion rights, an explicit pledge Democrats have long avoided. 

Very few support restrictions on abortions late in pregnancy. Seven say abortion pills should be available over the counter. Nine want a federal approval process for state abortion laws. And Joseph R. Biden Jr., whose ambivalence on abortion rights has been a theme for decades, is seeking to recast himself as a full-throated champion of them.

Click the link by Biden’s name, and a previous Times story delves into some of the issues related to the former vice president’s Catholic faith and his position on abortion. That’s a topic that we’ve covered at GetReligion recently (here and here, for example).

But the word “Catholic” does not appear in this new report on Democrats and abortion. Nor do terms such as “religion” and “faith” or even “pro-life” or “anti-abortion.”


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Des Moines Register offers master class on writing a slanted United Methodist-LGBTQ story

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I have never been a full-time police-and-cops reporter, but I have pulled an occasional shift on that difficult beat — which tends to involve lots of work with legal terms linked to crimes and trials.

At the same time, I have covered religion news in various capacities for 40-plus years and — this is a commentary on the divisive times in which we live — that kind of work also requires a working knowledge of legal lingo.

In the past, I have noticed that when someone is “charged” with breaking a law, that means there are debates about whether the person has committed the acts in question. In other words, officials have “charged” that a person did x, y or z, but there needs to be some kind of trial to determine if that charge is true.

With that in mind, please note the overture in this amazingly slanted Des Moines Register story — circulated via the USA Today Network — about another LGBTQ ordination conflict inside the bitterly divided United Methodist Church. Here’s the headline: “Iowa pastor facing church trial for being 'self-avowed practicing homosexual' takes leave of absence.”

An openly queer Iowa City pastor charged with "being a self-avowed practicing homosexual" in violation of United Methodist Church law will take an indefinite leave of absence, according to an agreement announced Wednesday.

A trial date had already been set when the Rev. Anna Blaedel requested a "just resolution," which focuses on "repairing any harm to people and communities," according to the Iowa Conference of the United Methodist Church. 

Blaedel, who identifies as queer and uses the pronouns they and them, expressed frustration and disappointment in a letter published in full by the Gazette. …

"Today we are naming together the truth that it is not currently possible for me to continue my ministry in the context of the Iowa Annual Conference, nor the UMC," wrote Blaedel, the former director of the Wesley Center at the University of Iowa. "That is not the truth I want to come to, but it has been, is being, revealed as true. ... I am no longer willing to subject my body and soul and life to this particular violence.

Now, let’s read this carefully.


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Los Angeles Times vs. Fuller Seminary: Is fair, accurate coverage even possible these days?

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The Los Angeles Times hasn’t had a religion reporter in years and the newspaper’s lapses in religion coverage get embarrassing after awhile.

Such was their Nov. 21 story about a lesbian student at Fuller Seminary who is suing the school because they expelled her after they learned she was married to a woman. As I read it, certain parts sounded quite familiar until I realized I’d commented on a similar story by Religion News Service last July.

Once again, I have to remind folks that doctrinal covenants, creeds and behavior codes are something students agree to, and often sign a document attesting their compliance to, when they enroll. They are choosing to join a voluntary association defined by a set of doctrines, some about moral theology.

So here we go, again.

Joanna Maxon, a 53-year-old Christian mother of two, was searching for ways to advance in her career as a supervisor and began looking into graduate schools.

She decided on Fuller Theological Seminary, a religious graduate school based in Pasadena, because it combined things she valued: her faith and her studies.

We know the middle of this story — they kicked her out.

Now, Maxon, who lives with her wife Tonya Minton in Fort Worth, is suing Fuller, alleging the college violated Title IX rules that forbid educational institutions from discriminating against students on the basis of sex.

Paul Southwick, Maxon’s attorney, alleges the school also violated the Unruh Civil Rights Act and is seeking compensation of at least $500,000 to cover attorney fees and Maxon’s federally funded student loans, according to a lawsuit filed Thursday in a U.S. District Court in Central California.

Southwick said that because Fuller accepted federal aid and had not received a religious exemption, it must adhere to federal laws, including Title IX.

OK, did anyone bother to look at the sexual standards page on Fuller’s web site?


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Think about this: Digging down into that all-to-familiar 'God gap' in American politics

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I think that the first time I encountered the term “pew gap” was in the middle-to-late 1980s, as the side effects of the post-Roe v. Wade era began to emerge.

That was when people started talking about the impact of the Religious Right on the Republican Party and the growing secularization of the elites at the top of Democratic Party structures, where old-school labor union Catholics were being replaced by various kinds of white-collar groups linked to academia and feminism.

At the end of the 20th Century, the “pew” or “God gap” was a given. I know that I have used it before, for this piece of the “Blue Movie” essay that The Atlantic ran in 2003 remains perfect:

Early in the 1996 election campaign Dick Morris and Mark Penn, two of Bill Clinton's advisers, discovered a polling technique that proved to be one of the best ways of determining whether a voter was more likely to choose Clinton or Bob Dole for President. Respondents were asked five questions, four of which tested attitudes toward sex: Do you believe homosexuality is morally wrong? Do you ever personally look at pornography? Would you look down on someone who had an affair while married? Do you believe sex before marriage is morally wrong? The fifth question was whether religion was very important in the voter's life.

Respondents who took the "liberal" stand on three of the five questions supported Clinton over Dole by a two-to-one ratio; those who took a liberal stand on four or five questions were, not surprisingly, even more likely to support Clinton. The same was true in reverse for those who took a "conservative" stand on three or more of the questions. (Someone taking the liberal position, as pollsters define it, dismisses the idea that homosexuality is morally wrong, admits to looking at pornography, doesn't look down on a married person having an affair, regards sex before marriage as morally acceptable, and views religion as not a very important part of daily life.) According to Morris and Penn, these questions were better vote predictors — and better indicators of partisan inclination — than anything else except party affiliation or the race of the voter (black voters are overwhelmingly Democratic).


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This week's podcast: Why it matters that Canadian Anglicans are having a near-death experience

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Years ago, while I was still an Episcopalian, I tried to get a circle of clergy and journalists to collaborate on what I thought would be a classic work of religion-marketplace humor.

The basic idea: The creation of the definitive collection of jokes about Episcopalians and their unique approach to Christian life and culture. As one priest put it, the Episcopal Church is “NPR at prayer.”

The book never happened, but I learned lots of jokes that I didn’t know in all of the basic categories, from “how many Episcopalians does it take to change a light bulb” quips to jokes featuring “Episcopalians at the gates of heaven and/or hell.” But here was my favorite joke, as I heard it in 1993 (but with a few updates):

The year is 2030 … and two Anglo-Catholic priests in the back of National Cathedral are watching the Episcopal presiding bishop and her incense-bearing wife, an archdeacon, process down the aisle behind a statue of the Buddha, while the faithful sing a hymn to Mother Earth.

"You know," one traditionalist whispers, "ONE more thing and I'm out the door."

The whole point was that it’s hard for religious communions to die. In the end, there are always reasons for true insiders to hang on and hope the pendulum swings back their way.

But I remember that someone else had a joke — I don’t remember how it went — that centered on the idea that, after a few more decades of declining statistics, Anglican churches would be empty, except for elderly clergy at the altars whose salaries would be paid with endowment funds.

That joke cuts to the heart of the news story discussed in this week’s “Crossroads” podcast (click here to tune that in).

As background, here is the top of the Religion News Service story I critiqued in an post with this headline: “Canada's Anglicans are vanishing and RNS can't find any conservatives to debate the reasons why.”

(RNS) — A “wake-up call.”

That’s what Archbishop Linda Nicholls, primate of the Anglican Church of Canada, called a new report showing there may be no members left in the mainline Canadian denomination in 20 years.


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Note to sports writers: America magazine's Notre Dame football feature required reading this fall

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College football is celebrating its 150th season this fall. As a result, there have been many retrospectives looking back at some of NCAA’s best teams and players. You can’t look back at the last century and a half without mentioning Notre Dame.

That takes me to a recent issue of America, a weekly Jesuit magazine, and the great job they did at looking back at Notre Dame football in the context of what the success of a Catholic school meant in a primarily Protestant America. Under the headline, A Fighting Spirit: The place of Notre Dame football in American Catholicism, the result is a wonderful reflection of how important religion, football and immigration are to the American experiment. It also manages to be nostalgic and at the same time wrap in the current realities of the clerical sex-abuse crisis and other issues plaguing the church.  

The piece starts off with how the Notre Dame mystique got its start in the 1940s and what that meant to Catholics around the country. This is how writer Rachel Lu, a contributing writer for America, summed up that feeling: 

U.S. Catholics embraced the Fighting Irish with enthusiasm. When the leaves started turning each September, people who had never set foot in the state of Indiana would be decked out like frat boys, raising the gold and blue for Our Lady’s loyal sons. In parochial schools across the nation, nuns led Catholic schoolchildren in prayers for Irish victory. Notre Dame was the first school in the U.S. to have a nationwide following of “subway alums,” devoted fans for whom a radio dial represented their only connection to the university. It was said in those days that every priest in the U.S. was a de facto recruiter for Notre Dame.

In the minds of their fans, Notre Dame’s stars were much more than football players. They were warriors, fighting for the honor of Catholics across the nation.

Despite living a more secular world, Notre Dame’s Catholic roots and traditions are very much a story. I made a similar point about a year ago when Notre Dame was vying for a national title. A year later, Notre Dame isn’t anywhere close to a national championship — No. 1-ranked LSU is the favorite for now — but that doesn’t mean sports writers can’t be reminded how important religion is to the school and football in general.


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Friday Five: RNS/AP partnership, Mister Rogers, Chick-fil-A, personal story, Curmudgeon humor

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You can read it at The Washington Post. And at ABC News. And at the Charlotte Observer. And at many other news sites.

Yonat Shimron’s Religion News Service story this week on Megan Lively — headlined “The cost of coming forward: 1 survivor’s life after #MeToo” — is “out in wide release, thanks to our friends at The Associated Press,” notes RNS editor-in-chief Bob Smietana.

AP distribution of RNS content is, of course, part of the big partnership between the news organizations funded by an 18-month, $4.9 million grant from Lilly Endowment Inc. announced earlier this year.

An AP editor’s note on Shimron’s piece points out:

This content is written and produced by Religion News Service and distributed by The Associated Press. RNS and AP partner on some religion news content. RNS is solely responsible for this story.

That seems like an improvement on the note appended to the first RNS story (“US Latinos are no longer majority-Catholic, here's why” by Alejandra Molina) that AP distributed recently:

EDS: This story was supplied by Religion News Service for AP customers. The Associated Press does not guarantee the content.

RNS stories always have been distributed on the wire, but only a certain number of newspapers have subscribed to that content. The partnership with AP dramatically expands RNS’ reach, which is good news for the Godbeat.

Now, let’s dive into the Friday Five:

1. Religion story of the week: Speaking of AP, I posted Thursday on a lovely story by veteran journalist Ted Anthony exploring how Mister Rogers’ faith echoes in his hometown of Pittsburgh.

The feature is tied, of course, to today’s opening of “A Beautiful Day in the Neighborhood,” starring Tom Hanks as Mister Rogers.


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New Yorker piece on crisis pregnancy centers incites rather than informs

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For some time now, I’ve been asking if it’s possible for The New Yorker to deliver a fair assessment of any conservative Christian group or person, which is why I was interested in a recent piece on crisis pregnancy clinics.

CPCs, as they are also called, aren’t always Christian although they tend to be.

They are 100 percent founded and run by the devout, who consider it a ministry to run them. These places make no money, really, and are sued, attacked, lied about or mischaracterized (as what happened in this outrageously biased NPR story) all the time.

The New Yorker’s religion reporter, Eliza Griswold, was sent on several visits to center in Terre Haute, Indiana. CPCs get their motives questioned in ways that Planned Parenthood clinics never are, so I was interested in how Griswold would approach the topic.  

On the door of a white R.V. that serves as the Wabash Valley Crisis Pregnancy Center’s mobile unit are the stencilled words “No Cash, No Narcotics.” The center, in Terre Haute, Indiana, is one of more than twenty-five hundred such C.P.C.s in the U.S.—Christian organizations that provide services including free pregnancy testing, low-cost S.T.D. testing, parenting classes, and ultrasounds. Sharon Carey, the executive director of the Wabash Valley center, acquired the van in January, 2018, for a hundred and fifty thousand dollars, after finding a company that retrofits secondhand vehicles with medical equipment. That May, Carey began to dispatch the van to rural towns whose residents often cannot afford the gas needed to drive to the C.P.C. or to a hospital.

The subhed for this story: “As rural health care flounders, crisis pregnancy centers are gaining ground,” so it’s clear where this article is headed.


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In advance of Tom Hanks movie opening, AP goes to Pittsburgh and explores Mister Rogers' faith

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Terry Mattingly is our resident Mister Rogers expert here at GetReligion.

Most recently, he posted — and talked — about the spiritual implications of the late Presbyterian pastor’s “neighborhood.” All the discussion is, of course, tied to Friday’s opening of “A Beautiful Day in the Neighborhood,” starring Tom Hanks as Mister Rogers.

In tmatt’s recent post, he lamented a New York Times feature that “dug deep into the personality and career of Hanks and his take on Rogers — while avoiding key facts about faith and beliefs.”

Which leads me to today’s post on a lovely Associated Press story that incorporates Rogers’ faith at various points throughout the piece — including the headline, which declares:

Across Mister Rogers’ actual neighborhoods, his faith echoes

So yes, Rogers’ religion definitely figures in this retrospective profile — even if AP’s story by veteran journalist Ted Anthony doesn’t focus entirely on that angle.

Right from the top, the writing is lively and colorful:

PITTSBURGH (AP) — His TV neighborhood, was, of course, a realm of make believe — a child’s-eye view of community summoned into being by an oddly understanding adult, cobbled together from a patchwork of stage sets, model houses and pure, unsullied love.

Visiting it each day, with Mister Rogers as guide, you’d learn certain lessons: Believe you’re special. Regulate your emotions. Have a sense of yourself. Be kind.

And one more. It was always there, always implied: Respect and understand the people and places around you so you can become a contributing, productive member of YOUR neighborhood.

Fred Rogers’ ministry of neighboring is global now, and the Tom Hanks movie premiering this week only amplifies his ideals. But at home, in Pittsburgh, Mister Rogers moved through real neighborhoods — the landscape of his life, the places he visited to show children what daily life meant.

Did you catch that? “Fred Rogers’ ministry of neighboring …”


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