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Thinking about QAnon: Joe Carter sends strong warning to evangelicals about new heresy

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This weekend’s think piece is, the final piece of a kind of evangelical-QAnon trilogy, in the wake of the must-read — even if you disagree with parts of it — “Shadowlands” package at The Atlantic Monthly.

By the way, I wonder if anyone in management at the Atlantic realized the religious implications that the term “Shadowland” would have for millions of C.S. Lewis readers. That’s the first thing I thought of when I saw the title. Just saying.

Early this week, I wrote a post about the “The Prophecies of Q” piece of the package and followed up with this week’s “Crossroads” podcast and post. In both, I argued that the Atlantic piece was essential reading — especially in terms of politics and technology. The religion angle — with QAnon as an essentially “evangelical” subculture — wasn’t as solid, in part because of next to zero input from evangelical leaders, including mainstream evangelical leaders, academics and writers who view QAnon as a dangerous heresy that catching on with some grassroots evangelicals. Thus, I argued:

It needed material drawn from major evangelical leaders who are concerned about QAnon and who can critique this trend, drawing on deep wells of evangelical history and doctrine. Baylor University historian Thomas Kidd leaps to mind, author of the recent book “Who Is an Evangelical? A History of a Movement in Crisis.” Or how about former GetReligionista Joe Carter of The Gospel Coalition? Karen Swallow Prior, now of Southeastern Baptist Theological Seminary, is a well-known voice online.

Then again, Ed Stetzer — leader of the Billy Graham Center at Wheaton College — has been writing about conspiracy thinking for several years now. Here is a chunk of a new piece, written with colleague Andrew MacDonald, at The Dallas Morning News. The headline: “Too many evangelical Christians fall for conspiracy theories online, and gullibility is not a virtue.”

The podcast post took a look at that Stetzer-MacDonald essay. Now, I would like to point readers toward a think piece at The Gospel Coalition by journalist Joe Carter (a former member of the GetReligion team). The headline: “The FAQs: What Christians Should Know About QAnon.”

Carter opens with one the key claims in the Atlantic piece: “To look at QAnon is to see not just a conspiracy theory but the birth of a new religion.” Carter then adds:


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In COVID-19 lockdown, should churches perform baptisms, and how?

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THE QUESTION:

With lockdowns in place, should U.S. churches do baptisms, and how?

THE RELIGION GUY’S ANSWER:

American religious congregations are implementing all sorts of accommodations during the COVID-19 crisis. Most are streaming services online to replace in-person worship till reopening is allowed. Under these conditions, many Protestant groups are allowing viewers to take Communion remotely by themselves at home during streamed services, which is not feasible for Catholic Mass.

Catholic priest Tim Pelc of St. Ambrose Church in Grosse Pointe Park, Michigan, even administered holy water via a squirt gun through car windows! And speaking of water …

Good Shepherd Lutheran Church in Fayetteville, Ark., affiliated with the Evangelical Lutheran Church in America, follows the ancient custom of baptizing new members as part of the Easter Eve vigil. This year’s annual observance could not occur due to COVID. Now Pastor Clint Schnekloth is preparing to conduct the postponed baptisms during a live-streamed service, most likely on Pentecost Sunday, May 31. He hopes the video feed can allow close-ups of participants so members of the local congregation, and family and friends who live elsewhere, can “feel as if they are there.”

But how do we keep “safe” and honor the need for “social distancing,” Schnekloth wondered. He shared his thinking in a blog post for patheos.com. The first aspect to consider is that while some churches practice full immersion of the body (see below), Lutherans are among those who baptize infants or adult converts by pouring water three times over the candidate’s head. This occurs while pronouncing the triune names of the divine Father, Son, and Holy Spirit, in accord with Jesus’ “great commission” in Matthew 28:19.

Schnekloth figures the only people allowed in the church building will be the pastor, those to be baptized, and minimum participants, all carefully spaced throughout the sanctuary. Each candidate in turn will come forward with the parents and any godparents to receive the sacrament at the font of water. After a baptism, the pastor will thoroughly wash his hands before the next one.

To be extra careful, the pastor and others may wear masks throughout, and perhaps a family member will conduct the actual baptism while the pastor stands apart.


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New podcast: The Atlantic needed to interview some evangelical leaders about QAnon heresy

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What do you think? Is this whole QAnon conspiracy thing important or not? And should mainstream evangelical leaders be concerned?

That was the messy topic that “Crossroads” host Todd Wilken and I discussed in this week’s podcast (click here to tune that in). Looming in the background were some Twitter debates in which several people criticized my recent GetReligion post that ran with this headline: “The Atlantic probes QAnon sect and finds (#shocking) another evangelical-ish conspiracy.”

Let’s review a few things that I said in that earlier post. For starters, I do plead guilty to saying that some folks on the cultural left are a bit too fond of conspiracy theories involving scary evangelicals. Here’s how I stated that, while taking a shot at fringe folks on the right, as well:

It’s almost as if evangelicals are playing, for some strategic minds on the left, the same sick, oversized role in American life that some evangelicals assign to Hillary Clinton, George Soros, Bill Gates and all those liberal Southern Baptist intellectuals who love Johnny Cash and Jane Austen.

I was reacting to that recent “The Prophecies of Q” at The Atlantic, part of a larger “Shadowland” package about the growing importance of conspiracy theories in American politics.

Now, I think this Atlantic material is must reading, in part because the QAnon phenomenon isn’t well known in the evangelical mainstream. There are run-of-the-mill evangelical leaders who need to know more about this dark-web stuff, just as they needed to know about the twisted religious elements in the larger alt-right. When it comes to technology and politics, this “Shadowlands” package breaks new ground.

Did I attack The Atlantic — a publication frequently praised at GetReligion — and tell people to ignore this topic? Did I say QAnon has nothing to do with the big, complex world of evangelicalism? Let’s see. Here is the end of my earlier piece.


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Who knew? Who cares? Well, there is no such thing as the 'Catholic Church of Illinois'

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Week after week, I get emails from ticked-off readers who have seen run-of-the-mill mistakes in stories about religion. A few times a year I write posts about these cries for help.

The typical writer tries to imagine, to cite one example, a newspaper publishing a story containing a reference to the St. Louis Cardinals playing in the American League, as opposed to being one of the most famous franchises in the National League. Or how about a story that said the Illinois State Capitol was located in Chicago, instead of Springfield.

Now, let’s say that there was a story containing an inaccurate statement about a major religious group and it was published by the “daily paper of a town that's just *slightly* Roman Catholic — St. Louis, Missouri,” noted reader Michael Mohr.

That story in the St. Louis Post-Dispatch would have a headline stating: “Catholic Church of Illinois releases phased plan to reopen churches.” Then the overture, containing the same mistake, would look like this:

CHICAGO — The Catholic Church of Illinois … published a plan to begin reopening its churches later this month. The church reached an agreement with Illinois Gov. J.B. Pritzker, according to a letter from the Archdiocese of Chicago.

Catholic churches in Illinois have been closed since mid-March amid the coronavirus pandemic. …

The two-phased plan delegates many decisions for how to reopen to individual churches once they complete various training and certifications, and the Catholic Church will continue to work with the state government, according to the news release. After training during the week of May 18, all parishes across the state could open by May 23, but only to offer baptisms, weddings and funerals limited to 10 people.

What’s the problem?

Mohr (this guy sounds like a professional editor to me) put it this way:


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2020 White House race: U.S. bishops don't want to make news, but it'll be hard avoid it

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You’re damned if you do, damned if you don’t.

It’s like being stuck between a rock and a hard place.

No good deed goes unpunished.

Religion-beat pros will understand if cliches such as these are being muttered by members of the U.S. Conference of Catholic Bishops these days. Why? As Americans prepare to decide who will be their next president this November, members of the Catholic hierarchy are finding themselves in a no-win situation.

Do they speak favorably of President Donald Trump, helping him potentially to win re-election, or do they lend a hand to Democratic challenger Joe Biden helping the former vice president become just the second Catholic to ever serve as a U.S. president? Catholic leaders — be it the pope, cardinals, bishops or your local parish priest — don’t openly endorse candidates for political office.

There is a reason for that. The main reason is that it fosters division among a very large spectrum of people who are all part of the same denomination. IRS rules also forbid nonprofit institutions like churches from engaging in partisan politics — something some pastors avoid by saying they are speaking on behalf of themselves, not the church they represent.

While a few members of other Christian bodies choose to openly back a candidate (for example, some evangelicals and Trump; African-American church leaders and Biden), Catholic prelates see an endorsement as something that could weaken the church’s own authority and belief system.

In other words, you’re damned if you do, damned if you don’t if you’re a Catholic leader. Still, this election will raise all kinds of unavoidable moral and religious questions for Trump and Biden.

Which brings us to Cardinal Timothy Dolan of New York City. He was the target of outrage on the part of left-leaning Catholics for the way he spoke favorably of Trump following a phone call the president had with several U.S. bishops. Dolan, it should be noted, has also received abuse from the church’s right-wing cheering section for the way he’s handled the issue of gay priests.

Trump, on a call with bishops, called himself the best president in “the history of the Catholic Church.”


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New York Times on young Republicans and African-American voters? Look for familiar ghosts

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What we have here are two New York Times political stories that really needed input from (a) the religion-news desk, (b) polling experts who “get religion” or (c) both.

Both of these important reports are, to use GetReligion-speak, haunted by “religion ghosts.” If you look at them through the lens of politics, alone, then you won’t “get” what is happening with millions of voters who don’t want to vote for Donald Trump in 2020, but believe that they will have no choice but to do just that.

The headline on one story states: “Trump Pushes Young Republicans Away. Abortion Pulls Them Back.”

Oh my. I wonder if religious convictions might have something to do with this? You think?

So let’s do some familiar searches in this text. How about “church”? Zip. Maybe “God”? Zero. Surely “religion” or “religious” will show up? Nyet. How about “Christian”? Nope.

That’s strange. Look at this summary material and I think you will sense the ghost that is present.

Like millennials, who are now in their mid-20s to 30s, members of Generation Z — born after 1996 — tend to lean left. But there are still plenty of young Republicans, and the generational divide that is so apparent between younger and older Democrats is no less present on the other side of the aisle. It’s just less visible.

In interviews with two dozen Republicans ages 18 to 23, almost all of them, while expressing fundamentally conservative views, identified at least one major issue on which they disagreed with the party line. But more often than not, they said one issue kept them committed to the party: abortion.

While polling shows an age gap in opinions on abortion, it is smaller than the gaps on some other issues, and researchers say that for people who oppose abortion, that opposition has become more central to their political choices.


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There's good news for COVID-era church leaders amid all that familiar bad news

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America’s pastors are continually fretting about the threats of death, disease and destroyed careers that face their parishioners. Also, alongside analysts of religious trends, they have good reason to worry that in the long term shrinking coronavirus-era donations may hinder or doom their ministries and charities.

Reporters also need to ponder the following. Most U.S. congregations are now restricted to providing worship services online. Will meeting God in your pajamas become a convenient habit that permanently undercuts in-person attendance after states soften their stay-at-home and “social distancing” rules? This NPR piece anticipates a permanent slide for in-person worship. (Online classwork could similarly imperil the future prospects of expensive on-campus college and seminary programs.)

The problem is that supportive, face-to-face fellowship is an important reason people are attracted to active participation in religious congregations. Of course, it’s also possible that the new online visibility will pay off by reaching new people. (The Guy’s own Protestant church currently has many more people joining live worship online than appear in person on normal Sundays.). And some brave optimists are talking up a religious revival once this is behind us.

The local and national media have, of course, been asking religious leaders how actual donations and online attendance are running, and what they think the future holds.

Now those who haven’t yet developed such a story, or those who want to take a second look, have a news hook — and a bit of sunlight — in a Roper poll conducted in late April for the Pew Research Center, reported here and then analyzed here by political scientist Ryan Burge (a GetReligion contributor) for Religion News Service.

Reporters will observe that the poll reinforces a scenario that Religion Guy tends to accept.


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100 years of all kinds of Catholics -- good and bad -- going to confession in movies

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100 years of all kinds of Catholics -- good and bad -- going to confession in movies

Alfred Hitchcock knew a thing or two about complicated thrillers.

Having a murderer confess to a priest -- who couldn't betray this trust -- was already a familiar plot twist by 1953, when Hitchcock released "I Confess." Because of the seal of confession, this noble priest couldn't even clear his own name when police suspected that he was the killer.

Good prevails in the end. Shot by police, the killer makes an urgent final confession to the priest.

"It's natural for a Catholic filmmaker like Hitchcock to see the dramatic potential of confession, with its combination of mystery and holiness," said film critic Steven D. Greydanus, best known for his work for the National Catholic Register. "At the same time, Hitchcock thought 'I Confess' was a mistake, because he thought that his mostly Protestant audience in America just wouldn't get it."

The sacrament of confession is both sacred and secret -- facts known to Medieval playwrights as well as modern filmmakers. Thus, putting a confession rite on a movie screen is a "transgressive act" of the highest kind, said Greydanus, who serves as a permanent deacon in the Diocese of Newark, N.J. (Deacons do not hear confessions.)

"Voyeurism is an important theme in much of Hitchcock's work and he knew that using confession in this way was a kind of voyeurism. … He knew this was a kind of taboo."

Nevertheless, Hollywood scribes have frequently used confession and penance for everything from cheap laughs ("A League of Their Own"), to shattering guilt (Godfather III), to near-miraculous transformations ("The Mission"). In a recent 6,000-word essay -- "In Search of True Confession in the Movies" -- Greydanus covered a century of cinema, while admitting that he had to omit dozens of movies that included confession scenes.

The key is that filmmakers struggle to capture, in words and images, what is happening in a person's heart. The act of confession opens a window into the soul, since characters are forced to put their sins and struggles into words.

"Perhaps the very secrecy surrounding the sacrament of confession was part of what attracted filmmakers to depict it," wrote Greydanus. "Anyone can witness the Eucharistic liturgy, an ordination or a wedding. …

“But what transpires in confession can only be imagined -- which is the cinema's stock in trade. … Often enough, confession scenes have served in movies as a pretext to allow a character to articulate their spiritual or temporal struggles, whether or not any kind of sin is involved."


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Indy Star sports writer spotlights wedding of Christian teens -- including a dying groom

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What if you’re a sportswriter for a major daily and you hear that two champion teen swimmers and divers had just gotten married in their parents’ front yard?

That’s just the start. And that the ceremony was put together in four days because the 18-year-old groom is dying of an incurable cancer? And that both believe that God is involved in this drama?

You hightail it over to where the couple lives and start taking notes fast. This story is what the Indianapolis Star published on Friday. Yes, this story gives the religion angle the attention it deserves, although some important details are missing.

They stood at the white altar on her parents' driveway, in the exact spot where Chase Smith had parked his truck to pick up Sadie Mills for their first date.

That spot on the driveway where the two 18-year-olds now stood to exchange their wedding vows was the same spot where six months before they'd shared their first kiss, full of sweet teenage love and new beginnings.

As Chase watched Sadie come toward him in her simple white dress, he shook his head, smiled and then started crying.

Both were — or had been — nationally ranked swimmers (him) or divers (her). They’d met just after a local swimming meet.

But then in March, the cancer that had sidetracked Chase from the pool for the past six years had shown up again in a particularly virulent form known as Ewing’s sarcoma.

More scans showed tumors all over his skull, in the fluid of the lining of his brain, surrounding the pituitary gland. With or without treatment, the prognosis for his 6-year battle with Ewing's sarcoma was the same. Chase had three to five months to live.

The wedding was planned in four days.


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