Same-sex Marriage

Washington Post fires distress rockets about another religious liberty vs. LGBTQ+ case

Washington Post fires distress rockets about another religious liberty vs. LGBTQ+ case

Yes, here we go again. The first time I read through this Washington Post story — “Firing of gay Catholic school teacher could test latest Supreme Court ruling” — I thought it was another botched mainstream press story about a case in which a doctrinally defined academic community (in this case a Catholic school) fired a teacher who could not affirm the school’s doctrines (think Catholic Catechism).

That’s part of what is happening here. Once again, the journalists involved in reporting and editing this story failed to mention whether the school did or did not require teachers, staff and students to sign a covenant in which they affirmed Catholic teachings or, at the very least, agreed not to take public actions that rejected them.

That’s a classic “ministerial exception” case. The key issue is whether administrators have clearly stated the role that a doctrinal covenant plays in the life of their school. Hold that thought.

But this story has another goal — which is to fire distress rockets that the U.S. Supreme Court’s recent 303 Creative decision could strengthen the case of religious school leaders that want to employ faculty members and staff who affirm the teachings of their faith. The key word here is “bolster,” as in this secondary definition: “support or strengthen; prop up.” Look for that in the Post overture:

When Lonnie Billard announced on Facebook in October 2014 that he was engaged to his partner of 14 years, he knew not everyone in his social circles would celebrate the news. Same-sex marriage had only been legal in his home state of North Carolina for two weeks.

“If you don’t agree with this,” he wrote, “keep it to yourself.”

He received only congratulations in reply. But two months later, while the substitute teacher and his fiancé were celebrating Christmas with one of his colleagues at Charlotte Catholic High School, Billard mentioned that he hadn’t heard from the school about filling in during her post-holiday vacation.

That’s when Billard learned he was no longer being employed by the Catholic school because he was marrying a man. Billard sued the school for sex discrimination and won in 2021. That decision is being challenged by a nonprofit firm involved in multiple high-profile fights on behalf of religious conservatives, which says last month’s U.S. Supreme Court decision in favor of a web designer who did not want to work for gay couples bolsters its case.

In other words, the 303 Creative case might strengthen the already established First Amendment right of doctrinally defined religious institutions — think voluntary associations and private schools — to hire and fire personnel based on doctrinal standards. That would be bad. There is no need for the Post to consider how these First Amendment cases would defend the rights of progressive believers.


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Mainline Protestant evolution rolls on: The Sparkle Creed creates some online heat

Mainline Protestant evolution rolls on: The Sparkle Creed creates some online heat

While wrestling with heresies in the Roman world, 2nd-century Christians began combining crucial doctrines into creeds to help converts prepare for baptism.

Soon, the Apostles' Creed emerged as a cornerstone of Western Christianity, with short, ringing phrases that millions recite to this day.

This is not the stuff of viral videos: "I believe in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, his only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died and was buried; he descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God the Father almighty; from there he will come to judge the living and the dead. I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting."

However, the Edina Community Lutheran Church in Minneapolis created a stir recently by posting part of a Pride Month service that featured a radically modernized take on the faith passed down through the ages — the Sparkle Creed.

"I believe in the non-binary God whose pronouns are plural. I believe in Jesus Christ, their child, who wore a fabulous tunic and had two dads and saw everyone as a sibling-child of God. I believe in the rainbow Spirit, who shatters our image of one white light and refracts it into a rainbow of gorgeous diversity," affirmed the congregation, which -- in the video -- appears to consist primarily of aging Baby Boomers.

"I believe in the church of everyday saints as numerous, creative and resilient as patches on the AIDS quilt, whose feet are grounded in mud and whose eyes gaze at the stars in wonder. I believe in the call to each of us that love is love is love, so beloved, let us love. I believe, glorious God. Help my unbelief."

Online commentary noted that this text was not created by the Evangelical Lutheran Church in America, a mainline Protestant flock that now ordains LGBTQ pastors living in committed relationships.

The Sparkle Creed was circulated in 2021 by the Rev. Rachel Small-Stokes of Immanuel United Church of Christ in Louisville, Kentucky. A "Shower of Stoles" website biography notes that she was raised United Methodist, served as a missionary in that denomination and trained for the ministry. However, she switched to the United Church of Christ -- which began ordaining gay ministers in 1972 -- before being ordained in 2009 and marrying her lesbian partner in 2012.

On Facebook, she explained that this creed began with a computer glitch.


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Podcast: WPost finds a 'good' religion vs. 'bad' religion sermon in small-town Georgia

Podcast: WPost finds a 'good' religion vs. 'bad' religion sermon in small-town Georgia

If you grew up in the Bible Belt or in the heavily churched Midwest, you know that a good sermon is supposed to contain (all together now) “three points and a poem.”

This week’s “Crossroads” podcast (click here to tune that in) focused on a Washington Post sermon that ran with this headline: “A small-town Georgia preacher fills pews by leaving no one out.

It’s possible that the author of this highly doctrinal news story understood the basics of Southern preaching. Hold that thought, because we will return to it. But first: The Big Idea of this sermon is stated in absolute terms — there is “good” religion and there is “bad” religion. Let they who have ears, let them hear (or whatever the new language is in this case).

I. It is always appropriate to open a sermon with a conversion story that illustrates the preacher’s Big Idea. This grab-a-tissue Washington Post feature could not be more explicit about that:

HARTWELL, Ga. — At night, the worn sign looks like a beacon in the darkness out front of the modest, red-brick Mt. Hebron Baptist Church.

The tired, it reads. The poor. And huddled masses. Welcome home.

In this small town in the rural northeast corner of Georgia, it’s the kind of message that assures Teri Massey she is loved for being who she is — a message 180 degrees from the one she heard in the Baptist church where she spent her teens into her 40s, where her grandfather, father and brother all held leadership positions.

When Massey came out in 2004, shortly after meeting the woman she later would marry, the congregation in that other small Georgia town responded by campaigning to send her to conversion therapy and holding prayer vigils outside her home.

She found Mt. Hebron a few years ago through a friend. Pastor Grant Myerholtz, whose usual preaching attire is T-shirt and jeans, met her and her wife at the door. They listened carefully as he stood in the pulpit and proclaimed: All are welcome.

“It was like this load was off of me,” Massey, 63, recalled last week.

There are good churches and there are bad churches. Got that.

II. This is an age in which churches need to change their doctrines if they want to, well, grow (or at the very least get good coverage from blue-zip-code elite newsrooms).

Thus, this Post story offers a very clear thesis statement as Point II.


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Who is Archbishop Fernandez? What is his theology? That depends on who you read in the press

Who is Archbishop Fernandez? What is his theology? That depends on who you read in the press

The doctrines that govern Catholicism have been very much in the news this summer.

This isn’t normal with the mainstream press. So, why is this the case?

This question has several answers. The Synod of Synodality, a multi-year process involving bishops and parishioners, could very well change church doctrine on a number of key issues. (See this recent tmatt post and podcast for more background.)

The second involves the pope’s recent appointment of Archbishop Víctor Manuel Fernandez as Prefect of the Dicastery for the Doctrine of the Faith.

Both are connected in that they have to do with the future direction of the church and Pope Francis’ legacy. This pontiff very much wants to leave a lasting impression on the global church, in part acting through the synod, and Cardinal-elect Fernandez could very well help shape it. Let’s face it, it has been a very busy news cycle since my last post on the media coverage (and non-coverage) of the synod.

The other major question reporters need to ask themselves is this one: Who is Archbishop Fernandez and why does any of this matter?

It depends on who you read in the Catholic press. Like a Supreme Court nominee, the man now tasked with overseeing church doctrine — and possibly making changes going forward — is seen as a controversial choice. This is especially true in contrast to the most famous recent theologian who held this post, as in Cardinal Ratzinger Joseph Ratzinger, who became the very orthodox Pope Benedict XVI.

Like Francis, Fernandez is an Argentine and soon-to-be cardinal after the pontiff announced a new consistory this past Sunday where 21 men will be given red hats on Sept. 30.

Again, why does this matter?

It matters because the cardinal who heads the Prefect of the Dicastery for the Doctrine of the Faith — an office dating back to the 1500s — wields much power and is automatically considered what Italian press calls papabile (which translates into “popeable), meaning a candidate who can be pope someday.


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Podcast: Can journalists imagine 'mirror' cases in which 303 Creative protects liberals?

Podcast: Can journalists imagine 'mirror' cases in which 303 Creative protects liberals?

If you follow Robert P. George in social media, you probably know several things about this legal scholar.

(1) He is a political philosopher and professor of jurisprudence at Princeton University.

(2) George is a doctrinally conservative Roman Catholic.

(3) He is a skilled Americana musician (think folk, gospel and bluegrass) who plays the banjo and a 12-fret acoustic guitar (I’m a big fan of the latter).

(4) In the public square, he is relentlessly irenic, seeking ways to view issues through the lens of those with whom he disagrees. This approach has been demonstrated during years of joyful and informative pro-tolerance dialogues with his close friend Cornel West, a liberal’s liberal known for decades of provocative classroom work at Princeton, Harvard and Union Seminary.

From a GetReligion point of view, it’s also important that — based at Princeton — George lives right on the edge of what could be called the Archdiocese of The New York Times and he pays close attention to mainstream news coverage of religion and public life.

This is why George played a key role in this week’s “Crossroads” podcast (click here to tune that in), which was a follow-up to my recent post with this headline: “After 303 Creative: Can readers find Twitter voices (hello David French) that help us think?”

After the latest wave of U.S. Supreme Court decisions, George posted a Mirror of Justice commentary in which he noted that Times editors seemed remarkable unaware of the actual contents of the majority opinions. The headline on the Gray Lady’s initial 303 Creative story was, in GetReligion terms, a classic: “Web Designer Wins Right to Turn Away Gay People.

The problem was that Justice Neil Gorsuch — author of the court’s landmark Bostock decision (.pdf here) backing trans rights — said the opposite of that in his 303 Creative majority opinion (.pdf here).


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Covering the 303 Creative decision: Why do reporters keep ignoring the fine print?

Covering the 303 Creative decision: Why do reporters keep ignoring the fine print?

Judging from the recent coverage on the US Supreme Court’s decision on 303 Creative v. Elenis, you’d think that a pogrom against LGBTQ Americans is in process.

Many of the headlines came out and said that SCOTUS was allowing businesses to turn away gay customers, period. That’s false and that’s clear in the majority opinion. The truth was that you cannot compel people to create and deliver a message demanded by these customers if you don’t agree with that message (in this case for reasons of religious doctrine and practice).

I’ll start with the Denver Post, in whose backyard the whole case developed.

First, a note to the Post editors: Underneath the headline (“Colorado wedding website designer can refuse gay customers, U.S. Supreme Court rules”) the subhead spells Justice Neil Gorsuch’s name wrong. Being that Gorsuch, the writer of the opinion, is very well known by locals — as he was a longtime Colorado resident before ascending to the high court — the Post might want to correct that.

The First Amendment allows a Colorado graphic designer to refuse to make wedding websites for same-sex couples, the U.S. Supreme Court ruled Friday in a decision that could have a sweeping nationwide impact.

The high court ruled for Littleton graphic artist Lorie Smith, who said her Christian faith prevents her from creating wedding websites for same-sex couples. Smith, who runs the business 303 Creative, wanted to make wedding websites only for straight couples.

I skimmed the article and didn’t see anything about religious beliefs being the reason behind Smith’s decision until well into the piece.

Also, note that — once again, we’re talking about the printed content of the majority decision — declining to do same-sex wedding content is not the same thing as the ability to refuse customers, period.

She challenged Colorado’s public accommodation law, which says that if she offers wedding websites to the public, she must provide them to all customers. Businesses that violate the law can be fined, among other penalties.


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What the Italian press is reporting about the looming Vatican Synod of Synodality

What the Italian press is reporting about the looming Vatican Synod of Synodality

One of the biggest religion-beat stories of the year is currently playing out and most people are probably unaware of it, due to lack of mainstream-news updates. Maybe this story is too Catholic?

I say this because the three-year process that began in 2021 known as the Synod of Synodality is reaching its most contentious and potentially dramatic stage. I wrote back in March 2022 that the mainstream press had largely ignored the story.

This is what I wrote at the time:

A phrase like Synod on Synodality certainly won’t ever make it into a punchy headline, not even at The New York Post.

The secular press isn’t all that interested in doctrinal issues that don’t appeal to a larger audience or lack a political connection. It’s the reason why the pope going after the Latin Mass got little mainstream news attention while bishops batting President Joe Biden about receiving Holy Communion got tons of coverage. Then again, the synod will almost certainly contain strong LGBTQ news hooks.

Here we are 16 months later and the mainstream press is still largely ignoring the story. Our own tmatt had a very detailed podcast and post regarding one hook with the Synod of Synodality (#Vatican3) and the issues swirling around Cardinal Jean-Claude Hollerich’s past comments and current role, in which he will help shape synod debates about some of its most controversial issues.

Now, it’s quite interesting that the mainstream press — in the United States, at least — has largely been silent regarding a very important new synod document.

In fact, the Vatican’s release of the Instrumentum Laboris (Latin for “working document”) head of October’s Synod of Bishops makes clear that it’s “not a document of the church’s Magisterium.” The 50-page document, however, has plenty to say about the issues Pope Francis has openly discussed over the past decade regarding female deacons and gay unions.  

In Italy, mainstream-news coverage of the pope and Vatican affairs are a staple of daily coverage — akin to White House reporting in the United States.


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Podcast: Are on-the-record statements by Cardinal Hollerich relevant to his synod role?

Podcast: Are on-the-record statements by Cardinal Hollerich relevant to his synod role?

Unless there is a papal election in the near future, the Vatican Synod on Synodality (#VATICAN3) will be one of the most important religion-beat stories of 2023 and 2024 (click here for the dates).

One of the first defining documents of this process was released the other day — “Instrumentum Laboris. A document of the whole Church.” Apparently this was a “religion” story, the kind of inside-baseball development that was covered by Catholic publications on the doctrinal left and right.

That surprised me, since — normally — anything about the Vatican, LGBTQ+rights and women’s ordination makes headlines. Thus, I was glad that Religion News Service published, well, a very typical RNS news story about this document. See if you can spot the big ideas in this double-decker headline:

Vatican confirm synod topics will address questions of LGBTQ+ and women deacons

The document addresses inclusivity toward LGBTQ+ faithful, the issue of female ordination and welcoming toward divorced, remarried or polygamous couples

This story include a massive gap, in terms of essential content (that’s my opinion, of course) and that provided the hook for this week’s “Crossroads” podcast (click here to tune that in). Before we go there, let’s look at a low-key document overview from The Pillar:

The document … acknowledges tensions in the synodal process, saying, “We should not be frightened by them, nor attempt at any cost to resolve them, but rather engage in ongoing synodal discernment. Only in this way can these tensions become sources of energy and not lapse into destructive polarizations.”

The goal of synodality, the document says, is to create “a Church of sisters and brothers in Christ who listen to one another and who, in so doing, are gradually transformed by the Spirit.”

A synodal Church, it says, is one marked by a willingness to listen, encounter, and dialogue, as well as by the humility to ask forgiveness for faults. It is a Church that celebrates unity in diversity and welcomes all people, while not shying away from speaking the truth in love.

For journalists who have covered decades of mainline Protestant life, terms such as “dialogue” and “unity in diversity” — perhaps even doctrinal diversity — will sound familiar.


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SBC and United Methodist news: Where are America's two largest Protestant flocks heading?

SBC and United Methodist news: Where are America's two largest Protestant flocks heading?

To recap: Last week’s heavily-covered Southern Baptist Convention (SBC) gathering was without doubt a watershed (pun intended) for America’s largest Protestant denomination. 

The local church “messengers” gathered in New Orleans not only expelled congregations that ordain female clergy but passed a constitutional amendment (that needs second approval next year) restricting SBC affiliation to congregations that allow “only men as any kind of pastor or elder.” That blocks any suggestion that females could perform pastoral roles apart from being head pastor of a congregation.

Amid all the gender excitement — and the SBC’s struggle to cope with sexual abuse scandals — the media should not neglect decisive rejection of the long Baptist tradition to uphold shared classical Christian doctrines, such as those in the 1833 New Hampshire Confession of Faith (.pdf), but leave most matters up to decisions by autonomous congregations.

Journalists might consider that current SBC teaching on women in the church and the home is in lockstep with the fundamentalist Baptist Bible Fellowship International of Springfield, Missouri. Yet that denomination also proclaims the old-fashioned belief that “the local church has the absolute right of self-government, free from the interference of any hierarchy of individuals or organizations.” Then again, the emerging SBC stance is similar to those of Rome, Eastern Orthodoxy and large numbers of Anglicans and Lutherans in the Global South.

Will the media now find any sizable breakaway from the SBC, as opposed to a predictable loss of some disgruntled individuals and scattered congregations? Doesn’t appear so in the early aftermath. The “moderates” have been leaving — slowly — for decades.

That contrasts with the ongoing split in the second-largest U.S. denomination, the United Methodist Church (UMC), over various issues of biblical authority and especially sexual morality.

Local and state news media have been covering the action, but The Guy thinks there’s ample room for comprehensive analysis of the over-all national and international situation. Mainstream journalists have consistently avoided covering important non-LGBTQ+ doctrinal issues linked to this war.

The establishment’s semi-official running tally posted here shows that what some called a “trickle” has become a flood, with (as this is written) 5,864 congregations quitting since 2019, of which 3,861 departed this year.


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