New social-media explosion could make news: Should Protestants have women pastors?

New social-media explosion could make news: Should Protestants have women pastors?

THE QUESTION:

Should women be pastors or preachers in U.S. Protestant churches?

THE RELIGION GUY’S ANSWER:

The above issue erupted in recent days among U.S. evangelicals (more on this in a moment). In the interest of full disclosure, the (Protestant) Religion Guy’s personal opinion on this is yes, and in fact his own local congregation has its first female pastor. But as usual “Religion Q & A” intends to provide a non-partisan journalistic survey.

Let’s first note that Catholic and Orthodox tradition bars any realistic prospect of female priests, even as increasing numbers of U.S. Protestant women become ministers. The Association of Theological Schools reports women are 30 percent of the students (mostly Protestants) in member seminaries preparing for the M.Div. professional clergy degree.

With “mainline” Protestants, the Congregationalist ancestors of today’s United Church of Christ ordained America’s first female, Antoinette Brown, in 1853, though she later went Unitarian and few other women followed till the 20th Century. Women achieved full clergy status in e.g. predecessor bodies of the United Methodist Church and Presbyterian Church (USA) in 1956 and Evangelical Lutheran Church in America in 1970, and in the Episcopal Church in 1977 (following non-canonical protest ordinations in 1974).

Among “evangelical” Protestants, from the late 19th Century some denominations appointed women to such leadership roles as preacher, evangelist, missionary or deacon, and in certain instances to clergy status. But most congregations barred women pastors, either de facto or de jure.

Lately, a vigorous evangelical movement has formalized the belief that limiting pastors, preachers and lay officers to males is God’s mandate in the Bible. The Council on Biblical Manhood and Womanhood (CBMW) organized in 1987. Its founding “Danvers Statement” defined Protestant “complementarianism,” meaning the two genders have distinct roles that complement each other, over against “egalitarians.”

This document teaches that gender distinctions are part of God’s “created order.”

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That crucial role Pat Robertson plays for way too many American political journalists

That crucial role Pat Robertson plays for way too many American political journalists

What images leap into your mind when you hear the word “televangelist”?

If you are a certain age, you probably think of the Rev. Jimmy Swaggart weeping and choking out the words, “I … HAVE … SINNED!” For millions of other folks — especially journalists, like me, who once worked at The Charlotte Observer — this term will always be linked to the Rev. Jim Bakker and Tammy Faye Bakker.

But what does the word actually mean and is it the best term to describe the Rev. Pat Roberson? That’s one of the topics that came up during this week’s “Crossroads” podcast. Click here to tune that in, or head over to iTunes and sign up. The main topic we discussed this week? That would be Robertson’s headline-grabbing remarks about Alabama’s new abortion law:

"I think Alabama has gone too far," Robertson said Wednesday on "The 700 Club" before the bill was signed into law by Alabama's Republican Gov. Kay Ivey. "It's an extreme law."

The key question: Why did Robertson say what he said? What did readers need to know to understand what he was trying to say, whether they agreed with him or not? Hold that thought.

Meanwhile, back to that mild journalism curse word — “televangelist.” The pros at Merriam-Webster online offer a nice, logical definition:

… an evangelist who conducts regularly televised religious programs.

OK, that assumes that this person’s primary job is doing public, evangelistic events — like, for example, the Rev. Billy Graham.

The definition offered by the Cambridge Dictionary is a bit more candid:

… The activity of preaching (= giving religious speeches) on television in order to persuade people to become Christians and give money to religious organizations.

Ah, yes, raising money is crucial. But note that the primary goal remains winning people to Christian faith. Does that describe most of the work Robertson has done during his long media career?

I think the blunt offering at Dictionary.com — the source favored by Google — is precisely what most reporters are thinking when they use this term:

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Friday Five: Dallas clergy abuse, God and abortion, Colorado hero, 'Whiskeypalians,' Tenn. execution

Friday Five: Dallas clergy abuse, God and abortion, Colorado hero, 'Whiskeypalians,' Tenn. execution

Here’s your periodic reminder that — from “Save Chick-fil-A” legislation to the Catholic clergy sex abuse scandals — the Dallas Morning News sure could use a religion writer.

When police this week raided Diocese of Dallas offices related to allegations of sexual abuse by priests, the Texas newspaper — to which I subscribe — put a team of reporters on it and produced two front-page stories (here and here).

The team included a projects/enterprise writer, two police/crime reporters and a city hall writer/columnist. A Godbeat pro on the team? Sadly, the Dallas Morning News doesn’t have one, despite the importance of religion in that Bible Belt city. (There’s another Page 1 report today, again by a public safety reporter.)

Ironically, the paper’s initial coverage included an opinion piece (“Why it's good Dallas police ran out of patience with the Catholic Diocese on sex abuse”) by metro columnist Sharon Grigsby. Those of a certain age will recall that in the 1990s, Grigsby founded the Dallas Morning News’ award-winning religion section (now defunct) and oversaw a team of six religion writers and editors.

Those were the days!

Turning from the Big D, let’s dive into the Friday Five:

1. Religion story of the week: Alabama’s passage of a law banning abortion in almost all cases tops the week’s headlines.

Since my post pointing out the holy ghosts in much of the news coverage, the religion angle has received major treatment from the New York Times (here and here) and showed up in The Associated Press’ headline on the state’s governor signing the anti-abortion bill into law.

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NPR offers a short report on the eruv: Lots more can be said about making public space sacred

NPR offers a short report on the eruv: Lots more can be said about making public space sacred

When I worked at a small daily newspaper in South Florida, the two major faith groups that I covered were Jews and Catholics. And these were plenty of Jewish readers who demanded articles with some degree of theological sophistication about their lives and beliefs.

While there was always the inevitable “best hamantaschen in Broward County” pieces, I also wrote about the building of a new eruv in a neighborhood with a fast-growing Orthodox Jewish community. Only in the Miami area — and several corners of New York City — could a religion writer cover the establishment of an eruv and have a large, vocal readership that knows what that is.

One problem with writing about an eruv is that the tradition started with the Talmud and trying to explain Talmudic law in a news story was like stepping into quicksand. You got sucked in by all the history and the details.

What is at stake was not just the eruv itself but explaining the Jewish laws that mandate Sabbath-keeping and set the stage for the building of an eruv in the first place. So I was glad to see that NPR tackled the topic in a recent report. The journalism question here is whether the story is long enough to get the job done.

A clear fishing wire is tied around the island of Manhattan. It's attached to posts around the perimeter of the city, from First Street to 126th. This string is part of an eruv, a Jewish symbolic enclosure. Most people walking on the streets of Manhattan do not notice it at all. But many observant Jews in Manhattan rely on this string to leave the house on the Sabbath.

The concept of the eruv was first established almost 2,000 years ago to allow Jews to more realistically follow the laws of Sabbath rest, particularly one — no carrying on the Sabbath.

Actually, there is no one Bible verse saying “Thou shalt not carry anything on the Sabbath.”

The closest is a verse in Jeremiah 17:21 that talks about not carrying things for sale during the Sabbath, but there’s nothing that really addresses what goes on domestically. Carrying isn’t mentioned in the traditional 39 activities prohibited on the Sabbath.

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Why lawmakers in Texas are trying to 'Save Chick-fil-A' and gay-rights advocates are fighting it

Why lawmakers in Texas are trying to 'Save Chick-fil-A' and gay-rights advocates are fighting it

A month and a half ago, my GetReligion colleague Julia Duin first delved into the brouhaha over San Antonio’s refusal to allow a Chick-fil-A at its airport.

Guess what?

The controversy hasn’t gone away. In fact, a “Save Chick-fil-A” bill sparked by the Alamo City’s decision gained final approval by the Texas Senate just today.

The Dallas Morning News reports:

AUSTIN — The Texas Senate has approved a bill that would prohibit the government from penalizing individuals and businesses for their charitable giving to or membership in religious groups.

Senate Bill 1978, which supporters call the "Save Chick-fil-A" bill, was passed by a vote of 19-12 on Thursday afternoon after about four hours of debate over two days. Sen. Eddie Lucio, D-Brownsville, broke with his party to vote in favor, while Sen. Kel Seliger of Amarillo split with fellow Republicans to vote against the bill.

The legislation now heads to the Texas House for further debate, just 10 days before lawmakers are scheduled to go home.

Here’s what I’ve noticed about most news coverage of this bill: There’s a lot of coded language. I’m talking about phrases such as “the fast-food chain owners’ record on LGBT issues,” as a brief Associated Press news report characterized it.

Granted, the AP item is just a brief, but it never actually explains what that “record on LGBT issues” might be.

What exactly did Chick-fil-A do that might get it in hot water with gay-rights advocates?

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That latest Pat Robertson juridical quote: Journalists may want to note these interesting facts

That latest Pat Robertson juridical quote: Journalists may want to note these interesting facts

It’s really hard for the mainstream press to consider someone crazy and wise at the same time. Then again, the Rev. Pat Robertson is not your normal public figure, is he?

This aging patriarch of the old Religious Right frequently provides one-liners that shoot straight into the headlines, as well as the monologues of late-night political humorists. He is gifted at that, and journalists have long welcomed opportunities to quote him as a defining voice in conservative American Christianity, even as his clout has declined and evangelicalism has become much more complex.

So now we have headlines about Robertson opposing an abortion law. Is that crazy, or what?

It’s a laugh to keep from crying equation. For more background on that, see this piece — “Excommunicating Pat Robertson” — that I wrote long ago for the ethics team at Poynter.org.

I’m not a Robertson fan, obviously. However, I do think that journalists may — from time to time — want to note one or two interesting facts in his background, other than pinning the “televangelist” label on him and then moving on. (Anyway, he’s more of a “religious broadcaster,” as opposed to being an “evangelist” in the traditional meaning of that word.)

We will come back to that topic — overlooked facts in the Robertson biography — in a moment. First things first: Why is he back in the news?

Well, there is this USA Today headline to consider, among many: “Televangelist Pat Robertson: Alabama abortion law 'has gone too far,' is 'ill-considered'.” Here’s the top of that report:

Longtime televangelist Pat Robertson, who opposes abortion, criticized Alabama's near-total abortion ban that on Wednesday became the nation's most restrictive and one expected to face legal challenge.

"I think Alabama has gone too far," Robertson said Wednesday on "The 700 Club" before the bill was signed into law by Alabama's Republican Gov. Kay Ivey. "It's an extreme law."

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Since numbers make news, how do we explain America’s religious recession since 2000?

Since numbers make news, how do we explain America’s religious recession since 2000?

Numbers make news. Think of how many articles will report breathlessly on U.S. political polls between now and Nov. 3, 2020. And numbers created “the biggest American religion story of the past decade,” says analyst Mark Silk, referring to the increase in “nones” who tell pollsters they have no particular  religious identity.

This is news: A new Gallup report says a severe religious recession began to build right around 2000.

What explains this turn-of-the-century turn? Journalists with Gallup numbers in hand should run this puzzle past the experts in search of explanations. 

Gallup combines data from 1998–2000, compared with 2016–2018. A topline finding is that Americans reporting membership in a house of worship hit an all-time low of 50 percent by last year, which compares with a consistent 68 percent or more from 1937, when the question was first asked, and all the way through the 1990s. The era since 2000 mingles that loss with declining worship attendance and the  “nones” boom.   

Since your audiences are already transfixed by the 2020 campaign, consider this detail from Gallup’s internals. Comparing 1998-2000 with 2016-2018, church membership reported by Republicans slipped from 77 percent to 69 percent, but among Democrats plummeted from 71 percent to 48 percent, a remarkable 23 percent drop. (Independents went from 59 percent to 45 percent.) How come?

Journalists will find further statistics to ponder in the latest General Social Survey report from the University of Chicago’s National Opinion Research Center. In this account, the “nones” have reached 23 percent. At the same time, however, 34 percent of American adults report “strong” religious affiliation, and similar percentages have held constant across the years since 1973. 

Writing for the interfaith journal First Things, Mark Movsesian of the St. John’s University Center for Law and Religion (who belongs on your source list) joins those who say the U.S. is experiencing “a decline in religious affiliation among people whose identification was weak to begin with.” As with politics, he proposes, “the middle seems to be dropping out in favor of the extremes on either end.”

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SCOTUS debates heat up on death penalty, religious liberty: What word is missing here?

SCOTUS debates heat up on death penalty, religious liberty: What word is missing here?

To cut to the chase: I have just returned from a long eye exam (things are OK) and focusing on a computer screen is not going to be easy for several hours.

So let’s make this a quick post. OK?

What we have here is your basic Washington Post law-and-politics story, one running under the headline: “Last-minute execution decisions expose wide and bitter rift at Supreme Court.”

The death penalty is, of course, a hot-button issue linked to debates involving religion and morality, as well as political and legal realities. Here is the opening of this report:

The Supreme Court meets in private to decide last-minute pleas from death-row inmates to stop their executions, and what happens behind the maroon velvet curtains often stays behind the maroon velvet curtains.

But that changed Monday, with justices issuing a flurry of explanations and recriminations on cases decided weeks ago. The writings named names and exposed a bitter rift among members of the court on one of the most emotional and irreversible decisions they make.

Decisions on last-minute stays usually come with only a minimum of reasoning. But three justices issued a set-the-record-straight opinion that took aim at one of Justice Stephen G. Breyer’s dissents from a month ago. Breyer had said that the court’s conservatives deviated from “basic principles of fairness” in refusing to take more time to consider the plea of an Alabama murderer, Christopher Lee Price, who had asked to be executed by inhaling nitrogen gas rather than risk a “botched” lethal injection.

“There is nothing of substance to these assertions,” wrote Justice Clarence Thomas, joined by Justices Samuel A. Alito Jr. and Neil M. Gorsuch. They said that Breyer’s reasoning, which was joined by the court’s three other liberals, “does not withstand even minimal legal scrutiny.”

Now, since my eyes are under the weather, let’s let GetReligion readers look through this story through a media-criticism lens.

This story contains a lot of religion, since the court cases here involve Buddhist and Muslim prisoners and their First Amendment rights. Think religious liberty issues, without the “scare quotes.”

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Looking for God — and a bit of fairness — in coverage of Alabama's abortion ban vote

Looking for God — and a bit of fairness — in coverage of Alabama's abortion ban vote

Before we consider news coverage of Alabama lawmakers’ vote to ban abortion in almost all cases, it might help to be reminded of two simple but key facts:

1. Religious beliefs and the importance — or not — of religion in one’s life play a mighty role in influencing individual Americans’ positions on abortion, as illustrated by these charts from the Pew Research Center.

More from Pew:

About six-in-ten white evangelical Protestants (61%) think abortion should be illegal in all or most cases.

By contrast, 74% of religiously unaffiliated Americans say abortion should be legal in all or most cases, as do two-thirds of white mainline Protestants (67%).

Catholics are somewhat more divided; 51% say abortion should be legal in all or most cases and 42% say it should be illegal.

2. Ample evidence supports the notion of rampant news media bias against abortion opponents, as noted in a classic Los Angeles Times series by the late David Shaw way back in 1990.

I kept those facts in mind as I reviewed various major news organizations’ reporting from Alabama, a state where The Associated Press pointed out a few years ago, “You can spot a Baptist church from almost any hilltop.”

I wondered: Would God show up in any of the stories? And, how fair — to both sides — would the coverage be?

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