Evangelicals

Heeding the Nashville shooter's own voice: Do journalists want the 'manifesto' released?

Heeding the Nashville shooter's own voice: Do journalists want the 'manifesto' released?

Once again, we return to that mantra from old-school journalism — “who,” “what,” “when,” “where,” “why” and “how.”

When covering the murders at Nashville’s Covenant Presbyterian Church private school, journalists already know that the shooter wanted the public to know the answer to the “why” question.

Moments before shooting open the school’s doors, the person previously known as Audrey Hale, who chose the name “Aiden” in social media, sent a haunting and strategic message to a friend. Some timelines suggest that the shooter sent this message while parked in the church’s parking lot.

The contents of the message are highly relevant to news coverage of the shootings. Readers: Have you seen these words quoted in your local, regional and national news sources? Hale wrote:

“This is my last goodbye.

“I love you (heart) See you again in another life Audrey (Aiden)”

Later, Hale added:

“My family doesn’t know what I’m about to do

“One day this will make more sense. I’ve left more than enough evidence behind

“But something bad is about to happen.”

Public officials have made it clear that the shooter left behind a “manifesto,” as well as highly detailed plans for the attack on the school (school leaders have said Hale attended 4th and 5th grade there). The manifesto text is almost certainly what Hale was describing with the words, “One day this will make more sense. I’ve left more than enough evidence behind.”

Under normal circumstances, journalists would be doing everything that they can to answer the “why” question in this case, including calling for the release of Hale’s manifesto text and other materials linked to the attack. But these are not normal circumstances.


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Yes, this is personal: Concerning the New York Times report on The King's College crisis

Yes, this is personal: Concerning the New York Times report on The King's College crisis

I have been on the road for about 12 days now, visiting family in Kansas after speaking at a journalism conference in Washington, D.C. During that time, I have received quite a few emails asking me to comment on the New York Times story about the crisis at The King’s College in lower Manhattan.

As longtime GetReligion readers know, I taught seminars at The King’s College for five years after the semester-length Washington Journalism Center program moved there in 2014. I have friends and former colleagues at TKC and, thus, writing about this topic is quite personal.

Thus, let me stress that the following is a GetReligion commentary about the Times report — which is an important story and, frankly, quite good. It’s crucial — here’s that GetReligion theme, again — that it was assigned to a religion-desk reporter. However, the story, in my opinion, does have an important “ghost” in it, one that could be spotted by anyone who has dug into the details of recent academic and financial trends in Christian higher education.

Hold that thought. First, here is the double-decker headline on this news feature:

The Second Life of a Christian College in Manhattan Nears Its End

The King’s College, which draws students from around the country to Manhattan, has not been able to recover from enrollment and financial losses.

As is the case with MANY private colleges, before and after the coronavirus pandemic, this small college has fundraising issues, enrollment issues and then budget issues that are directly linked to enrollment issues.

To be blunt, many excellent private educational institutions are overly dependent on tuition dollars and lack the endowment funds to survive severe drops in recruiting numbers. For two decades Christian college leaders have known that they would face severe challenges after the passing of a giant wave of students from the giant Millennial generation.

Thus, Christian college administrations have been asking hard questions about recruiting and fundraising. Here is one way to look at it: The concerns of donors, church leaders and parents are not (#DUH) always the concerns of potential students. However, a Christian college cannot survive without loyal donors, church leaders and parents willing to send their children — the ultimate investment — to a specific college.

The raises a painful question: Should small Christian private schools case a “wide net,” seeking as many students as possible (period), or focus on “mission fit,” seeking students from homes and pews that strongly support a school’s core values and programs?


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Florida evangelicals mull Trump vs. DeSantis and, #behold, AP finds some diversity!

Florida evangelicals mull Trump vs. DeSantis and, #behold, AP finds some diversity!

Brace yourselves, readers, because I am about to praise an Associated Press story about evangelical voters, Florida and the looming clash between Gov. Ron DeSantis and former President Donald Trump.

But before we go there, let’s review two GetReligion themes about these topics.

(1) During the primaries before the 2016 presidential election, a strong army of evangelical voters provided strategic support for Trump. But just as many evangelicals voted for other GOP candidates in a very, very large Republican field. In the general election, white evangelicals — faced with a choice between Trump and Democrat Hillary Clinton — voted overwhelmingly for Trump.

This created the “81% of evangelicals just love Trump” myth, which hid some crucial divisions inside the complex and diverse world of American evangelicalism.

(2) Trump reached the White House — quite literally — because of the crucial votes of Latino evangelicals and Pentecostal believers in Florida. The growing diversity in Latino voting remained a secret hidden in clear sight until press coverage linked to the 2020 and 2022 elections, including the rise of DeSantis, who is Catholic.

This brings us to the new AP report: “Trump vs. DeSantis: Florida pastors mull conservative issues.”

While it contains some familiar mainstream press language on moral and cultural issues — battles about parental rights and sex education are about “politics,” as opposed to beliefs or doctrines — it offers information and input from a strong set of insiders and experts. Also, there is a truly shocking summary statement about evangelicals in Florida. Hold that thought. Here is the overture:

DORAL, Florida (AP) — Several of Florida’s conservative faith leaders have the ear of two early frontrunners for the 2024 Republican presidential nomination — former President Donald Trump, who lives in Palm Beach, and Gov. Ron DeSantis.

The clergy’s top political priorities are thus likely to resonate in the national campaign for the religious vote, even as both men’s agendas are still being weighed from the pulpit.

The faith leaders’ key issues include education, especially about gender and sexuality, and immigration, a particularly relevant matter in Florida, which is a destination for hundreds of thousands of newcomers and home to politically powerful Latino diasporas.

Guess what? Latino clergy have a rather complex stance on immigration, one rather similar to the views I have heard from mainstream evangelicals for a long time.


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Who are America's most influential women in religion? Why do they get so little ink?

Who are America's most influential women in religion? Why do they get so little ink?

International Women’s Day last week led to — naturally — a lot of news features about the female half of the human race.

The Washington Post did a piece on women in Afghanistan (as did the New York Times); Agence France Presse wrote on women who work for the Roman Curia; the Jewish Telegraph Agency covered Orthodox women who get around their religion’s prohibition against women chanting Hebrew scriptures to mixed audiences.

I would have liked to have something more diverse and wider-ranging, such as a list of top women who exert influence not only within their own religions, but who have spoken to needs or issues in the general culture. In effect, they have transcended their faith groups.

In short, who are the most influential women in American religion?

Time magazine asked a similar question about evangelicals and the magazine’s list of America’s 25 most influential evangelicals is still referred to 18 years later. Most of those named were men; if there were women, they were paired with their husbands. The only two women who made the list on their own merits were televangelist Joyce Meyer and the late Diane Knippers, president of the Institute on Religion and Democracy.

I have spent much of my professional career profiling women in religion. The first time I put together such a list was in 2014 when I was so frustrated at how so many gifted evangelical women didn’t get near the top billing in the media that men do. In a post titled “Great Women Who Will Never Be Famous,” I wrote about Miriam Adeney, Nancy Pearcey, Robin Mazyck, Susan Wise Bauer, Sarah Zacharias Davis and Dale Hanson Bourke.

I’ve now updated that list to include other religions. I avoided women who got where they are because of their husbands. I am not denigrating their accomplishments, but simply focusing elsewhere.

I do realize that women in many traditions aren’t allowed into formal religious positions, which is why my list includes activists, bloggers and others who work outside regular boundaries.

It’s a sticky wicket, this list. Should one stick with women who have the largest numbers of books written, most news coverage or most impressive social media standings? How about lesser-known women who represent important constituencies?

For instance, many of you may not know Nailah Dean, 30, a black/Latina California lawyer and Muslim feminist who speaks out on what she calls the “Muslim marriage crisis.”


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Why do Southern Baptists and many like-minded Protestants still bar women pastors?

Why do Southern Baptists and many like-minded Protestants still bar women pastors?

THE QUESTION:

Why do Southern Baptists and like-minded Protestants bar women pastors?

THE RELIGION GUY’S ANSWER:

Why? Simple. Because they believe that’s what the Bible teaches.

But other conservative evangelical groups see female clergy as biblically proper, for example the Assemblies of God, Evangelical Covenant Church, Free Methodist Church and Salvation Army, along with many independent congregations.

The question is timely because the June 13-14 annual meeting of the Southern Baptist Convention, America’s largest Protestant denomination, will be a landmark on this. The gathering will decide whether to expel any congregation with a women pastor, thus affirming the SBC Executive Committee’s February expulsion of five such congregations.

Among them is one of the Baptists’ biggest and most influential, Saddleback Church in California, long led by popular author Rick Warren. (See this recent GetReligion post and podcast for more information: “Women in ministry remains a hot topic in SBC life, especially at the pulpit level.”)

Among Baptists, a local congregation ordains clergy, and the SBC upholds the total decision-making independence of each local congregation, so each is free to ordain women. However, the June meeting could establish a new nationwide policy that defines women’s ordination as such a doctrinal heresy that fellowship must be severed.

Across history, Christianity has largely been led by men, as with other world religions and with most societal institutions in most times and places, Protestants have been changing that.

In the U.S., a few U.S. Protestant women were ordained beginning in the 19th Century, including by evangelical churches. In the decades after World War Two, major “mainline” Protestant denominations ended their gender barriers. Women now make up 35% of the students at campuses in the Association of Theological Schools.

Though the SBC now anchors the men-only side in the ongoing debate among evangelicals, this was not always the case.


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EV charging sites at churches: Which denominational brands will get government $$$?

EV charging sites at churches: Which denominational brands will get government $$$?

Let me open this post with a confession: I am part of a growing flock of folks (some say “cult”) that attracts lots of nasty social-media commentary from a fascinating coalition of left-wingers and right-wingers.

In other words, I drive an electric car.

Wait. Anger from left-wingers? Remember these four words: Elon. Musk. Bought. Twitter.

Anyway, I have spent quite a bit of time reading about efforts to build EV-charging networks. Things were totally bonkers during the year or two that the Joe Biden White House was refusing to utter the word “Tesla” and seemed poised to pour billions of tax dollars exclusively into networks that are infamous for the stunningly high percentage of time their chargers are broken.

Now, what does this inside-baseball discussion have to do with religion-beat news?

Maybe you saw this Religion News Service headline that ran the other day: “Could churches be prime locations for EV charging stations? One company thinks so.

You see, EV charging stations require (#DUH) empty parking spaces, and it helps if these slots are in convenient urban and suburban locations — frequently near a highway exit or two. This leads to the totally logical overture for this timely RNS piece:

As more drivers make the decision to switch from gas-powered cars to electric vehicles, places to power them remain few and far between in large parts of the country. And with the Inflation Reduction Act of 2022 incentivizing clean energy and electric cars, as well as providing investments for green technology, the demand will only increase.

Churches, with their large parking lots that often sit empty during the week, could help provide a solution.

Now, imagine yourself driving through a typical American city. In your mind’s eye, where do you see empty church parking lots?

Basically, you will find two different kinds of lots and they tend to be located in rather different kinds of places. This is where I see a potential news hook or two.


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Archbishop of Canterbury offers to stand down, as England OKs gay-union blessings

Archbishop of Canterbury offers to stand down, as England OKs gay-union blessings

In England, proclaiming God's blessing on same-sex relationships has become the new orthodoxy for clergy with established ties to the powers that be.

But not in Nigeria and the Global South, where Anglican leaders have urged the Church of England to consider the impact of its actions on believers facing conflict with Jihadi terrorists.

"I am genuinely torn by this," said Archbishop of Canterbury Justin Welby, about an appeal for General Synod leaders to consult with Anglican primates around the world before proceeding. "It isn't just about listening to the rest of the world -- it's caring. Let's just be clear on that. It's about people who will die, women who will be raped, children who will be tortured.

"So, when we vote, we need to think of that. It's not just about what people will say -- it is about what they will suffer."

But after years of tense dialogues and visiting war zones, Welby told the synod to proceed. Thus, the General Synod bishops, clergy and laity voted 250-181 to offer blessing rites for same-sex couples married by the state -- while retaining church doctrine that marriage is between a man and a woman.

"For the first time, the Church of England will publicly, unreservedly and joyfully welcome same-sex couples in church," said Welby and Archbishop of York Stephen Cottrell, in their Feb. 9 statement. Anglicans have "deep differences on these questions which go to the heart of our human identity."

This move angered LGBTQ activists who said mere "blessings" were not enough, while leaders of giant Anglican churches in Africa and Asia also rejected the compromise.

Welby said he had little or no choice, when addressing a Feb. 12 meeting of the Anglican Consultative Council in Accra, Ghana.

After the synod vote, he said, "I was summoned twice to Parliament and threatened with parliamentary action to force same-sex marriage on us, called in England 'equal marriage.'"


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Hurrah! Associated Press report mentions Clinton-era religious liberty principles (updated)

Hurrah! Associated Press report mentions Clinton-era religious liberty principles (updated)

Back in my Baylor University days, my favorite European history professor had a symbolic gesture he would use when discussing absurd, paradoxical moments in events such as the French Revolution.

“What a world!” he would exclaim, with a cynical laugh, while striking his forehead with the heel of his palm — his own variation on the classic “face palm” gesture.

This is the gesture I would like readers to imagine as I congratulate the Associated Press for a few important examples of basic journalism in a story with this headline: “West Virginia GOP majority House OKs religious freedom bill.”

For starters, the term “religious liberty” wasn’t framed with “scare quotes” in the headline. What a world! Might this have something to do with the First Amendment?

Let’s walk through this AP story and look for what appear to me to be ordinary examples of news coverage. However, in this day and age, basic acts of journalism should be celebrated. Here is the AP overture:

CHARLESTON, W.Va. (AP) — West Virginia’s GOP supermajority House of Delegates passed a bill Monday that would create a test for courts to apply when people challenge government regulations they believe interfere with their constitutional right to religious freedom.

The bill passed after several Democrats expressed concern that the proposal could be used as a tool to discriminate against LGBTQ people and other marginalized groups. Democratic Del. Joey Garcia also asked whether the proposed law could be used to overturn West Virginia’s vaccine requirements, which are some of the strictest in the nation.

A sign of progress? Note that the lede states that the bill created a “test for courts to apply” — not a mandate of some kind. This is a sign of things to come.

Let’s read on.

One of the legislation’s co-sponsors, Republican Del. Todd Kirby, said those questions would be up to the courts to decide — the bill only provides a judicial test for interpreting the law.


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100 years ago this week, feisty Time magazine began changing the news game

100 years ago this week, feisty Time magazine began changing the news game

Friday, March 3, marks 100 years from the first issue date of Time magazine, self-described as “The Weekly News-Magazine.”

The feisty New York-based newcomer brought journalistic inventions that redefined what’s news and how it’s presented. When Time and other Time Inc. magazines were up for sale in 2018, an article in the rival New York Times bade farewell to “the pre-eminent media organization of the 20th Century.”

Here is a very obvious point of disclosure and personal privilege: The Guy worked there 1969-1998 as a field correspondent and Religion section writer.

Looking back, the magazine’s 75th anniversary spectacle converted Radio City Music Hall across the street into a banquet venue and invited every living person who’d ever appeared on its cover. The Rev. Billy Graham, say hello to Joe DiMaggio. President Bill Clinton, meet Lauren Bacall. You get the picture.

The current ownership, however, is low-key about the centennial. But Time’s survival is noteworthy in today’s harsh environment for print media, albeit with reduced circulation, budget, staffing and publishing frequency.

Then there is another important angle about the impact of Time in the news marketplace. News flash: Religion makes news!

Missionary Kid Henry Luce was the co-founder, and Time carried a religion news section each week, alongside other specialized “back of the book” sections like Press and Law -- subject areas that many dailies only covered with depth decades later.

Attention-grabbing Time covers, coveted real estate for all fields, added renown to numerous religious writers and thinkers (e.g. C.S. Lewis, 1947), bureaucrats (Eugene Carson Blake, 1961) and activists (Mother Teresa, 1975).

Some readers may recall one cover in particular — the much-misunderstood black-hued “Is God Dead?” Holy Week cover in 1966, written anonymously (no bylines in those days) by John Elson. This talented scribe, a churchgoing Catholic, was not undermining faith but asking whether there were any limits to the era’s “theological strip-tease” among liberal Protestants and post-Protestants. That cover was, in other words, ahead of its time.


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