Posted by geoconger in Biblical Interpretation, Get Religion, Press criticism.
Tags: camels, Fashion Times, John William Colenso, New York Daily News, New York Times, Time
The silly season is early this year. With editors and most top-tier reporters away in August on vacation (along with the subjects of their stories — need to set the proper precedence of seniority at the start of this story) the late summer is the time when the second team knocks out stories that leave readers asking: “what were they thinking?”
True — there are exceptions to this venerable custom. What would Easter or Christmas be without stories proclaiming what “the science” tells us about such events. Perhaps the massive snowstorms in the Northeast have kept the A-team in bed for some publications? Otherwise I would be hard pressed to explain the thinking behind the editorial line taken in a spat of stories reporting on a paper published by two archaeologists at Tel Aviv University.
The gist of the report in publications like the Huffington Post, IBT and the Fashion Times (yes the Fashion Times) among a score of others is that “No camels = No God.”
The absence of camel remains at an archeological site in Israel dated to the time of Abraham demonstrates the Bible is false — or as the Fashion Times headline tells us “Historical ERROR in Bible’s Old Testament, REVEALED: Radiocarbon Dating of Camel Bones Shows Inconsistency.”
I like the screaming ALL CAPS used for error and revealed — one need read no further to see where that story is headed.
The New York Daily News was a little more cautious in its story “Israeli archeologists’ discovery suggests the Bible is wrong about camels.” It reported:
New archeological evidence is throwing cold water on the biblical image of Abraham, Jacob and Joseph riding camels through the desert. A team of Israeli archaeologists has studied the oldest-known camel bones from this ancient period and the results are in — camels reportedly started plodding around the eastern Mediterranean region centuries after the Bible tells us they did.
After analyzing the facts from radioactive-carbon dating, Erez Ben-Yosef and Lidar Sapir-Hen of Tel Aviv University claim the domesticated animal arrived on the biblical scene near the 10th century B.C. Scholars believe Abraham lived at least six centuries before that, Time reports.
Still, stories about the Jewish patriarchs contain more than 20 references to the domesticated camel, according to The New York Times. In Genesis 24, Abraham sends his servant to find a wife for his son Isaac. The servant traveled on his master’s camels.
I laughed out loud when I read this. Perhaps it was out of caution that its reporter might not have been able to verify the information the New York Daily News cites the New York Times for the flash news that there are camel references in Genesis.
Time does a much better job with this story. Reporter Elizabeth Dias lays out the facts and then proceeds to pour cold water on the hyperbole — taking as her target the New York Times’ account.
The New York Times, in a story about the finding today, announced, “There are too many camels in the Bible, out of time and out of place … these anachronisms are telling evidence that the Bible was written or edited long after the events it narrates and is not always reliable as verifiable history.” Behold, a mystery: the Case of the Bible’s Phantom Camels.
The discovery is actually far from new. William Foxwell Albright, the leading American archeologist and biblical scholar who confirmed the authenticity of the Dead Sea Scrolls, argued in the mid-1900s that camels were an anachronism. Historian Richard Bulliet of Columbia University explored the topic in his 1975 book, The Camel and the Wheel, and concluded that “the occasional mention of camels in patriarchal narratives does not mean that the domestic camels were common in the Holy Land at that period.” Biblical History 101 teaches that the texts themselves were often written centuries after the events they depict.
Time also puts this story in context, noting Biblical scholars have long been aware of apparent anomalies. It quotes a number of liberal Biblical scholars to flesh out the conundrum of Biblical history v. a Biblical faith.
The Bible has also never been a history book or a scientific textbook, explains Choon-Leong Seow, professor of Old Testament language and literature at Princeton Theological Seminary. Interpreting the Bible is a little like studying Leonardo da Vinci’s painting The Last Supper, he says. Modern viewers do not consider the Christ figure in da Vinci’s painting an accurate portrait because we know it was painted centuries after the supper happened, but that does not take away from the artist’s spiritual message about Jesus’ last night with his disciples. “For us who believe that this is Scripture, Scripture is important as it has formative power, it forms the people, and it transforms,” Seow says. “It is poetic truth rather than literary truth.”
Understanding the Case of the Phantom Camel as a fight between archeological evidence and biblical narrative misses the entire spiritual point of the text, as far as scholars are concerned. Anachronisms and apocryphal elements do not mean the story is invalid, but instead give insight into the spiritual community in a given time and place. In this case, camels were a sign of wealth and developing trade routes, so it is likely that the biblical writer used the camel as a narrative device to point out power and status. “We needn’t understand these accounts as literally true, but they are very rich in meaning and interpretive power,” [Duke University's] Eric Meyers says.
I would have liked to have seen Time ask conservative Biblical scholars — say someone from the Dallas Theological Seminary — for their view on the camel controversy. It would have improved an otherwise great story.
Contradictions and difficulties with the historical veracity of the Pentateuch were a major news item at one time. That would have been in 1862 when the Anglican Bishop of Natal (South Africa) John William Colenso released the first of what became a seven part series of books examining the historicity of the first six books of the Old Testament.
Colenso, a one time mathematics teacher at Harrow and the author of the standard mathematics textbook for secondary schools in the mid-Nineteenth Century, demonstrated that some of the claims laid down in the Pentateuch were mathematically impossible. The battle has raged back and forth for the last 150 years, but some newspapers will always report the latest developments as breaking news that will shatter the foundations of faith.
It is a commonplace of the Jewish and Christian scholarly tradition that the Torah or Pentateuch was not written contemporaneously with the events it describes. Conservative scholars who follow the traditional teaching that Moses was the author of the Torah would not dispute the fact that he lived long after the events described in Genesis.
The author or authors of Genesis who transcribed the oral tradition of Abraham may have understood a word to have a meaning in their day that differed from its historical past.
Perhaps the word gamal was one such word. Could it have meant a beast of burden in Abraham’s time and by the time the stories were set down in writing a gamal came to be understood to mean the domesticated dromedary, the one-humped Camelus dromedarius?
As an aside, I find it amusing that some of the newspaper stories on this issue are assuming Abraham was a true historical figure, but the stories of camels in Genesis is a myth. Much of the historical critical Old Testament scholarship of the Twentieth century would believe the camels were real, but it was Abraham who was the myth.
Walter Beltz for example dismisses Abraham as mythical character akin to Aeneas. … eine mythische Person… Die Gestalt Abrahams ist eine mythische Schopfung. (Walter Beltz, Gott und die Gotter: Biblische Mythologie, Aufbau-Verlag Berlin und Weimar, 1975, p. 109.) Or they have held that the accounts of Abraham’s life as portrayed in Genesis “is an inextricable tangle of history and myth.” (Manfred Barthel, Was Wirklich in der Bibel Steht, trans. by Mark Howson, What the Bible Really Says, Wings Books, 1992, p. 63.)
Time does the best job of all in presenting this story. But it too could have used a bit more balance. Better yet, read the original piece from Tel Aviv University and decide for yourself. You might be surprised in light of the press reports cited above to discover there is only one reference to the Old Testament in the paper when in the first paragraph the authors state the “Patriarchal narrative” had led some scholars to suggest an earlier date for the domestication of the camel in Israel than could be supported by their archeological finds. That’s it.
First published at Get Religion.
Posted by geoconger in Get Religion, Press criticism.
Tags: Agenzia Fides, Central African Republic, Le Figaro, Le Monde, Liberation, Washington Post
The pictures and reports out of Central African Republic are grim. The country is in the grips of a civil war that is pitting predominantly Muslim tribes against Christian and Animist tribes. The violence is especially fierce around the city of Bangui, the capital. The city is home to a Muslim minority of migrants from the East and North and neighboring Chad as well as soldiers of the Séléka militia of former President Michel Djotodia.
The carnage around Bangui has received great play in the French press — most likely because that is where the reporters are. Muslims have gathered at the city’s airport to seek protection from African Union and French troops, while in the city individual Muslims and Christians have been murdered by rival mobs. Le Monde and Le Figaro reported on one particularly gruesome incident, which both newspapers saw as emblematic of the country’s collapse into chaos.
The French newspapers have done a sterling job in reporting on this unfolding crisis. One of the ways their work has stood out is that they did not come to Bangui unencumbered with knowledge about the country’s past. A former French colony, the Central African Republic’s squalid history (remember Emperor Bokassa I?) is not new news. The French press has refrained from describing this as a religious civil war — but has treated the fighting as a tribal and political clash with religious overtones.
Yes, their is an al Qaeda angle, and the CAR is on the tenth parallel — the front line between Islam and Christianity in Africa. But the French press has not resorted to the easy answer of religious hatred driving this conflict.
So what’s been happening?
On Wednesday the country’s interim president, Catherine Samba-Panza, attended a military parade in the capital. A man watching the review was seized by some of the soldiers and accused of being a spy for the Séléka militia. In full view of Western reporters and some government ministers the man was beaten to death.
Le Figaro wrote:
La scène a duré de longues minutes pendant lesquelles des soldats de l’armée régulière, certains en uniforme, ont lynché à coups de pieds, de briques, de barres de fer l’un des leurs, accusé d’être un ancien Séléka, la rébellion à majorité musulmane. L’assassinat, mercredi en plein jour et en public, a engendré une fureur et un plaisir effarant dans la troupe. La vue du corps démembré a fait l’effet d’une fête.
Ce massacre d’un homme mercredi à Bangui n’était pas un simple massacre de plus dans une ville qui en a déjà connu beaucoup. C’est le symbole d’un pays qui ne parvient pas à calmer ses esprits, à juguler les vengeances. «C’est un drame, un mauvais signal. Je ne comprends même pas comment on peut être aussi bête et aussi méchant», assure, affligé, un officier français.
The scene lasted several minutes. Soldiers of the regular army, some in uniform, lynched a man they accused of being a former member of the Muslim Séléka militia, kicking him and beating him with bricks and iron bars. The assassination on Wednesday in broad daylight and in public created a furor as well as great pleasure for the the crowd. < The sight of dismembered body created a party atmosphere.
The massacre of a man Wednesday in Bangui was not a simple killing in a city that has already experienced many more deaths. It is the symbol of a country that fails to calm his mind, to curb revenge. “This is a tragedy, a bad signal. I do not even understand how people can be so stupid and so mean,” said a distressed French officer.
The Washington Post‘s reporter in Bangui has also written of the fear gripping the city. In a story entitled “Tens of thousands of Muslims flee Christian militias in Central African Republic” published the day after the lynching, the Post offered vignettes that illustrated the dire situation facing Muslims in Bangui. These human interest angles made this piece stand out — and demonstrated the value of having a reporter on the spot. Well done.
But the article also illustrated the dilemma of reporters and editors covering a story from the ground but neglecting to offer context and history. The article begins:
Tens of thousands of Muslims are fleeing to neighboring countries by plane and truck as Christian militias stage brutal attacks, shattering the social fabric of this war-ravaged nation.
In towns and villages as well as here in the capital, Christian vigilantes wielding machetes have killed scores of Muslims, who are a minority here, and burned and looted their houses and mosques in recent days, according to witnesses, aid agencies and peacekeepers. Tens of thousands of Muslims have fled their homes.
The cycle of chaos is fast becoming one of the worst outbreaks of violence along Muslim-Christian fault lines in recent memory in sub-Saharan Africa, tensions that have also plagued countries such as Nigeria and Sudan.
The brutalities began to escalate when the country’s first Muslim leader, Michel Djotodia, stepped down and went into exile last month. Djotodia, who had seized power in a coup last March, had been under pressure from regional leaders to resign. His departure was meant to bring stability to this poor country, but humanitarian and human rights workers say there is more violence now than at any time since the coup.
The article does state the violence is not all on one side:
Christians have also been victims of violence, targeted by Muslims in this complex communal conflict that U.N. and humanitarian officials fear could implode into genocide. Several hundred thousand Christians remain in crowded, squalid camps, unable or too afraid to return home.
But attacks on Muslims in particular are intensifying, aid workers said.
To which I would write — “Yes, but … ” and point to the contrasting tone of the French stories.
The attacks on the Muslim minority are appalling, but there is no explanation from the Post as to why the attacks are taking place now — and why they are so vicious. The language used in this story — though understandable to American ears — does not paint a true picture of what is going on. It is tribe against tribe — tribes who happen to be predominantly Muslim or Christian or Animist — that is driving this.
The violence we are witnessing began not in the past few weeks but in December 2012 when a coalition of rebel groups from the eastern CAR called Séléka (primarily composed of Muslim ethnic Gula bolstered by Chadian and Sudanese volunteers) launched an assault on the government of President François Bozizé, an ethnic Gbaya.
This civil war has forced nearly one million people to flee their homes, a majority of them from the northwestern region of the CAR that borders Cameroon and Chad, with over 370,000 displaced persons now in Bangui Reuters reported last month. The U.N. reports approximately 2.2 million people, more than half of the country’s population, are in immediate need of humanitarian assistance
Following Séléka’s seizure of power in Bangui in April 2013, the organization’s leader, Michel Djotodia, was elected as interim president. Séléka, although officially disbanded by Djotodia, was accused by Human Rights Watch and several other NGOs of engaging in a regime of terror against their opponents, systematically killing, raping, torturing Gbayas (who are mostly Christian).
In response to Bozize’s ouster and the violence that followed, President Bozize organized an anti-Séléka village based militia called the anti-Balaka that are concentrated in Bangui and in the northwest, Liberation reports. Agenzia Fides reported on January 27 there were significant numbers of non-Christians, followers of animist and indigenous African religions, among the anti-balaka militias.
… not all members of Séléka are Muslims and above all the majority of the anti Balaka militia are not Christians. These militias existed before the seizure of power of the coalition Seleka in March 2013. According to a survey published by the newspaper Ouest France, which interviewed a member of the anti Balaka, self-defense groups were created in the north of the Country at the instigation of former President Bozizé (overthrown in March 2013) to protect the people from bandits raging in the region.
“Before the anti Balaka fought street bandits because the police and the army were incapable of fighting them”, explains Fr. Jean Marius Toussaint Zoumalde, a Capuchin of the convent in Saint-Laurent in Bouar (north-west). According to the Capuchin most of the members of these militias “are animists, not Christians. Their marabouts give them amulets (gri -gris) to protect them from bullets. They are young people who for years have protected their villages and their territories”.
The anti Balaka are present in all communities whether they are animists, Christians or Muslims. But most of them are animists.
Why this excursion into CAR politics? Because the Post is not telling the full story about the war in the CAR. While American ears can hear Muslim v Christian and comprehend their meanings — I would expect most would tune out if presented with a story about the Séléka and the anti-Balaka militias.
The writers at Get Religion seek to raise omitted or distorted religion angles in news stories. That does not mean we see religion as the key issue in every story. Religion is one of many factors in human experience. The Post has, in my opinion, put too much emphasis on faith at the expense of other issues missing the nuance of the interplay between faith and politics.
First published at Get Religion.
Posted by geoconger in Get Religion, Press criticism, Roman Catholic Church.
Tags: Guardian, Spain, St Theresa of Avila, Virgin of El Rocio
Why do we fight? Why do we write? What motivates our editor tmatt and the team at GetReligion to do what we do?
For me, as I expect it is for my colleagues, it is the love of the game. To showcase the best examples of the craft of journalism — while chiding those that fall short.
I began to follow GetReligion shortly after it went online in 2004. I was a professional acquaintance of one of its co-founders, Doug LeBlanc and a long time admirer of his work and that of the editor, Terry Mattingly. Their call to improve the craft (not police it as some critics have charged) resonated with me. When I joined three years ago I was honored by their invitation and the opportunity to participate in their work by looking at the English, European and overseas press.
I was tasked with looking at stories such as this one from last week’s Guardian entitled: “Spanish government questioned over claims of divine help in economic crisis”, with an eye towards applying the standards of classical Anglo-American journalism to the story, as well as offering American readers a window into the British and European press world.
Critics often charge The New York Times and other American newspapers with spinning the news to advance the interests of a particular party or interest group. Advocacy journalism, as it is called, violates the tenets of classical liberal journalism which rejects overt politicking. The reporter’s role is to establish the facts and let them dictate how the story is written.
European advocacy style reporting draws upon a different intellectual tradition. “All history is contemporary history,” idealist philosopher Benedetto Croce said — history exists but only in the present tense.
In this school the past has reality only in the mind of the author.
At its worst, this relativist-subjective approach leads to the Dan Rather “false but true” mindset, but most practitioners understand that the reporter must be faithful to the truth. But it is further understood that truth does not have an independent existence from the reporter’s intellectual constructs.
Advocacy reporting is the norm for many Continental newspapers, and the shading of tone to advance a particular cause is expected by most European readers. The British press remains divided on this point. Most stories in the Guardian, The Times, Telegraph, Independent and regional papers follow the classical line. Yet many stories that deal with politics, religion and what in America we call the culture wars are written from an ideological perspective.
The practical problem with this relativist approach is that it leave gaps in the story and is open to abuse. This item from the Guardian is an example. It begins:
If higher powers are helping to lift Spain out of its economic crisis, one political party wants to know exactly who they are and what they’re doing.
Amaiur, a leftwing party from the Basque country, has put a series of questions to the governing People’s party after the interior minister, Jorge Fernández Diaz, said recently he was certain that Saint Teresa was “making important intercessions” for Spain “during these tough times”.
In a letter to the government on Tuesday, Jon Iñarritu García of Amaiur asked for clarification about what help the government was getting from one of Spain’s most popular holy figures.
The article then quoted the politician as asking:
“In what ways does the minister of the interior think Saint Teresa of Avila is interceding on behalf of Spain?” he asked. “Does the government believe there are other divine and supernatural interventions affecting the current state of Spain? If so, who are they?”
“What role has the Virgin of El Rocío played in helping Spain exit the crisis?” he asked.
The article transitions with an acknowledgment that this is nonsense, but then notes that this nonsense is a weapon in the fight against reactionary clericalism. This is followed by an over the top comment equating opposition to abortion with fascism.
The letter took on a more serious tone in asking about the separation of church and state in Spain. “Does the government believe they are respecting the secular nature of the state? Does the government plan to push for a religious state?”
The increasingly blurry line between church and state in Spain has been in the headlines recently as the government moves forward with its proposal to roll back women’s access to abortion.
In an article on Diaz’s comments, El País columnist Román Orozco wrote: “If I closed my eyes … I would think I was listening to some old shirt of the Falange.” Saint Teresa was a favourite of General Franco, who kept her hand by his bed until his death.
As journalism this is garbage. It leads one to ask what the Guardian has against St Theresa? There is no pretense of balance or factual reporting here. The author takes what he acknowledges to be an absurdity and uses it to slam those who do not share his ideological views. It is simply an exercise in hyperbole that ignores facts or context.
In his 1946 essay, “Why I Write”, George Orwell stated, “every line of serious work that I have written since 1936 has been written, directly or indirectly, against totalitarianism.”
The totalitarianism we face today in the West comes not from Stalinism or Fascism. It arises in the the cant, hypocrisy and moral dishonesty of our intellectual and philosophical worlds. It is in challenging the orthodoxies of left and right, that one can find the best Guardian reporting. But the Guardian at times represents the ugliest impulses of our intellectual lives.
Does this article deserve condemnation? It is riddled with errors, condescending towards it subject, and is entirely predictable. And, it is malicious.
That unfashionable poet, Edna St Vincent Millay, wrote in her “Dirge Without Music”:
Down, down, down into the darkness of the grave
Gently they go, the beautiful, the tender, the kind;
Quietly they go, the intelligent, the witty, the brave.
I know. But I do not approve. And I am not resigned.
A journalist who takes his craft seriously, who is not resigned to the world around him, who writes with moral purpose (but without moralizing) prepares stories that are a joy to read. This article is not one of them.
And why do we write? To speak out against the totalitarianism of small minds and corrupt reporting.
First published in GetReligion.
Posted by geoconger in Get Religion, Islam, Press criticism.
Tags: BBC, blasphemy, Channel 4, Guardian, Mohammad cartoons, Telegraph
The Mohammad cartoon controversy has resurfaced over the past week with a flutter over a tweet.
The British press appears to have come down on the side of Maajid Nawaz. Newspaper articles, opinion pieces and television chat shows have defended his right to share a cartoon depicting Jesus and Mohammad. But they have also ceded the moral high ground to his opponents — Islamist extremists — by declining to publish a copy of the cartoon that has led to death threats and calls for Nawaz to be blacklisted by the Liberal Democratic Party for Islamophobia.
What we are seeing in the British media — newspapers and television (this has not been a problem for radio) — in the Jesus and Mo controversy is a replay of past disputes over Danish and French cartoons. Freedom of speech and courage in the face of religious intolerance is championed by the press — up to a point.
The point appears to be whether being courageous could get you killed or even worse, earn the displeasure of the bien pensant chattering classes.
The Telegraph gives a good overview of the affair.
A Liberal Democrat parliamentary candidate has received death threats after posting a cartoon image of Jesus and the Prophet Mohammed on Twitter. Muslim politician Maajid Nawaz tweeted a picture of a t-shirt with a crudely-drawn cartoon entitled ‘Jesus and Mo’ which he describes as an “innocuous” and inoffensive.
However the image has caused fury among some members of the Islamic community who believe images of the prophet Muhammed are forbidden. More than 7,000 people have now signed a petition calling for the Liberal Democrats to suspend Mr Nawaz. Some have even suggested a fatwa should be placed on him while others have threatened they would be “glad to cut your neck off”.
The Guardian summarized Nawaz’s motives in this subtitle to their story:
Lib Dem candidate says he aimed to defend his religion ‘against those who have hijacked it because they shout the loudest’
The row blew up after Nawaz took part in a BBC debate where two students were wearing t-shirts depicting a stick figures of stick figure of Jesus saying “Hi” to a stick figure called Mo, who replied: “How you doin’?”
The politician, who is founder of the Quilliam Foundation, an anti-extremist think-tank, tweeted what he believes is a “bland” image and stated that “as a Muslim, I did not feel threatened by it. My God is greater than that”.
Both stories are sympathetic and are topped by striking photos of Nawaz, who is running to be an MP for Hampstead and Kilburn. But neither article reproduces the cartoon that has led to the threats against his life. In their defence, it could be argued that a photo of Nawaz, rather than the offending cartoon was more appropriate as the article focused on the politician’s travails over the cartoon, not on the cartoon itself. A week argument but an argument none the less.
Television was not blessed with this excuse. During the debate on The Big Questions which sparked the row, the BBC declined to show members of the audience who were wearing “Jesus and Mo” t-shirts. This censorship, avoidance, prudence (take your pick) led Nawaz to tweet a photo of the cartoon — leading to twitter threats to cut off his head.
Newsnight discussed the controversy over censorship, but decided not to show a copy of the cartoon. Newswatch also discussed the “Jesus and Mo” controversy, noting that complaints had been raised by viewers over its failure to show the cartoon. But Newswatch also declined to show the cartoon. Zero for three for the BBC.
The best (from a cognoscenti of hypocrisy’s point of view) was Channel 4′s handling of the subject. It broadcast the cartoon, sans Mo. This prompted the popular British blogger, Archbishop Cranmer to write:
[This] censoring images of Mohammed establishes a narrow Sunni-sharia compliance: it is, effectively, a blasphemy code adopted by the state broadcasters.
The columnist for The Times, Janice Turner, excoriated the BBC and Channel 4 in an excellent piece entitled “Show us Jesus & Mo. It’s the price of freedom”. It was:
hard to watch Wednesday’s Newsnight without concluding that Britain has become a very strange place. We saw an artist so frightened for his life that his face and even his voice were disguised. We saw his hand sketching the Christian prophet in a crown of thorns, but forbidden to draw the Muslim one. An 11-minute film debated a drawing at the heart of a national controversy but at no point could we see it.
Turner further reported:
When challenged, Newsnight’s editor, Ian Katz, said that there was “no clear journalistic case to use” the cartoon, and that “describing” it was sufficient. (TV news will get a whole lot cheaper if we needn’t send a camera crew to war-ravaged Damascus: let’s just have it described by Jeremy Bowen.) Any depiction of Muhammad, Katz argued, “causes great offence to many, not just extremists” and to run it would be “journalistic machismo”.
She aptly summarized the journalistic and moral issues at play.
Mr Nawaz’s frustration is understandable. In banning the image, the BBC cast him as the faux-Muslim, his opponents as the rational, majority voice that must be heeded.
How can moderate Muslims be expected to speak out, if they are cast as apostates by national TV? Those who have not yet made up their minds will see angry offence as the default position. They hear it proclaimed by the deceptively reasonable Mohammed Shafiq, the Lib Dem, whose Ramadhan Foundation hosts homophobic speakers, and that hot-air balloon Mo Ansar, who argues that gender-divided public meetings are just like BBQs where guys cluster around the grill while wives chat with the kids. No biggie.
The BBC and Channel 4 are guilty of cant and hypocrisy. They are daring when it is safe to be daring, but cowards when it comes to militant Islam. Are the Guardian and Telegraph guilty of cant as well? They preach freedom of speech, but by refusing to show the Jesus and Mo cartoon are they not also ceding the moral high ground to the enemies of free speech?
First printed in Get Religion.
Posted by geoconger in Get Religion, Press criticism.
All Ukraine, All the time is not our moto at GetReligion. Though you may be excused for thinking it might be as tmatt and I have knocked out a number of stories looking at the reporting coming out of Kiev this week.
I returned to Kiev once more in this week’s Crossroads podcast. I spoke with Issues, Etc. host Todd Wilken about the religion angle to the protests in the Ukraine, arguing that the demonstrations were not intelligible without reference to the country’s political and religious history.
As tmatt has noted there have been some wonderful images coming out of the protests, especially those that showcase Orthodox clergy standing between protestors and the riot police — seeking to prevent bloodshed. There has also been some sharp political reporting as well.
The report on the funeral of protestor shot and killed, allegedly, by the security services, picked up the political symbolism of red and white banners waved by some mourners (the banned flag of Belorussia). But the religious symbolism of holding the memorial service at the cathedral of the Ukrainian Orthodox Church (Kiev Patriarchate) rather than at the neighboring Ukrainian Orthodox Church (Moscow Patriarchate) escaped Western reporters.
At its most basic level, this is a conflict of nationalism with religious overtones– Russophile Ukrainians (including those who belong to the Moscow led church) against Europhile Ukrainians (including those who belong to the Kiev led church).
But the analogy is not exact.
In the podcast I recounted how in the Stalinist era the Orthodox clergy across the Soviet Union and many lay men and women were executed or imprisoned for their faith. St Michael’s Cathedral (the location of the funeral mentioned in the story cited above) was demolished on Stalin’s orders and only rebuilt after the collapse of the Soviet Union. The Ukrainian Orthodox Church as well as the Ukrainian Greek Catholic Church were forcibly incorporated into the Russian Orthodox Church by the Soviet state.
Yet all religious believers were persecuted during the Soviet era. Hence the split between the Kiev and Moscow Patriarchates cannot be boiled down to one church being pro-Soviet or less tainted by collaboration than the other during the Soviet era.
Nor is this a rehash of the Nineteenth century clash between Slavophiles and Westernizers. While this intellectual battle continues to resonate within Russian/Ukrainian intellectual life — it was of consuming importance to the late Alexander Solzhenitsyn — both Orthodox churches come squarely down on the Slavophile side and reject the moral (but not economic innovations) of Western Europe.
Is it then simply a dispute over Ukraine’s economic future? Should it be tied to Russia or join the EU?
Not really. Economics is a proxy for politics which is a proxy for religion which is informed by memory. I would argue the roots of the dispute go back to the country’s experiences in the Twentieth century, especially the Holodomor, the famine engineered by Stalin in the early 1930s to break the Ukraine.
Germany has not yet finished the conversation about its Nazi past — the Ukraine is only just starting to discuss the calamities of the Twentieth century. What we are seeing today is the outworking of the traumas of the past.
First printed in Get Religion.
Posted by geoconger in Church of England, Get Religion, Press criticism.
Tags: gay marriage, Pilling Report, Religion News Service
Wire service reporting takes a special skill that not all writers posses. In less than 300 words, for most stories, a reporter must present the relevant facts and sufficient context to allow a reader to understand the story, while also be entertaining and interesting.
A problem arises when a wire service story substitutes analysis or opinion for news. While some stories are labeled news analysis or opinion — and as such it is proper to load a story with the author’s views of what should be rather than what is — when a news story substitutes opinion for journalism we have a problem.
An item from the Religion News Service that came across my desk yesterday illustrates this peril. In a story entitled “Church of England’s bishops defer gay marriage decision” that came in at a little under 300 words, RNS devotes only half of the story to reporting on what happened at the meeting of the Church of England’s House of Bishops and what they said and the balance to what RNS thinks we should think about the story.
And RNS neglects to mention the most news worthy portions of the report — that the bishops are hopelessly divided over the issue of homosexuality.
The lede is rather anodyne, but does mention one fact from the report:
CANTERBURY, England (RNS) With little more than two months to go before Britain’s first same-sex marriage, the College of Bishops issued a statement saying that “no change” to the Church of England’s teaching on marriage is proposed or envisioned.
Next comes a sentence providing the setting:
The statement came after an all-day meeting at Church House in central London Monday (Jan. 27) attended by 90 bishops and eight women participant observers.
And then a paragraph on the purpose:
The aim of the meeting was to discuss the recommendationsof the Pilling Report on human sexuality that was published in 2013. That report was the result of a recommendation made by church leaders at the end of the Lambeth Conference in 2008 that Anglicans should embark on a discussion process to help heal the rift on the subject of full rights for Christian homosexuals.
Followed by a quote from the report on what happens next:
“The House of Bishops will be meeting again next month to consider its approach when same sex marriage becomes lawful in England and Wales,” the statement reads.
The story breaks down as news at this point as it turns to argument and opinion with selected polling data, extraneous information about what is happening in Africa and Scotland (items that might be independent stories but no tie is provided to the bishops’ meeting or evidence that it had any relevance to their debate), and closes with an opinion from a Guardian columnist notoriously hostile to the Church of England’s current position.
That is it. Compare this story to the piece that appeared in the Telegraph. Admittedly twice as long as the RNS piece, the Telegraph piece conveyed vastly more information and hardly any commentary.
The key facts of the report, the items with which the Telegraph led its story, were never mentioned by RNS.
The Church of England’s bishops have finally reached agreement on homosexuality – by saying that they might never be able to agree.
They emerged from a frank, day-long meeting behind closed doors, discussing their response to radical proposals to offer wedding-style blessing services for gay couples, and admitted they are deeply divided over the issues and are likely to remain so for years to come.
In a joint statement on behalf of the 90 bishops who attended, they said that “the best they could hope for was “good disagreement”.
The announcement effectively kicks proposals trumpeted before Christmas as a solution to the Church’s wrangles over homosexuality into the long grass.
Even if RNS wanted to keep the story focused on the “no change” angle, they neglected to provide the context that would have explained the importance of this angle. While the bishops do not expect a change to the marriage liturgy — which has not been under consideration — the Pilling Report (the document the bishops discussed) has proposed allowing clergy to perform blessings of same-sex unions.
In short, gay marriage which had been off the table remains off the table, while gay blessings remains a live issue — over which the bishops are hopelessly divided.
Rather than push its own views on the inherent goodness and inevitability of gay marriage in the second half of the story, it may have been better to have offered analysis on the meaning of the fact reported in the opening sentence. Or, they could have stuck to the facts like the Telegraph. Better yet, they could have simply reprinted the bishop’s statement and then supplied a commentary piece labeled as a commentary piece. I’m afraid that this is not a good outing for RNS as a reader will left in the dark as to what is happening with gay marriage in the Church of England.
First printed in Get Religion.
Posted by geoconger in Get Religion, Ukrainian Greek Catholic Church, Ukrainian Orthodox (Kiev Patriarchate), Ukrainian Orthodox (Moscow Patriarchate).
Tags: Joseph Stalin, St Michael's Cathedral Kiev, Ukraine
A spate of wire service photos from the demonstrations in Kiev may have awakened the Western press to the religious element in the protests. As GetReligion‘s editor tmatt has noted, photojournalism has led the way.
The pictures from Kiev are telling a fascinating story — but unless you know what you are seeing and can interpret the images or place them in their political and religious context, you will not understand what is happening.
The “Eurorevolution” as some Ukrainian newspapers have dubbed the protests is about economics, politics, national identity, and religion. It is being articulated in protests over a trade agreements. Yet the dispute has as just as much to do with the Soviet past and the present battle over gay rights in Russia.
However, the press has so far been unable to get its head round all this. The stories I have seen rarely address more than one of these topics at a time and then do so from an American/English perspective.
Even when there is a direct religion angle to the news, as in this story printed on Jan 27, 2014 on the website of the Australian Broadcasting Corporation, western reporters on the ground appear to be unaware of the symbolism (or perhaps iconography as we are talking about the Orthodox) of what they are reporting.
The ABC story entitled “Ukraine protests: Thousands mourn slain protester in Kiev as opposition rejects president’s bid to end unrest” is an example of the Western press’ lack of comprehension of the forces at work. It states in its sub-headline:
Thousands of people have packed into a church in Kiev for the funeral of a young protester shot dead during clashes in the Ukrainian capital last week.
Then the lede reports on the clashes, notes the calls by protestors for the president to step down and then moves to the funeral of one protestor killed in clashes with the security services.
There have been violent clashes in Kiev as demonstrators demand president Viktor Yanukovych stand down for pulling out of a free trade deal with the European Union in favour of closer economic ties with Russia, Ukraine’s former Soviet overlord. The fate of the government remains unclear, with demonstrators vowing to continue protests despite the president’s offer to give top jobs to opposition leaders.
The opposition called off a massive Sunday rally out of respect for the funeral of Mikhail Zhyznevsky, whose coffin was borne through the streets of Kiev before his burial. Zhyznevsky, a Belarussian living in Ukraine, was one of three people officially recognised by the prosecutor’s office as having died from gunshot wounds after clashes last week.
Mourners spilled over into a square outside Saint Michael’s Cathedral on what would have been his 26th birthday, many bringing flowers and waving Ukrainian flags with black ribbons.
The article goes into details of the funeral noting the presence of the chief opposition leaders, and then notes the political symbolism of some of the flags flown at the funeral.
Some red and white nationalist flags from before Belarus became a Soviet republic – currently banned by the country’s authoritarian regime – were also seen at the ceremony.
The article then closes out with reports on the street protests. All of this I assume is correct, but the story leaves out so many pieces of the puzzle that a anglophone reader will not truly understand what is happening.
Among the things the ABC neglects to mention is what sort of church St Michael’s may be. It belongs to the Ukrainian Orthodox Church Kiev Patriarchate — not the larger Ukrainian Orthodox Church Moscow Patriarchate.
As I noted in a report last year on GetReligion, there are three principal churches in the Ukraine. One under the jurisdiction of the Russian Orthodox Church, or Moscow Patriarchate; an independent Ukrainian Orthodox Church or the Kiev Patriarchate; and the Ukrainian Greek Catholic Church in full communion with the Roman Catholic Church.
The leaders of the three churches have taken differing stands on the protests, with the Kiev Patriarchate and the Greek Catholics backing the country’s realignment towards Europe, while the Moscow Patriarchate backs the president’s alignment with Vladimir Putin’s regime in Moscow. In late December the bishops of the Russian Orthodox Church, including its Ukrainian bishops, released a statement condemning proposals for the Ukraine to move closer to the EU at the expense of its relations with Russia.
God was on Russia’s side and God wanted the Ukraine to be linked, forever, with Russia. Faith should determine whether the Ukraine joined the EU or a Russian customs union, the Russian bishops said.
We call upon all to remember: the emancipation of morals will with time fully destroy a people, depriving their and each one’s soul of purity and integrity. As far back as the 4th century, St. John Chrysostom warned: “When families are broken, cities and states will fall”. It is as if the voice of the teacher of the Early Church speaks to our contemporaries. And the holy martyr Metropolitan Vladimir (Bogoyavlensky) of Kiev and Galich noted in his works: “The whole human society is based on the family and in it, like a building in its foundation, it finds its solidity and stability”. That is why it is so important today that we stand for the immutable, God-given moral law concerning both family life and all the spheres of human existence including that of the development of society and state.
What are the Russian bishops talking about? Gay rights.
For the Moscow Patriarchate, the EU’s support for gay rights compared to Russia’s distaste for them should dictate how the Ukraine ordered its economic affairs. There is much much more to it that this — but that is the issue the Russian Orthodox Church has chosen to contest in the fight over an economic customs union.
The Kiev Patriarchate has been equally blunt. In a November speech in Washington Patriarch Filaret of the Kiev Patriarchate was reported to have said the Moscow Patriarchate’s opposition to the Ukraine’s opening to the EU was treasonous:
[T]he Ukrainian Churches would benefit from an Association Agreement. For one thing, it would place the Ukrainian Orthodox Church of the Moscow Patriarchate (UOC-MP) in a new situation. With Ukraine committed to Europe and continued independence, that Church would have to decide which side it was on – that of Russia, or that of the Ukrainian people. By siding with Russia, the UOC-MP would assume the role of a fifth column for a hostile state. If, on the other hand, it sided with the Ukrainians, it would be obligated to unite with the Ukrainian Orthodox Church of the Kyivan Patriarchate (UOC-KP) into a single Ukrainian Orthodox Church, independent of Moscow.
It is not just the bishops who are linking the political struggle with religion. On Jan 23 Interfax reported the far-right Russian nationalist Vladimir Zhirinovsky, leader of the Liberal Democratic Party, believed the battle in the Ukraine was between Orthodoxy and Catholicism. Partition of the Ukraine into an eastern Russian client state and a western European state was the way forward, he argued.
Russians and Russified Ukrainians, and Westerners, who always live in Austro-Hungary, will always be enemies. The only solution is to divide Ukraine based on the civilization principle: Catholics in the West and Orthodox Christians in the East. Otherwise this bloodbath will last a long time.
Before we go too far afield let’s head back to the ABC and St. Michael’s. The article picks up the political – nationalist significance of flags, but overlooks the symbolism of the funeral setting. The original St Michael’s Cathedral was demolished on the orders of Joseph Stalin in 1936, one of the many attempts to destroy religion and Ukrainian nationalism by the Soviet regime.
The cathedral where the service was held was rebuilt in 1999. Holding the funeral of an anti-Moscow protestor at the iconic structure of Ukrainian nationalism and religious identity sends a message, which the ABC missed.
Now I am not arguing that the Kiev protests should be covered as a religion news story. What I am saying is that a good reporter should be as aware of religious symbolism as political symbolism. Religion may not play a part in the iconography of western reporters, but to ignore it in their accounts of the Ukrainian demonstrations misses a major part of this story.
First printed in Get Religion.
Posted by geoconger in Get Religion, Press criticism.
Tags: adultery, Navy, Washington Post
Nothing optional—from homosexuality to adultery—is ever made punishable unless those who do the prohibiting (and exact the fierce punishments) have a repressed desire to participate. As Shakespeare put it in King Lear, the policeman who lashes the whore has a hot need to use her for the very offense for which he plies the lash.
Christopher Hitchens. God is not great: How religions poison everything. (2008) p 40.
A religion ghost rattled its chains in a national security story published by the Washington Post last week entitled: “Navy’s second-ranking civilian resigns amid criminal investigation.” The Post bookends a story about fraud with a sex angle — that equates adultery with prostitution.
It reports a senior Pentagon official has resigned following a probe into a questionable procurement deal. However, the Undersecretary of the Navy was not fired for fraud, but for adultery.
An intensifying criminal investigation of an alleged contracting scheme involving a top-secret Navy project has resulted in the forced resignation of the service’s second-ranking civilian leader, according to officials and court documents. Robert C. Martinage, the acting undersecretary of the Navy, stepped down after his boss, Navy Secretary Ray Mabus, asked for his resignation “following a loss of confidence in [his] abilities to effectively perform his duties,” according to a statement the Navy released Wednesday.
Navy officials said Martinage was pressured to quit after investigators looking into his role in the top-secret program discovered that he was having an affair.
The article then relates details of a criminal probe into contracting abuses and we hear no more about adultery, though the Post attempts to pull sex back into the story frame in the closing paragraphs.
The silencer investigation is one of two unfolding Navy scandals involving alleged contracting fraud and illicit sex.
In the other case, the Justice Department has arrested two Navy commanders on charges of giving sensitive information to a major Singapore-based defense contractor in exchange for prostitutes, cash bribes and luxury travel. A senior Naval Criminal Investigative Service agent arrested in the same case pleaded guilty to similar charges last month.
Martinage’s resignation was triggered by the fraud probe, but the reason for his dismissal was his adultery. Like David Petraeus before him, Martinage was forced to resign for engaging in behavior considered immoral and unlawful by the armed services. Where he in another branch of government, though his wife would be incensed, I would be surprised if he would have been forced out.
My criticisms are not with the Post‘s reporting on the procurement scandal. Rather it is with the lack of interest in the adultery angle used to dump Martinage in light of major stories like the Petreaus scandal, “Don’t ask, Don’t tell”, as well as less well publicized incidents such as the Malmstrom missile base drug and cheating scandal. The religion ghost I see in this story is the unquestioned assumption that there are two standards of morality for government service, two different rights and wrongs. While it may be there is the right way, the wrong way and the navy way of doing things, the services nevertheless draw upon Americans to man their ranks who have been inculcated with a different moral worldview.
These dueling moralities were discussed time and again when the topic was homosexuality — “Don’t ask, Don’t tell.” Should not the Post have raised an eyebrow in its story when a senior government official was dismissed on a morals charge? Was adultery the stick with which to beat Martinage, when the real reason may have been alleged corruption or political in-fighting?
And, Is adultery comparable to prostitution? The Post links the Martinage case to the bribery of serving officers though the procurement of prostitutes by a contractor by labeling both “illicit sex”. Is this fair? Is this true?
Is the Post making a moral judgement in this case that it would not make in similar non-navy circumstances, or is it restating the navy’s view or right and wrong?
Is there not a whiff in this story of Christopher Hitchen’s warning of the hypocrisy of moralism?
Photo courtesy of Shutterstock.
First printed in Get Religion.
Posted by geoconger in Abortion/Euthanasia/Biotechnology, Get Religion.
Tags: Aujord'hui en France, euthanasia, Le Figaro, Le Monde, Terri Schiavo, Vincent Lambert
A French court has ordered a Reims hospital to provide nutrition and hydration to 38-year old quadriplegic Vincent Lambert, who has been in a state of minimal consciousness (en état de conscience minimale) for five years following a motorcycle accident.
Last Thursday a tribunal administratif overruled the wishes of the hospital, Lambert’s wife and some of his siblings who wanted to cut off intravenous feeding. The court sided with his parents and his other siblings, who as observant Catholics, objected to euthanizing him. Le Monde reports the Lambert case will reopen the contentious debate about euthanasia, the value of life and human dignity in France.
Have we not heard this before?
The Lambert case has a number of parallels with Terri Schiavo saga in America: a spouse ready to move on vs. Catholic parents not ready to let go; no clear statement of the patient’s wishes, conflicting medical terminology of persistent vegetative state v. minimal consciousness; political intervention by Congress and partisan debates in the French parliament; and a high profile role played by Catholic bishops. While it is early days yet, the most striking difference is the different decisions reached by the courts.
In Florida the courts came down on the side of death, even though the presumption of the law is in favor of life, while in France they have chosen life, even though euthanasia is legal.
The hospital authorities can now appeal against the decision before France’s Constitutional Council. The French press reports the Lambert case comes amidst a growing social and political debate over legalizing assisted suicide and euthanasia. President Francois Hollande this week entered into the fray, saying he favored the legalization of euthanasia, but covered his bases by saying it was appropriate only under strict government scrutiny.
A 2005 law permits passive euthanasia, where a person causes death by withholding or withdrawing treatment necessary to maintain life. According to Aujourd’hui en France the court ruled against death as Lambert’s condition was not terminal.
Le tribunal a notamment «jugé que la poursuite du traitement n’était ni inutile, ni disproportionnée et n’avait pas pour objectif le seul maintien artificiel de la vie et a donc suspendu la décision d’interrompre le traitement». La juridiction a par ailleurs estimé que «c’est à tort que le CHU de Reims avait considéré que M. Lambert pouvait être regardé comme ayant manifesté sa volonté d’interrompre ce traitement».
The court’s ruling “held that continuing treatment was neither unnecessary nor disproportionate and was not intended only for the artificial preservation of life and accordingly suspended the decision to stop treatment.” The court further held that “it is wrong for [the hospital] to have decided that Mr. Lambert could have been regarded as having expressed a desire to discontinue treatment.”
Le Figaro explained the court in Chalons-en-Champagne ruled against ending Lambert’s life as he was neither “sick nor at the end of life … “, « ni malade ni en fin de vie ».
The French newspapers I have seen have done an excellent job is covering this story. The Aujourd’hui en France story quotes doctors and family members on both sides of the debate, a spokesman for the French Episcopal Conference, and the politician who introduced the 2005 euthanasia law to parliament.
Le Figaro and Le Monde are equally even handed in the sourcing of their stories and in the description of Lambert’s condition and the court ruling.
How different the French reporting on Vincent Lambert has been so far compared to the job the American press did with the Terri Schiavo case. It will be fascinating to see if the New York Times and other outlets on this side of the Atlantic pick up the story, and whether they use the phrase “brain dead” — a legal not medical term the French press have so far avoided.
First printed in Get Religion.
Posted by geoconger in Get Religion, Press criticism, The Episcopal Church, Washington.
Tags: Gary Hall, Washington National Cathedral, Washington Post
The financial difficulties facing the Washington National Cathedral were the subject of a local news item in the Washington Post this week.
The basic story line is valid: “cathedral short of cash seeks creative ways to generate income.” But as GetReligion editor tmatt observed in an an impromptu story conference, this piece had journalistic “holes you can drive a ’60s VW Microbus through… .”
The few errors in Anglican polity found in the story would likely distress only the perpetually aggrieved, but the real difficulty is that the Post declined to ask or explore the question: “why?”
It assumes the worldview of the liberal wing of mainline churches, making this the measure of all things religious. By not asking “why” this story could just as well be written about the troubles facing the local symphony orchestra or art museum.
I was hesitant in taking this story, however, as my theological sympathies are not with the cathedral’s leadership. The Very Rev. Gary Hall, dean of the Diocese of Washington’s cathedral, last year told the Post he was a “non-theistic Christian.” The Aug 1, 2013 story in the Style section penned by Sally Quinn quoted him as saying:
Jesus doesn’t use the word God very much,” he says. “He talks about his Father.”
Hall explains: “Where I am now, how do I understand Jesus as a son of God that’s not magical? I’m trying to figure out Jesus as a son of God and a fully human being, if he has both fully human and a fully divine set of chromosomes. .?.?. He’s not some kind of superman coming down. God is present in all human beings. Jesus was an extraordinary human being. Jesus didn’t try to convert. He just had people at his table.”
It is the glory, or the curse, of Anglicanism that the ranks of its clergy contain men and women who think this way — and others who see this as nonsense.
The divide is not merely local or new — in 2009 I interviewed the Argentine leader of the Anglican churches in southern South America and he told me that meaningful debate between left and right was not possible. He and his conservative colleagues from Africa, India and Asia believed the leader of the American Episcopal church was “not a Christian” as they understood the term.
The disdain does not go one way. Liberal American and English Anglicans have described the theological and intellectual worldview of their third world confreres as being one step above witchcraft.
The split between left and right, liberals and conservatives, progressives and traditionalists — none of these terms adequately describes the combatants — did not arise in 2003 with the election of a “gay” bishop in the Episcopal Church. While there have always been factions within the Anglican world for centuries — high/low, Evangelical/Anglo-Catholic — the latest Anglican wars began in the 30s and hit their stride in the 60s.
Fights over women clergy, premarital sex, abortion, euthanasia, contraception/family planning, divorce and remarriage, pacifism, the revision of the Book of Common Prayer, Vietnam and the civil rights movement and its various permutations of race, gender, class, ethnicity and sexual orientation have been debated ever since.
The temptation I faced was to cloak my criticisms of the underlying issues in the story with the cover of discussing proper journalism and write about bad religion rather than bad journalism. Hence, my reluctance to jump on this story.
What then is the GetReligion angle? What holes are there in this story through which I may drive my VW microbus? The lede states:
When Congress authorized the creation of Washington National Cathedral in 1893, it envisioned a national spiritual home. Decades later, it became a setting for presidential funerals, sermons by the likes of the Rev. Martin Luther King Jr. and worship services for epic national tragedies such as Newtown and Sept. 11.
But would it have thought of tai chi and yoga mats?
The article describes a program of events and activities designed to bring people into the cathedral. The story then moves to context:
As mellow as it all sounds, the week-long public program — “Seeing Deeper” — is part of a highly orchestrated drive by the nation’s second-largest cathedral to remake itself and survive in an era when religious institutions are struggling. And what’s more institutional than a huge cathedral?
Washington National Cathedral, one of the Episcopal Church’s three major U.S. cathedrals, was already forced to halve its $27 million budget in the mid-2000s because of falling revenue before an earthquake in 2011 caused damage tallying an additional $26 million. Although it is now in the black, it must raise its roughly $13 million annual operating budget as well as the remaining $19 million for earthquake repairs.
And then moves to a discussion of the dean’s plans to raise income and attendance and to be a voice for progressive values in Washington.
What is missing from this story, though, is a nod to the reasons for the cash shortfall — apart from the occasional earthquake and economic downturn.
The article makes this assertion:
Experts say cathedrals across Europe and the United States have had to remake themselves as religious affiliation has become much looser and financial models built on membership have broken down.
But we do not hear from the experts. Is this true for all cathedrals, or just Episcopal ones? How is the Catholic cathedral in Washington doing? How are other Episcopal cathedrals handling the new faith environment Dean Hall describes in the piece? These questions should have been raised, or at least acknowledged.
Where are the facts and figures about the Washington National Cathedral’s attendance and income? They are easily found on the national Episcopal Church’s website. It reports “pledge and plate income”, the amount of money the cathedral (whose formal name is the Cathedral of SS Peter & Paul) collected from its parishioners has grown from $400,000 p.a. in 2002 to $2 million in $2012.
At the same time Sunday attendance grew over the last ten years. The figures for Dean Hall’s first year in office have not been published, but should not the story have spoken to these issues.
And, have the Anglican wars played a part in the cathedral’s financial problems? While the amount of money generated by those worshiping on site has grown, giving to support the cathedral from the wider Episcopal world has fallen off. Why? The article states fundraising was easier for the cathedral when it sought to finish construction — an 82 year building campaign.
Could the cathedral’s whole-hearted adoption of the progressive religious and political agenda have anything to do with the little old ladies in Alabama cutting back on their gifts? The article does not ask this question.
As written, the article could have described the problems facing any graying urban institution. Swap out the names and you could recycle this as a story about an art museum, library, orchestra, ballet or other worthy cultural institution. Perhaps the real story here is that the Washington National Cathedral is not seen as a religious institution by the Post but as a temple of ethical culture?
First printed at Get Religion.
Posted by geoconger in Get Religion, Islam, Press criticism.
Tags: Al Ahram, Egypt, Muslim Brotherhood, Washington Post
Claims of bias and inaccurate reporting have dogged the Western press’s coverage of Egypt since the ouster of Hosni Mubarak. A story in this week’s Washington Post entitled “In Egypt, many shrug as freedoms disappear” will do little to restore confidence.
The article eschews the classical news story format in favor of an impressions and perceptions style. Its lede states:
The charges are often vague. The evidence is elusive. Arrests occur swiftly, and the convictions follow. And there is little transparency in what analysts have called the harshest political crackdown in Egypt in decades.
But many Egyptians say they are all right with that.
There is a growing sense here in the Arab world’s largest country that the best path to stability — after three years of political turmoil — might be to do things the military’s way: crush the Islamists who made people angry enough to support a coup; silence dissent; and ask very few questions.
The article begins with an opinion as to the mood of the Egyptian people. Is this then a news analysis article or a news article?
If a news article facts and figures should follow to support the claims in the lede. What “evidence”? How many arrests and convictions? Who is being arrested and why? Which analysts claim the army’s rule has led to the “harshest political crackdown in Egypt in decades”? Who is being censored and why? These details are mostly absent.
A thematic diagram of this story suggests this is an opinion piece — a commentary offering the author’s view of the meaning of events, rather than a report on events. Following the lede we have a quote from a government spokesman defending the violent crackdown; a man in the street supporting the crackdown and a Washington-based expert explaining popular support for the crackdown.
This all leads to the central argument of the story.
The Muslim Brotherhood and other Islamist parties captured the lion’s share of the vote in Egypt’s first democratic elections two years ago. The Brotherhood had renounced violence decades earlier and gained popularity by establishing a vast network of charitable organizations.
These days, those images of benign Islamist leadership have been erased from many minds by the hyper-nationalist rhetoric promoted by the government, which has portrayed Brotherhood members as bloodthirsty terrorists bent on destroying the nation.
An assortment of disconnected facts are presented to support this argument, coupled with further pro-Brotherhood arguments from the Washington Post. Assertions are piled on assertions and dubious statements presented uncritically.
The government’s crackdown has been so pervasive — and the cult of support for military leader Abdel Fatah al-Sissi so far-reaching — that the Brotherhood has likened Egypt’s transgression to “fascism,” as have some liberal observers.
Is labeling support for al-Sissi a “cult” fair? Fascism? Is citing a foreign diplomat as a “liberal” observer appropriate? The US embassy and the former ambassador have been denounced for its pro-Brotherhood statements and have little credibility in Egypt — are Western diplomats an appropriate source on this point?
The article closes with a pessimistic quote from an Egypt expert at Harvard. Given six decades of military rule following the overthrow of King Farouk it was foolish to expect Egypt to take to democracy, he argues.
No mention of the reasons for the popular revolt against the Brotherhood are given in this story. Not only does the Washington Post not “get politics” in Egypt, it does not “get religion”.
There is no sense of context or balance in this Washington Post piece.It is ill-informed, in-curious and overtly partisan. As a news story it is an embarrassment to the Post. Not quite Walter Duranty material — but it does come close in that it too places ideology above reality.
Comparing the tone, style and use of facts in this story to a similar item published by the avowedly pro-Muslim Brotherhood Al Jazeera network will not dispel concerns the Western press are flacks who believe the Muslim Brotherhood is a force for good in Egypt.
Thirty million Egyptians would tend to disagree with this sentiment — that is how many people took to the streets to demand the army step in and remove the Muslim Brotherhood government. Egypt’s Christians along with the other religious minorities who were persecuted by the Muslim Brotherhood — e.g., murdered, churches burnt, schools ransacked — are also likely to take issue with this whitewash.
Arab commentators have also denounced the American press for offering what they see as a false narrative. Writing in the Egypt’s largest circulation daily newspaper, the pro-government al-Ahram, Abdel-Moneim Said wrote:
The one-sided version of post-30 June realities in Egypt that The New York Times presents is nothing short of a travesty.
Al-Ahram accused the Times of ignorance and deliberate bias. It viewed the unfolding political scene in Egypt through ideological lenses.
The NYT’s original sin is that it refuses to recognize the mass uprising on 30 June 2013 as a revolution whereas it does recognize as such the January 2011 uprising, which succeeded in overthrowing a tyrannical regime, even though the number of people who participated in that revolution were about half as many as those who took part in the 30 June demonstrations. In both cases, it was the military that shifted the balances on the ground and that channeled a massive grassroots movement into political processes that brought the country back from the brink of conflict and civil war. But the NYT doesn’t see it that way. In its opinion, the military’s intervention in the first case was not a coup because it eventually brought the Muslim Brotherhood to power whereas its intervention in the second case was a coup because it ushered the Muslim Brotherhood out of power and into forms of “resistance.” Not only do such double standards obscure the truth, they also give way to a number of historical misconceptions regarding the idea of “revolution” or mass uprising in general, and what has happened in Egypt in particular.
No mention of religion appears in this piece save as a descriptor for the Brotherhood. Perhaps the cult like support from the Copts for al-Sissi may have something to do with the Brotherhood’s persecution and pogroms against Egypt’s Christians? Failing to discuss religion when writing about political Islam is an oversight. Is the Washington Post guilty too of propounding a revisionist history of the Arab Spring? Is it a shill for the Muslim Brotherhood’s view of Egypt’s recent history? If this article is an example of the Post‘s reporting from Egypt, then it is guilty as charged.
First printed in Get Religion.
Posted by geoconger in Get Religion, Hinduism, Press criticism.
Tags: rape, The Hindu, Times of India
Rape and religion returned to the front pages of India’s newspapers this week after a judge in Delhi stated premarital sex was sinful.
The Hindu reported:
Pre-marital sex is “immoral” and against the “tenets of every religion”, a Delhi court has said while holding that every act of sexual intercourse between two adults on the promise of marriage does not become rape. Additional Sessions Judge Virender Bhat also held that a woman, especially grown up, educated and office-going, who has sexual intercourse on the assurance of marriage does so “at her own peril”.
According to The Times of India, Judge Bhat, who presides over a court set up last year in response to the nationally publicized gang rape and murder wrote:
When a grown up woman subjects herself to sexual intercourse with a friend or colleague on the latter’s promise that he would marry her, she does so at her own peril. She must be taken to understand the consequences of her act and must know that there is no guarantee that the boy would fulfil his promise. He may or may not do so. She must understand that she is engaging in an act which not only is immoral but also against the tenets of every religion. No religion in the world allows pre-marital sex.
The BBC picked up this story as well. It added this explanation for Western audiences in its story “Indian judge says pre-marital sex ‘against religion’”:
Pre-marital sex remains a cultural taboo in India. Last year, a court in Delhi said live-in relationships were immoral and an “infamous product of Western culture”.
But the BBC goes no further in offering context or an explanation (it appears to be a re-write of an AFP story, which may be a mitigating factor). Even though the lede and headline of the BBC story makes explicit reference to religion, this angle is not developed. This criticism does not fall only on the BBC, the Indian press has also shied away from developing the religious angle to this story and has been content to publish only the judge’s obiter ditca.
The press has not remained silent in discussing Judge Bhat’s remarks — but the conversation has been channeled into discussions of gender and women’s rights.
Why the reticence? In a series of GetReligion posts, TMatt has addressed whether the Indian press avoids reporting on the religion and caste angles to a story. In a 2010 post entitled “Life and death (and faith) in India,” he wrote:
… I was struck by one consistent response from the audience, which I would estimate was about 50 percent Hindu, 25 percent Muslim and 25 percent Christian. When asked what was the greatest obstacle to accurate, mainstream coverage of events and trends in religion, the response of one young Muslim male was blunt. When our media cover religion news, he said, more people end up dead. Other students repeated this theme during our meetings.
In other words, when journalists cover religion stories, this only makes the conflicts worse. It is better to either ignore them or to downplay them, masking the nature of the conflicts behind phrases such as “community conflicts” or saying that the events are cased by disputes about “culture” or “Indian values.”
The Indian press as well as the BBC and the wire service reports on Judge Bhat’s decision are continuing this trend of avoiding religion in reporting. An in depth article from the Wall Street Journal last November entitled “Indian Rape Law Offers Desperate Last Resort” sticks to culture only.
While the Indian press may be restrained to report on religion, should the BBC frame the story in a faith-free atmosphere? Were India a fiercely secular society, such an omission might be justified. But it is not — nor are the rates of pre-marital sex comparable to the West. A study by the International Institute for Population Studies estimated that 3 per cent of women had engaged in pre-marital sex.
Why? Perhaps it is because sexuality for a woman in the Vedic tradition of Hindu culture is controlled by her age and marital status. It frames virginity, chastity and celibacy as being appropriate for distinct periods of life. Virginity is expected of a woman before marriage and chastity is expected within marriage. Celibacy, as signaled by an ascetic withdrawal from the obligations of marriage and family life, takes place at the end of life with abstinence being a liberation of the self from worldly attachments. While Tantric cults exalted women in worship, their sexual mores did not extend to a modern notion of female sexual autonomy. While the ideal seldom governs the real, it must be stated that pre-marital sex simply does not work within the Hindu worldview.
Discussions of sexuality in India seem to go in two directions: blame the English and the golden past.
As the BBC noted an Indian court blames the penchant for some to engage in premarital sex as an “infamous product of Western culture.” Homosexuality and the country’s sodomy laws are also laid at the door of the British too.
Or we go to the opposite extreme and hear of a mythologized past where openness and a lack of hypocrisy ruled. This is the Kama Sutra narrative, but it is not history. It is more a product of the nationalist aspirations of the rising middle classes. A macedoine of anti-colonialism with a dash of “Orientalism”, seasoned with a repressed Westerners and liberated Orientals. However the Kama Sutra narrative of Indian sexuality is largely irrelevant to an understanding of its modern manifestations and as sociologist Sanjay Srivastava of the Institute of Economic Growth in Delhi writes:
is best confined to expensive coffee table books of our ‘glorious’ past that was supposedly destroyed by foreign invaders.
There is no middle ground in reporting on sex in India. Silence or secularism governs the discussion. While this may be the environment in which the Indian press must work, should we not expect more of the BBC and the western wire services?
First printed in Get Religion.
Posted by geoconger in Get Religion, Press criticism.
Tags: Barton Gingerich, Calvinism, Christianity Today, New York Times, Time Magazine
Friends, Romans, countrymen, lend me your ears;
I come to bury Caesar, not to praise him;
The evil that men do lives after them,
The good is oft interred with their bones,
So let it be with Caesar …
Julius Caesar by William Shakespeare. Act 3, Scene 2.
Should we bury the New York Times today, or praise it for reporting on the resurgence of Calvinism?
Mind you, the Times does not have the story wrong, but it’s timing is bit off. This story has been making the rounds of the religious and secular press for close to a decade, while claims of a Calvinist revival have appeared every few generations in America.
Has the New York Times made the same error as the Washington Post, which last month reported as new news the interest in liturgy by non-liturgical Christians? Or, has the Times gathered the disparate elements of this story and repackaged it for a secular, theologically illiterate audience?
In the circles in which I travel, this story was greeted with ridicule. The Institute on Religion and Democracy’s Barton Gingerich (with pith and vim) encapsulated the views of the critics.
Johnny-Come-freaking-Lately. The Restless and Reformed Movement has been running at full steam for at least half a decade now. Remember when religion reporters for newspapers had to, you know, keep on the cutting edge of things?
Ridicule or praise? Perhaps snark? Which shall it be?
The article entitled “Evangelicals Find Themselves in the Midst of a Calvinist Revival” published in the January 4, 2014 edition reports:
Evangelicalism is in the midst of a Calvinist revival. Increasing numbers of preachers and professors teach the views of the 16th-century French reformer. Mark Driscoll, John Piper and Tim Keller — megachurch preachers and important evangelical authors — are all Calvinist. Attendance at Calvin-influenced worship conferences and churches is up, particularly among worshipers in their 20s and 30s.
The article defines its terms stating:
Calvinism is a theological orientation, not a denomination or organization. The Puritans were Calvinist. Presbyterians descend from Scottish Calvinists. Many early Baptists were Calvinist. But in the 19th century, Protestantism moved toward the non-Calvinist belief that humans must consent to their own salvation — an optimistic, quintessentially American belief. In the United States today, one large denomination, the Presbyterian Church in America, is unapologetically Calvinist.
Also, it briefly mentions the battle over Calvinism within the Southern Baptist Convention, noting that “in the last 30 years or so, Calvinists have gained prominence in other branches of Protestantism.”
Support for the Times‘ thesis comes through an interview with Mark Dever of Capitol Hill Baptist Church, a “man in the street”, Collin Hansen, the author of “Young, Restless, Reformed: A Journalist’s Journey With the New Calvinists” and academics who in turn condemn the phenomena and opine that it might catch on even in liberal denominations. (Oh, and as an aside, why has the Times dropped the use of the honorific “the Rev.”? It does not appear in this story but several ordained ministers are quoted or cited. Get an Associated Press Stylebook, people.)
The article closes out with a quote from a doctoral student working on the topic of the new Calvinists.
“Ten years ago, everyone was talking about the ‘emergent church,’ ” Mr. Vermurlen said. “And five years ago, people were talking about the ‘missional church.’ And now ‘new Calvinism.’ I don’t want to say the new Calvinism is a fad, but I’m wondering if this is one of those things American evangelicals want to talk about for five years, and then they’ll go on living their lives and planting their churches. Or is this something we’ll see 10 or 20 years from now?”
All well and good — but Collin Hansen’s book was published in 2008 and in 2006 he was writing about this topic in articles published in Christianity Today.
In 2009 Time magazine listed Calvinism as one of the “10 Ideas Changing the World Right Now.” The article stated:
Calvinism is back, and not just musically. John Calvin’s 16th century reply to medieval Catholicism’s buy-your-way-out-of-purgatory excesses is Evangelicalism’s latest success story, complete with an utterly sovereign and micromanaging deity, sinful and puny humanity, and the combination’s logical consequence, predestination: the belief that before time’s dawn, God decided whom he would save (or not), unaffected by any subsequent human action or decision.
Time‘s 2009 story makes the same general points as its 1947 article “Religion: Calvinist Comeback?”, which posited a new interest among younger clergy in traditional Reformed doctrines. And on a personal note — when I was a student in the 80′s and 90s the Calvinist comeback was a lively topic of debate. I distinctly recall (then Fr. but later Cardinal) Avery Dulles waxing lyrical on the errors of the new Calvinism from across the tables at Mory’s. New and neo-Calvinism was then engaged in a battle with Narrative Theology or the Yale School for the minds of conservative theological students — a battle that still is being waged today between the Calvinists and the followers of Stanley Hauerwas or Alasdair MacIntyre.
How then is this new news? Did the Times err in ending its story with the fad quote? While the top of the story mentions that this has been an issue for thirty years, the close leaves the impression that this is a new issue. The criticisms that this a “late to the story” story would not be as compelling were it not for this closing paragraph.
The story as it stands, however, falls short. While there are ample quotes about this phenomena along with a brief discussion of its merits, the New York Times erred in not placing this story in a wider historical context, nor addressing what to knowledgeable readers is the obvious problem of this being an old story.
Verdict: I have come to bury
Caesar the Times, not to praise him it.
First printed in Get Religion.
Posted by geoconger in Get Religion, Human Sexuality --- The gay issue, Press criticism, Roman Catholic Church.
Tags: Independent, Pope Francis, The Advocate, Time
With but a few exceptions, the “Francis is nicer than Benedict” meme continues to entrance the Anglophone press.
It appears that many who were once hostile to the Catholic Church have been encouraged to see in the new pontiff a reflection of their own social and political desires. Some of these assertions about what the pope believes and what he will do as head of the Catholic Church have bordered on the fantastic.
In choosing the pope as its “person of the year”, Time magazine’s editor Nancy Gibb wrote Francis had:
done something remarkable: he has not changed the words, but he’s changed the music.
The new pope was a kinder, gentler man, Time believed, who had rejected “church dogma.” He was teaching a softer, more inclusive Catholicism, noting his:
focus on compassion, along with a general aura of merriment not always associated with princes of the church, has made Francis something of a rock star.
This is rather mild compared to some liberal paeans to the pontiff. The Guardian‘s Jonathan Freedland quipped “Francis could replace Obama as the pin-up on every liberal and leftist wall.”
When the gay-lifestyle magazine, The Advocate, named Francis its “person of the year”, it explained its choice by stating:
Pope Francis’s stark change in rhetoric from his two predecessors — both who were at one time or another among The Advocate‘s annual Phobie Awards — makes what he’s done in 2013 all the more daring. First there’s Pope John Paul II, who gay rights activists protested during a highly publicized visit to the United States in 1987 because of what had become known as the “Rat Letter” — an unprecedented damning of homosexuality as “intrinsically evil.” It was written by one of his cardinals, Joseph Ratzinger, who went on to become Pope Benedict XVI. Since 1978, one of those two men had commanded the influence of the Vatican — until this year. …
The Advocate saw in Francis the potential for change in church teaching.
Francis’s view on how the Catholic Church should approach LGBT people was best explained in his own words during an in-depth interview with America magazine in September. He recalled, “A person once asked me, in a provocative manner, if I approved of homosexuality. I replied with another question: ‘Tell me: when God looks at a gay person, does he endorse the existence of this person with love, or reject and condemn this person?’ We must always consider the person.”
While these stories have focused on Francis in the context of feature or “people” stories, the meme has also made its way into straight news reporting. A story in Saturday’s Independent illustrates the Francis effect on reporters. “Pope Francis tripled crowds at Vatican during 2013″ should have been a straightforward story. It begins with:
Pope Francis attracted over 6.6 million viewers to his audiences, Masses and other events in Vatican City in 2013. Since being elected for the position in March, the first Jesuit Pope attracted almost triple the number of visitors that gathered to watch former Pope Benedict XVI speak at Vatican City in the whole of 2012.
The story shifts as it then notes Francis had been named by Time and The Advocate as their “person of the year” with a quote used as a segue to what it sees as the pope’s contradictory statements on homosexuality.
However, his track-record as a champion for gay rights in the Catholic Church was marred after he apparently expressed “shock” at gay adoption in December 2013. The Bishop of Malta alleged that Pope Francis gave him his blessing to “speak out” against the Maltese Civil Unions Bill that aims to legalise gay adoption, in his Christmas Sermon.
The first half of the story prompts me to ask, so what? What does the rise in visitors to St Peter’s Square mean? Is this a gauge for something, if so what? What happened to the number of visitors to St Peter’s when Benedict became pope? Why is this news, and not a “fun fact”?
Should we assume, as The Independent does, that the changing tone on homosexuality has prompted a rise in the number of visitors to the Vatican? The Independent may think this to be the case, but from where does the evidence or authority for this assertion arise?
The second half of the story is bizarre. The Independent assumes Francis is a “champion for gay rights”. What does that mean? Is he pushing for a change in doctrine or discipline? When did this happen? Or has The Independent confused style with substance?
The two parts to this piece, short as it is, do not hang together as a news story. There is no context, no balance, no sourcing to this piece. Though presented as a news story, it is an editorial making the argument that the church should get with the times and ditch its old fashioned teachings on human sexuality — “See how the people flock to Francis because he is a champion of gay rights!”
Should any news story make the assumptions The Independent makes about Pope Francis? Not if they want to practice quality journalism. It has confused fantasy with reality.
First printed in Get Religion.
Posted by geoconger in Get Religion, Judaism, Press criticism.
Tags: Commentary, Haaretz, historical revisionism, Tom Lehrer, Warsaw uprising
Do you remember Tom Lehrer, the composer/comedian/mathematician? I have long loved his music, which I discovered as a young boy when exploring my parent’s record collection.
A recent article in the Israeli newspaper Haaretz set spinning in my head one of Lehrer’s LPs this Christmas and to the embarrassment of my children I broke into song, serenading them with the refrain from Lehrer’s satiric gem National Brotherhood Week (1965).
Oh, the Protestants hate the Catholics,
And the Catholics hate the Protestants,
And the Hindus hate the Moslems,
And everybody hates the Jews.
My fertile mind however, added an additional line — “And Haaretz does too!”
Hates the Jews that is.
How else can one explain this article, “The Myth of the Warsaw Ghetto” published last week in the leftist Israeli daily? Writing on the website of Commentary magazine, Eugene Kontorovich summarized the article’s thesis, stating that Haaretz believed that if:
the fighters had not been so uppity, if they had not made a fuss–then the Nazis, who had already murdered 500,000 Jews of Warsaw, might have let the remaining 50,000 live. Maybe! It is not a new argument. Rather, the author amazingly resurrects and endorses the arguments of the Judernat, the Jewish collaboration government of the Ghetto. With every new deportation, they urged restrain with increasing urgency–maybe they will let the rest of us live, and if you fight, all the past deportations would be a sacrifice in vain.
Haaretz’ story discusses the controversy over the number of Jews who fought and the number of Nazis killed, and also offers its view of the political and national symbolism of the Warsaw uprising for modern-day Israel. The article concludes:
The 50,000 or so Jews who remained in the Warsaw Ghetto after the transports of 1942 had survived, as in other ghettos in occupied Poland, largely because they worked in factories for Germany. Many of these factories were owned and managed by Germans, who negotiated with the German authorities and the SS to hold on to their workers.
In light of all this, the Jews’ belief grew that somehow they could survive. They had two bad options: Flee the ghetto to the hostile Polish side or continue working in the German factories. Both options meant living day to day in the hope the war would end quickly.
At the end of the war, hundreds of thousands of Jews survived in Poland and Germany. In Warsaw alone the number of survivors is estimated at about 25,000. Death in battle, as the ghetto fighters planned, did not keep with the intentions of the vast majority of Jews remaining. … Thus the question has never been raised: What right did a small group of young people have to decide the fate of the 50,000 Jews of the Warsaw Ghetto?
Commentary was scathing in its response. Haaretz had:
shown that it exists in a world entirely divorced from any Jewish consensus, and cannot claim the title of loyal opposition. It has crossed all prior bounds of decency and published a criticism of the Warsaw Ghetto Uprising, calling it a “myth,” and accusing its heroes of being responsible for the ultimate liquidation of the Ghetto. Despite disagreements on diplomatic, territorial, and religious issues, the memory of the Holocaust–its heroes and victims–had been the great unifying porch in post-War Jewish consciousness. Now the Holocaust is fair game too.
There can be no more terrible case of “blaming the victim” than laying any responsibility for the liquidation of the Ghetto at the feet of the fighters. It is true, the Jewish “communal leadership”–and the rabbis–opposed the uprising. That is what made it brave. The Judenrat had no right to decide if residents of the Ghetto died in gas chambers or fighting for their freedom.
Fascinating stuff — but where is the Get Religion hook? It comes in the absence of any mention of religion in the Haaretz story, ascribing all of the symbolism and memory evoked by the Uprising in political and ideological terms. No faith component to this story is offered. And, the Holocaust I would argue was one of the most profound events in terms of its impact of Judaism and Christianity in the modern era.
Commentary‘s statements too are incomplete on this point. Was it true that all Jewish religious leaders supported the Judenrat in opposing the Uprising? This thesis is challenged by a recent article in the Jerusalem Post.
“The last rabbi in the Warsaw Ghetto” states that the campaign of extermination by Nazis prompted a rethinking of traditional Jewish responses to persecution.
In a meeting of the Warsaw Jewish leadership in January 1943, Rabbi [Menachem] Ziemba declared that traditional martyrdom in the face of persecution was no longer a viable response. He argued that “sanctification of the Divine Name” must manifest itself in resistance to the enemy. “In the present,” Ziemba told the ghetto leaders, “we are faced by an arch foe, whose unparalleled ruthlessness and total annihilation purposes know no bounds.
Halachah [Jewish law] demands that we fight and resist to the very end with unequaled determination and valor for the sake of Sanctification of the Divine Name.”
My impression from the Haaretz article of Jewish self-hatred is given a political twist by Commentary.
Ultimately, the article’s target is not really the Holocaust. The author objects to the glorification of the glorified by the Zionist movement in the early years of the state. Perhaps the fighters should have awaited deportation and seen themselves as “sacrifices for peace,” to use the buzzword of the Second Intifada.
No doubt this is why Haaretz has, somewhat oddly for a newspaper, chosen to revisit the Warsaw Ghetto Uprising. The newspaper has long tried to persuade Jews in Israel that they need no longer fight–they can trust someone to save them. John Kerry is coming to Jerusalem next month with just such a pitch. In order to advance their political agenda, the newspaper does not stop at besmirching one of the proudest pages of our history, nor at aligning themselves with the most shameful, the Judenrat.
The sanctified memory of the Warsaw Ghetto Uprising is not based on its military significance, its size–or its conformity to the Zionist ethos. Rather, it is the considered, consensus judgment of Jewish history that the fighters were right.
While I would not go so far as Commentary in calling this article “vile”, it is deeply problematic. Here I speak not of the questions of how many Jews fought, how many Nazis died, and how the Uprising shaped the new state of Israel’s psyche — the problems laid out by the Commentary piece. Rather it is the question of historical revisionism and journalism.
Viewing one of the seminal events of the modern era in political/secular terms, ignoring facts and views that challenge a thesis renders the story incomplete.
First printed in Get Religion.
Posted by geoconger in Get Religion, Hymnody/Liturgy, Press criticism.
Tags: Brian McLaren, Ed Stetzer, Nadia Bolz-Weber, Richard John Neuhaus, Summorum Pontificum, Washington Post
Basil Fawlty: Can’t we get you on Mastermind, Sybil? Next contestant: Mrs. Sybil Fawlty from Torquay. Specialist subject – the bleeding obvious.
Fawlty Towers: Basil the Rat (#2.6)” (1979)
The Washington Post reports some progressive Christians are unsatisfied with contemporary worship and are seeking more traditional ways to do church.
The article “Americans turning to ancient music, practices to experience their faith” highlights the sense of incompleteness, of liturgical inadequacy felt by some Christians this Christmas.
In our of-the-minute culture, Santa seems old-fashioned. But Christians are exploring far older ways of observing the holiday.
In the living room this week along with the pile of presents, there’s more likely to be a wreath or calendar marking Advent, the month leading up to Christmas that symbolizes the waiting period before Jesus’s birth. Christmas services largely dominated by contemporary music are mixing in centuries-old chants and other a cappella sounds. Holiday sermons on topics such as prayer, meditation and finding a way to observe the Sabbath are becoming more common.
These early — some use the term “ancient” — spiritual practices are an effort to bring what feels to some like greater authenticity to perhaps the most thoroughly commercialized of religious holidays, say pastors, religious music experts and other worship-watchers.
I find this article problematic. On the surface a reader unacquainted with this topic might assume this is a balanced story reporting on a new trend in American religion.
It offers vignettes that illustrate the phenomena and offers four voices to flesh out the story: Ed Stetzer, Brian McLaren, Nadia Bolz-Weber and a “man in the street,” or more precisely a lay Catholic woman from suburban Washington. A knowledgeable Washington Post reader might know that one of these voices is conservative: Stetzer, while McLaren and Bolz-Weber are progressive Christians.
As an aside, why does the Post omit “the Rev” before the names of the three clergy on first mention? And, is Brian McLaren an Evangelical? Is that the label he gives to himself, or is it a descriptor given him by the Post? But that is a battle for another day.
Adding Stetzer into the mix to balance McLaren and Bolz-Weber gives the impression of balance, and the pithy quotes offered by the three would lead one to believe that a cultural-religious trend is emerging in American religious life.
My concern is that this trend is about 175 years old. The article is written from a perspective that the progressive wing of the old main line churches is the fulcrum around which American religious life pivots.
“Evangelicals on the Canterbury Trail” is an article that has been written several hundred times over the past fifty years, reporting on Christians from non-liturgical traditions entering the Episcopal Church due to its liturgy.
Episcopalians and other Protestants have been entering the Catholic Church since the time of John Henry Newman in large part because of a belief in the inadequacies of their tradition measured against the doctrine, discipline and worship of Rome.
And the Orthodox Churches in America over the past twenty five years have seen an influx of ex-Protestants who are drawn to that tradition’s “ancient” liturgies and spiritual vigor.
All of what the Post describes about the dissatisfaction some are finding in their “seeker” friendly churches has been reported for decades.
Nor is this a phenomena of movement between faith traditions. Renewing the Catholic Church through the reform of its liturgy was one of, if not the greatest achievement of the papacy of Benedict XVI (from this Episcopalian’s perspective).
When he issued his Summorum Pontificum , allowing the older form of Mass t0 be used once more, Benedict restored to the church the liturgy that had shaped that church’s life for centuries — words that shaped Catholic culture, informed its teaching, instructed its arts and nourished its saints (and even a few sinners).
In a 2006 interview with Zenit, the late Fr. Richard John Neuhaus spoke of the necessity of reforming modern Catholic worship:
Q: A major theme in your book is the importance of a revitalized liturgy for renewing Catholic life. How do you see that occurring?
Father Neuhaus: Don’t get me started. The banality of liturgical texts, the unsingability of music that is deservedly unsung, the hackneyed New American Bible prescribed for use in the lectionary, the stripped-down architecture devoted to absence rather than Presence, the homiletical shoddiness.
Where to begin? A “high church” Lutheran or Anglican – and I was the former – braces himself upon becoming a Catholic.
The heart of what went wrong, however, and the real need for a “reform of the reform” lies in the fatal misstep of constructing the liturgical action around our putatively amazing selves rather than around the surpassing wonder of what Christ is doing in the Eucharist.
The battle over liturgy and the aesthetics of worship recounted by Fr. Neuhaus is a live topic in many denominations. But there is so much more to this than the latest liturgical spats.
Carved above the entrance way to a theological college I once attended was the phrase: Lex Orandi, Lex Credendi. The phrase is often expanded to Lex Orandi, Lex Credendi. Lex Vivendi and interpreted to mean: “As we Worship, So we Believe, So we Live.” Worship reveals what we believe. It is who we are. It is the foundation of our Christian identity.
In an April 15, 2010 address to the Catholic bishops of Brazil gathered in Rome, Benedict said:
Worship, however, cannot come from our imagination: that would be a cry in the darkness or mere self-affirmation. True liturgy supposes that God responds and shows us how we can adore Him. … The Church lives in His presence and its reason for being and existing is to expand His presence in the world.
What the Post has picked up round the beltway — what Benedict told the Brazilian bishops — what Anglicans are seeking to find through the Book of Common Prayer, is the divine presence.
Was the Washington Post unaware of the wider context of liturgical renewal and reform? Or is its worldview so narrow that it cannot see anything? Have they only just now discovered, as Basil Fawlty would say, the “bleeding obvious” about liturgy and church life?
First printed in Get Religion.
Posted by geoconger in Get Religion, Human Sexuality --- The gay issue, Press criticism.
Tags: India, Julia Duin, Lionel Trilling, sodomy laws, Time Magazine
Time magazine’s exercise in gay agitprop was the focus of Thursday’s Get Religion’s Crossroads podcast. This extraordinarily unprofessional and illiberal article violated just about all of the standards of professional journalism — without resorting to alliteration, I enumerated its failings in my story “Time takes sides in India’s sex wars” as:
unbalanced, excessive adjectives and adverbs, open support of one side of an argument, short of key facts, lacking context, and stylistically flat.
But Lutheran Public Radio’s Todd Wilken and I are likely to disappoint our audience as we did not discuss the underlying issue: decriminalizing same-sex carnal relations in India. We kept the focus of our discussion on journalism and political theory. I grant you a discussion of the importance of Lionel Trilling’s The Liberal Imagination to modern reporting will not set the SEO world aflame as would a talk about the moral rights and wrongs of sodomy, but for those who value journalism and its importance to culture — this is hot stuff.
Julia Duin – one of the stars of the religion beat at Washington Times for many years and now a professor of journalism — commented on the original post that the Time story would not have seen the light of day at the Washington Times. “It’s so depressing to see this” sort of story in a quality publication, she wrote.
When I wrote for the Washington Times -a much more conservative place – reporters were not allowed to put their opinion into their work. Seems like the bias only leans one way. This for reporters, mind you, not for columnists. I see liberal reporters scoffing at conservative values. I never see the opposite.
Is this merely an ideological fracas? Am I throwing around words like “agitprop” out of political pique? Why is this bad reporting?
American journalism is founded upon a methodology best articulated by the German historian Leopold von Ranke. It is a scientific objective worldview that sees the task of the journalist (like the historian) to report what actually happened (wie es eigentlich gewesen). In this school of writing, the journalist must set aside his own views and present a story on its own terms, to establish what the facts are and let the facts dictate the story. In the Time piece we see ideology dictate the story.
Trilling called upon liberalism to examine its own pieties and commonplaces — good journalism does this too.
First printed in Get Religion.
Posted by geoconger in Get Religion, Press criticism.
Tags: Andrea Minichiello Williams, Independent, Jamaica, sodomy laws
How do you respond to a smear? If you are the Independent you respond with a smear of your own, it seems.
The London-based daily has picked up a story from the web and without doing any investigation of its own, has concluded that what it reads on the internet is true. One would hope that they would know better than that. Or, might this be a British example of the Dan Rather school of journalism — a story that is so good that even though it is false, it should be true.
The left leaning newspaper published an article this week entitled “UK evangelist says Tom Daley ‘is gay because his father died’”. (Tom Daley is a British sportsman who recently announced he was bi-sexual.) Reporters are seldom responsible for the headlines placed atop their stories, but this title does set the tone for the journalistic errors that follow.
An evangelist is different from an evangelical. The subject of this story, Andrea Minichiello Williams, is an attorney by trade — not a cleric or lay preacher — and the founder of Christian Concern, a conservative Christian evangelical advocacy group. Confusing evangelist and evangelical is a common error, but it presages the troubles that are to come.
The lede states:
The head of a British evangelical Christian lobby group has angered gay rights campaigners by urging Jamaica to keep same-sex intercourse illegal and reportedly suggesting that Tom Daley is in a relationship with a man because his father died. To the dismay of mainstream church leaders Andrea Minichiello Williams, the founder of Christian Concern, spoke at conference in Jamaica to lobby against the repeal of the Caribbean island’s controversial law banning gay sex.
Let us unpack this. Mrs. Williams, is the head of evangelical group (not an evangelist), who “apparently” urged Jamaicans not to change their country’s sodomy laws. Her words have led to “dismay”, not in Jamaica, but among gay activists — no surprise there — and “mainstream church leaders”, e.g., more than one and not just activists on the margins. We need to wait and see who these “mainstream” leaders are, but cognoscenti of Anglican affairs will see an allusion here. One of the chief conservative evangelical lobbying groups is “Anglican Mainstream.” Is the Independent being clever? Are they suggesting a rift within the conservative wing of the church?
The editorial voice of this article is that it is somehow beyond the pale to oppose the reform of sodomy laws. While this may be the received wisdom in the offices of the Independent, the world does not march to that tune. From this month’s ruling by the Indian Supreme Court that there is no constitutional right to gay sex, to Judge Antonin Scalia’s dissents in Bowers v Hardwick and Lawrence v Texas, there is an intellectually respectable body of opinion that disagrees with the innovations endorsed by the Independent.
This is not to say the Independent must raise the objections to its thinking each time it goes off on this issue, but a degree of self-awareness on the part of the newspaper would prevent it from making the silly errors found in this story.
After laying out the controversy, the article then goes on to quote Mrs. Williams. But the quotes are followed by the caveat that they have been taken from BuzzFeed. They are further hedged about with phrases such as “reportedly illustrated” and “she is said to have added …”.
The Independent provides a hyperlink to the BuzzFeed story, but cites no other sources. It does include a quote from Christian Concern saying Mrs. Williams was “unavailable due to a private matter.”
The story then moves to commentary and provides a “mainstream” critic, the Bishop of Chichester, the Rt. Rev. Martin Warner. Perhaps bishops count as multiple sources? What the Independent implied the bishop said is at odds, however, with the statement released by the bishop. It wrote:
Yesterday Martin Warner, the Bishop of Chichester, where Mrs Williams was elected to the General Synod in 2011, condemned the comments.
He told the Independent that they had “no sanction in the Church of England” and that they “should be rejected as offensive and unacceptable”.
Bishop Warner did not condemn Mrs. Williams or her comments — he condemned incitement to homophobia. He said:
The comments by Andrea Minichiello Williams about the decriminalisation of same sex intercourse in Jamaica have no sanction in the Church of England or the diocese of Chichester. Insofar as such comments incite homophobia, they should be rejected as offensive and unacceptable.
The Christian Church is widely perceived as homophobic and intolerant of those for whom same sex attraction is the foundation of their emotional lives. It is urgent, therefore, that Christians find legitimate ways to affirm and demonstrate the conviction that the glory of God is innate in every human being, and the mercy of God embraces each of us indiscriminately.
Note the use of the word “insofar” — The Independent is shading the bishop’s words here. It has either misconstrued what was said, or cherry picked phrases from the statement to support its editorial voice.
We see this shading of facts in the use of comments. Quotes condemning what the Independent concedes are alleged statements made by Mrs. Williams are offered, but there is no voice offered in support for retaining Jamaica’s sodomy laws. As most of the article is taken from the press release of a gay lobbying group the lack of balance is understandable — why do the hard work of reporting when someone else hands you a press release you can reprint?
Now to forestall comments from the perpetually outraged, this post is not about the rights or wrongs of Jamaican sodomy laws. It is about journalism. And as journalism this article stinks. What we have is a re-written press release passed off as original reporting. The Independent will not stand behind the quotes it says might have been said by Mrs. Williams, but is happy to reprint the comments attacking her.
And when a quote is not sufficiently rigorous for its tastes, it improves it by omitting key phrases that put the words in their context. This story is an embarrassment to the craft of journalism.
N.b., should you be of a mind to debate the issues or go deeper into this story, blogger Peter Ould has done the investigative reporting that the Independent could not be bother to do.
First printed in Get Religion.
Posted by geoconger in Get Religion, Human Sexuality --- The gay issue, Press criticism.
Tags: India, Lionel Trilling, Pauline Kael, Section 377 of the Indian Penal Code, sodomy laws, The Hindu, Time Magazine
Time magazine reports India’s Supreme Court has upheld the constitutionality of the nation’s colonial era “sodomy laws”, ruling there is no “right” under the constitution to same-sex carnal relations. The court ruled that Section 377 of the Indian Penal Code could be repealed but only by the legislature not judicial fiat.
Time is not too happy about this. The magazine’s editorial voice can be heard through out “Homosexuality is Criminal Again as India’s Top Court Reinstates Ban”. The lede states:
In a surprise move, India’s top court on Wednesday reversed a landmark judgment by a lower court decriminalizing homosexuality in the country. The court said that the law regarding homosexuality could only be changed by the government. “The legislature must consider deleting this provision (Section 377) from law as per the recommendations of the attorney general,” Justice GS Singhvi, the head of the two-judge Supreme Court bench said in Wednesday’s ruling.
In 2009, the Delhi High Court had overturned an archaic colonial law (section 377 of the Indian Penal Code) that made gay sex an offense punishable by up to life imprisonment. Wednesday’s decision shocked many because while anticipation was high not many expected India’s top court, which in the past upheld many progressive rights judgments often going against the government and popular discourse, to revoke such a forward looking judgment.
“Archaic” is also used in the subheading of the story to describe the law. The commentary in the second sentence of this paragraph is not quite accurate. The Attorney General of India had argued in favor of overturning the law — there is a hint of this in the quote from the court’s ruling, but nothing further.
The Hindu, one of India’s leading daily newspapers, noted the attorney general called the sodomy law a British import.
Mr. Vahanvati had said “the introduction of Section 377 in the IPC was not a reflection of existing Indian values and traditions, rather it was imposed upon Indian society by the colonisers due to their moral values. The Indian society prevalent before the enactment of the IPC had a much greater tolerance for homosexuality than its British counterpart, which at this time under the influence of Victorian morality and values in regard to family and the procreative nature of sex.”
Time makes its views clear in this paragraph.
While activists vow to challenge the ruling, the decision to decriminalize homosexuality is now in the hands of New Delhi. And while the good news is that the government has recently changed its position on the issue, arguing for it in the court pointing out that the anti-gay law in the country was archaic and that Indian society has grown more tolerant towards homosexuality, the bad news is that the country is heading for general polls in a few months and a much embattled coalition government is striving hard to retain power. It is thus highly unlikely that gay rights will take center stage in Indian Parliament any time soon.
“Good news”? That does cross the line dividing news and commentary.
There is also a lack of balance. Time quotes the South Asia director of Human Rights Watch, a “veteran LGBT activist” and other “[s]tunned LGBT activists”, but offers no voices in support of the decision, or an explanation of the legal principles offered by the court in its decision.
What then is going on in this story? Was there a breakdown in Time’s back office that permitted an ill-written story barely distinguishable from a press release making it through the editorial process?
It is not as if no voices in support of maintaining the law are present. When the Delhi court struck down the law in 2009, Hindu, Muslim, Sikh and Christian leaders held a joint press conference denouncing the decision. Times‘ argument that a general election campaign will see this issue disappear from the public eye due to its unpopularity implies politicians support keeping the law — and The Hindu reports some will even campaign on this point.
Is the attorney general correct in saying laws banning consensual same-sex carnal relations are un-Indian and merely a vestige of the Raj? Or does the near unanimous voice of opprobrium from India’s religions for homosexual acts and the political classes desire to campaign on this issue speak to an Indian cultural and religious aversion to gay sex?
Or, are we seeing the “new normal” of reporting on social issues? As my colleagues at Get Religion have shown, balance is not a requirement for many mainstream media outlets when reporting on social issues. Bill Keller of the New York Times has stated his paper strives to be impartial when covering politics, but does not feel this same need when reporting on social issues. As TMatt has wrote at Get Religion, Keller believes that:
When covering debates on politics, it’s crucial for Times journalists to be balanced and fair to stakeholders on both sides. But when it comes to matters of moral and social issues, Bill Keller argues that it’s only natural for scribes in the world’s most powerful newsroom to view events through what he considers a liberal, intellectual and tolerant lens.
There is nothing really new in Keller’s worldview. Sixty three years ago Lionel Trilling wrote in the preface to The Liberal Imagination “It is one of the tendencies of liberalism to simplify.”
In the United States at this time liberalism is not only the dominant but even the sole intellectual tradition. For it is the plain fact that nowadays there are no conservative or reactionary ideas in general circulation. This does not mean, of course, that there is no impulse to conservatism or to reaction. Such impulses are certainly very strong, perhaps even stronger than most of us know. But the conservative impulse and the reactionary impulse do not, with some isolated and some ecclesiastical exceptions, express themselves in ideas but only in action or in irritable mental gestures which seek to resemble ideas.
The state of American intellectual life has changed little, and I fear it has worsened. Trilling believed there should be an interplay of ideas between left and right for “it is not conducive to the real strength of liberalism that it should occupy the intellectual field alone.”
Citing John Stuart Mill’s essay on Coleridge, Trilling wrote:
Mill, at odds with Coleridge all down the intellectual and political line [wrote Trilling], nevertheless urged all liberals to become acquainted with this powerful conservative mind. He said that the power of every true partisan of liberalism should be, “Lord, enlighten thou our enemies… ; sharpen their wits, give acuteness to their perceptions and consecutiveness and clearness to their reasoning powers. We are in danger from their folly, not from their wisdom: their weakness is what fills us with apprehension, not their strength.”…What Mill meant, of course, was that the intellectual pressure which an opponent like Coleridge could exert would force liberals to examine their position for its weaknesses and complacencies.
Time’s report on the court battle in India over Section 377 reflects the complacency that Trilling fought so hard, unsuccessfully, to halt in American letters. By not engaging with ideas uncongenial to its own thinking Time has become sloppy, stale and predictable — all but valueless as reporting and rather tepid, even insipid, as polemic.
Please hear what I am saying in this post — I am not discussing the merits of the court decision, but Time magazine’s reporting on the court decision. As journalism this story fails the test — unbalanced, excessive adjectives and adverbs, open support of one side of an argument, short of key facts, lacking context, and stylistically flat.
Now if the story had been presented as “liberal outrage over Indian court decision” essay or news analysis piece, my criticisms would not be as sharp. However, Time has packaged this story as a news piece. Sunk in their complacencies, Time and many other media outlets are small-minded and provincial. They serve as exemplars of the mindset ascribed to the late New Yorker movie critic Pauline Kael: “I can’t believe Nixon won. I don’t know anyone who voted for him.”
First printed in Get Religion.
Posted by geoconger in Abuse, Get Religion, Press criticism, Roman Catholic Church.
Tags: Associated Press, Daily Mail, Legion of Christ, Thomas Williams
“Can a bad person be a good theologian,” asked Mark Oppenheimer in the lede of an October column on the scandals surrounding John Howard Yoder. Should private failings overshadow public achievement?
This question has been asked of prominent figures ranging from T.S. Eliot to Bill Clinton to Mike Tyson. Is the aesthetic value of the Wasteland diminished by Eliot’s anti-Semitism, or the former president’s accomplishments wiped away by his claim he “did not have sexual relations with that woman”? Does biting Evander Holyfield’s ear or being convicted of rape undo sporting achievements? Will Pete Rose ever be inducted into the baseball hall of fame?
Religious leaders are held to a different standard, Oppenheimer wrote:
All of us fall short of our ideals, of course. But there is a common-sense expectation that religious professionals should try to behave as they counsel others to behave. They may not be perfect, but they should not be louts or jerks.
By that standard, few have failed as egregiously as John Howard Yoder, America’s most influential pacifist theologian. In his teaching at Notre Dame and elsewhere, and in books like “The Politics of Jesus,” published in 1972, Mr. Yoder, a Mennonite Christian, helped thousands formulate their opposition to violence. Yet, as he admitted before his death in 1997, he groped many women or pressured them to have physical contact, although never sexual intercourse.
Oppenheimer does not cast stones, but he pulls no punches in discussing Yoder’s flaws. He does not call him a hypocrite, but asks whether interpretations of his work should be colored by personal failings. This week MennoMedia, the publishing agency for Mennonite Church USA and Mennonite Church Canada, announced it will add a disclaimer to new editions of Yoder’s books that speak to his history of sexual harassment and abuse.
These musings on celebrity right and wrong were prompted by an Associated Press article reporting on the marriage of a former Catholic priest who left the Legion of Christ under a cloud. The article begins:
Thomas Williams, the onetime public face of the disgraced Legion of Christ religious order who left the priesthood after admitting he fathered a child, is getting married this weekend to the child’s mother, The Associated Press has learned. The bride is the daughter of former U.S. Ambassador to the Holy See Mary Ann Glendon, one of Pope Francis’ top advisers.
The second paragraph notes Glendon’s position as President of the Pontifical Academy for Social Sciences and names his wife to be — Elizabeth Lev. It then moves back to Williams.
Williams, a moral theologian, author, lecturer and U.S. television personality, admitted last year that he had fathered a child several years earlier. At the time, Williams apologized for “this grave transgression” against his vows of celibacy and said he had stayed on as a priest because he hoped to move beyond “this sin in my past” to do good work for the church. …
Towards the end of the article the Legion of Christ scandals are recounted and Williams’ fall from grace is placed against the order’s larger problems. The article closes on a curious note, however.
The Legion said the numbers indicate that less than 1 percent of the 1,133 priests ordained in the 72-year history of the order had been found guilty by a church trial of abuse, and less than 4 percent had been abused. A Legion spokesman said he didn’t know what the percentage was for the current number of Legion priests.
One percent of priests are abusers and four percent have been the subject of abuse? And what is the unknown percentage, abusers or victims? Should “abused” in the second clause of the first sentence be “accused”, or is the AP setting the two numbers against each other?
That technical point aside, my discomfort with this story comes in the middle of the piece when it shifts style, moving from reporting to commentary.
Asked for comment Thursday, Lev confirmed the wedding plans in an email, adding: “We have no intention of ever discussing our personal life in this forum.”
She had initially denied an intimate relationship with Williams, though they frequently appeared together in American circles in Rome, particularly with visiting U.S. student and Catholic tour groups.
Their wedding closes a circle of sorts, even as it raises some uncomfortable questions: Who beyond Williams’ superior in the church knew about the child while the couple tried to cover it up? Was Williams already in a relationship with Lev when she became a regular contributor to the magazine he published? And did the family ties to Williams influence Glendon in her defense of the Legion and its disgraced founder despite credible reports that the founder was a pedophile?
Who is asking these questions? And for that matter, why the move to the “‘enquiring‘ minds want to know style”? While asking out loud these questions may titillate some readers, to me they speak to the reporter’s frustration of not being able to get past the “no comment” email.
There is no balance to this article. By that I do not mean a “yes he did, no he didn’t” exchange, but an appreciation of Williams’ work as a moral theologian. Was he a clerical hack and hypocrite, or did he produce valuable work? The article does not ask nor answer this question — leaving it the level of a “moral theologian” who was caught engaging in immoral practices.
The degree of vehemence in this piece may lead one to suspect personal animus. Why else would the AP omit the news that their child has Downs syndrome. The Daily Mail, which takes great delight in exposing the foibles of naughty clergy, found time in its piece to applaud Williams for having done the right thing in marrying the mother of his disabled child.
Yet the story the AP has reported is true. Where then is the line between a harsh but fair report and a hatchet job?
In this instance the back story of the scandals at the Legion of Christ do have a place, as does Williams’ personal fall. Yet a complete story would tell us about human failing and redemption.
There is no context in this story, only anger. Not moral outrage at a priest failing in his vows, but a cartoonish depiction of one man’s fall. There is no humanity, no decency in the tone and presentation of this story. It is a hatchet job.
First published in Get Religion
Posted by geoconger in African Methodist Episcopal Church, Get Religion, Press criticism.
Tags: First African Methodist Episcopal Church of Los Angeles, Los Angeles Times
Hell hath no fury like a reporter scorned, is my version of the traditional proverb.
Last night the Los Angeles Times had me going. A report on the lawsuits surrounding the First African Methodist Episcopal Church in Los Angeles — a major player in the city’s African-American community — in a story entitled “Judge dismisses defamation lawsuit filed by ex-First AME pastor” had me working the phones, calling lawyers and sources in California to track down news that was new to me. And for a reporter whose beat includes church law to be caught flat footed was quite a comeuppance.
Had I missed a major story? Here’s the lede:
A Los Angeles County judge dismissed a defamation lawsuit by the former pastor of First African Methodist Episcopal Church, who alleged he suffered emotional distress when he was removed from the helm of Los Angeles’ oldest black church.
Last December the paper reported the church filed suit against its former pastor the Rev. John Hunter, his wife and a group of other church officials and directors of affiliated corporations. It said:
Hunter has had a rocky tenure at the church. Since taking over First AME in 2004, Hunter has been sued for sexual harassment, a civil claim that was settled for an undisclosed amount. The Times reported in 2008 that an internal audit found he charged $122,000 in jewelry, family vacations and clothing to the church’s credit card. He later agreed to a nine-year repayment plan.
He earned a generous salary during his tenure, lived in a $2-million home and drove a Mercedes-Benz paid for by the church. His wife earned $147,000 a year running nonprofit organizations connected to the 19,000-member congregation. But over the last few years, the hilltop church in the West Adams district has fallen into debt. The church owes nearly $500,000 to creditors and some vendors say they have not been paid in more than a year.
The latest LA Times story reports on Hunter’s counter-suit, where he alleged First AME had:
“embarked upon a campaign to discredit and defame” him “by asserting maliciously false and inflammatory statements as well as taking steps to publicly humiliate him.”
This story is light on context. First AME has over 19,000 members and plays an active role in the community with numerous charitable and educational programs for at risk youth and the disadvantaged. Perhaps readers would have known this, but the importance of the church in the community was not spelled.
While the apparent disinterest by the LA Times was a point of concern, what set off my new news alarm was this statement in paragraph five.
On Wednesday, Los Angeles County Superior Court Judge Holly Kendig granted the church’s motion to dismiss the case brought by Hunter on grounds that a recent Supreme Court case limited the state’s action when dealing with religious affairs.
What court decision? Which Supreme Court? California or the U.S.? Covering the Episcopal Church has led me to write dozens upon dozens of stories on the litigation between it and conservative breakaway groups. Most of the cases have involved congregations seeking to withdraw from what they describe as “liberal” dioceses — including three cases in Los Angeles and Orange County, Cal., as well as dioceses seeking to leave the national Episcopal Church — including the Diocese of San Joaquin (covering California’s inland empire).
If the California Supreme Court had handed down a ruling that limited power of the courts to adjudicate church disputes this was major news. And quite an embarrassment for me. It is part of my job to follow these issues and not be surprised. Hence the flurry of emails and telephone calls to California from me asking to be let in on the secret.
One of my canon lawyer contacts responded:
I’m not sure what the case is to which the court had reference. If it’s the California Supreme Court, there are no “recent rulings” from it (of which I am aware) that could affect such a suit. Most likely the case meant is the U.S. Supreme Court’s decision in the Hosannah-Tabor case — which does not affect any of the Episcopal withdrawal cases (though [the Episcopal Church's lawyers] would like it to).
In Hosanna-Tabor Evangelical Lutheran Church and School v. Equal Employment Opportunity Commission, 565 U.S. ___ (2012), the U.S. Supreme Court unanimously ruled that federal discrimination laws do not apply to religious organizations’ selection of religious leaders. Writing for the court, Chief Justice John Roberts held:
the Establishment Clause prevents the Government from appointing ministers, and the Free Exercise Clause prevents it from interfering with the freedom of religious groups to select their own.
Nothing to do with church property disputes then. My professional crisis was averted and my ego assuaged. Perhaps I read too much into the Times‘ account, but its explanation of the court’s decision was inadequate. Hell hath no fury like a reporter scorned when he sees a major story slip away.
The pedant in me must point out that this phrase too is not quite right. The line is from William Congreve’s tragedy The Mourning Bride (1697), III, 8: “Heaven has no rage like love to hatred turned, / Nor Hell a fury like a woman scorned.”
But given the ink expended on the Episcopal Church cases by the LA Times over the past decade, it seems somewhat miserly to cover a story about a major African-American church (whose membership is comparable in size to the Episcopal Diocese of Los Angeles) with such a paltry article.
Tell me Get Religion readers are the historically African-American churches under covered in the press? Are the mainline churches over exposed? Should the LA Times have put a bit more effort and information into its report?
Photo courtesy of Shutterstock.
First printed in GetReligion.
Posted by geoconger in Get Religion, Greek Orthodox.
Tags: Guardian, Metropolitan Seraphim
The essence of life, its meanings, symbols and motives, can be found in television; reporting on the condition of man is reducible to vignettes from Seinfeld and Yes Minister.
This profundity came to me late last night as I perused The Guardian‘s report on the political and civil debate over same-sex unions in Greece. As my colleagues at Get Religion have shown, balance is not a requirement for many mainstream media outlets when reporting on gay marriage. The article “Bishop threatens to excommunicate Greek MPs who vote for gay unions” is unbalanced with only one side of the debate presented.
That is a commonplace of European-style advocacy reporting and The Guardian is not shy in proclaiming its leftist credentials. However in this instance the reporter’s desire to preach overcame her news gathering skills. Presented with a golden opportunity of promoting the rightness of the cause of gay marriage in the face of intolerance, The Guardian neglected to do its home work. It did not ask basic questions that would have provided essential context.
But first, let us turn to the canon of journalistic scripture. Reading from episode 19, series 3 number 5, of Yes Minister, “The Bed of Nails” recounts Jim Hacker’s acceptance of the gift of “Transport Supremo” from the prime minister. Hacker is delighted to be offered the job of developing an “Integrated Transport”‘ policy for Britain. The episode recounts his discovery the Supremo post is fraught with peril and might end his career. Sir Humphrey and Bernard urge the minister to think through the implications of what he has been offered as danger lies ahead.
Hacker: Furthermore, Sir Mark thinks there may be votes in it, and if so, I don’t intend to look a gift horse in the mouth.
Sir Humphrey: I put it to you, Minister that you are looking a Trojan Horse in the mouth.
Hacker: You mean, if I look closely at this gift horse, I would find it’s full of Trojans?
Bernard: If you had looked the Trojan Horse in the mouth, Minister, you would have found Greeks inside.
Odd look from Hacker… Bernard: Well, the point is it was the Greeks who gave the Trojan Horse to the Trojans, so technically, it wasn’t a Trojan Horse at all, it was a Greek Horse. Hence the tag timeo Danaos et dona ferentes which you will recall, is usually and somewhat inaccurately translated as Beware of Greeks bearing gifts. Or doubtless, you would have recalled, had you not attended the LSE.
Hacker: Yes well I’m sure Greek tags are all right in their way, but can we stick to the point, please?
Bernard: Sorry. Sorry, Greek tags?
Hacker: Beware of Greeks bearing gifts. I suppose the EEC equivalent would be Beware of Greeks bearing an olive oil surplus!
Sir Humphrey: Excellent, Minister!
Bernard: Ah. Oh. Well, the point is minister, that just as the Trojan Horse was in fact Greek, what you describe as a Greek tag is in fact Latin. It’s obvious, really: the Greeks would never suggest bewaring of themselves, if one could use such a participle, ‘bewaring’, that is. And it’s clearly Latin, not because timeo ends in -o, because the Greek first person also ends in -o. Though actually, there is a Greek word ?????, meaning ‘I honour’. But the -os ending is a nominative singular termination of the second declension in Greek, and an accusative plural in Latin, of course. Though actually ‘Danaos’ is not only the Greek for Greek, its also the Latin for Greek, it’s very interesting really.
The moral of the story is that sometimes something that is too good to be true, is too good to be true. This can be seen in The Guardian story about Metropolitan Seraphim of Piraeus.
The Guardian reports:
A leading Greek bishop has warned lawmakers that they risk incurring the wrath of God – and will be excommunicated – if they vote in favour of legalising same-sex partnerships. In a letter lambasting homosexuality as “an insult to God and man”, the Metropolitan of Piraeus, Seraphim, pleaded with the country’s deputy prime minister, Evangelos Venizelos, not to condone gay unions.
The article discusses the content of a public letter released by Seraphim, whom The Guardian describes as a “57-year-old former monk, a prominent personality in Greece’s powerful Orthodox church” and offers a response from liberal critics. True to form, the article is one-sided. We hear from a spokesman for the Socialist Party, who likens the bishop to the Taliban, and from a gay activist. The Church of Greece is offered a chance to say they are against same-sex unions, but no argument is proffered against gay unions — save for Metropolitan Seraphim’s jeremiad.
The article then closes out with references to European court rulings endorsing gay unions and a slam at the country’s backward stance on gay issues. All rather predictable from The Guardian and pretty much as one would expect. But there is more to this story that The Guardian did not report, or did not know.
Who exactly is Seraphim? How influential is he? How should we weight his words? These questions are not asked nor answered — leaving the impression that Greece is a priest ridden small-minded country. A little research, or knowledge of the Greek religious scene, would reveal that Seraphim has form. In 2011 I reported:
Jews are to blame for a host of the world’s ills, from homosexuality to the Holocaust, a Greek Orthodox Church leader told an Athens television programme last month.
In a Dec 20 interview broadcast on the MEGA television network, Metropolitan Seraphim of Piraeus laid the blame for Greece’s financial meltdown on an international Zionist conspiracy and a cabal of Jewish bankers who sought to “enslave Greece and Christian Orthodoxy.”
I grant you The Church of England Newspaper is not a must read for journalists. Sadly the paper’s circulation has not changed in recent years. When it started in 1828 it numbered around 12,000 subscribers and I think its current numbers are about the same –perhaps we should prune the circulation list. Nonetheless Seraphim’s views on Jews, (he believes Hitler was a tool of a Zionist conspiracy), have been reported in the New York Times and other English-language outlets.
Would it have put Seraphim’s letter in context if readers knew of his fantasies about a Jewish world conspiracy? Would his views on Freemasons and the nefarious influence of secret societies seeking to create a new world order provide context to his views on civil unions?
Presented with a golden opportunity of a crazed cleric denouncing politicians who would support same-sex unions, The Guardian ran an advocacy story that boiled down to its essence said: “See how opponents of gay marriage think. You can dismiss all objections to gay marriage because the argument does not rise above Seraphim’s silliness.”
I am not seeking to address the question of the rights or wrongs of gay marriage in this post. What I am discussing is journalism. What a good newspaper should have done in this case it to note Seraphim’s other controversial views in its description of the cleric. Context is key and the omission of important information, whether through ignorance or editorial design, colors a story.
In short, readers you cannot trust The Guardian‘s account to give you a full and balanced picture. If you are looking to reinforce preexisting prejudices, you have something here that will do quite nicely. But it is not journalism.
Reporters — a story that is too good to be true, should be investigated — as it may well be too good to be true.
First printed in Get Religion.
Posted by geoconger in Get Religion, Press criticism, Ukrainian Greek Catholic Church, Ukrainian Orthodox (Kiev Patriarchate), Ukrainian Orthodox (Moscow Patriarchate).
Tags: Guardian, Le Monde, Reuters, Ukraine
Religion ghosts haunt the stories out of Kiev this week, but the Western press has yet to hear their shrieks.
The events unfolding across the Ukraine — protests against the government’s move away from Europe towards Russia — are not faith stories as defined by editorial desks in London and New York, but the clash of nationalism and politics in Eastern Europe cannot be understood without reference to religion.
The Guardian‘s reporter in Kiev has described the scene on Monday morning:
Throngs of anti-government protesters remained in control of parts of central Kiev on Monday morning, as police kept their distance and Viktor Yanukovych’s government pondered its next move. After huge protests on Sunday, during which several hundred thousand people took to the streets of Kiev to call for the president’s removal, protesters erected makeshift barricades around Independence Square – the hub of the 2004 Orange Revolution. Nearby, the main City Hall building was taken over by protesters without police resistance on Sunday evening.
Many of the windows were smashed and “Revolution HQ” was daubed in black paint on its stone Stalinist facade. Inside, hundreds of people milled around receiving refreshments; many who had travelled from the regions to Kiev were sleeping on the floor.
The independent Eastern European press has characterized the street protests as a revolution. Lviv’s Vissoki Zamok, stated that nine years after the Orange Revolution, “the Eurorevolution” was underway.
It is symbolic that on December 1, the anniversary of the referendum in favor of independence that took place 22 years ago, Ukraine was once again the theater of mass demonstrations in support of its sovereignty, the rights of its citizens and its European future.
Why is this happening? Protestors have taken to the streets to denounce President Viktor Yanukovych for refusing to sign an association and free-trade agreement with the European Union at the Eastern Partnership summit in Vilnius on November 29.
In a front page above-the-fold editorial on Monday the Parisian daily Le Monde stated:
Demonstrations of love for the European Union are sufficiently rare these days for them to be rather arresting. Absorbed by the debt crisis, the struggle for more growth and lower unemployment, the rise of populism and the management of its enlargement, the union has forgotten that it retains a formidable power of attraction. For people who do not benefit from the rule of law, Europe symbolizes the hope for freedom, democracy, and modernity.
This is the message sent to us by tens of thousands of Ukrainians who have been gathering day after day to protest on the squares of Kiev and the other cities of the country.
Reading Le Monde‘s editorial and related news coverage one might think les citoyens of Kiev were linked arm in arm marching to the seats of power singing La Marseillaise. But an American might well ask why a trade treaty would spark such an uproar. What is going on here?
It is in the secondary stories that we see glimpses of the religion ghosts. Reuters reports that when attacked by riot police, some protestors took refuge in an Orthodox cathedral and barricaded themselves inside a monastery.
Around 100 Ukrainian pro-EU protesters took refuge from police batons and biting cold on Saturday inside the walls of a central Kiev monastery. With a barricade of benches pushed up against a gate to keep police out, protesters – who had rallied against President Viktor Yanukovich’s decision to reject a pact with the European Union – checked their wounds in the pre-dawn light.
Some attended a 6 a.m. service in the lilac and gold St. Michael’s Cathedral on the monastery grounds after which a group of bearded, black-robed monks approached protesters to hear of their encounters with police and urge them not to seek revenge. “They gave us tea to warm us up, told us to keep our spirits strong and told us not to fight evil with evil,” said Roman Tsado, 25, a native of Kiev, who said police beat him on his legs as they cleared the pro-EU rally.
Further down in the story Reuters tells us what sort of church it was that gave shelter to the protestors.
The Ukrainian Orthodox cathedral, where the faithful light candles before gilded icons of saints, was destroyed during the religious purges of Soviet dictator Josef Stalin and rebuilt after independence.
What Reuters neglects to mention is which Ukrainian Orthodox church belongs to. St Michael’s belongs to the Ukrainian Orthodox Church Kiev Patriarchate — not the Ukrainian Orthodox Church Moscow Patriarchate.
What of it you might well ask. There are three principal churches in the Ukraine. One under the jurisdiction of the Russian Orthodox Church, or Moscow Patriarchate; an independent Ukrainian Orthodox Church or the Kiev Patriarchate; and the Ukrainian Greek Catholic Church in full communion with the Roman Catholic Church.
And the three churches have taken differing stands on the protests, with the Kiev Patriarchate and the Greek Catholics backing the country’s realignment towards Europe, while the Moscow Patriarchate backs the president’s alignment with Vladimir Putin’s regime in Moscow.
Speaking at the Heritage Foundation in Washington last month Patriarch Filaret of the Ukrainian Orthodox Church (Kiev Patriarchate) was reported to have said:
[T]he Ukrainian Churches would benefit from an Association Agreement. For one thing, it would place the Ukrainian Orthodox Church of the Moscow Patriarchate (UOC-MP) in a new situation. With Ukraine committed to Europe and continued independence, that Church would have to decide which side it was on – that of Russia, or that of the Ukrainian people. By siding with Russia, the UOC-MP would assume the role of a fifth column for a hostile state. If, on the other hand, it sided with the Ukrainians, it would be obligated to unite with the Ukrainian Orthodox Church of the Kyivan Patriarchate (UOC-KP) into a single Ukrainian Orthodox Church, independent of Moscow.
Statements released by the three churches in the wake of the uprising illustrate these religio-political calculations. The Kiev Patriarchate and the Greek Catholic Church have lent their support to the demonstrations — and as Reuters reports opened its churches to protestors as a safe haven from the police. The Moscow Patriarchate in Kiev has backed President Yanukovich — and its call for calm echoes the president’s public statements to date.
By raising these religion points, I am not stating the Eurorevolution is being driven by religion. I am arguing that a well rounded news report should touch upon the religion angles in this story — provide the context for a Western reader to understand. Not all of the protestors are motivated by religious fervor — but religion lies close below the surface of national politics east of the Oder and a good reporter should relate this information to his readers.
First printed in Get Religion
Posted by geoconger in Get Religion, Press criticism.
Tags: Albert Camus, depression, France, Le Monde, prozac, secularism
The Sea of Faith
Was once, too, at the full, and round earth’s shore
Lay like the folds of a bright girdle furled.
But now I only hear
Its melancholy, long, withdrawing roar,
Retreating, to the breath
Of the night-wind, down the vast edges drear
And naked shingles of the world.
Matthew Arnold, Dover Beach, stanza 3, (1867)
More bad news for France.
The lede in the back cover story (page 22) in the Nov 26, 2013 issue of Le Monde reports: « La France a perdu un record. Mais personne ne s’en plaindra. » (France has lost a record, but no one will be complaining.)
The article entitled « La France n’est plus leader dans la consommation d’antidépresseurs » reports La belle France has lost its coveted status as Europe’s number one country for pill-popping.
Parmi les champions d’Europe de la consommation d’antidépresseurs en tout genre, le pays est maintenant largement distancé dans sa fringale de psychotropes. Selon le rapport 2013 de l’Organisation de coopération et de développement économiques (OCDE) sur la santé (« Health at a Glance 2013 ») publié le 21 novembre, l’Hexagone se situe même sous la moyenne des 23 pays du classement, ex aequo avec l’Allemagne ! Une prouesse au pays de la « sinistrose ».
Once among the European champions in the consumption of antidepressants, the country has lost ground in its consumption of psychotropic munchies. According to the 2013 report “Health at a Glance” from the Organization for Economic Cooperation and Development published on Nov 21, l’Hexagone (France) is even below average of the 23 countries ranked, and is tied with the land of gloom, Germany. Quite a accomplishment!
The article reports that France is tied with Germany and Slovenia in 15th place in consuming 50 doses per 1000 people per day, while Iceland reigns supreme with 106 doses per day. The French are now less depressed than the Danes (4), Swedes (5), Portuguese (6), British (7), Belgians (9), Spanish (10), Norwegians (11), and Luxembourgers (12).
Greece did not turn in any data, the article adds, but notes the number of suicides in that country has risen 45 per cent from 2007 to 2011.
It is in its discussion of the “why” — why the increase in the use of antidepressants that this piece strays into Get Religion land. Quoting Gaétan Lafortune, the coordinator of the report, Le Monde writes:
La crise? « l’idée que la récession, le chômage ont plongé certains individus dans une profonde détres se », note M. Lafortune.
The crisis? “We can not rule out the idea that the recession and unemployment has plunged individuals into deep depression,” notes Mr. Lafortune.
However, he adds that in Germany where there is “almost full employment” the use of “antidepressants increased by 46 per cent between 2007 and 2011″, while the “lucky country” of Australia is second on the list of antidepressant consumers. Le Monde further muses on the apparent lack of correlation between economic well-being and consumption of antidepressants, finally coming to the conclusion the increase is due to the lack of stigma surrounding mental illness and over prescription of pills by physicians.
Perhaps, but is there not a religion ghost here as well? Could, or should, Le Monde have addressed the question whether the decline of religious faith, the moral ennui and entropy that has taken hold of Europe been considered? Would the discussion of the “why” been improved by a question or comment or two from psychologists or religious leaders addressing the issue of the meaning of life?
France is after all the land of Sartre, Camus and existentialism. Whether it was couched in faith, philosophy or psychology this story would have been stronger with a discussion of the “why” that moved beyond materialism.
“[F]or the world, which seems,” Matthew Arnold wrote in stanza four of Dover Beach,
To lie before us like a land of dreams,
So various, so beautiful, so new,
Hath really neither joy, nor love, nor light,
Nor certitude, nor peace, nor help for pain;
And we are here as on a darkling plain
Swept with confused alarms of struggle and flight,
Where ignorant armies clash by night
First posted in Get Religion.
Posted by geoconger in Anglican Ordinariate, Get Religion, The Episcopal Church.
Tags: CBS Evening News
I am reaching back a bit into my guilt file — stories I want to cover but for one reason or another have not touched. But the recent flurry of news stories about women priests and the Catholic clergy shortage led me to pull this item out of my bag.
The CBS Evening News reported earlier this year that there is a shortage of Roman Catholic priests in the United States. This may be news to some, I suppose, but the story has been getting a bit long in the tooth. However, the news “hook” CBS used in its segment was that the church was using Anglicans to plug the gap — hence the title: “Catholic Church turns to Anglicans to fill U.S. priest shortage.”
Yes, there is a shortage of Catholic priests in the United States.
No, the shortfall is not being met by using Anglicans.
Catholic dioceses in the U.S. and Europe are importing priests from India, Africa and Asia to meet pressing pastoral needs — this story has been told hundreds of times over the past few years in the secular press. A recent example of such stories is this well written piece in Der Spiegel reporting on an Indian priest’s acculturation to Germany.
The article begins with a recitation of the problem, profiling a Milwaukee priest who has the pastoral charge of seven congregations.
Sunday is anything but a day of rest for Father Tim Kitzke. On the Sunday we followed him, the priest said Mass at three different Milwaukee churches, held a luncheon for dozens of parishioners and baptized a baby. Kitzke and one other priest are in charge of seven churches in the Milwaukee Archdiocese. There used to be a time when 14 priests covered the seven churches. “It’s not only — maybe not the old model … but it’s the old reality,” he says.
The number of Roman Catholic priests in the United States has steadily dropped from nearly 59,000 in 1975 to just under 39,000 last year. But the number of Catholics in the United States has increased by 17 million. Asked if he worries, Kitzke says, “Definitely, yes, we obviously need more priests — that goes without saying, we need more vocations.”
The segment offers facts and figures on the priest shortage and then transitions to a former Episcopal priest who joined the Catholic Church and has since been ordained a Catholic priest.
Posted by geoconger in Get Religion, Press criticism.
Tags: flack, flak, Justin Welby, public relations, Ruth Gledhill, The Times
The Archbishop of Canterbury has stated the Church of England was moving away from using faith as a criteria for admission to its church-supported schools, The Times of London reported last week.
And the newspaper caught hell for it. The Church of England’s press office said this was untrue — a “creative piece of writing.”
Was this a he said/she said (or wrote) dispute? The “he” being Justin Welby the archbishop of Canterbury and the “she” Ruth Gledhill, The Times‘ star religion reporter. Or was this a case of what the archbishop said was not exactly what he meant? Were his words taken out of context? Did The Times deserve the drubbing it was given?
At this point — a week after the story entitled “Church in ‘move away’ from school selection” (behind a paywall I’m afraid) — a newspaper reader is not likely to be any the wiser as to what happened. The Church of England’s press office and the Lambeth Palace press office have thrown up such a wall of flak round the interview that the archbishop’s original statement is moot. The content of the denials are now the story — or the official line from the church.
On Nov. 14, 2013 The Times reported:
Church of England faith schools are moving away from selecting pupils on the basis of their religion, the Archbishop of Canterbury has revealed.
The Most Rev Justin Welby said that selection was not necessarily the key to good results and believes that throwing open the doors to all-comers can help the Church achieve its mission to alleviate poverty.
Church of England schools are not analogous to Catholic parochial schools in the U.S. They are not private schools funded by tuition and supported by a sponsoring denomination. In England they are state funded. The Church of England explains:
The English system of education has been built in partnership with the Christian churches. The Churches were the first providers of schools, funding building and staff costs through voluntary donations. The State gradually became convinced that it had a duty to provide education and gradually assumed a larger part of the task. But Government has always recognised that Church schools are important partners in providing education for all. That partnership enables the State to use around 8,000 school buildings and sites owned by the Church of England and Roman Catholic Church free of charge, but in return successive governments, irrespective of political party, have continued to provide financial support for church schools.
Some parents choose Church schools because they want to have their children educated in accordance with their Christian belief, others because it is the nearest school or because it is a school which takes spiritual as well as social, moral and cultural development seriously. Whatever the reason, Church of England schools are committed to offering high quality education to the whole community and are part of the Church’s commitment to serving the common good. Taxpayer’s money is therefore being used to provide high quality education for tax payer’s children.
Many Church of England schools, which educate a quarter of England’s primary school children, are over subscribed. Removing faith, or lessening its importance, from among the selection criteria for prospective students, would be a game changer in the admissions game.
Shortly after the story went live on The Times website, the archbishop’s interim press officer sent an email blast to religion reporters, saying the report was untrue.
In the course of a wide ranging interview for The Times on the subject of tackling poverty, the Archbishop of Canterbury was asked about the role of schools. He praised the work of church schools especially in areas of highest deprivation, and stressed the importance of home, family and excellent school leadership.
The Archbishop of Canterbury has issued the following statement regarding selection criteria for church schools: “I fully support the current policy for schools to set their own admissions criteria, including the criterion of faith. Nothing in my wider comments to The Times on this subject should be seen as “revealing” any changes nor dissenting from current policy.” The Most Revd Justin Welby, Archbishop of Canterbury.
The Director of Communications for the Church of England issued a further denial, which stated in part:
The (erroneous) story in today’s Times Newspaper claiming that the Church of England ‘moving away’ from selecting school pupils based on religion was a creative piece of writing. So creative in fact that the Lambeth Palace issued a statement correcting the story which reads … The Archbishop himself douses the story in the Times with cold water …
The director of communications then went on to cite statistics about church schools and their roll in British education. These responses prompted confusion within the press as to what was said and what was important — other newspapers reported the change, the denials, both, or offered opinions as to why the change was a good idea.
All of which prompted musings on the roll of P.R. flacks or flaks.
Once a pejorative term, “flak” had its roots in the German word “fliegerabwehrkanone” — anti-aircraft gun. Its meaning as a noun has evolved over time to mean criticism: “I took a lot of flak over that statement”. And is also used an adjective to refer to a publicist who seeks to deflect adverse publicity.
“Flack”, the dictionaries tell me, has a close meaning but different history. Gene Flack, a 1930′s Hollywood press agent extraordinaire, is credited with being one source. Credit is also given to Tom Wolfe author of “Radical Chic and Mau-Mauing the Flak-Catchers” — “flack” being slang for “flak catcher”. Traditionally, a flack created flack (a publicist created publicity) while a flak deflected flak (press officer deflected criticisms). Now the words are all but interchangeable.
In The Times interview aftermath we see both sides of the trade — deflection of an unpopular story (church schools changing admissions policies) and creation of an alternative (church schools are the best schools in Britain). But what did the archbishop actually say?
Ruth Gledhill published the transcript of the interview, indicating the archbishop’s flaks/flacks doth protest too much.
What you are seeing in the Church schools is a deeper and deeper commitment to the common good. There’s a steady move away from faith-based entry tests. They are not selective in terms of education. And they are focusing, particularly the new church academies – and you can see that in diocese after diocese – are focusing on the areas of highest deprivation where the Church school adds the most enormous value. … What is absolutely clear is home and family is essential. Really good school leadership is absolutely critical. It is not necessary to select to get a really good school. There are unbelievably brilliant schools that are entirely open to all applicants without selection criteria apart from residence, where you live, and which produce staggeringly good results.
Did Lambeth Palace and the Church of England press office mau-mau Ruth Gledhill? Did the flacks throw up a barrage of flak to deflect criticism and to offer an alternate interpretation of what the archbishop said? My sense of things is that Ruth Gledhill has been treated unfairly.
She reported what the archbishop said. Perhaps it was not what he meant to say?
First published in Get Religion.
Posted by geoconger in Church of Ireland, Get Religion, Press criticism.
Tags: Diocese of Cashell & Ossory, Fellowship of Isis, Olivia Durdin Robertson, paganism, syncretism
Was it a case of good manners?
Did the editors at The Irish Times print the obituary of Olivia Durdin Robertson, who it described as, “the self-styled ‘high priestess’ of a Co Carlow-based cult devoted to an ancient Egyptian goddess, [who] has died aged 96,” without any comment or further investigation to avoid a scandal in the Church of Ireland? Or were they unaware of what they had in front of them?
The Church of Ireland is in a delicate state in terms of its unity. Divided roughly along North/South lines over the culture war issues — homosexuality, abortion and the like — the church funeral of Olivia Durdin Robertson might tip the church over the edge.
This Irish Times story marks the passing of a generation: English aristocratic eccentrics (in this case Angl0-Irish) with oddball country house antics. While Miss Durdin Robertson appears not to have aspired to the cat suits of Dianna Rigg, the conversion of her ancestral home, Huntington Castle in the Irish village of Clonegal in County Carlow, into a temple dedicated to “the Goddess” would not have been out of place in an episode of the ’60s television show, The Avengers.
The Irish Times reported:
Ms Durdin Robertson came to international attention in the 1970s when she co-founded the “Fellowship of Isis” with her late brother Lawrence Alexander Durdin Robertson – a former Anglican clergyman — and his wife Pamela.
Her nephew David Durdin Robertson, a craftsman and sculptor who predeceased her in 2009, created an Egyptian temple for her in the dungeons of the castle. In recent years this has been opened to the public for tours at Halloween.
Intrigued? Click this link to learn more about the Fellowship, which appears to have drawn heavily from Robert Graves’ The White Goddess. The article notes:
Her funeral on Wednesday will begin with “a private ceremony in the temple, organised by the Fellowship of Isis, by invitation only” followed by a public Church of Ireland service at St Fiacc’s in Clonegal.
And then closes with odds and ends about the Fellowship and the castle.
Well, “what of it?”, you might ask. Why would the obituary of the priestess of an Irish-Egyptian cult come across GetReligion’s radar? Titillation value?
No — the two funerals notice is the clue. Anglican churches have a difficult time as it is permitting Freemasons Christian burial. But a church burial for a leader of a pagan cult, even if she is the local squire, is contrary to canon law.
Canon 32, “The burial of the dead”, of the Church of Ireland states in part:
(2) A member of the clergy may however exercise discretion in refusing to read the burial service in full where the deceased died unbaptised or had committed some grievous or notorious sin and not repented of it or had been excluded from Holy Communion under Canon 16 and had not been readmitted thereto.
And in such circumstances:
(3) And where this is not reasonably practicable such member of the clergy shall report the matter to the [bishop] thereafter.
I wrote to the priest in charge of St Fiacc’s (which is part of a larger conglomeration of parishes) asking whether questions had been raised about the propriety of holding a church service, and via email he responded:
Re your query, I am as alarmed as you are at the turn of events. The Christian gospel is compromised. The woman deserted Christ for paganism years ago and a Christian Church is no place for her funeral. Alas I am not the Rector, Just his assistant. I have been away for the w’end and have no details other than what you know already. I understand the Bishop was informed and his advice sought. I take it he has given permission. …
And I wrote to the bishop — and he did not respond.
This funeral has all the makings of an ecclesiastical row. The bishop in question, the Bishop of Cashel and Ossory, has led the charge in the Church of Ireland on liberalizing abortion laws in the Republic and on changing church teaching on homosexuality. (He is also the brother in law of the Archbishop of Dublin, but that wouldn’t influence things would it?) In 2011 the bishops of Northern Ireland refused to participate in a ceremony where the Bishop of Cashel and Ossory would be present, due to his allowing one of his priests to enter into a gay civil partnership. That crisis appears to have been smoothed over, but the hard feelings remain.
Will the bishop’s permission, or indifference, to the church funeral of a pagan priestess reignite the fires?
The moral of the story, from a journalistic point of view, is to pay attention and to have knowledge about the subject you are covering. It could well have been discretion that prompted the silence from the Irish Times on this oddball bit of news. But a religion reporter in Ireland would know that the Roman Catholic Church, and the principle Protestant Churches — Anglican, Presbyterian and Methodist, would forbid a funeral under these circumstances. An analogy might well be reporting a marriage between two persons of the same-sex in Ireland, and not noting that such a marriage would be unlawful under civil and religious law.
The Church of Ireland’s standing committee meets this week, and I expect this issue will be raised (unofficially) amongst the bishops. Let’s wait and see what happens.
First printed in Get Religion.
Posted by geoconger in Get Religion, Press criticism.
Tags: Ayn Rand, C.S. Lewis, Religion News Service
This is not a novel to be tossed aside lightly. It should be thrown with great force.
Dorothy Parker in her review of Ayn Rand’s Atlas Shrugged (1957).
I cannot read Ayn Rand. I have tried. As a teenager, friends assured me I would love Atlas Shrugged. I didn’t.
In college and in my 20′s I was pressed to try again. I did, this time cracking open The Fountainhead. I detested it. Gary Cooper and Patricia Neal could not budge me either. I can’t stand Ayn Rand.
The inimitable Whitaker Chambers spoke for me when he wrote in The National Review in 1957:
Out of a lifetime of reading, I can recall no other book in which a tone of overriding arrogance was so implacably sustained. Its shrillness is without reprieve. Its dogmatism is without appeal. In addition, the mind which finds this tone natural to it shares other characteristics of its type. 1) It consistently mistakes raw force for strength, and the rawer the force, the more reverent the posture of the mind before it. 2) It supposes itself to be the bringer of a final revelation. Therefore, resistance to the Message cannot be tolerated because disagreement can never be merely honest, prudent, or just humanly fallible. Dissent from revelation so final (because, the author would say, so reasonable) can only be willfully wicked. There are ways of dealing with such wickedness, and, in fact, right reason itself enjoins them. From almost any page of Atlas Shrugged, a voice can be heard, from painful necessity, commanding: “To a gas chamber — go!”
Yet among my circle of acquaintances are serious thoughtful individuals who number Rand among the great thinkers and writers of the 20th century. Her economic and philosophical theories are on the tip of their tongues — and passages of her fiction are committed to memory. I have learned over the years to be certain of my references to her life and work when she pops up in a story — for if I make a mistake I will hear from her legions.
Rand is one of a select group of authors who have maintained a devoted following. Monty Python, Star Trek, Karl Marx, and the Aubrey-Maturin naval adventures in literature, Bob Dylan in music, for example, have spawned fans who have memorized the canon of their classics.
C.S. Lewis is one such figure. In this week’s Crossroads podcast I spoke with Lutheran Public Radio host Todd Wilken about the perils of C.S. Lewis reporting, citing my GetReligion post “C.S. Lewis the occultist and other rather obvious errors”.
In that post, I recounted a series of unfortunate errors about C.S. Lewis’ life — mistakes that had nothing to do with the issue at hand, but ones that cropped up in the filler — background material about Lewis’ life and work used to round out the story. I noted the claim that Lewis was involved in the occult was untrue, and cited a portion of his autobiography. I wrote:
While Lewis, like his friend and colleague J.R.R. Tolkein, was devoted to the Norse sagas and mythology, he was not an occultist. While some Christian groups have denounced Lewis’ work, saying it glorifies witchcraft and magic, the only evidence of a personal interest in magic comes in this passage in Surprised by Joy where he recounts how a matron at his prep school dabbled in the occult. (citation follows in the original.)
And irony of ironies, I was caught out by one of GetReligion’s readers on this point. My correction of the original story was incomplete, Lori Pieper wrote.
George, you really should have kept reading in Surprised by Joy. There more about Lewis’ interest in magic and the occult in it than you think. In a later chapter, about his life just before he went to Oxford, he describes the attraction to these things that arose from reading Yeats (his prose more than his poetry) and Maeterlinck. He says “If there had been in the neighborhood some elder person who dabbled in dirt of the Magical kind (such have a good nose for potential disciples) I might now be a Satanist or a maniac.”
So he did read about the occult, though the journalist’s description is simplistic and overstated. And by misstating when the reading occurred, the mythology and the magic are lumped together as one, something that Lewis would never buy. He saw the effects of the mythology as beneficial, as an appeal to the imagination and as a pointer toward genuinely spiritual hope (those he misunderstood this for a long time), while he always at least dimly perceived the occult as evil.
I should have taken my own advice and boned up on Lewis a bit more.
While I have never taken to Ayn Rand, I have devoured C.S. Lewis’ works — his Narnia books, science fiction and his Christian apologetic works. Yet, working from my own knowledge, rather than going back to the original sources, I made the same sort of error that I criticized.
And — this is what I like about new media — its ability to be self-correcting. I advanced the ball and Lori Pieper moved it down the field for a touchdown.
Thank you Lori, and the other readers of GetReligion, who have added their specialized knowledge to stories my colleagues and I have posted to this site. Well done.
First printed in Get Religion.
Posted by geoconger in Get Religion, Judaism, Press criticism, Roman Catholic Church.
Tags: anti-Semitism, Society of St Pius X, The Boys from Brazil
What is an ultra-conservative Catholic? A member of the Society of St Pius X? A faithful Sunday communicant? A Trappist monk? Or is it someone whose name appears on the subscription lists of both My Daily Visitor and The National Review?
There is nothing improper, from the perspective of good journalism, in describing someone as an ultra-conservative Catholic — newspapers make editorial assertions in their headlines and ledes all the time. It is what draws the reader into the story.
However, the main body of the story should define what the reporter means when labeling someone as an ultra-conservative Catholic. A report Tuesday in the Buenos Aires daily Clarín on disturbances at the city’s Roman Catholic cathedral illustrates the need to be precise with language and labels.
In an article entitled “Incidentes en la Catedral: un grupo ultracatólico quiso impedir un acto por el Holocausto judío”, a group of young people attempted to disrupt a service commemorating the 75th anniversary of Kristallnacht — the night in 1938 when the Nazis burned destroyed hundreds of synagogues and thousands of Jewish owned shops throughout Germany, arresting tens of thousands of Jews. The “night of broken glass” presaged what was to come in 1942 — the Holocaust.
Un grupo ultraconservador católico trató de impedir esta noche, a los gritos y con insultos, una ceremonia ecuménica en la Catedral metropolitana al cumplirse el 75º aniversario de la “Noche de los cristales rotos”, considerada el inicio del Holocausto judío perpetrado por el nazismo.
A group ultraconservative Catholic tonight tried to stop with shouts and insults, an ecumenical ceremony in the Metropolitan Cathedral to mark the 75th anniversary of the “Night of Broken Glass”, considered the beginning of the Jewish Holocaust perpetrated by the Nazis.
Let’s start with the basics. Who: ultra-conservative Catholics; What: disrupted Kristallnacht ceremony; Where: Buenos Aires Metropolitan Cathedral; When: Nov. 11, 2013, Why: That we do not know yet.
The story continues:
Según contaron testigos del episodio a la agencia oficial Télam, cuando el arzobispo de Buenos Aires, Mario Poli, intentó comenzar la liturgia de conmemoración, un grupo de feligreses se puso de pie y comenzó a rezar a los gritos para impedir el desarrollo de la ceremonia.
According to eyewitness testimony gathered by the official Télam news agency, when the archbishop of Buenos Aires, Mario Poli, tried to start the memorial service, a group of worshipers stood and began to pray and cry out in an attempt to stop the ceremony.
Los manifestantes también repartieron volantes con las leyendas “Fuera adoradores de dioses falsos del templo santo” y “Los pastores que llevan a los hombres a confundir el Dios verdadero con dioses falsos son lobos”.
The protesters also handed out fliers with the motto “Not worshipers of false gods holy temple” and “Pastors who lead men to confuse the true God with false gods are wolves”.
El accionar intolerante del grupo, compuesto en su mayoría por jóvenes, generó de inmediato el repudio de las autoridades diplomáticas, funcionarios y representantes de la comunidad judía presentes en la Catedral, así como de miembros de organizaciones de derechos humanos y de los credos cristianos.
The intolerant actions of the group, composed mostly of young people, were immediately repudiated by diplomats, civil servants and representatives of the Jewish community in the Cathedral, as well as by members of human rights organizations and Christian denominations.
The article continues with an account of the archbishop’s reaction to the protest, the content of the service, and background on Kristallnacht. What we do not learn is who these protesters were and why they did it.
The only description given is that they were ultra-conservative Catholics. May we assume these are members of the SSPX? Their anger appears not to be racial but theological. Their protests, as evidenced by the content of their banners as reported by Clarín and in their chants shown in the video above indicate they were opposed to the participation of Jews in worship held in a Catholic Church — not in Jews being Jews, per se. (As if that were an excuse.) Leaders of the SSPX have made the news in recent years through outbursts of anti-Semitism and Holocaust denial.
But what if were not the SSPX but Roman Catholics giving voice to views once propounded by the inquisition? Suspicion and hatred of conversos or Marranos? (Descendants of Jews who had converted to Christianity but suspected of secret adherence to Judaism.)
Or, are the fair skinned and some light haired youthful protestors (Argentinians of European descent) pictured in the video Dr. Mengele’s children? Descendants of Nazi exiles to Argentina who have come out in the open? Preposterous as this sounds, if I were the editor of a British red top tabloid I would go with that explanation. Hitler and Nazis are tabloid gold in Britain.
If you are curious about this story, the Associated Press added this titbit:
The Rev. Christian Bouchacourt, the South America leader of the Society of Saint Pius X, said Wednesday that the protesters belong to his organization and that they have a right to feel outraged when rabbis preside over a ceremony in a cathedral. “I recognize the authority of the pope, but he is not infallible and in this case, does things we cannot accept,” Bouchacourt said in an interview with Radio La Red.
“This wasn’t a desire to make a rebellion, but to show our love to the Catholic Church, which was made for the Catholic faith,” Bouchacourt added. “A Mass isn’t celebrated in a synagogue, nor in a mosque. The Muslims don’t accept it. In the same way, we who are Catholics cannot accept the presence of another faith in our church.”
Would not this information been helpful — in fact necessary — for a reader to understand what was happening with this story? Using the catch all phrase “ultra-conservative” to describe what sort of Catholics were protesting tells the reader nothing.
First printed in Get Religion.
Posted by geoconger in Get Religion, Press criticism.
Tags: Affordable Care Act, Joe Friday, New York Times, ObamaCare, religious liberty
Religious liberty claims advanced in opposition to the Affordable Care Act (ObamaCare) are a cloak for bigotry, the editorial powers that be at The New York Times tell us.
In an editorial published on Nov. 7 under the name of the editorial board, the Times summarized the Nov. 1 decision handed down in Gilardi v. U.S. Department of Health and Human Service by the U.S. Court of Appeals for the District of Columbia. By a 2-1 vote, the court held ObamaCare violated the First Amendment to the Constitution by forcing business owners to purchase insurance that would provide contraception or abortifacients.
The court ruled wrongly, the Times believes, hoping the Supreme Court will overturn the decision.
The Supreme Court is expected to decide by Thanksgiving whether it will take up the issue. Its duty is to resolve the conflicting opinions by firmly rejecting the dangerous view that private employers can use their religious belief to discriminate against women.
One may not agree with the Times‘ reasoning, and reject its moral stance that religious liberty must be subordinated to the state. In its editorial the Times propounds the view that religion is a private activity that must not stray from the inside of churches or the human heart into the public square. Acting upon, or being true to the dictates of ones faith in civic life must take second place to the higher moral goods of abortion and contraception, the Times editorial team tells us.
This is, after all, an editorial.
Important for voicing one of the contending ethical and moral views in the healthcare debate — but it is merely one voice among many. Ignore it. Adore it. Do what you will. This is an opinion piece.
Where the GetReligion team has a problem — from the point of journalistic integrity — is when the editorial line overwhelms the news reporting. The Nov. 2 news article about the Gilardi decision is less strident and avoids the infelicitous language found in the editorial. But the attitudes to which the editorial gives voice are just as strong in the story “Court Rules Contraception Mandate Infringes on Religious Freedom.”
Let me show you how newspaper folks can rubbish a decision with which they disagree.
Start off with a neutral voice — channel Joe Friday. “Just the facts, ma’am.”
contraception infringed on individual religious liberty.
’s mandate that employers provide free coverage for
The case, Gilardi v. the Department of Health and Human Services, was the latest setback for the Obama administration as it struggles to fix the crippled insurance enrollment website, HealthCare.gov. However, the fight over the mandate long preceded the law’s enactment and will most likely go to the Supreme Court.
The mandate “trammels the right of free exercise,” Judge Janice Rogers Brown wrote for a divided three-judge panel of the Court of Appeals for the District of Columbia Circuit.
But, just as Joe Friday never actually said “Just the facts, ma’am” – to shade a story without being called out for its biases, a newspaper just gives the facts — but only some of them. We see this unfold in this article. Paragraph three gives the sole quote from the decision. Paragraphs four and five background, paragraphs six through eight offers commentary from lawyers opposed to the mandate coupled with paragraph 11′s “no comment” from the government. The article then trails off and ends with two paragraphs that could be cut from the story without harm. Filler.
The hook comes in paragraphs nine and 10 where the dissenting voice from the court is heard.
Judge Harry T. Edwards wrote a dissent to the main part of the ruling, calling the Gilardis’ claim that a requirement on their companies imposed a burden on their freedom of religion “specious.”
Judge Edwards continued, “It has been well understood since the founding of our nation that legislative restrictions may trump religious exercise.”
Why is this significant? More space is given to the dissent, which is in line with the Times‘ editorial policy than is given to the controlling decision. What we never learn from this story is why the court ruled against the government. It is not as if there were not some powerful lines in the majority ruling. The court held:
The contraceptive mandate demands that owners like the Gilardis meaningfully approve and endorse the inclusion of contraceptive coverage in their companies’ employer-provided plans, over whatever objections they may have. Such an endorsement—procured exclusively by regulatory ukase — is a “compelled affirmation of a repugnant belief.” That standing alone, is a cognizable burden on free exercise. And the burden becomes substantial because the government commands compliance by giving the Gilardis a Hobson’s choice. They can either abide by the sacred tenets of their faith, pay a penalty of over $14 million, and cripple the companies they have spent a lifetime building, or they become complicit in a grave moral wrong. If that is not “substantial pressure on an adherent to modify his behavior and to violate his beliefs,” we fail to see how the standard could be met.
In this paragraph we have the “why”. Which leads me to ask why the Times chose to fill out its article with half a dozen subordinate paragraphs that offer opinions, forecasts, or non sequitors when it could have reported what actually happened.
Yet the Times felt it necessary to use the “specious” quote from Judge Edwards, but omitted Justice Brown’s statement: “The Framers of the Constitution embraced the philosophical insight that government coercion of moral agency is odious.”
Would not it have been better to balance “specious” with “odious”?
So what is going on here? Can this mistake be laid at the door of sloppy journalism? Perhaps, but this story passed through the hands of editors, whose job it is to ask questions. Why did they not ask the obvious (to me at any rate) question, “why did the court rule the way that it did?” Did the mistake happen here? Did an editorial hand slice out the court’s ruling in favor of filler?
Or are we seeing the Times engaged in the European advocacy model — in this case its news is written, unashamedly, from a a left-liberal point of view which espouses a liberal, even secularist line. Is this another case of Bill Keller syndrome, where there is no need for balance on a story about religion and culture?
Religion has no business in the public square most European newspapers and the Times believe. This argument is not confined to the salons of Manhattan. In the Proposition 8 case in California, Federal District Court Judge Vaughn Walker invalidated the California ballot initiative that defined marriage as being between one man and one woman. Judge Walker held the “moral and religious views” behind Proposition 8 were not “rational,” hence it was unconstitutional.
President Barack Obama, a former law professor, has argued that “What our deliberative, pluralistic democracy demands is that the religiously motivated translate their concerns into universal, rather than religion-specific, values.”
While individuals may demand this, the basic rules of journalism do not. Ignoring the religious arguments in public policy disputes, or dismissing them out of hand is an attack on freedom — religious freedom and democratic freedoms. It is also poor journalism as it omits one of the essential elements of the story. Voices on both sides of the debate should be accurately quoted.
The solution to this problem in Europe is to take more then one newspaper. Unfortunately in the U.S. newspaper market few if any newspapers acknowledge their biases, and two newspaper towns are few and far between. The consumer then must read with a jaundiced eye, aware that he is playing journalism’s version of the three card monte — and must open some newspapers with the foreknowledge that he is not getting the whole story, but what the particular newspaper he is reading believes to be important.
First printed in Get Religion.
Posted by geoconger in Abortion/Euthanasia/Biotechnology, Get Religion, Press criticism.
Tags: Associated Press, Belgium, euthanasia
Let me commend to you an excellent article on a horrible subject.
The Associated Press story “Belgium considering unprecedented law to grant euthanasia for children, dementia patients” reports on moves by the ruling Socialist Party to permit doctors to euthanize children as well as adults with dementia. This report — long at 1000 words from a wire service — offers a balanced account on the move to extend the right to die to children.
It is thorough, balanced, provides context and expert analysis to allow a reader to make up his own mind. Yet, are some voices missing? The article opens with a question:
Should children have the right to ask for their own deaths?
It lays out the issue:
In Belgium, where euthanasia is now legal for people over the age of 18, the government is considering extending it to children — something that no other country has done. The same bill would offer the right to die to adults with early dementia.
Advocates argue that euthanasia for children, with the consent of their parents, is necessary to give families an option in a desperately painful situation. But opponents have questioned whether children can reasonably decide to end their own lives. …
Belgium is already a euthanasia pioneer; it legalized the practice for adults in 2002. In the last decade, the number of reported cases per year has risen from 235 deaths in 2003 to 1,432 in 2012, the last year for which statistics are available. Doctors typically give patients a powerful sedative before injecting another drug to stop their heart. …
And offers opinion from a Catholic archbishop and medical ethicists.
“It is strange that minors are considered legally incompetent in key areas, such as getting married, but might (be able) to decide to die,” Catholic Archbishop Andre-Joseph Leonard testified. Charles Foster, who teaches medical law and ethics at Oxford University, believes children couldn’t possibly have the capacity to make an informed decision about euthanasia since even adults struggle with the concept.
“It often happens that when people get into the circumstances they had so feared earlier, they manage to cling on all the more,” he said. “Children, like everyone else, may not be able to anticipate how much they will value their lives if they were not killed.”
There are others, though, who argue that because Belgium has already approved euthanasia for adults, it is unjust to deny it to children. “The principle of euthanasia for children sounds shocking at first, but it’s motivated by compassion and protection,” said John Harris, a professor of bioethics at the University of Manchester. “It’s unfair to provide euthanasia differentially to some citizens and not to others (children) if the need is equal.” …
The AP’s sentiments are with those opposed to euthanizing children — closing with comments by an anti-euthanasia voice that lands a solid hit on those who call for death-choice. But it nevertheless offers both sides to the story and refrains from demonizing those with whom it disagrees. For a template on how to write a story about a contested moral issue, I would offer this piece.
Yet an American reader might question the use of the expert quotes. The commentary begins with a soft quote from the Catholic archbishop and then moves into a more rigorous back and forth on the topic between medical ethicists and physicians. Why do we not hear moral arguments from religious leaders? Where are the Catholic voices? (This is Belgium. after all.)
Selecting experts to respond to an issue is one way of shading a story — setting a dope against an expert, or a zealot against a rational voice is one way a newspaper can push the story in the direction it fancies. Should we then say the AP is unconcerned with the religious element to this story? Getting the soundbite out of the way from the archbishop before bringing in the important voices? Or, was there no faith voice comparable in stature to the ethicists and physicians available to speak?
There may be some of that present, but my sense is that the use of ethicists to discuss the issue rather than moral theologians reflects the state of the debate in a post-Christian society like Belgium. European anti-clericalism, the growing power of secularism coupled with the abuse scandals has driven the Catholic Church out of the public square in some parts of Europe.
A well-rounded Anglo-American or even French newspaper account of the debate on this issue would include faith voices. Not so in Belgium, the Netherlands, the Nordic countries or Germany where faith voices are heard less and less in the public square.The intellectual and political culture of those countries holds to the privatization of religion that does not welcome its insights into debates on public morality.
By including faith voices in moral debates in the Anglo-American press, are we privileging religion? Or are we giving it is fair place in the debate? Is the expected faith voice a political or intellectual choice? By that I mean do we hear from the Catholic churchman, Rabbi, or Protestant theologian because of the position accorded them by society — or because of the strength of their arguments?
As a journalistic issue, should we expect to hear religious voices opine on moral topics in irreligious societies?
Image courtesy of Shutterstock. First published at Get Religion.
Posted by geoconger in Get Religion, Press criticism.
Tags: C.S. Lewis, CS l, G.K. Chesterton, occult, Religion News Service
Here’s a dirty little secret that reporters don’t want you to know. When writing the back story or filler for a news item, we often rely on our knowledge of a topic to flesh out a story.
While some newspapers used to boast that they fact-checked every statement before releasing a story to a waiting world, that degree of rigor has disappeared. Budgets cuts have reduced editorial staff who were once tasked with cleaning up stories, while at the same time more copy is demanded of writers at a faster pace.
Factual errors happen for many reasons. Reporters mishear or misread things, sources are misinformed, story subjects lie and other reporters try to trip you up. I am not as familiar with American media culture as I am with the British — but I have been led astray by my peers and I in turn have been less than helpful to others. And I have produced howlers that still haunt my dreams.
Often a mistake will not be caught — allowing a graceful correction in the next issue buried beneath the candle ads. But there are some topics that most reporters know not to mess with — items that are part of our collective memory, or items memorized by fanatics. Woe to he who mangles a Star Trek or Monty Python quote.
Religion News Service dropped a brick (several in fact) in its article entitled “Fifty years later, C.S. Lewis’ legacy shines in US, not his homeland”, making mistakes of fact that fans of Lewis would spot in an instant.
The article begins:
When he died on Nov. 22, 1963 hardly a soul blinked in Northern Ireland where he was born or in England where he spent most of his working life as one of the world’s greatest Christian apologists.
Clive Staples Lewis was a week short of 65 when he suffered a heart attack at his home in Oxford. The obituary writers barely noticed his demise, in part because he died on the same day that President John F. Kennedy was assassinated in Dallas.
British indifference to Lewis half a century ago will be examined at a one-day seminar at Wheaton College on Nov. 1, co-sponsored by the Marion E. Wade Center, the Institute for the Study of American Evangelicals and Wheaton College’s Faith and Learning program.
Not much to worry about so far — save for the fact the conference was not about “British indifference to Lewis.” The circular for the conference states it will examine the “Oxford don’s influential presence within American culture. ” In other words, the conference will discuss not why Lewis has not caught on in the UK, but why he is so popular in America. There is a difference.
Dropping into the filler of this piece — where RNS gives a biography of Lewis — we see these statements.
Shattered by [his mother's] death, Lewis abandoned his inherited faith at the age of 15 and threw himself into a study of mythology and the occult.
His conversion to Christianity was slow and laborious. Reluctantly, he fell under the influence of Oxford colleague and friend J.R.R. Tolkien and G.K. Chesterton, who met every Tuesday morning at a local public house in Oxford and formed a debating club called ”Inklings.”
Tolkien and Chesterton were disappointed that their new convert turned towards the Church of England, not Rome.
C.S. Lewis went on to write acclaimed books about Christianity — “The Screwtape Letters,” “The Chronicles of Narnia,” “The Space Trilogy,” “Mere Christianity,” “Miracles and The Problem of Pain” — the latter written after he watched his American Jewish wife, Joy Davidman Gresham, die of bone cancer in 1960.
Working back to front with this list, The Problem of Pain was written in 1940, before Lewis met his wife. The book he wrote after his wife’s death was A Grief Observed.
Chesterton was not one of the “Inklings”. In his spiritual autobiography, Surprised by Joy, Lewis acknowledges Chesterton’s influence upon his life.
I had never heard of [Chesterton] and had no idea of what he stood for; nor can I quite understand why he made such an immediate conquest of me. It might have been expected that my pessimism, my atheism, and my hatred of sentiment would have made him to me the least congenial of all authors. It would almost seem that Providence, or some “second cause” of a very obscure kind, quite over-rules our previous tastes when It decides to bring two minds together. Liking an author may be as involuntary and improbable as falling in love. I was by now a sufficiently experienced reader to distinguish liking from agreement. I did not need to accept what Chesterton said in order to enjoy it.
Chesterton, it could be said, baptized Lewis’ intellect the way that George MacDonald baptized his imagination, preparing the ground for his conversion to Christianity. In Surprised by Joy he writes:
In reading Chesterton, as in reading MacDonald, I did not know what I was letting myself in for. A young man who wishes to remain a sound atheist cannot be too careful of his reading. There are traps everywhere — “Bibles laid open, millions of surprises,” as Herbert says, “fine nets and stratagems.” God is, if I may say it, very unscrupulous.”
While Lewis, like his friend and colleague J.R.R. Tolkein, was devoted to the Norse sagas and mythology, he was not an occultist. While some Christian groups have denounced Lewis’ work, saying it glorifies witchcraft and magic, the only evidence of a personal interest in magic comes in this passage in Surprised by Joy where he recounts how a matron at his prep school dabbled in the occult.
And that [the Matron's influence] started in me something with which, on and off, I have had plenty of trouble since – the desire for the preternatural…. it is a spiritual lust; and like the lust of the body is has the fatal power of making everything else in the world seem uninteresting while it lasts… The whole thing became a matter of speculation: I was soon (in the famous words) “altering ‘I believe’ to ‘one does feel…’” I passed into the cool evening of Higher Thought, where there was nothing to be obeyed, and nothing to be believed except what was either comforting or exciting. I do not mean that Miss C. did this; better say that the Enemy did this in me, taking occasion from things she innocently said. One reason why the Enemy found this so easy was that, without knowing it, I was already desperately anxious to get rid of my religion; and that for a reason worth recording.
This RNS piece would have benefited from fact-checking. My sense is that the back story was written from memories past — a press release in hand, a deadline approaching and off we go. These are not fatal flaws, but the article is incorrect as it stands. Not the best job from RNS I’m afraid.
First printed in Get Religion.
Posted by geoconger in Get Religion, Politics.
Tags: Air Force Academy, Jean-François Lyotard, nihilism, Time
“Jerry, just remember. It’s not a lie if you believe it.” George Costanza, “The Beard”, Seinfeld, Episode 102, 9 Feb 1995.
Time Magazine‘s “Swampland” blog appears to have fabricated a quote in its story about the revision of the Air Force Academy’s honor code. While one may well assume mistake or malice lay behind the creation of a quote, there is the suggestion of deeper purpose.
In reporting on the contretemps over the Academy’s honor code, Time might well have been making a statement on the purposelessness of honor codes in general. Could it be asking the philosophical question: “What is truth?” — offering an answer drawn from deconstructionism that posits that truth exists only in the eye of the beholder?
Follow me through this tale and tell me if you see what I see.
When published on 28 October 2013 the article entitled “On a Wing, But Not On a Prayer” the article began:
While there may be no atheists in foxholes, the Air Force Academy has decided there will be no mandatory God in the heavens. The academy — at 7.258 feet above sea level, the closest of all the nation’s military schools to God’s realm — has long had a reputation as the most Christian of the nation’s military learning institutions. But the Colorado Springs, Colo., academy has decided to make the “so help me God” coda to its cadet oath optional after a complaint from the Military Religious Freedom Foundation (not surprisingly, the Christian Fighter Pilot group denounced what it calls a “dramatic change” on its website).
The version that appears on Time‘s website as of 30 October 2013 is slightly different. The subordinate clause contained in the parentheses in the concluding sentence is absent. Perhaps this is due to the Christian Fighter Pilot group not having said what Time claims it said.
The Christian Fighter Pilot website noted:
After pointing out that this website did not “denounce” the decision (in fact, quite the opposite) and that the “dramatic change” comment was clearly facetious, [Time] deleted the reference.
Time corrected but did not note its error in the story. But the question how, or why, the error occurred remains. The Christian Fighter Pilot website suggested:
Given that [Time] clearly didn’t read the article, one wonders how he came to the conclusion that it was ”not surprising.” It’s almost as if he has preconceived notions about Christians in the military.
That is certainly a possibility. It may well be that Time read the blog, but misunderstood what it read. Given the need for speed in preparing internet stories, misreading a source will happen. Or, the author relied upon information passed to him by a person whom he trusted — a form of the “hat tip” [h/t] some bloggers use in citing the source of information in their posts (usually with attribution to the source), but often not confirming its veracity. Mistake rather than malice explains most sins.
The suggestion of bias raised by the Christian Fighter Pilot, however, finds support in the tone of the Time piece. On first reading I thought the Time piece somewhat heavy-handed in its approach to the story — “closest” to God, “no mandatory” God. To my ears these attempts at wit rang a false note. A wan smile was all that they elicited from me — juvenile, but not dreadful.
But other possibilities soon emerged.
The article stated:
The academy’s original honor code dates to 1959 and reads:
We will not lie, steal or cheat, nor tolerate among us anyone who does.
But it was modified following a 1984 cheating scandal to read:
We will not lie, steal or cheat, nor tolerate among us anyone who does. Furthermore, I resolve to do my duty and to live honorably, so help me God.
The phrase “so help me God” was tacked on “to add more seriousness to the oath,” according to a former faculty member. Apparently, there was a subset of Air Force cadets who would cheat absent God as a wingman.
If you read this honor code extract against the knowledge the Time story violated such an oath when it fabricated the Christian Fighter Pilot quote, its cleverness is apparent. By using the ironic device of making a false statement in reporting on a code of conduct that condemns false statements, Time might well have been playing a language-game of the moral efficacy of honor codes. Why else would it suggest that morality is conditional?
Does not Time write: “There was a subset of Air Force cadets who would cheat absent God as a wingman” ? E.g., bad actions are not sinful in and of themselves. Lies are wrong when they are discovered to be lies, not before. And who has the authority to determine what is truth?
Time appears to be arguing for a post-modernist view of truth based not on Jacques Derrida’s deconstructionism, but on Jean-François Lyotard ‘s arguments that truth is inseparable from the age and system to which it belongs.
In lieu of meta-narratives we have created new language-games in order to legitimize our claims which rely on changing relationships and mutable truths, none of which is privileged over the other to speak to ultimate truth. [Lyotard, The Post-Modern Condition, 1994]
Or, “It’s not a lie if you believe it.”
Is Time making the argument that as it believes the Christian Fighter Pilot would have denounced the revision of the honor code oath in view of Time’s opinion o the Christian Fighter Pilot’s thinking, that fact that it did not denounce it is irrelevant? Did not CBS follow this line in what is now called the Dan Rather theory of journalism? “Fake but accurate“?
Or perhaps I have spent too much time on airplanes of late? There comes a time when to every man’s mind when the breaking point is reached when listening to Europop. What say you Get Religion readers? Is a cigar sometimes just a cigar?; “fake but accurate”; a mistake, what?
First printed in Get Religion.
Posted by geoconger in Get Religion, Islam.
Tags: Rihanna, The Independent, The National
What does “improper” mean when it comes to Rihanna — the Bajan pop star? The Independent in London circles hesitantly round this word in its report on Rihanna’s publicity stunt at a mosque in Abu Dhabi last week, but never quite explains what she did that violated Islamic taboos.
Did Rihanna pull the sort of stunt beloved by Madonna and Lady Gaga — actions that appear to have been undertaken to be provocative — theological marketing ploys designed to sell concert tickets? Are we seeing the start of a new theme in the arts and religious mockery? Will Terrance McNally’s “Corpus Christi” or Andres Serrano’s “Piss Christ” be joined by Islamic equivalents? Somehow I doubt it.
A 21 October 2013 story in The Independent entitled “Rihanna told to leave Abu Dhabi mosque over ‘improper’ photo shoot” begins in the breathless prose favored by celebrity gossip writers. This school of journalism works to a formula as strict as a murder mystery. A crime is committed:
Wearing a headscarf and with her body almost fully covered, Rihanna portrayed herself as a bad girl gone good this weekend. But it has emerged that the pop star was asked to leave Abu Dhabi’s Grand Mosque after posing for photographs.
The body discovered:
Mosque officials said they asked the pop star to leave the compound after she turned her visit into a photo shoot opportunity, which was considered to be at odds with the sanctity of the site.
Although Rihanna dressed conservatively in a head-to-toe black jumpsuit with her hair covered, the photographs were said to have been taken in an area normally off limits to visitors.
The detective investigates:
The statement from the Sheik Zayed Grand Mosque, published today in local Abu Dhabi newspapers, did not mention Rihanna by name but instead alluded to a “singer”.
It said: “In the event of behaviour that violates the moral codes of access to the mosque, or other visit regulations – such as taking inappropriate pictures, posing in ways that are improper in the context of sacred place, talking loudly, or eating – the violators are directed in a polite manner that reflects the civilisational and tolerant attributes of Islam.
And the case, she is solved:
Rihanna, who was in UAE as part of her “Diamonds” world tour, has not yet publicly responded to the statement made by staff at the Sheikh Zayed Grand Mosque.
Here was have the newspaper version of M. Poirot recounting the crime as the suspects are gathered in the drawing room, while Inspector Japp stands to one side ready to snap the manacles on the wrist of the criminal (the doctor?).
But no explanation as to motive is presented. Reading this article, I felt like Captain Hastings. “But why?”
The Independent tells its readers Rihanna violated the sanctity of the mosque, even though she was wearing clothing that covered her body and hair. Was her crime using the mosque as backdrop to her photos — crass commercialism with a tinge of vulgarity?
To find out more we need to turn to the Abu Dhabi newspaper, The National.
The mosque is open to non-Muslims but the body in charge, the Sheikh Zayed Grand Mosque Centre, ask visitors to respect religious sensitivities.
This includes women wearing an abaya and shayla, which Rihanna did not do.
Rihanna was bounced from the mosque for her dress, not her demeanor. The black body suit does not qualify as an abaya, the neck to toe dress worn by Muslim women in the Arabian peninsula, and her cap does not meet the requirements of the traditional shayla, or scarf, that covers the hair.
This is the sort of detail that provides context for an article. The information provided in The Independent article is insufficient for a reader to understand what happened — it draws upon Western assumptions about Islamic customs to flesh out the story. And that is a mistake.
On one level this is a non-story. Mockery of religion in art lost its edge about 100 years ago and is more often silly than profound. Whether touted as free speech, artistic integrity and the like — more often than not it is puerile foolishness. Rihanna’s handlers organized this stunt perfectly — an Islam-themed provocation. One that was “courageous” but rather insincere. The Independent could have pursued that story.
Instead it kept it simple, reimporting the facts ( just not all of them).
First published in Get Religion.
Posted by geoconger in Church of England, GAFCON, Get Religion.
Tags: BBC, Justin Welby
The BBC and the perils of press releases
The BBC’s internet news division stumbled badly this week in its initial report on a major meeting of Anglican church leaders in Africa. The 20 October 2013 story entitled “Archbishop of Canterbury makes Kenya detour on way to Iceland” has already had one correction and substantial alteration but the underlying premise of the story remains flawed.
It demonstrates the perils of relying on a single source in reporting the news.
The opening paragraphs of the original version, reprinted by the London Evening Post, and the revised BBC version are identical. They begin:
The Archbishop of Canterbury has made a detour of more than 8,000 miles to visit Kenya – on his way to Iceland. Archbishop Justin Welby, who arrived on Saturday night, gave sermons at All Saints Cathedral on Sunday morning. He made the “last-minute” 24-hour trip to offer condolences after the Westgate centre attack, Lambeth Palace said.He is also meeting conservative Church leaders who are in Nairobi for this week’s conference of the traditionalist Anglican lobby group, Gafcon.
The story offers background on the trip to Iceland and the al-Shabaab terror attack on the Westgate Mall in Nairobi. And then more details about the trip are added:
Archbishop Welby delivered sermons at 09:30 and 11:00 before having lunch with the Archbishop of Kenya and five Kenyan bishops. GAFCON2013 – the second such conference – will starts today and runs till Saturday. The original conference – held in Jerusalem in June 2008 – was organised in response to the appointment of actively gay men and women as bishops, especially in the US.
The stories then diverge. The original version stated:
Through the GAFCON movement, conservative Anglican provinces – mostly in parts of Africa but some in South and North America, Asia and the Middle East- have begun to function independently of the official Anglican Communion.
The revised version states:
Through the Gafcon movement, conservative Anglican provinces – mostly in parts of Africa but some in South and North America, Asia and the Middle East – have begun to function outside the authority of the Archbishop of Canterbury.
And at the bottom of the revision we read this correction:
Correction 21 Oct 2013: This story has been amended to clarify that Gafcon remains within the Anglican Communion.
The problem here is the correction still is incorrect. As the correction notes the Gafcon movement remains within the Anglican Communion. To say they are acting “independently” is false. The churches who comprise the Gafcon movement represent the majority of all Anglicans. The correction stating they are outside the authority of the Archbishop of Canterbury misunderstands the role of the office of the archbishop. He is not a pope nor are Anglicans outside the Church of England under his authority — and within the Church of England his authority is over the Province of Canterbury. The Archbishop of York holds authority in the Province of York. In short, the Archbishop of Canterbury has no more authority over Anglicans outside England than I, or you, do.
I should also note the facts presented in the story are false. For example, the BBC reports the archbishop had lunch “with the Archbishop of Kenya and five Kenyan bishops”. Yes, he did have lunch with these six people, but he also had lunch with the British High Commissioner, six other archbishops and a dozen or so Anglican worthies. I don’t know where the BBC got this information, but it certainly didn’t come from Nairobi.
And, the statement that the archbishop flew to Nairobi to offer support to the Kenyan people in the wake of the Westgate Mall bombing is false. It is not false in the sense that this is what the Lambeth Palace Press Office reported, but what Lambeth Palace said was untrue. If the BBC had bothered to contact the Gafcon conference organizers they would have learned the archbishop asked if he could meet the primates before the Westgate bombing took place.
How do I know this? I am in Nairobi reporting on the conference and I asked.
I might also add that in his sermons to the congregation of All Saints Cathedral the archbishop did not talk about al-Shabaab or terror. He spoke of Kenya’s Heroes’ Day (20 Oct) that commemorates the struggle against British colonial rule. He then focused on the Anglican Communion and the Gafcon conference. Nor did he visit the Mall or meet with ordinary Kenyans outside the cathedral.
By relying upon a single source and not verifying the information independently, the BBC propounded a false narrative. By being one sided and repeating information uncritically, the BBC let down the side.
A caveat, I may be violating one of Get Religion’s rules by reporting on a story in which I am peripherally involved. I am covering the conference for the church press and also appeared on the BBC’s Sunday programme after Archbishop Wabukala of Kenya offering my take on the latest perils of the Anglican Communion.
Ronald Reagan was right: trust but verify.
First printed in Get Religion.
Posted by geoconger in Get Religion, Seventh-day Adventist, The Episcopal Church.
Tags: AFP, anti-Christian prejudice, Antonin Scalia, Jack Spong, New York Magazine, Religion News Service
There is little new under the sun when it comes to anti-theistic arguments. Whether it be high minded philosophical critique or rabble rousing anti-clericalism, what was old is now new.
Richard Ostling observed in his Get Religion post “Is the ‘New Atheism’ any different from old atheism?” the content of the criticism remains the same, but the tone has changed. The new atheism has taken a:
[A] tactical lurch toward emotion-laden partisanship and take-no-prisoners rhetoric that might make a Fundamentalist blush.
In this week’s Crossroads, a Get Religion podcast, Issues, Etc., host Todd Wilken and I discussed two posts that touched on anti-theism — but approached the subject from different perspectives: French media disdain for religious believers and a “heretical” Episcopal bishop.
While there have been other non-theistic Episcopal bishops, Jack Spong of Newark was the media darling of the ’90s. A fixture on talk shows and op-ed pages in his day, Bishop Spong was the subject of a profile written by the Religion News Service that was released in advance of his next book.
Pressed by Todd whether my dislike of the story was motivated more by my theological disagreements with Bishop Spong than journalistic concerns, I responded that I had no quarrel with Bishop Spong being Bishop Spong. What stoked my ire was the the lack of balance, hard questions of context in the RNS piece. It was more of a People magazine puff piece than journalism.
The second half of the story was a review of my criticism of two different accounts of the trial of four French West Indian immigrants in Paris, accused with kidnapping and torturing a fellow immigrant. They have denied the charge, and in their defense have claimed they were exorcising demons from their victim. The journalistic issue I saw was the discrepancy between AFP’s English and French language stories — released at the same time. The English language version noted the defendants said they were motivated to act by the tenets of their Seventh-day Adventist beliefs. But it included the information the four had been expelled from the church some time ago — and that their actions were contrary to that church’s doctrine and discipline.
The French version omitted this disclaimer. Todd asked me why the two versions differed. I said it could have been two different teams at work in the AFP office (French and English language) or it could be an example of writing to the audience’s interests. In the culture of the Anglosphere, religious beliefs and religions have always had a place in the public square. This is not the case in France, where faith is regarded by the elites as a private matter that should not intrude into public life. The French-language AFP article represented a secular worldview that saw no utility in reporting on the religion details. The attitude of the article was that these benighted immigrants were motivated by their weird (Seventh-day Adventist) faith and these odd “Evangelical Christians” need no further discussion.
The attitude is one I have encountered more and more in recent years — one cited by Richard Ostling in his Get Religion piece — that traditional Christian believers are crazy or stupid. The attitude is not new — see Schleiermacher’s On Religion: Speeches to Its Cultured Despisers (1799), but the tone of disbelief is no longer cultured, more aggressive, and oblivious to the ideas of others. This is the attitude one encounters in the mainstream media, such as AFP. And it runs through Jack Spong’s books. (And this aspect of his work was studiously avoided by RNS in its puff piece.)
Perhaps Todd was correct in surmising that my animus towards the RNS piece was personal. I have been an object of pity from some of my clerical brethren for my beliefs. One bishop asked me how I could believe in such things as the Virgin Birth, bodily resurrection, even though I was well educated. I was a traitor to my class — “one of us” who had gone over to the other side. I was not stupid, therefore there must be something wrong with me — or I was playing a deep game.
A recent exchange between New York Magazine and U.S. Supreme Court Justice Antonin Scalia aptly illustrates the contempt religious believers receive at the hands of the media.
Scalia: I even believe in the Devil.
NYM: You do?
Scalia: Of course! Yeah, he’s a real person. Hey, c’mon, that’s standard Catholic doctrine! Every Catholic believes that.
NYM: Every Catholic believes this? There’s a wide variety of Catholics out there …
Scalia: If you are faithful to Catholic dogma, that is certainly a large part of it.
NYM: Have you seen evidence of the Devil lately?
Scalia: You know, it is curious. In the Gospels, the Devil is doing all sorts of things. He’s making pigs run off cliffs, he’s possessing people and whatnot. And that doesn’t happen very much anymore.
NYM: Isn’t it terribly frightening to believe in the Devil?
Scalia: You’re looking at me as though I’m weird. My God! Are you so out of touch with most of America, most of which believes in the Devil? I mean, Jesus Christ believed in the Devil! It’s in the Gospels! You travel in circles that are so, so removed from mainstream America that you are appalled that anybody would believe in the Devil! Most of mankind has believed in the Devil, for all of history. Many more intelligent people than you or me have believed in the Devil.
NYM: I hope you weren’t sensing contempt from me. It wasn’t your belief that surprised me so much as how boldly you expressed it.
Scalia: I was offended by that. I really was.
Are Christians crazy or stupid? Or are people of faith merely viewed with contempt?
First published in Get Religion.
Posted by geoconger in Get Religion, Islam, Press criticism.
Tags: Christian persecution, Commentary, Rand Paul, The Daily Beast, Washington Post
A Washington Post Politics news blog on Senator Rand Paul’s appearance before the Value Voters Summit in Washington last week has left me perplexed. Reading the article entitled “Rand Paul: ‘There’s a worldwide war on Christianity’”tells me little about what the Kentucky senator said.
Nor am I clear as to what a news blog is for. Is it a vehicle for a reporter to express an opinion about the news, or does this new format permit a newspaper to increase the amount of news stories without having to invest the time and manpower in producing original copy?
Perhaps it was the editorial decision of the Post that what Sen. Paul said was less important than the symbolism of his presence at the meeting of conservative religious activists. Maybe it was fueled by a desire to score points against Paul through irony. It did, however, work very hard in not reporting what the Kentucky senator said nor offering context to his remarks. The headline tells us there is a war on, but does not say who is fighting.
The article begins:
There’s a war raging against Christianity, but the attackers must police themselves, says Kentucky Sen. Rand Paul (R).
“From Boston to Zanzibar, there’s a worldwide war on Christianity,” the world’s most-practiced religion, he said Friday at the Values Voters Summit, an annual conservative gathering. The intensity of attacks is so high, he later added, that it’s “almost as if we lived in the Middle Ages,” a period that included the Crusades.
Who is waging this war against Christians? Two paragraphs into a five paragraph story we are not told. In the third paragraph we learn the problem is militant Islam, and the solution lies in moderate Islam taking responsibility for their radical kin. Pushing this key fact to the midway point of the story is questionable.
As is the irony. What does the line about the Crusades mean? It is standard Islamist agitprop to blame the crusades for the ills of the Muslim world and its subsequent history of military aggression, and to harken upon the crusades as a dastardly attack on peace loving Muslims by blood thirsty Christians. Some will push this line along with claims that jihad has nothing to do with war against the nonbeliever — nothing to see here folks. Pay no attention to the fact that Islamic jurisprudence holds the doctrine of jihad demands that the “House of Islam” (Dar al-Islam) must subdue the “House of War” (Dar al-Harb, the non-Islamic world). What ever could that mean?
I grant you that if your knowledge of the era comes from Hollywood and Sir Walter Scott you might believe this claptrap. The bad-Crusaders good-Muslims line favored by some scholars in the last century has been undermined by modern scholarship. I recommend Sir Walter Scott’s Crusades and Other Fantasies by Ibn Warraq on this point.
Writing on Commentary magazine’s webpage, Jonathan Tobin observed there was an inconsistency in Paul’s warning about the persecution of Christians by militant Islam and his isolationist foreign policy stance.
But I’ll leave my fervent disagreements with his worldview that constitutes a genuine threat to a viable U.S. foreign and defense policy aside for the moment. Let’s give him credit for speaking up on an issue of grave concern that most politicians ignore and which most of the foreign policy establishment has been actively seeking to bury.
This report by the Washington Post is an example of burying the story of the persecution of Christians. The great bulk of Paul’s speech dealt with recent examples of Muslim violence against Christians. He stated:
Ever since 9/11, commentators have tried to avoid pointing fingers at Islam. While it is fair to point out that most Muslims are not committed to violence against Christians, this is not the whole truth and we should not let political correctness stand in the way of the truth.
Yes, it is a minority of Muslims who condone killing of Christians. But unfortunately that minority numbers in the tens of millions.
And he cites a dozen examples of violence across the Muslim majority world from Zanzibar to Indonesia.
Even more important, let’s address some of the criticism he has been receiving over this speech from some liberals as well as those who claim to speak for American Muslims. Whatever the political motivations for Paul’s speech (one suspects he is trying to woo Evangelicals who dislike his cool attitude toward Israel), those who deny this problem or, even worse, try to depict anyone who calls attention to Muslim intolerance as a bigot, are doing neither Islam nor Muslims any good.
It then cited a particularly egregious opinion piece in The Daily Beast entitled “Rand Paul’s Hate Speech Sounded Just Like Al Qaeda” as an example of the intellectual vacuity and moral blindness surrounding the issue of Christian persecution.
In my reporting for the religious and secular press I have written many stories about the persecution of Christians — and have heard hundreds of stories more. Today I received an email from a trusted source, a Western missionary in a majority Muslim area that has witnessed anti-Christian pogroms (one of the locales cited by Paul), asking for help in training midwives for the small Christian community. He wrote:
The government (Islamic) public hospital is killing Christian babies after being delivered. Seven recent murders we know of thus far. We need to build and staff a small maternity clinic. And train some midwives. If you know of medical professionals who might be interested, we urgently need some help in planning and making this happen.
Is this true? I trust the veracity of the person writing, but cannot verify it independently. I doubt this will ever appear as a newspaper story. Yet other stories from this place of extra-judicial murder of Christians have appeared in the press and have been condemned by NGOs. All of this is by way of saying this is an on going tragedy. It is one of the major moral and human rights issues of our day — and the Washington Post is burying it.
We do get the context in the fifth paragraph.
Paul’s speech was delivered ahead of a White House meeting between President Obama and Republican senators, including Paul, to discuss the government shutdown and impending debt ceiling breach.
But it is the wrong sort of context. Perhaps it is unfair to judge a news blog by the standards of journalism and expect balance, accuracy, professionalism, completeness and context. If they are vanity vehicles designed to deliver a stream of conscience approach to the news, then my criticisms are misplaced. If I am reading this to hear the voice of the author then the subject is secondary. But if you are relying upon this as a source of information, then the format as exemplified in this story falls short.
First printed in Get Religion.
Posted by geoconger in Get Religion, Newark, The Episcopal Church.
Tags: Jack Spong, Marcel Proust, memory, Religion News Service
Many years had elapsed during which nothing of Combray, save what was comprised in the theatre and the drama of my going to bed there, had any existence for me, when one day in winter, on my return home, my mother, seeing that I was cold, offered me some tea, a thing I did not ordinarily take. I declined at first, and then, for no particular reason, changed my mind. She sent for one of those squat, plump little cakes called “petites madeleines,” which look as though they had been molded in the fluted valve of a scallop shell. And soon, mechanically, dispirited after a dreary day with the prospect of a depressing morrow, I raised to my lips a spoonful of the tea in which I had soaked a morsel of the cake. No sooner had the warm liquid mixed with the crumbs touched my palate than a shudder ran through me and I stopped, intent upon the extraordinary thing that was happening to me. An exquisite pleasure had invaded my senses, something isolated, detached, with no suggestion of its origin. And at once the vicissitudes of life had become indifferent to me, its disasters innocuous, its brevity illusory — this new sensation having had on me the effect which love has of filling me with a precious essence; or rather this essence was not in me it was me. I had ceased now to feel mediocre, contingent, mortal. Whence could it have come to me, this all-powerful joy? I sensed that it was connected with the taste of the tea and the cake, but that it infinitely transcended those savors, could, no, indeed, be of the same nature. Whence did it come? What did it mean? How could I seize and apprehend it?
Remembrance of Things Past. Volume 1: Swann’s Way: Within a Budding Grove by Marcel Proust, translated by C.K. Scott Moncrieff. p. 48.
Jack Spong is my petite madeleine.
The former Episcopal Bishop of Newark does for me what a cookie did for Marcel — open the door to bittersweet memories. The taste of the tea-soaked biscuit reminded Marcel of Charles Swann’s destruction that had been precipitated by his unfaithful wife Odette. An article in today’s Washington Post‘s On Faith section from the Religion News Service reminded me (as a priest in this church) of the destruction of the Episcopal Church precipitated by its unfaithful leaders over the past 40 years.
The article entitled “An aging maverick, Episcopal Bishop John Shelby Spong has no regrets” is part Edith Piaf — part Soviet Life hagiography. As I read through article I heard Jack Spong proclaim “Non, Rien de rien / Non, Je ne regrette rien” — while RNS went into full bore People magazine puff piece mode. All that was missing was the photo of the smiling peasants with their balalaikas extolling the virtues of the dear leader. One cannot blame Jack Spong for his part, but I do think RNS might be a little embarrassed.
The article opens on a friendly note:
MORRIS PLAINS, N.J. — At 82, retired and enjoying life, Bishop John Shelby Spong doesn’t have to be the liberal enfant terrible whose pronouncements for gay rights and against traditional dogmas once scandalized Christendom.
Indeed, many of the views that once turned the former Episcopal bishop of Newark into a lightning rod are now regarded as so matter-of-fact that they barely occasion much notice: ordaining gay clergy and blessing same-sex marriages, for example, or having a female presiding bishop, Katharine Jefferts Schori, the first woman elected to lead a national church in the Anglican Communion.
And it gets better from here. The good bishop enumerates his triumphs with but slight modesty … but he discounts any direct responsibility.
Yet while he finds the victory deeply satisfying, he says he doesn’t take personal pride in this tectonic shift.“I was simply interpreting a rising consciousness,” he said. “Whether it was race or women or homosexual people, the issue was always the same: fighting against anything that dehumanizes a child of God on the basis of an external characteristic.”Now, he said, “I feel mellow,” his soft drawl burnishing the tone of reflection. “And I don’t think I’ve changed, particularly. I’m just not controversial in my church anymore.”
But RNS tells us:
[T]hose who love Spong — and the many who love to hate him — need not worry: He is hardly going gently into that good night. He seems as vital and youthful as ever, tall and lanky with a shock of reddish hair that still falls insistently across his forehead. He does four miles every morning on the treadmill, and he and his wife travel about 60 percent of the year, mainly at the invitation of audiences who want to hear more from Spong.And he has a new book out — his 24th. This latest one is a take on the Gospel of John called “The Fourth Gospel: Tales of a Jewish Mystic.” As the subtitle suggests, Spong reads the Gospel through a Jewish lens, as he has done in many of his works.
It continues in this vein of hero worship. Jack Spong is a mystic — but a rationalist one.
In a sense, following the path of a mystic — like the author of the Gospel of John — only became possible as Spong, the rational-minded Bible scholar, aged. And that process in turn seems to have highlighted Spong’s roots as a pastor and teacher — a spiritual writer as much as a controversialist.
I do not begrudge the old lion his roar and Spong makes fewer mistakes than he is wont to do — he states with confidence that the Gospel writers were all Jews, while most New Testament scholars would argue Luke was Greek, see Lea & Black The New Testament: Its Background and Message, citing Colossians 4:10-11.
But how does RNS expect any but the most gormless of its readers to take this article seriously as journalism? No hard questions are asked of the bishop. Nothing about his tenure as bishop when his diocese was in free fall — collapsing faster than the city of Detroit. Shortly after Spong retired Robert Stowe England penned a post-mortem of the bishop’s tenure, writing:
Between 1978 and 1999, the number of baptized persons in the diocese fell from 64,323 to 36,340, a loss of 27,983 members in 21 years. That’s a disastrous 43.5% decline. The Episcopal Church, by contrast, saw a decline in the number of baptized persons from 3,057,162 in 1978 to 2,339,133 in 1997, a loss of 718, 499, or a substantial 23.4%, according to the 1998 Church Annual.
The Diocese of Newark under Spong, thus, has declined at a rate 20.1 percentage points higher than the rate for the entire Episcopal Church. This rate of decline is 86% faster than the Episcopal Church, whose losses are considerable in and of themselves.
Nor is there an appreciation of Spong’s standing as a theologian — apart from that offered by the good bishop. In 1998, before he became Archbishop of Wales then Archbishop of Canterbury, Rowan Williams was one of the leading scholars of the Anglican left — the author of the then standard apologetic for changing the church’s teaching to support same-sex relationships. Williams was not impressed with the Spong’s scholarly acumen.
Dr. Williams’ relationship with Bishop Spong, the author of a slew of books questioning the basic tenet of Christianity, has been difficult. In 1998 Dr. Williams characterized Bishop Spong’s controversial 12 theses as immature. Their implication he wrote “is that the sort of questions that might be asked by a bright 20th century sixth-former would have been unintelligible or devastating for Augustine, Rahner or Teresa of Avila.
Nor do we hear of Bishop Spong’s humiliation at the 1998 Lambeth Conference, when the Episcopal Church’s Presiding Bishop Frank Griswold apologized on behalf of the church to the bishops of Africa for “racist” comments made by the Bishop of Newark in an interview with the Church of England Newspaper. Bishop Spong — who in the run up to the conference was a media darling — left the conference early with his tail between his legs.
I write this not to attack the man, but to point out the perils of hagiography for journalists. If you are going to paint the subject of your interview as being a giant among giants — a successful bishop, a provocative scholar and a champion of minorities — you should be sure of your ground.
Here is the key journalistic point: The areas that RNS choose to highlight with the selection of its quotes were also the areas of Spong’s greatest failure. These omissions rob the article of credibility. There are too many missing essential facts.
The bishop and Proust’s petite madeleine are both light and insubstantial things — though the petite madeleine is the size of large nut and the bishop is rather bigger. Yet in an odd sort of way they share themes of the destructive force of obsessions and the allure and fatal consequences of transgressive sexuality.
Jack Spong is a great man, but also a tragic one — while the RNS piece is simply silly.
First printed in Get Religion.
Posted by geoconger in Get Religion, Seventh-day Adventist.
Tags: AFP, exorcism, Liberation, Sydney Morning Herald
Reports on the exorcism trial currently underway in Paris suburb of Essonne cast an interesting light on the internal workings of the French wire service AFP (Agence France Presse). And these gleanings do not do it credit.
A 7 October 2013 story about four people accused of having tortured a woman while they were performing an exorcism, shows gaps between the English and French versions. The four accused exorcists claim to be members of the Seventh-day Adventist Church and were motivated by that church’s teachings when they performed their exorcism. The English-language version reports the four are ex-Adventists and that the French branch of the church states their beliefs do not support amateur exorcisms.
The French version states the four say they were motivated by their Seventh-day Adventist faith — butomits the disclaimers and distancing by the church.
What can we make of this discrepancy? The English language version of the story as published in the Sydney Morning Herald under the headline “French torture trial opens over ‘exorcism’” opens with:
Four former members of the Seventh Day Adventist Church have gone on trial for torture over a violent, crucifixion-style exorcism carried out on a 19-year-old woman. Three men and a woman are accused of tying up the Cameroonian teenager in the position of Christ on the cross and keeping her bound to a mattress for seven days in the belief that her body had been possessed by the devil.
The four, including the victim’s former boyfriend, were charged with kidnapping, acts of torture and barbarism.
Style note — the proper designation for the church is Seventh-day Adventist, to whit a dash between Seventh and day and a lower case “d” in day.
The French language version as published in Libération under the headline “Ouverture du procès des exorcistes de l’Essonne” has a very different lede.
Le procès de quatre personnes, soupçonnées d’avoir séquestré et torturé une jeune femme pour l’exorciser, s’est ouvert lundi devant la cour d’assises de l’Essonne. Les quatre accusés, qui se réclament d’un mouvement protestant évangélique, comparaissent pour «arrestation, enlèvement et séquestration avec actes de torture ou de barbarie». Ils encourent la prison à perpétuité.
The trial of four people suspected of having kidnapped and tortured a young woman in order to perform an exorcism opened Monday at the Assize Court of Essonne.The four defendants, who claim to be part of an evangelical Protestant movement, have been charged to “false imprisonment, kidnapping with torture or barbarism.”< They face life in prison.
In the English language version the four are identified as being immigrants from the French Caribbean who are “former” members of the Seventh-day Adventist Church. And AFP reports the French branch of the church states the four have nothing to do with them.
The church says the people involved in the case were all expelled a year before the alleged attack and has stressed that exorcism of this kind cannot be justified by any of its teachings.
We do not see this information in the French language version. On first mention the accused are described as Evangelical Protestants. On second mention the accused say they were motivated by the religious tenets of the Seventh-day Adventist Church.
Eric, l’initiateur présumé des sévices, était son compagnon à l’époque des faits, qui remontent à mai 2011. Un soir, voyant les symptômes d’une manifestation diabolique chez Antoinette, il avait voulu la «libérer du diable». Les quatre mis en cause, originaires des Antilles, et la victime, Camerounaise, avaient formé depuis plusieurs mois un groupe vivant en autarcie dans le même appartement, devenu une véritable salle de prière.
Le procès s’est ouvert lundi avec l’examen de la personnalité de Lionel, 29 ans, qui se réclame comme les autres accusés de l’Eglise adventiste du septième jour, un mouvement évangélique qui compte de nombreux adeptes aux Antilles. Les accusés ont toujours revendiqué la sincérité et le bien-fondé de cet exorcisme, affirmant que le démon devait être chassé du corps d’Antoinette. Ils nient toute forme de violence. Le procès doit s’achever vendredi.
Eric, the alleged originator of the abuse, was the companion of the victim in May 2011 when the incident occurred. Seeing the symptoms of demonic manifestation in Antoinette one evening, he said he wanted to “liberate the devil.” The four accused are from the Caribbean while the victim is from Cameroon. For several months they had been living together in an apartment as part of a self-sufficient commune, which also served as a a prayer group.
The trial began Monday with the examination of Lionel (29) who claims that with the other defendants he is a member of the Seventh-day Adventist Church, an evangelical movement that has many followers in the West Indies.The defendants have maintained the sincerity and validity of their belief in exorcism, saying the devil should have been expelled from Antoinette’s body. They deny any form of violence. The trial is scheduled to end Friday.
Why does the French version differ significantly from the English? Newspapers add and subtract material to wire service stories for reason of space and to add local color, content or editorial view. Did Libération make an editorial decision to omit mention of the four being “former” members of the Seventh-day Adventist Church? Why is the statement missing from the church rejecting out of hand the claims Adventist doctrines support self-help exorcisms? Is Libération up to something? Making a statement of some sort about Evangelicals or the Seventh-day Adventist Church?
No, the same language appears in the AFP story published by France24 – the omissions cannot be laid at the door of the newspaper. What then? I have not seen a follow up or corrected story from the French-language wires indicating this story was subsequently updated with the details found in the English-version. My sense is that we had two reporters and two editors at work — the French and the English.
Perhaps we are seeing national stereotypes at work. The French-language team omitted a detail they believed their audience would not find of interest, while the English language team included information that the Anglosphere would want to know. Or is this simply a case of the French team did a poor job in comparison to the English?
What ever the reason, the omission of key details and context leaves readers of the French version ignorant. Not a good outing for AFP I’m afraid.
Read it all in Get Religion.
Posted by geoconger in Church of England, GAFCON, Get Religion, Press criticism.
Tags: Justin Welby, Telegraph
The Telegraph has waded into the waters of international Anglican affairs — and I’m afraid someone should toss a life line as it is about to go under. The article on the forthcoming meeting in Nairobi of Anglican leaders entitled “Challenge to Welby as traditionalist Anglicans stage ‘fragmentation’ summit” is not up to the newspaper’s usual standard. It has the story backwards.
As TMatt, the editor here at Get Religion, tells me, I sometimes wander off topic. — In my misspent youth I served my time in the salt mines of Wall Street. My first job out of college was as a floor clerk at the Commodities Exchange for Drexel Burham Lambert. It was the 1980′s, God was in his heaven, Reagan in the White House, greed was good and all was right with the world.
One of the memories I still have of those golden days was the Time cover theory of investing. In a nutshell, when Time magazine ran a cover story on the market or the economy, a smart investor would bet the other way. Paul Montgomery, an analyst with Legg Mason Wood Walker, had compared market returns to Time magazine covers going back to the early Twentieth century and found the trend profiled by Time would last on average for about a month, but a year after the cover story hit the streets the opposite conditions would prevail.
Montgomery’s theory held true (at least when I was playing the markets). Every time in the 1980′s Time featured Fed Chairman Paul Volcker on its cover, interest rates subsequently moved contrary to the sentiment of the story. On 4 July 1988 Time ran a story entitled “The Big Dry” that predicted higher bean prices as a result of a drought in the Midwest. Bean prices had been rising sharply through May and June, but the rally died the week the magazine hit the newsstands. (The second story about the super future of Japan in that issue is just as off base.) But I digress.
These memories of a distant past led me to wonder if we are seeing the start of a trend in Anglican affairs. Bet against the predictions made by the daily newspapers and you are likely to come out the winner.
I should also add a disclaimer. I have written for the Telegraph as a freelancer, providing stories from overseas Anglican jamborees in years past. That having been said; the article is quite extraordinary. Below the headline and above the photo comes this statement:
The Archbishop of Canterbury is facing what could be the biggest challenge to his leadership so far as a more than 1,000 traditionalist clerics stage a summit expected to formalise the “fragmentation” of the of the worldwide Anglican church.
The story does not state its source for this claim. This may be due to this assertion not being true. The conference scheduled for 21-26 Oct 2013 at All Saints Cathedral in Nairobi is the second Global Anglican Futures Conference (GAFCON). The claim that this will be Archbishop Welby’s “biggest challenge” and may “formalise the ‘fragmentation’” of the Anglican Communion is ludicrous.
Let me put it another way — it is simply untrue. The article admits as much when it goes on to say the Anglican Communion has been fragmented for over five years.
I have been reporting on the preparations for this conference for over a year and if what the Telegraph says is true then half a dozen archbishops have been lying to me, or they are being misled by their staffers.The article starts of in high snark mode.
More than 1,000 bishops, archbishops and senior clergy, claiming to represent around 40 million Anglicans, are due to gather in Kenya later this month to discuss what they see as a liberal drift within the Church of England and other western branches of the church.
“Claiming”? The clergy and lay leaders representing churches that comprise over two-thirds of Anglicans will be present at the meeting. How is that a claim? “What they see as a liberal drift”? Way to telegraph your sentiments. These hot headed Africans and their knuckle-dragging troglodyte American allies see reds under the bed. The next line offers more assertions.
It comes five years after more than 200 bishops boycotted the once-in-a-decade Lambeth Conference, openly defying the then Archbishop Dr Rowan Williams over what they saw as his liberal stance on homosexuality. They staged a rival gathering in Jerusalem – the so-called Global Anglican Future Conference (Gafcon) – forming what has been widely characterised as a “church within a church”.
Now, the group is staging a second gathering, this time in Nairobi, where leaders from Africa, the Americas, Asia and Australasia hope to establish new, more permanent organisational structures, rejecting the existing Anglican Communion arrangements as a “colonial” relic.
The event is timed to mark 10 years since the consecration of the first openly gay bishop in the Anglican Communion, the Rt Rev Gene Robinson of New Hampshire in the US – the catalyst for the crisis which has divided the 77 million-strong Anglican Communion ever since.
Where to begin. Yes “more than 200 bishops” did not show up at Lambeth 2008. The exact number was 214 but there was no official statement from the Conference or the Archbishop of Canterbury’s office. How do we know this? I counted.
In 2008 the conference press officers declined to tell me how many bishops had skipped the meeting. With a straight face they said they were prevented by the “Data Protection Act” from saying who was at the meeting and who was not. (A creative way to avoid admitting to a fiasco.) So I counted heads and reported:
Of those identified as absent by CEN, 214 bishops from 10 provinces made an affirmative decision not to accept Dr. Williams’ invitation due to reasons of conscience: Australia 7; Southern Cone 1; Episcopal Church 1; Church of England 3; Uganda 30; Nigeria 137; Kenya 25; Rwanda 8; South East Asia 1; and Jerusalem and the Middle East 1. From Africa’s 324 dioceses, 200 diocesan bishops (61 percent) were identified as having refused Dr. Williams’ invitation.
The organizers of the 2008 conference were at great pains to stress theirs was not a rival to the Archbishop of Canterbury’s shindig — and many of the bishops present at the Gafcon conference went on to Canterbury.
And, the timing of the current meeting has nothing to do with the anniversary of Gene Robinson’s consecration — the conference organizers have been trying to put a conference together for some time and at the midpoint between the 2008 and the forthcoming 2018 Lambeth Conference finally have the money in hand to meet.
And, no, Gafcon II is not going to set up a parallel church. It has no authority or ability to do so. Some within the conservative movement may wish to see the existing structures reformed or removed, but no one is seriously suggesting what the Telegraph has implied. For one, the African-led churches do not have the money.
The article states the conference will draw up an “action plan” on marriage and sexuality, “which will be an uncompromising reassertion of a traditionalist interpretation of the Bible.” And then the Telegraph goes on to speculate:
That is likely to set them on a collision course with the Archbishop of Canterbury, the Most Rev Justin Welby, who has openly signalled that he is reassessing his own views on the subject.
Although Archbishop Welby comes from the born-again evangelical wing of the Church and voted against David Cameron’s Same-Sex Marriage Bill, he has recently spoken about wanting to get his “mind clear” on the issue.
He told a meeting in August that the Church needed to face up to the fact that most young people, including Christians, thought that its stance on gay marriage was “wicked”.
The problem with this assertion is that the archbishop has subsequently clarified his remarks, and is not climbing down or backing away from his traditional views. His signal flags are now flying the other way.
The story then notes:
Although Archbishop Welby was invited, he has signalled that he will not be attending because of a prior commitment meeting European church leaders.
Again we have a problem. The archbishop will be in Iceland for a meeting of Northern European Anglican and Lutheran archbishops on the first day of the conference, but he has a second conflict as well on the Wednesday — the little matter of the baptism of Prince George of Cambridge at the Chapel Royal at St James Palace. Christening the future King of England is an excuse to miss just about any engagement. He will, however, be addressing the gathering via video and will attend a private meeting with the archbishops organizing the meeting the day before the conference kick off.
The bottom line with this story is that it is repackaged conventional wisdom. There is no reporting here, only opinions. And dodgy ones at that.
And yes, wish me safe travels as I head on down to Nairobi for the fun.
First printed in Get Religion.
Posted by geoconger in Get Religion, Press criticism.
Tags: Bosnia, Oslobodenje, Sarajevo
“Context is king” is a catch phrase that summarizes the critique offered in many of my posts for Get Religion. The omission of background material or worse still the omission of “why” — why are these people in this story I am reading doing these things — blights many a fine article.
A lack of context often leads to parochialism in reporting. When it comes to faith and morals issues, the New York Times writes its stories from the perspective of its assumed readership, often propounding a dogmatism and incurious worldview of which they seem quite unaware.
Yet there are stories where context can be omitted because it is so ingrained in the common knowledge or experiences of readers. One need not say Hitler was a bad man every time. The trick then is gauging the knowledge point of your readership — knowing when to begin to provide context and when to omit it. This assumes the writer knows his subject — (a third complaint voiced about stories critiqued by Get Religion.)
These musings on the newspaper craft were prompted by a story I read on the front page of Tuesday’s Oslobodenje entitled the “Census takers will come knocking” on the formal launch of Bosnia’s first census since 1991.
But first some context. Oslobodenje is the main Sarajevo daily newspaper and earned an honored reputation within the newspaper community during the 1992-1995 siege of Sarajevo. The paper’s multi-ethnic staff — Bosnians, Serbs, Croats — missed only one day of publishing during the siege and operated out of a bomb shelter for several months after its offices were shelled during the fighting killing five and wounding 25 staffers. In 1993, it was awarded the Sakharov Prize for Freedom of Thought and its editor was awarded the Honor Medal in 1995 by the University of Missouri School of Journalism for its coverage of the war.
The article reports that on Friday census takers will begin canvassing Bosnia, asking each household to fill in the census form. The usual sort of demographic questions will be asked — name, age, sex, occupation, marital status, race, ethnicity, religion, citizenship — etc.
The census director told Oslobodenje the information gathered on individuals would be kept secret — with only the aggregate information released. Government agencies that have detailed access to some of the data will not be able to share it with other branches.
“U procesu obrade podataka, svi individualni podaci ?e biti kriptovani. Ti podaci ?e biti odvojeni od ostalih podataka, iako ?e biti kriptovani. Šifra za kriptovanje ?e biti iz tri dijela, a svaka institucija ?e imati svoj dio šifre i niko ne?e bez ostale dvije institucije mo?i pristupiti podacima”, pojasnio je Milinovi?.
” As the information is gathered, all individual private data will be encrypted . Such data will be separated from other data, although it will be encrypted. The encryption code will be in three parts with each state institution having part of the code, and no one will be able to access data without all three codes,” explained without two other institutions will be able to access data , “explained [Zdenko Milinovic, director of Bosnia-Herzegovina's Statistical Agency].
The article notes that that Roma (Gypsies) will be counted as a separate category, but I did not see any further mention of special care for religion or ethnicity. And at this point we have the question of common knowledge. A reader from the Anglosphere will have heard of the Bosnian civil war — and the omission of religion from the story about enumerating the people of Bosnia, counting them on ethnic and religious lines — may strike a bad chord.
Will not asking people to state their ethnicity — (Bosnian, Croat, Serbian, or “other”, meaning Roma or hypothetically Jews, though the Nazis assisted by their local allies exterminated the Jewish community) – rekindle the nationalistic religious tensions that tipped the country into war? For the overwhelming majority of people, ethnicity is tied to religion in Sarajevo — Bosnians are Muslims, Croats Catholic, Serbians Orthodox.
And the promise that the census department will not share your ethnicity with other government agencies should prompt concern, should it not? If the government goes out of the way to tell you it will not do something bad, is that not a sign that you should start to worry. Sharing information does not mean the census department will let the welfare department know that you do not have 12 children for whom you are claiming support — but informing the police that you are a Muslim, Catholic or Orthodox — and this information finds its way to others who may not want your type to remain in Bosnia.
Were this article being written for the Anglosphere these questions would have to be asked in a quality newspaper story. But in Bosnia — who among the population would not know these already?
Is Oslobodenje making an editorial decision to soft-peddle these issues? Is it giving its editorial support to the government and pushing the new happy multi-ethnic Bosnia line? Or, is this something any intelligent Bosnian would already know, and there is no need to belabor these points? What say you Get Religion readers?
First printed in Get Religion.
Posted by geoconger in Get Religion.
Tags: circumcision, Der Spiegel, Germany
The issue of circumcision has returned to Germany’s newspapers — and the manner in which the controversy is being discussed suggests that while the press is aware of the issues of personal autonomy generated by state intervention into the private sphere, the religious liberty (or perhaps the religious sensibility) issue is missing from the story.
The English-language section of Der Spiegel ran a news analysis story on 27 Sept 2013 entitled “Cutting Controversy: German Court Sets New Circumcision Rules”. It also ran a story in the German-language Panorama section entitled: “Kinder müssen vorher aufgeklärt werden” that reported a court in Hamm had ruled that parents and doctors must first discuss the procedure with a boy before he is circumcised.
The issue of circumcision of boys in Germany carries with it the baggage of the Nazi era and is fraught with social, cultural and religious issues. The issue attracted international prominence in 2012 when a Cologne court ruled that religious circumcision of boys constituted “bodily harm”. Der Spiegel noted that court held that as a matter of law:
a child’s right to self-determination superceded his parents’ right to freedom of religion. The decision prompted widespread uproar, particularly among Jewish and Muslim groups and as far away as Turkey, Israel and the United States. Germany’s Central Council of Jews called it “an unprecedented and dramatic intrusion on the right to self-determination of religious communities.” Ali Demir, the chairman of the Islamic Religious Community, argued that circumcision is a “harmless procedure, a tradition that is thousands of years old and highly symbolic.”
Ultimately, the Bundestag, Germany’s parliament, passed a law allowing the religious procedure. According to the new rules, specially qualified members of religious communities can perform the operation in the first six months of a boy’s life, after which it must be performed by a physician.
Last week’s ruling clarified the new law.
According to the judges, the mother has an inherent right to decide whether to have the procedure performed as long as the child cannot make that decision himself. However, they also ruled that the parents and doctors are obliged to inform the child “in a manner appropriate to his age and development” about the procedure and be mindful of his wishes. In the case of the 6-year-old, this did not occur. Parents must also be informed about the procedure ahead of time.
The court ultimately found the 31-year-old mother’s justification for the procedure to be unsatisfactory. Since the family had Germany as its primary place of residence, visits to Kenya were rarely possible, and the child was baptized as a protestant. Moreover, they concluded, a procedure could cause psychological damage to the child, since the mother said she couldn’t accompany her son to the circumcision.
We hear the who, what, when and where, but not the why. There is a hint of it in the report the “child was baptized as a protestant.” (Why the small “p”? What does that signify?) But there is nothing more.
Last December I compared the coverage of the circumcision debate in the Bundestag by the New York Times, Los Angeles Times and NBC. I wrote:
Turn to the NBC story written by Donald Snyder you can see the difference between adequate and great reporting. The article entitled “Circumcision to remain legal in Germany” provided the same political background and offering quotes from a number of MPs. It also addressed the religious freedom question from the perspective of Judaism and Islam. But in the same space as the New York Times it did a better job in conveying why this issue was important to supporters and opponents of circumcision.
While the Times noted the infrequency of circumcision in Germany, NBC took this angle further.
German society is highly secular. Religion is generally viewed as a relic from the past. This is especially true in what was formerly Communist East Germany, where atheism was the official doctrine for 44 years.
“The basic sentiment here is anti-religious,” said Sylke Tempel, editor-in-chief of Internationale Politik, a foreign policy journal published by the German Council of Foreign Affairs. “And Germans throw overboard anything that has to do with tradition.”
According to Tempel, the Cologne ruling was not a deliberate attack on Islam or Judaism but showed a total misunderstanding of how important circumcision is to both religions. TNS Emnid, a German polling organization, found in a July 2012 survey that 56 percent of Germans agree with the Cologne ruling.
Deirdre Berger, executive director of the American Jewish Committee in Berlin, a Jewish advocacy organization, said that the Cologne ruling can be traced to a body of law and medical literature that has been accumulating over the past decade. This school of thought, based on little scientific evidence, holds that circumcision does irreversible physical damage and causes emotional trauma, a view held by the German Association of Pediatricians, which has called for a two-year moratorium on circumcisions. By contrast, the American Academy of Pediatrics and the World Health Organization endorse circumcision for its medical benefits, particularly in fighting the spread of HIV in Africa.
What is missing from Der Spiegel‘s story is this background detail. The article is written from a German secularist perspective. This may not be such a very great crime as Der Spiegel is a German secular magazine — yet its story is incomplete, and insular. It lacks the self awareness found in quality journalism that acknowledges its own presuppositions, but also attempts to explain and engage other world views.
Perhaps it is too much to expect insight from a news story. But one should see balance — and that we do not see in this piece.
Image courtesy of Shutterstock.
First printed in Get Religion.
Posted by geoconger in Church of England, Get Religion, Press criticism.
Tags: ethical investing, The Independent
Hypocrisy pays. Reading about the foibles of the great and good, the rich and famous sells newspapers. When you have a story that combines religion and hypocrisy you can count on a nice bump in circulation.
Market forces determine newspaper content. It is difficult to sell church stories to an editor. A story on the dodgy theology of the head of the Episcopal Church may generate 125,000 views on a religion news website (earning it the church newspaper equivalent of double platinum status) but most secular papers will not touch it. However, if a church leader has been caught in a bad act (think sex or money) or if religious hypocrisy is involved, the newspaper that turned down a serious story will snap up the latest Jim and Tammy Faye escapade. Yes, I know I sound like a cynic, but I plead experience in my defense.
The Independent thought it had a winner last week with its story entitled “Church of England has up to £10m invested in arms firm”, as it combined the Church of England (always a soft target) with money and hypocrisy. But I am afraid the story will not pay. The Independent‘s hypocrisy charge does not jell because the complaint is weak and it does not distinguish between the different strands of Christian moral teaching on war and ethical investing.
The headline states the CoE has invested its money in an “arms firm”, and the accompanying photo shows a man inspecting a display of automatic weapons. Who is it? The lede does not tell us:
The Church of England has invested up to £10m in one of the world’s major arms firms, which supplies systems and technology for unmanned drones and jets to conflicts around the world. The discovery, on the eve of what is set to be the biggest day of protests against DSEi – the UK’s leading arms fair – in Docklands, London, tomorrow, has led worshippers to accuse church leaders of profiting from conflict.
Strong stuff. The Independent has made the “discovery” that the Church of England has enriched itself by financing the merchants of death. From the photo accompanying we might think it was Kalashnikov. Are they now in the drone business? Maybe — the Russian government last week sold a 50 per cent share of the rifle manufacturer to private investors. Could these investors be the C.o.E.? Are we seeing a modern twist on the church militant?
The identity of the modern day Krupp is given in the story’s second paragraph.
The Church Commissioners and Church of England Pensions Board are both shareholders in General Electric (GE), with shareholdings up to £10m. Yesterday, the Church defended the investment, claiming less than 3 per cent of GE’s business was based in arms sales.
General Electric? A merchant of death? The Independent explains:
But the firm, along with its key subsidiary General Aviation, is a leading supplier of “integrated systems and technologies” for combat aircraft, military transport, helicopters, land vehicles and unmanned aerial vehicles – better known as drones.
The Independent‘s claim is weak. Apart from the hyperbole, what does it have? Is GE really an “arms firm”? And if so, how long has the church held GE stock? Did it buy the shares recently? Or has it had the shares in its portfolio for about 75 years or so? Who else owns GE stock? I would imagine this “blue chip” stock would be held by a number of charities who invest in the market.
The article says worshippers are shocked by the news. Which ones? We hear from one potential worshipper, a peace activist-priest who has been arrested for his anti-war protests, and from the leader of a hitherto off the radar Christian pacifist group. And we have a statement from an advocacy group. Do these qualify as worshippers? Regular people in the pews who are outraged by what they see as the church’s hypocrisy? Or are these campaigners who have put out a press statement?
Against that we have a statement from an unnamed spokesman for the C.o.E. who tells us GE makes washing machines and the like. Could The Independent not have spoken with someone from the church’s ethical investment committee? Could The Independent have asked a question or two of some of the theologians or public intellectuals who have written on these issues — or even, God help us, the Church of England bishop tasked with speaking to defence policy issues in the House of Lords? What is the Church of England’s stance on these issues? Are they Quakers with better dress sense, or members of the “God, guns and gays” crowd? As The Independent asks no questions, we get no answers.
My questions are rhetorical. What you have here is re-write of an activist group’s press handout from an followed by a telephone call to the church press office. There is about a half hour’s work here. This is not a serious story. Unbalanced, incurious, and lazy.
First printed in Get Religion.
Posted by geoconger in Anglican Church of Kenya, Get Religion, Terrorism.
Tags: al Shabaab, Nairobi, Somalia, Westgate Mall
African reporters are coming into their own with the stories coming out of Kenya this weekend. If you step back from the reports on the Westgate Mall attack in Nairobi — now entering its third day as of the writing of this post — and look not at the content of the news, but how it is being presented, you can see examples the changes taking place in journalism. Advances in technology, newspaper and network business models, and the worldviews brought to the reporting by journalists have resulted in different stories today than would have been written 10 years ago.
Religion is part of the story. In the last week Boko Haram has killed over 150 Nigerians, the Taliban has killed 70 plus churchgoers and the Mall death total is expected to rise. All of the attacks were undertaken by Muslim terrorist groups, and the initial reports suggest they were targeting non-Muslims.
Twitter and the internet have changed the game. The police, the president of Kenya and the terrorists (if the tweets from the Somali Islamist group al-Shabaab which claim responsibility are to be trusted) have taken to Twitter or posted statements on the internet to release information that in the past would have come from press conferences or interviews. This story written by AFP and printed in The Australian as “More hostages freed as explosions rock mall complex” draws on one the scene reporting from local stringers and staff, statements posted on the web, Twitter tweets and press conferences.
The quantity of information has increased, but has the quality? By this I do not mean discrepancies such as the Red Cross reports 69 dead and the police report 59, as noted in this Reuters report. Twitter provides immediacy, but no context. The Shabelle Media Network in Mogadishu reports that al-Shabaab has identified the names and nationalities of the killers. Three are listed as Americans (two from Minnesota and one from Kansas City), one Briton and one Finn amongst the Somali and Kenyan terrorists. Major news — “Twin City killers in Nairobi Mall Massacre” — but can we trust it? I have no idea who the Shabelle Media Network is, and their report is drawn from a Twitter post.
There appears to be no way to confirm or verify this information. Are they immigrants, refugees, converts? The appearance of intimacy offered by the immediacy of the internet does not mean what is being said is true. When reporters trekked into the mountains to meet guerrilla groups — think of Mao in Yunnan or Castro in the Sierra Maestra Mountains — the stories they brought home were conditioned by what they were allowed to see and hear. Yet they offered a more complete story — depth, context and analysis. It is too soon in the news cycle from Nairobi to hear these things — but will we ever? Will the next big story (the Pakistani church bombing perhaps) overshadow Nairobi?
In comparing the American to Australian or English press reports, most papers have relied on the wire services, adding local color to the base story. The Australian story adds the name of the Australian national killed in the attack, while the British papers list their countrymen killed. Few newspapers or networks have bureaus in East Africa anymore — and those who do such as the New York Times — do not appear to have an advantage in their reporting over their competitors.
The value added found in these stories comes from local stringers. (I am making an assumption that the on the scene interviews with Kenyans have been conducted by Kenyans.)
This passage from The Australian is compelling.
Mall worker Zipporah Wanjiru, who emerged from the ordeal alive but in a state of shock, said she hid under a table with five other colleagues. “They were shooting indiscriminately, it was like a movie seeing people sprayed with bullets like that,” she said, bursting into tears. “I have never witnessed this in my life.”
Cafe waiter Titus Alede, who risked his life and leapt from the first floor of the mall, said it was a “miracle from God” that he managed to escape the approaching gunmen. “I remember them saying ‘you killed our people in Somalia, it is our time to pay you back’,” he said.
One teenage survivor told how he played dead to avoid being killed. “I heard screams and gunshots all over the place. I got scared… (and) hid behind one of the cars,” 18-year-old Umar Ahmed told AFP.
Two Christians and a Muslim (based upon their names) speak and Africans, based upon my experiences, really do speak this way. But so do Americans. Yet we are not as likely to hear God-talk in reports about natural disasters and traumatic incidents in the American press. Is this a function of the worldview of the African stringers?
The Nairobi story is not done. It will be fascinating to see how the story is told based upon these new variables: Twitter and African reporters telling the story. But I do believe this story signals the end of the good old days of the ex-pat reporter. From what has been published so far, those newspapers that have invested in bureaus in Nairobi have not seen a return on their investment in terms of the quality or quantity of their coverage.
Posted by geoconger in Episcopal Church in Jerusalem & the Middle East, Get Religion, Israel, Judaism, Press criticism.
Tags: Jerusalem, The Times
Choosing determines all human decisions. In making his choice man chooses not only between various material things and services. All human values are offered for option. All ends and all means, both material and ideal issues, the sublime and the base, the noble and the ignoble, are ranged in a single row and subjected to a decision which picks out one thing and sets aside another. Nothing that men aim at or want to avoid remains outside of this arrangement into a unique scale of gradation and preference.
Ludwig von Mises, On Human Action. (San Francisco: Fox Wilkes, 1996 4th rev. ed.) p 3.
Newspaper writing is about making choices. They range from choosing a topic and its parameters to the style of writing, the story’s length and the degree of context down to the language used. Choices are conscious and unconscious. While I should think about the framing of a story — being aware of the worldview I bring to an issue — before I write. I do not do it as often as I should.
But the preconceived notions and assumption I bring add value as I can stories in their historical/political context. I am able to discern if issue X is important, urgent or tired. Spin from PR flacks seldom moves me. Yet I have never written a sports story and can draw upon no well of knowledge to make an informed choice.
The conscious and unconscious choice applies to language. When I write “marriage equality” rather than “gay marriage” I am making a political choice with my vocabulary that signals the editorial stance of the publication or my personal views. This was especially true when I wrote for the Jerusalem Post. Through my upbringing and culture I knew to write “Jerusalem” as it would not have occurred to me to write “Al Quds”. But I learned to say “Judea and Samaria” not the “Occupied Territories” and “separation barrier” not “the wall” in line with the newspaper’s editorial policies. The vocabulary I brought to a story, whether innate to my worldview or learned from my employers, framed the article.
Choice results in consequences, whether intended or not. Let me draw your attention to the work of The Times foreign correspondent Michael Binyon to illustrate this point.
Binyon has penned a superior piece on one of the major under reported stories from the Arab Spring — the plight of Arab Christians. Taking as its news peg a report on a conference of church leaders in Amman hosted by King Abdullah of Jordan The Times article entitled “Middle East Christians face a bleak future” takes an indirect, but highly effective route in telling its story. It is a master class lesson in the craft of newspaper writing.
Yet this story also rang alarm bells within the Jewish community in Britain. “Did conference speakers call for the expulsion of Jews from Jerusalem?”, a prominent Jewish activist asked me after she read the article. “Had the Church of England gone over to the replacement theology camp?” This did not appear in a surface reading of the paper, but I immediately grasped her concern when I read the story again through her eyes.
The Times lede is beautifully written.
Their churches have been bombed, burnt and ransacked. Thousands flee their homes to seek safety in exile, as Islamist extremists incite mobs to attack the dwindling communities that remain. Christians in the Middle East are today facing the greatest dangers they have known for centuries.
Moving from a strong opening, the article succinctly gives the who, what, when and where — before moving into an extended treatment of the why. Again, this is nicely and professionally done — you see the hand of a professional at work here.
The article then passes to a serious of comments and observations from participants, that give substance to the theme articulated in the lede. And at the end we hear from Church of England (hurrah!).
The Anglicans were well represented. The Episcopal bishops of Egypt and Jerusalem were joined by the Rev. Toby Howarth from Lambeth Palace and former Bishop Michael Langrish of Exeter representing the Archbishop of Canterbury. Mr Howarth made the point that Western Christians too often had a skewed assumption that Christianity was an import to the Middle East rather than an export from it. And he underlined the importance of intra-Christian and intra-Muslim dialogue.
He was also one of the few speakers to note the importance of women in faith issues. Only two nuns joined the panel of 80 male clerics. One male speaker said that if faith issues were left to women half the problems would disappear immediately.
Aside from the male cleric’s patronizing comment about women — and what did he mean by saying that if half the people (men) left you would have half the problems you now have? — there seemed little objectionable in these comments, and nothing that would suggest an anti-Jewish attack from the CoE.
But further up in the article, we read that Arab Christians
had taken a full part in the wars against Israel and were in the forefront in the fight to maintain the Arab presence in Jerusalem and prevent its judiacisation.
In the worldview of my British Jewish friend the “judiacisation” reference prompted concerns that at this conference Christian Arabs had called for a Judenfrei Jerusalem. Though former Pres. Mahmoud Ahmadinejad and the Mullahs of Iran are the best known proponents of driving the Jews into the sea, the expulsion of Jews from the Arab world — from Morocco to Iran — in the years since 1948 is an open wound in the Israeli psyche. If some Christian Arabs had made this call — echoing their political leaders in the Palestinian Authority or other Arab states — had the Church of England and the bishops of Egypt and Jerusalem remained silent. By their silence were Anglicans implying consent to the calls to de-Judiaze Jerusalem?
If true, this was quite a story. “Church silence on Jew bating” would have been a fun headline, while the church journals would take a story on Anglican Replacement Theology.
To find out, I thought I would ask. A checked with Canon Toby Howarth from Lambeth Palace (the shorthand way to refer to the Archbishop of Canterbury’s staff). Dr, Howarth told me he had no knowledge of any calls from conference speakers to expel the Jews. I also raised the issue with the Bishop of Egypt at breakfast on Thursday — we were both attending conference at Wycliffe College at the University of Toronto. He had no memory of any anti-Semitic comments from the conference podium, but added that from the perspective of the Christian Arab, the judiacisation controversy was not about expelling Jews from Jerusalem, but Jews expelling Arab from Jerusalem.
The last patriarch of the Greek Orthodox Church in Jerusalem had been removed from office after he had been accused in acquiescing to the sale of church lands to Jewish businessmen. The gentrification of Jerusalem was forcing Arabs out of the city by pricing them out of the housing market or removing housing available to Arabs from the market, the bishop said.
Which perception is true? Both, none, one?
Had The Times intended to press this button in their story about the persecution of Christians in the Middle East. I think it most unlikely. But the use of “judiacisation” without explanation prompted some readers hear things that other readers did not.
First printed in Get Religion.
Posted by geoconger in Churches of Christ, Get Religion.
Tags: Daily Record, media bias
On one long winter workday in camp, as I was lugging a wheelbarrow together with another man, I asked myself how one might portray the totality of our camp existence. In essence it should suffice to give a thorough description of a single day, providing minute details and focusing on the most ordinary kind of worker; that would reflect the entirety of our experience. It wouldn’t even be necessary to give examples of any particular horrors. It shouldn’t be an extraordinary day at all, but rather a completely unremarkable one, the kind of day that will add up to years. That was my conception and it lay dormant in my mind for nine years.
From the foreward of Alexander Solzhenitsyn, Arkhipelag Gulag 1918–1956: Opyt khudozhestvennogo issledovaniia. Sokrashchennoe izdanie, ed. N. D. Solzhenitsyn (Moscow: Prosveshchenie, 2010).
Should fallacious news stories be allowed to stand unchallenged? If you wrestle with a tabloid, will you not merely smear yourself with more mud? In the latest edition of Crossroads, a GetReligion podcast, Issues Etc. host Todd Wilkin and I discussed my article “A Scottish tabloid libels the Churches of Christ” — my critique of a story that appeared in Glasgow’s Daily Record.
I was unsparing in my appraisal of the Daily Record article about the outreach activities of a Church of Christ congregation in East Kilbride, Scotland school. I wrote the article was written:
in a style reminiscent of Der Sturmer. Substitute “Jews” for “Church of Christ,” and with this article alleging secretive sects seeking to destroy the pure Scottish race through their pernicious doctrines, you have a story straight out of 1930?s Germany.
Yes, it is only the Daily Record, a disreputable tabloid, but this article is libelous, malicious and evil — it is a disgrace to journalism.
Todd pushed me to explain why I believed it was necessary to counter such stories. I noted there were two issues here — the wrong done to the members of the volunteer program at the Church of Christ and the wrong done to the art — to the craft and aesthetics of journalism. My response was directed by my love of newspapers. It was irrelevant to me who the target of the Daily Record‘s bile might have been. An attack by a newspaper against Muslims, Buddhists, Rastafarians, or the Churches of Christ (but perhaps not the Church of England) would have elicited a similar response.
Some commentators of my original post did not believe such a distinction should be made. They believed the Church of Christ’s actions to be malign and its “missionaries” — to use the phrase placed in scare quotes by the Daily Record — were a bad lot. The newspaper’s attack was justified because of the doctrines of the Church of Christ were objectionable to their sensibilities. I responded to one critic by stating this was not what newspapers were to do. By singling out the Church of Christ for abuse, manipulating photographs and misconstruing the story I wrote that I believed the Daily Record had breached the code of conduct expected of newspapers.
This is not about what the CoC believes or does not believe. It is about shoddy journalism. You forget state schools in Britain teach religion. Banning groups that are anti-gay, anti-feminist, anti-evolution would ban Muslim groups from offering religious materials to schools. Do you believe the Daily Record would have run this story if it those helping at the school were Muslims? Would the Daily Record have made the same remarks about the Koran .. Sura 5:6, that Jews are the descendants of Apes and Pigs? This is not about the CoC. This is about a newspaper behaving badly.
The stated the Daily Record story was guilty of the sins I enumerated in my first piece — and frankly they were dopes who did not know their job. Hyperbole in news reporting is a sign of the amateur — the hack who does not know his craft. Let the story tell itself, and if the facts justify outrage, then the reader’s response will be outrage. Spin a story of “extremist” cultists coupled with pejorative descriptions, one-sided and incomplete sourcing, manipulated photographs and the like — an intelligent reader will pause and ask, “What is going on here?” The true believers, those predisposed to hate the values and the members of the suspect minority will lap up what you have to say. But others will question the integrity of what has been set before them.
Over the weekend I opened a few book boxes I had placed in the attic some years ago. Russian novels kept since my college years. Flipping through my tattered copies of Dostoyevsky, Chekhov, Turgenev, Tolstoy, Bulgakov, Gogol, and others, I remembered why I loved literature and journalism. The power of Solzhenitsyn’s One Day in the Life of Ivan Denisovich came not from its adverbs or adjectives — but from its simplicity. If there were an evil tale to tell about the Church of Christ in East Kilbride, then a recitation of the facts coupled with a statement of the views of both sides would have been sufficient. The Daily Record instead engaged in a hissy fit, a bigotry-laced tantrum that served only to discredit itself, not the target of its animus.
First printed in Get Religion.
Posted by geoconger in Churches of Christ, Get Religion, Press criticism.
Tags: Daily Record, libel, Press Complaints Commission
Tabloids will always be with us. Few will admit to taking Jesus-shaped potato chips, astrology, Elvis and UFO sightings and Kardashian stories printed by The National Enquirer, the Star, The Globe, the National Examiner and the Weekly World News seriously — but American Media Inc. does quite well for itself by feeding the guilty pleasures of the American public.
The New York Daily News, the New York Post and similar newspapers are tabloids of a different sort. They are written in a simple and sensational style — compared to the “quality” newspapers or broadsheets like The New York Times, Washington Post or Wall Street Journal — and give more prominence to celebrities, sports and crime than their staid sisters.
A divide exists also in Britain between quality tabloids like the Daily Express and Daily Mail (some will no doubt choke over the appellation “quality”) and the down market “red tops.” Sharing a common red nameplate, the British red tops like The Sun, the Daily Star, the Daily Mirror, the Daily Record and the Daily Sport are more akin to the Daily News/Post than The National Enquirer in that while they too have horoscopes and celebrity gossip, they also report the news of the day — with naked girls on page 3.
But they also have a well-deserved reputation for bile and have earned the sobriquet the “gutter press.” Take this story in the Glasgow-based Daily Record entitled “Parents’ outrage as extremist US religious cult hand out creationist books and preach to kids at Scottish school.”
From start to finish, this article is junk. Not only is it junk, it sets out to be malicious. Below the over-the-top title appears a disturbing photo with this caption: “Face-painted Jared Blakeman is one of the ‘missionaries’ that has been in classrooms at the school.”
The article opens:
HORRIFIED parents fear an extremist religious sect has been trying to brainwash their kids after it was allowed to infiltrate a Scots primary school.
A head teacher invited the US Church of Christ, which rubbishes evolution and counts homosexuality as a sin, to minister to pupils. The “missionaries” at the school include face-painted Jared Blakeman, pictured in a T-shirt with the slogan AIM – short for “Adventures in Mission”.
Many parents at 400-pupil Kirktonholme Primary in East Kilbride only realised their children were being exposed to the evangelical group’s agenda when kids brought home alarming books they had been handed at assembly. The creationist books, defended by head teacher Sandra MacKenzie, denounce the theory of evolution and warn pupils that, without God, they risk being murdered in a harmful, disgusting world.
Parents have called for emergency talks with education chiefs, where they will demand the sect’s removal from the school.
The story continues in this line for another few hundred words in a style reminiscent of Der Stürmer. Substitute “Jews” for “Church of Christ,” and with this article alleging secretive sects seeking to destroy the pure Scottish race through their pernicious doctrines,you have a story straight out of 1930′s Germany.
Calling the Churches of Christ an “extremist sect” is ludicrous and pejorative. It seeks to denigrate rather than inform. As to the complaints cited by the article, it uses the weasel words of “many” without identifying how many or who. Are one or two parents or “many” parents upset? And what upsets them? We learn:
But the Record can reveal sinister undertones to their eight-year involvement at the school.
The Church of Christ have targeted Kirktonholme as a “mission” and have several members helping with classes and giving lessons in religion.
Church members like Blakeman – photographed as a scary Pirates of the Caribbean character – were allowed in to work as classroom assistants and help with homework and in other mainstream roles.
What utter garbage. Is such conduct illegal? Does it violate Scottish education rules? No, but admitting a church has been conducting outreach to a school with the school principal’s support and under state guidelines for religious education would deflate the story.
There is a cruel tinge as well. By using the photo of a volunteer with his face painted like Captain Jack Sparrow from the Pirates of the Caribbean movies, it implies this is how the volunteer dressed when helping at the school. Did he? Or is the Daily Record seeking to vilify or caricature a member of this religious group for its own ends?
In Britain, publishers agree to abide to a voluntary code of conduct administered by the Press Complaints Commission.
Article 1 of the code states in part:
i) The Press must take care not to publish inaccurate, misleading or distorted information, including pictures.
ii) A significant inaccuracy, misleading statement or distortion once recognised must be corrected, promptly and with due prominence, and – where appropriate – an apology published. In cases involving the Commission, prominence should be agreed with the PCC in advance.
Article 12 states in part:
i) The press must avoid prejudicial or pejorative reference to an individual’s race, colour, religion, gender, sexual orientation or to any physical or mental illness or disability.
Were I the Scottish Church of Christ, I would file a complaint with the commission. Yes, it is only the Daily Record, a disreputable tabloid, but this article is libelous, malicious and evil — it is a disgrace to journalism.
First printed in Get Religion.
Posted by geoconger in China, Get Religion.
Tags: Confucius, Golden Mean, Guo Jingmin, materialism, New York Times
Some boys kiss me, some boys hug me
I think they’re O.K.
If they don’t give me proper credit
I just walk away
They can beg and they can plead
But they can’t see the light, that’s right
‘Cause the boy with the cold hard cashIs always Mister Right, ’cause we are
Living in a material world
And I am a material girl
You know that we are living in a material world
And I am a material girl
Material Girl (1984)
Madonna was not always the frightening figure she is today. Once upon a time she seemed to symbolize the enthusiasm and vitality of the 1980s — that golden age of conspicuous consumption, big hair, shoulder pads, Dallas, and Thatcherism. An article in the Wednesday New York Times film section entitled “A Film-Fueled Culture Clash Over Values in China” brought those memories back (sans Margaret Thatcher), while also reminding me that I view the world through the lens of Christendom. What I assume to be vice can be celebrated as virtue by others.
The article reports that China is grappling with the consequences of the conspicuous consumption of its gilded youth — the vulgar ostentation of the children of the newly rich as captured in two light, but wildly popular films from director Guo Jingmin. The Times reports the films
have also made an impact beyond the box office. They have become a lightning rod for this nation’s evolving view of its growing youth culture. Many established Chinese cultural commentators are outraged by these works’ overt celebration of materialism, and this anger has spurred a surprisingly robust counterattack by the movies’ many young fans.
Just as Ian Fleming’s sex, sadism and snobbery spy thrillers of the 1950′s captured the imagination of England as it emerged from the grim post-war years, Guo’s books and films speak to the voracious appetite for luxury in post-Maoist China. Like Bret Easton Ellis’s Less than Zero (without the sex and drugs) Guo’s work chronicles the void — but he does not condemn, he celebrates. The Times article states:
His books are stuffed with English-language brand names like Chanel and Gucci and choice phrases. (“Economy class kills me!” and “I hate Beijing!”) His films show the actual designer goods and include dialogue that has also riled commentators, like this exchange in “Tiny Times 1” between two star-crossed young lovers:
“I like you,” the young man says, “not because you’ve had a driver since you were little, and not because you have designer bags, and definitely not because you gave me expensive boots. Even if you didn’t have a cent, I would still like you.”
The woman then turns on him: “Let me tell you, love without materialism is just a pile of sand!”
How far China has come. The “love without materialism” line could have been spoken just as easily a Red Guard in the 1960s as by a Shanghai sybarite today. Materialism — the philosophical basis for Marxist thought — has been construed to mean economic materialism — the desire for possessions. The article nicely notes the clash of ideologies between the two materialist cultures — between China’s rural past and its urban present — before returning to a discussion of the films place in the contemporary Chinese psyche.
Yes, I know I am taking a sledgehammer to a souffle when I critique The Times movie page for not getting religion, but is there not a third, or even fourth element at work in this “clash of values”?
A 2010 article in Jing Daily reported China was unsure of the virtues of conspicuous consumption.
While many newly wealthy Chinese are quick to outfit themselves head-to-toe in luxury brands or have themselves chauffeured around in limited-edition Bentleys, and the pursuit of wealth is largely considered a societal imperative and not entirely without merit, broader social attitudes toward the wealthy are decidedly mixed. Last year, a study by the Zhejiang Academy of Social Sciences found that 96% of respondents said they feel resentment toward the wealthy, and another survey conducted earlier this year by the People’s Daily found that 91% of respondents believe that the country’s nouveau riche has leveraged government connections to build their fortunes.
Is this entirely class based, or does China’s Confucius culture play a role in this clash of values? Or does its emphasis on the family above all over against the Maost ethic of self-denial.fuel conspicuous consumption?
Confucianism omitted out of the social relationships man’s social obligations toward the stranger. While theoretically care for one’s fellow man was provided for in the “doctrine of reciprocity” the relationship toward “others” was not one of the five cardinal relationships. The center of existence in the Confucian system was the family — and its prosperity was paramount.
The Hong Kong based psychologist, Michael Harris Bond, developed this theme in his book Beyond the Chinese Face:
The only principle that might guide behavior towards strangers is the Chinese ‘golden rule’ of Confucius, ‘Do not do unto others as you would not have them do unto you.’ This counsel, however, is in the negative and prohibits harmful acts rather than promoting helpfulness. It is quite different in its consequences from doing unto others as you would have them do unto you. This Judeo-Christian dictum is another universal principle, but one that endorses an active reaching out to strangers. It finds its expression at the broader political level in constitutional safeguards for minority rights and a social welfare system; at the interpersonal level, in a greater willingness to assist the underdog. Such a principle operates less strongly in Chinese society.
But traditional Chinese culture also eschewed vulgar displays of wealth. Confucius’ doctrine of the Golden Rule promoted a humble, calm way of life that frowned upon self-publicity and personal ostentation.
What is being reported in this article? Are the Shanghai society girls the moral monsters of Less than Zero, or do they represent religious and cultural flux underway in China. Or — am I assuming a Christian worldview that sees gluttony and self-aggrandizement as a sin which separates me from God and my fellow men.
Since the liberalizations of the early 1980’s one of the key challenges that Chinese individuals have faced is the question, “What is the meaning of life? For what purpose do I live?” A century of warfare culminating in the Cultural Revolution (1966-1976) not only undermined traditional Confucian values but shook the rhetoric and ideology of revolutionary Maoism. The new emphasis on individual freedom, prosperity and happiness stands in sharp contrast to the Maoist vision of self-sacrifice, self-discipline and self-restraint.
And into this mix comes the burgeoning Christian church in China with its tens of millions of new converts. Where does this Judeo-Christian worldview come into play?
Perhaps this is a bit too much for a review of a review of frothy Chinese films, but it does permit me to speak to the biases I and almost all Western journalists bring to their reporting on the non-Christian world. Whether atheist, Christian, agnostic or Episcopalian — a Western reporter has been reared in Christendom (post-Christendom) where there are shared norms of good and evil. From time to time it is good to remind ourselves that the truths we assume to be universal are not always so.
First printed in Get Religion.
Posted by geoconger in Get Religion, Press criticism, Roman Catholic Church.
Tags: Ireland, New York Times, poetry, Seamus Heaney
Religion’s never mentioned here,’ of course.
‘You know them by their eyes,’ and hold your tongue.
‘One side’s as bad as the other,’ never worse.
Christ, it’s near time that some small leak was sprung
In the great dykes the Dutchman made
To dam the dangerous tide that followed Seamus.
Yet for all this art and sedentary trade
I am incapable.
So begins Section III of Seamus Heaney’s “Whatever You Say Say Nothing”, found in his 1975 collection of poems North. In a 2000-word 30 Aug 2013obituary entitled “Seamus Heaney, Irish Poet of Soil and Strife, Dies at 74″, The New York Times offered an appraisal of his life and work, noting that:
In 1995, he became the fourth Irishman to win the Nobel in literature, following Yeats, who received it in 1923; George Bernard Shaw (1925); and Samuel Beckett (1969).
In describing Heaney’s place within literature, The Times obituary makes repeated reference to the poet’s Catholic identity and the religious language found in his work.
A Roman Catholic native of Northern Ireland, Mr. Heaney was renowned for work that powerfully evoked the beauty and blood that together have come to define the modern Irish condition. … Throughout his work, Mr. Heaney was consumed with morality. In his hands, a peat bog is not merely an emblematic feature of the Irish landscape; it is also a spiritual quagmire, evoking the deep ethical conundrums that have long pervaded the place. … Mr. Heaney was enraptured, as he once put it, by “words as bearers of history and mystery.” His poetry, which had an epiphanic quality, was suffused with references to pre-Christian myth — Celtic, of course, but also that of ancient Greece. His style, linguistically dazzling, was nonetheless lacking in the obscurity that can attend poetic pyrotechnics.
The obituary also notes Heaney’s close identification with Catholic Ireland.
Mr. Heaney was deeply self-identified as Irish, and much of his work overtly concerned the Troubles, as the long, violent sectarian conflict in late-20th-century Northern Ireland is known. But though he condemned British dominion in his homeland (he wrote: “Be advised, my passport’s green/No glass of ours was ever raised/To toast the Queen”), Mr. Heaney refused to disown British tradition — and especially British literature — altogether.
The Times also quotes a passage from his 1974 lecture, “Feeling into Words to describe his love of language, rhyme and alliteration.
“Maybe it was stirred by the beautiful sprung rhythms of the old BBC weather forecast: Dogger, Rockall, Malin, Shetland, Faroes, Finisterre; or with the gorgeous and inane phraseology of the catechism; or with the litany of the Blessed Virgin that was part of the enforced poetry in our household: Tower of Gold, Ark of the Covenant, Gate of Heaven, Morning Star, Health of the Sick, Refuge of Sinners, Comforter of the Afflicted.”
Does all this make Seamus Heaney a Catholic poet? While his work has long been associated with Catholicism, is this a sociological or religious description? There is no doubt that Heaney is a Catholic poet in a sociological sense. Writing in The Listener in 1975, Conor Cruise O’Brien argued that in North, Heaney was giving voice to a tribal Catholicism. It was “the tragedy of a people in a place: the Catholics of Northern Ireland.” While critic Edna Longley stated Heaney’s North concentrated on the “Catholic psyche as bound to immolation, and within that immolation, to savage tribal loyalties.”
Was Heaney’s Catholicism merely communal? An accident of his Northern Irish nationalist Catholic birth? Or was it informed by belief in the tenets of the Catholic faith? As a young man, Heaney spoke of his work as a “slow obstinate Papish burn’, but by 2002 he said that his Catholicism was more of a “‘sociological term than anything else.” In the 2002 book, In the Chair: Interviews with Poets from Northern Ireland (p 83) Heaney said:
‘Papish burn’, I’m sorry to say, caves in to that same old clichéd idiom. It doesn’t help. It’s not further language. Catholic is less conniving than Papish, but if you describe yourself as a Catholic in the North, it can still sound like a defiance or a provocation. In certain circles in the South, it might even be taken to mean that deep down you are unrepentant about child abuse by priests and not altogether against corporal punishment in orphanages. I exaggerate, I know, but only in order to emphasize the way the common mind tends to react when faced with the fact of religion and religious practice and religious value.
Which takes me back to The New York Times obituary. In what sense can Heaney be called a Catholic poet? He certainly was an Irish Catholic poet — in terms of sectarian identity. But should the sociological label — the ideological stance of nationalist and Catholic over against Protestant and loyalist — be applied to his faith life? I expect that in years to come academic monographs and dissertations will examine these questions, and I offer no dogmatic assertion that he was or was not a Catholic poet. Yet should not a newspaper be careful on this point — conflating ideology with faith?
Was The Times correct in leading its description of Heaney as “A Roman Catholic native of Northern Ireland” without inquiring into the content of his religious beliefs?
Or does the use of Catholic image, language and symbolism in his poetry enough to make him Catholic? Can we call him a Catholic poet though “Religion’s never mentioned here,” of course.
First printed in Get Religion.
Posted by geoconger in Abuse, Get Religion, Press criticism, Roman Catholic Church.
Tags: Milwaukee Journal Sentinel, New York Times, Timothy Dolan
”The question is, should this indictment have ever been brought? Which office do I go to to get my reputation back? Who will reimburse my company for the economic jail it has been in for two and a half years?”
So said former Labor Secretary Raymond J. Donovan to The New York Times following his acquittal on state charges of fraud and theft in 1987. Accused by the Bronx DA of attempting to defraud the New York City Transit Authority of $7.4 million on a subway construction project in the late 70′s, before he entered the Reagan Administration, Donovan and his co-defendants were found not guilty on all charges — with one jury telling the Times she believed the prosecution was politically motivated. While rejoicing in the not guilty verdict after his two year ordeal, Donovan lamented that it was not fair that the news of his being a decent man would receive far less publicity than the accusation he was a criminal.
What should a newspaper do in this situation? How can it restore the reputations of those falsely accused? Human nature being what it is, the news of an evil man is far more interesting than that of a good one. Critics often accuse newspapers of printing only bad news — senior church leaders upbraid me from time to time for focusing on scandal, corruption and hypocrisy and downplaying the good works performed by church. It does little good to respond that I dutifully report on the good news, but no one reads it. Stories of church sponsored campaigns to stop child marriage in Africa or of female genital mutilation, for example, are read by only a few, while a naughty vicar story is good for tens of thousands of hits, while an Al Gore in bed with the Church of England will get picked up by Drudge and crash the servers.
In the Donovan case The New York Times acted properly and professionally according to the dictates of the craft. They reported without bias, cant or agenda. To have done more would have been special pleading, engaging in propaganda to sway public opinion to think as our masters tell us.
What then should we make of The Times coverage of New York Cardinal Timothy Dolan and the Archdiocese of Milwaukee abuse lawsuit? On 1 July 2013 The Times printed a story entitled “Dolan Sought to Protect Church Assets, Files Show”. This was followed on 3 July 2013 with an editorial entitled “Cardinal Dolan and the Sexual Abuse Scandal” and a 6 July op-ed piece by Frank Bruni entitled “The Church’s Errant Shepherds”. Apart from a correction on 16 July The Times does not appear to have followed up on the story.
Which is curious as the first article starts off with a bang.
Files released by the Roman Catholic Archdiocese of Milwaukee on Monday reveal that in 2007, Cardinal Timothy F. Dolan, then the archbishop there, requested permission from the Vatican to move nearly $57 million into a cemetery trust fund to protect the assets from victims of clergy sexual abuse who were demanding compensation.
Cardinal Dolan, now the archbishop of New York, has emphatically denied seeking to shield church funds as the archbishop of Milwaukee from 2002 to 2009. He reiterated in a statement Monday that these were “old and discredited attacks.”
However, the files contain a 2007 letter to the Vatican in which he explains that by transferring the assets, “I foresee an improved protection of these funds from any legal claim and liability.” The Vatican approved the request in five weeks, the files show.
The article continues in this vein, proffering evidence and arguments that while Archbishop of Milwaukee, Cardinal Dolan acted disreputably by moving church assets out of the reach of creditors. The Times editorial doubled-down on this assertion writing:
Tragic as the sexual abuse scandal in the Roman Catholic Church has been, it is shocking to discover that Cardinal Timothy Dolan, while archbishop of Milwaukee, moved $57 million off the archdiocesan books into a cemetery trust fund six years ago in order to protect the money from damage suits by victims of abuse by priests.
While not labeling him a crook, the editorial board was quite clear in its opinion the archbishop had engaged in shady dealings and had not lived up to the high moral standard The Times expected of the Cardinal Archbishop of New York. The censure of the op-ed pales in comparison to the rage that seethes through Frank Bruni’s piece. The underlying acts of abuse were bad enough, but the institution’s response has been worse.
I mean the evil that an entire institution can do, though it supposedly dedicates itself to good.
I mean the way that a religious organization can behave almost precisely as a corporation does, with fudged words, twisted logic and a transcendent instinct for self-protection that frequently trump the principled handling of a specific grievance or a particular victim.
However, Bruni’s column is a column. A reader may agree with his sentiments or find them unhinged. They are written to provide entertainment based on current events — they are not reporting in and of themselves. The Times‘ op-ed piece is also only the opinion of the editorial board. One either agrees with its sentiments or does not. The underlying news stories however, are what makes or breaks the newspaper’s reputation for reporting. And here the paper disappoints.
On 30 July the Associated Press and the Milwaukee Journal Sentinel reported that a Federal District Court had ruled that Cardinal Dolan and the Archdiocese of Milwaukee had acted properly — and morally — by shielding cemetery funds from creditors. The Journal Sentinel story entitled “In win for Milwaukee Archdiocese, judge shields cemetery funds from creditors” reported:
In a decision that could have far-reaching implications for religious institutions around the country,a federal judge has ruled against forcing the Archdiocese of Milwaukee to tap its cemetery funds to pay sex abuse claims in its bankruptcy.
In issuing the ruling Monday, U.S. District Judge Rudolph T. Randa said including the funds would violate free exercise of religion under the First Amendment and a 1993 law aimed at protecting religious freedom. Randa cited the Catholic belief in the resurrection, which teaches that the body ultimately reunites with the soul, and the role of Catholic cemeteries in the exercise of that belief under canon law.
“The sacred nature of Catholic cemeteries — and compliance with the church’s historical and religious traditions and mandates requiring their perpetual care — are understood as a fundamental exercise of this core belief,” said Randa in overturning an earlier decision by U.S. Bankruptcy Judge Susan V. Kelley.
Yet there has been nothing from The New York Times on this issue. When the ruling was handed down, I expected to see something. Perhaps another angry Bruni jeremiad on the courts protecting an evil institution, tut-tutting from the editorial board — but nothing. Perhaps it being August the staff are on holiday and no one was about to write this piece. Yet The Times has an AP subscription and could have run the wire service story.
What message is The New York Times sending by not reporting the court verdict, which as the Journal Sentinel story points out, stressed the judge’s decision that what Cardinal Dolan did was not only lawful, but was a moral act based upon the Catholic Church’s doctrines. Is The Times motivated by animus towards the Roman Catholic Church? Does it hate Cardinal Dolan?
I doubt the newspaper has a grudge against the archbishop. Life’s events are more often motivated by mistake and omission than deliberate aggression. Nevertheless, this does episode does not do credit to The New York Times.
Caveat: The New York Times may have reported this decision — if so, I have not seen it, nor been able to find it on their website. Times image courtesy of Shutterstock.
First printed in Get Religion.