Jan. 6

Nowhere to hide: Los Angeles Times hit job focuses on one side of Biola University tensions

Nowhere to hide: Los Angeles Times hit job focuses on one side of Biola University tensions

If you have followed trends in academic and student life at Biola University over the past 25 years or so — I have spoken there about 10 times in that period — you know that this is a complex campus, with all kinds of divisions on theological, moral, political and cultural issues.

As a rule, campus administrators there are just as uncomfortable with strong conservative voices as they are with candid evangelical progressives. Thus, all kinds of Biola believers have learned to state radically different convictions in language that can be called “evangelical” to one degree or another. The goal is to keep painful fights out of publications read by parents, donors and even trustees.

It’s important to keep this in mind while reading the Los Angeles Times morality-tale sermon that ran the other day with this headline: “CRT, Trumpism and doubt roil Biola University. Is this the future of evangelical Christianity?” The headline failed to include the key issue in this story — clashes over the validity of 2,000 years of Christian doctrine on sexuality and marriage.

For additional insights on political and theological diversity found Christian campuses, it will help to read this classic 1995 essay at The Atlantic — “The Warring Visions of the Religious Right” — by the liberal Baptist scholar Harvey Cox of Harvard Divinity School (author of the ‘60s bestseller, “The Secular City”).

Oh, and speaking of liberal Baptist scholars, one of the defining voices in the new Los Angeles Times feature is David Gushee of Mercer University. It was totally valid to include his voice in this story, but it was interesting that he is quoted as a neutral academic expert on these matters, as opposed to being an articulate spokesman for activists on one side of the doctrinal war being covered in this story.

After all, it was Gushee who opened a classic 2016 essay for Religion News Service with these lines:

Middle ground is disappearing on the question of whether LGBT persons should be treated as full equals, without any discrimination in society — and on the related question of whether religious institutions should be allowed to continue discriminating due to their doctrinal beliefs.

It turns out that you are either for full and unequivocal social and legal equality for LGBT people, or you are against it, and your answer will at some point be revealed. This is true both for individuals and for institutions.

Neutrality is not an option. Neither is polite half-acceptance. Nor is avoiding the subject. Hide as you might, the issue will come and find you.

Thus, the Los Angeles Times has come to confront the leaders of Biola University.


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Add that forthcoming U.S. House report on Jan. 6 riot to your 2022 religion news calendar

Add that forthcoming U.S. House report on Jan. 6 riot to your 2022 religion news calendar

We can expect that the U.S. House select committee investigating the Jan. 6 Capitol attack will unveil findings in time to help Democrats' Nov. 8 prospects and, thus, spur Republican ire.

Even if the report ignores the matter, this report can peg thoughtful and thorough journalistic re-examination of the religious significance of continuing furor over the nine troublesome weeks from the 2020 vote through Jan. 6. Carefully balanced, non-partisan contexting will be needed.

Media and amateur videos show us that -- yes -- some of the rioters uttered prayers and brandished Christian signs, slogans and symbols. Were they isolated cranks, or representative of a broader religious phenomenon, or a bit of both?

A New York Times anniversary walkup last week counted 275 defendants with federal charges for obstructing Congress, 225 or so for acts against police, and another 300 for minor trespass or disorderly conduct. So far, a fifth of these defendants have admitted legal guilt.

Importantly, the Times reported that the mob included "church leaders" (plural).

In a national newspaper, that phrase suggests not some small-time parsons from independent churches but notable media stars, denominational and "parachurch" officials, influential college and seminary thinkers, or at least local pastors from "big steeple" congregations. In fact, that reference appears to echo this Times passage that has been discussed several times here at GetReligion, referring to religious image on Jan. 6:

The blend of cultural references, and the people who brought them, made clear a phenomenon that has been brewing for years now: that the most extreme corners of support for Mr. Trump have become inextricable from some parts of white evangelical power in America.

At some point, it would be good to cite examples of “church leaders” linked to “evangelical power.”

By contrast, last year The Washington Post's Michelle Boorstein perceptively profiled certain of the rioters to highlight Americans' growing trend of concocting idiosyncratic "do it yourself" religions for themselves.


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Plug-In: The top religion-beat stories of 2022? Here are some likely scenarios

Plug-In: The top religion-beat stories of 2022? Here are some likely scenarios

What stories will religion reporters be chasing in 2022?

Veteran Godbeat pro Kimberly Winston asked a handful of national journalists — myself included — that question on Interfaith Voices’Inspired” radio show.

“Every one of the reporters we asked had a different answer,” Winston noted.

That’s certainly true.

But a few common themes emerged.

The Washington Post’s Michelle Boorstein, The Conversation’s Kalpana Jain and I all mentioned abortion as the U.S. Supreme Court contemplates overturningor at least severely curtailing Roe v. Wade.

Other topics cited: the COVID-19’s pandemic ongoing impact on religion and the role of faith and Christian nationalism — so evident in the Jan. 6, 2021, Capitol riot — in the midterm elections.

The Los Angeles Times’ Jaweed Kaleem said he’ll be reporting on religious activism related to the climate and environment. Faithfully Magazine’s Nicola Menzie expects to keep monitoring issues of importance to Christian communities of color, such as mental health.

By the way, the 2022 question was just one part of a fascinating show in which Winston delved into how religion reporters get their stories.

I was truly captivated, except for the parts where I had to listen to my own voice. I’d highly recommend it.

Look for more predictions for the coming year — including a major global story — in this week’s Inside the Godbeat section.


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Give the charismatic world's 'new prophets' more ink? Julia Duin still says 'yes' (updated)

Give the charismatic world's 'new prophets' more ink? Julia Duin still says 'yes' (updated)

Surely you’ve heard of the “new prophets” in the rowdy world of charismatic Christianity?

In terms of hooks for news, these folks have everything.

We’re talking about lots of energy and egos, with the kind of on-camera talent that produces megachurches and social-media outbursts that go viral. There are also plenty of links to the powers that be around Donald Trump. This is “charisma” in every sense of that word.

Julia Duin has been sounding this horn here at GetReligion for years, long before the events surrounding January 6th caught the attention of Big Media. Here is a chunk of a 2018 post: “Religion News Service — Movie claims 'red tsunami' will vindicate Donald Trump in November.”

… (S)ecular America doesn’t get how vehemently many people believe that God orchestrated President Trump’s 2016 victory. And what’s more, many of those people believe God has mandated another victory for Trump in 2020.

You’ve not heard this? Folks, you’re not reading the right websites. …

It’s not so much evangelical Protestants who are pushing this idea, but a daughter movement made up of charismatics and Pentecostals (linked up with Liberty University film people). I’ve been amazed over the years how few religion reporters follow these folks, even though this demographic was instrumental in getting Trump elected. Plus, a growing percentage of world Christianity is Pentecostal/charismatic (see this classic major Pew Forum study). Visit Brazil, if you don’t believe me. And much of Africa.

You want more? How about this piece early in 2020: “About Todd Bentley and 2020 prophecies: How are reporters supposed to cover this stuff?

Julia was back with more information and news hooks linked to the this new generation of self-proclaimed prophets (and the people who warned about getting tied up in politics) months later with this piece: “Who's covering this? Are charismatics and Pentecostals behind Trump's refusal to concede?

Everyone remembers that viral “strike and strike and strike” rap from the Rev. Paula White-Cain.


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Thinking about evangelicals and January 6: DIY independents are (still) not the whole story

Thinking about evangelicals and January 6: DIY independents are (still) not the whole story

How many Protestant denominations are there?

That’s a question I’ve been hearing as long as I have walked the religion beat. People used to toss around crazy numbers like 32,000 or 23,000, but no one takes those numbers seriously anymore. At the same time, a number like 200 sounds way low to me.

Denominations — large and small, formal and informal — remain an important part of the religion marketplace, but they are not really where the action is these days. Have you been reading the Julia Duin posts (start here and here) exploring the post-Donald Trump arguments among the Pentecostal and charismatic “prophets”? Is the clout of these emerging doctrinal tribes limited by their lack of historic brand names?

Hang in there with me for a moment. I am trying to connect an important moment in January 6th hearings on Capitol Hill with an important piece that former Southern Baptist leader Russell Moore wrote just after the riot (and has not re-upped on Twitter). Here is the crucial passage from a Washington Post report describing a key moment in the hearing that, with good cause, has provoked some debate.

In emotional testimony that recounted the abuse he received while defending the Capitol on Jan. 6, D.C. police officer Daniel Hodges said he was struck by the flags carried by members of the mob, whom he characterized as “terrorists.”

“To my perpetual confusion, I saw the thin blue line flag, a symbol of support for law enforcement more than once being carried by the terrorists as they ignored our commands and continued to assault us,” Hodges said.

He nodded to the conflict between the beliefs represented by the flags, and the actions of those holding them.

“It was clear the terrorists perceived themselves to be Christians. I saw the Christian flag directly to my front, another ‘Jesus is my savior.’ ‘Trump is my president.’ Another ‘Jesus is king,’ ” Hodges continued.

No doubt about it, lots of those marchers and the rioters who attacked the Capitol (two different groups, in terms of the legality of their actions) can accurately be called “white evangelicals” — in large part because “evangelical” has become a term with almost zero historic or doctrinal content.

The question, from the start, is whether evidence would emerge in trials indicating that any of these lawbreakers were linked to powerful evangelical Protestant denominations, ministries, schools, etc.


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Did January 6 attack on Capitol highlight 'D.I.Y. Christianity' as decade's next big thing? 

Did January 6 attack on Capitol highlight 'D.I.Y. Christianity' as decade's next big thing? 

As investigations of the January 6 U.S. Capitol riot proceed, there's an intriguing religion angle for the media to explore. Welcome to the emerging prominence of "D.I.Y. Christianity" (that is, Do It Yourself).

After some of the Capitol rioters uttered odd prayers and waved religious placards, The New York Times reported that they demonstrated "some parts of white evangelical power." GetReligion boss tmatt then asked whether the mob included any representatives of actual "power" seen in the denominations, megachurches, parachurch ministries, schools or even the flocks of well-publicized Trumpite preachers.

(Despite the absence of evangelical leaders, freelancer Steve Rabey reports that several obscure Protestant pastors do face charges over January 6.)

Washington Post stalwart Michelle Boorstein revisited January 6 as a religious phenomenon and caught the moment by applying the D.I.Y. label not just for certain Capitol rioters but a broader trend emphasized by Adam Greenway, president of Southwestern Baptist Theological Seminary.

The D.I.Y. phenomenon could become the decade's next big thing in religion, a sizable groundswell of extremely individualistic or eccentric Americans who identify as Christians but are disconnected from conventional churches or even any definable religious fellowship or tradition.

Such radical individualism follows, of course, years of significant growth for non-denominational local congregations that are rigidly independent and lack ties or accountability with other Christians. This growing segment of U.S. evangelical Protestantism is nearly impossible to count accurately and thus its significance has often been neglected by journalists and scholars. GetReligion has been underlining the importance of this trend for years.

The Post cited analysts who believe one element on January 6 was that "institutional religion is breaking apart, becoming more individualized and more disconnected from denominations, theological credentials and oversight."


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Independent, charismatic churches getting new scrutiny, but do reporters get why people choose them?

Independent, charismatic churches getting new scrutiny, but do reporters get why people choose them?

It wasn’t that long ago that I was trying to get reporters to wake up to a whole new world of charismatic/Pentecostal churches that are networked into a movement led by modern-day apostles and prophets.

I chaired a panel at a 2017 gathering of religion reporters in Nashville that had two representatives of this movement plus a third person who opposed it. But very few writers caught on. One reason is because it’s so tough to define. Observers and participants can’t even agree on a name. Some call the movement the New Apostolic Reformation (NAR) and others call it the apostolic/prophetic movement.

Then Jan. 6 happened at the US Capitol. Now it seems as though reporters can’t get enough of asking: Who were these people? Every week now seems to be something new about this movement, like this piece in Christianity Today, which is a fairly decent overview of what’s happened since last fall. The reporter wrung some quotes out of reclusive former prophet Jeremiah Johnson, which is a first.

My one plaint is that the CT piece is several months late, as some of us were reporting on this in April. Plus, given the extra time the reporter had, I would have liked to have seen fresher material. And California evangelist Shawn Bolz should have been dinged for wrongly prophesying the end of the coronavirus back in April 2020. The up note the article ends on doesn’t reflect the reality that the majority of the false prophets out there have not repented nor apologized.

On the other side of the spectrum, the Washington Post has come out with two pieces, one including the “cowboy shaman” so visible in the attack on the Capitol and the other an account of a visit to Mercy Culture Church in Fort Worth.

The first piece was an attempt to explain just what these Capitol invaders believe.

Many forces contributed to the attack on the Capitol, including Trump’s false claims of electoral victory and American anger with institutions. But part of the mix, say experts on American religion, is the fact that the country is in a period when institutional religion is breaking apart, becoming more individualized and more disconnected from denominations, theological credentials and oversight.

That has created room for what Yale University sociologist Phil Gorski calls a religious “melee, a free for all.”

I’d definitely agree that it’s everyone for him or herself out there. However, non-denominational churches have been on the scene since the late 1970s. It just took scholars several decades to start tracking them. And do you think the typical church member really cares what the theologians are saying?


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