GetReligion
Tuesday, April 08, 2025

Global South

The Economist: Stuck in a time warp, misses real news about Global South missionaries

The Economist: Stuck in a time warp, misses real news about Global South missionaries

The classically liberal British weekly, The Economist, is known for its authoritative, tightly written, analysis-infused news coverage. While I sometimes disagree with its editorial conclusions, I include myself among those who find The Economist a satisfying read.

But even the news outlets I favor the most are capable of sometimes publishing pieces that leave me wondering.

Such was the case with an Economist piece from earlier this month on the spread of Christian missionaries coming from the Global South (formerly known as the Third World) to North America and Europe — a 180-degree reversal from the historical pattern.

This reverse flow says a lot about the state of global Christianity. It speaks to the real possibility of the political and cultural West entering a truly post-Christian age. And it underscores how the Global South — Africa, Asia and Latin America — are likely to define Christianity’s future.

But why now? Why did The Economist bother to publish, both online and in print, a story about a phenomenon that’s been picking up speed for several decades and play it as if they’d uncovered a breaking trend?

Why would a publication as exemplary as The Economist publish a piece that reads as if its been sitting in the magazine’s ever-green file for years?


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This just in: Not all Christians agree on marriage and sex! This schism even affects their schools!

How did I miss this story?

Apparently, there is some kind of move afoot in elite media to push for the establishment of the Episcopal Church, or perhaps the United Church of Christ, as the state-mandated religion in the United States. Have you heard about this?

That’s one way to read the remarkable media response to Second Lady Karen Pence’s decision to return to the teaching at an ordinary evangelical Protestant school that attempts to defend ordinary conservative or traditional Christian doctrine on sexuality. (Yes, I am writing about this issue again.)

Why bring up Episcopalians? Well, Episcopal schools are allowed to have lifestyle and doctrinal covenants that defend their church’s evolving pronouncements blending liberal Christian faith with the editorial pages of The New York Times. Private schools — on left and right — get to define the boundaries of their voluntary associations.

These institutions can even insist that teachers, staff, parents and students affirm, or at least not publicly oppose, the doctrines that are the cornerstone of work in these schools. Try to imagine an Episcopal school that hired teachers who openly opposed the church’s teachings affirming same-sex marriage, the ordination of LGBTQ ministers, etc.

Now, after looking in that First Amendment mirror, read the top of the Times report on Pence’s heretical attempt to freely exercise her evangelical Protestant faith. The headline: “Karen Pence Is Teaching at Christian School That Bars L.G.B.T. Students and Teachers.

Actually, that isn’t accurate. I have taught at Christian colleges in which I knew gay students who affirmed 2,000 years of Christian moral theology or were willing to be celibate for four years. These doctrinal codes almost always focus on sexual conduct and/or public opposition to traditional doctrines. But back to the Gray Lady’s apologetics:

Karen Pence, the second lady of the United States, returned to teaching art this week, accepting a part-time position at a private Christian school that does not allow gay students and requires employees to affirm that marriage should only be between a man and a woman.

You could also say that the school requires its employees not to publicly oppose the teachings on which the school is built. That’s a neutral, accurate wording that would work with liberal religious schools, as well as conservative ones. Just saying. Let’s move on.


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Got news? It is significant that an Anglican bishop's same-sex wedding was not big news?

I’m sorry, but it’s time to share the “lighthouse parable,” once again.

Why? We are dealing with another very interesting news story that, well, didn’t seem to attract any attention from the mainstream press in North America. The fact that this news story was not considered a news story — except in niche publications on the left and right — is another commentary on religion-news reporting in this digital day and age.

Once again, silence is important. So, once upon a time there was a man who worked in a lighthouse on the foggy Atlantic Ocean.

As the story goes, this lighthouse had a gun that sounded a warning every hour. The keeper tended the beacon and kept enough shells in the gun so it could keep firing. After decades, he could sleep right through the now-routine blasts. Then the inevitable happened. He forgot to load extra shells and, in the dead of night, the gun did not fire.

This rare silence awoke the keeper, who leapt from bed shouting, "What was that sound?"

So what was the Anglican news a few weeks ago in Canada that drew mainstream silence? Here is the double-decker headline at GayStarNews.com:

Canadian gay bishop marries in Toronto cathedral

Marriage of bishop attended by Anglican Archbishop of Toronto

This event was not private, in any way, shape or form. As this story noted, the Diocese of Toronto posted a press notice online.

Clearly, this was a business-as-usual event for Canadian Anglicans, even though — in terms of liturgy and church law — official same-sex marriage rites remain very, very new. Hold that thought.

The bottom line: Many Anglicans around the world — left and right — would consider the same-sex marriage of a bishop, a rite held in a cathedral just after Christmas, to be a newsworthy event.

Was this news? Apparently not. This is interesting, a decade or so after the years in which every move by the openly gay Episcopal Bishop Vicky Gene Robinson drew intense coverage, if not cheers, from mainstream journalists.


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Why is a church shrinking or closing? Reporters: Brace for complex and heated debates

Why is a church shrinking or closing? Reporters: Brace for complex and heated debates

If you are into taking notes, then here is a challenge for folks listening to this week’s “Crossroads” podcast (click here to tune that in, or head over to iTunes and subscribe).

The topic, this time, is why so many churches are shrinking and dying these days — in urban areas, as well as small towns and other at-risk locations (think the Rust Belt in general). The hook for this podcast was my recent post about a Religion News Service feature that ran with this headline: “As one historically black Episcopal church closes, others face strong headwinds.”

As host Todd Wilken and I discuss this subject, try to keep track of the number of factors that can affect whether congregations, and in the not-so-distant future entire denominations, shrink and even die.

Is evangelism a priority for this flock?

What about location, location, location — in terms of population growth.

How about the state of the economy in that zip code?

There are demographic issues linked to birth rate and family size.

Is this congregation part of a denomination that is in statistical free fall (is the brand wounded)?

Has the national church taken controversial stands that have caused schisms or departures?

Are the seminaries for this denomination producing pastors that people will trust and follow? Does this particular church body have enough pastors or priests?

Is the church too liberal, or too conservative, for its community?

Does the church have more retirees than young families?

I think there are several others that I’m leaving out, at the moment.

The RNS story focuses on historically black Episcopal parishes closing in North Carolina. That is certainly a poignant topic. My post noted:

These stories are valid, of course. The question is whether reporters will keep asking questions about the trends behind all the “For Sale” signs.

Obviously, this is a complex story that involves urban demographics, real estate, birth rates, worship trends, rising statistics about the “religiously unaffiliated (nones)” and other realities. However, ever since a National Council of Churches executive named Dean M. Kelley wrote That Book (“Why Conservative Churches Are Growing: A Study in Sociology of Religion”) in 1972, journalists and church-growth activists have been arguing about the role of theology in this drama.


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Follow the money: Does old United Methodist left really want a smashing LGBTQ win in 2019?

It’s one of the most familiar mantras in American journalism: "Follow the money." This is, of course, a cynical way to look at life on the religion beat, since many idealistic believers have been known to take doctrinal stands that clash with their own self interests.

However, things are different when you are covering the actions of big ecclesiastical fortresses – like the United Methodist Church. This is especially true when reality begins to threaten the "way things are done around here" and the foundations of the fortress start moving.

Now, with the money mantra in mind, let's look at the "first the right said this," and then "the left said this" opening of a new Religion News Service feature about the denominational chess game that’s being played ahead of a special General Conference slated for Feb. 23-26, 2019, in St. Louis. This historic showdown is supposed to bring some form of peace after decades of doctrinal debates about marriage, ordination and sexuality. Here we go:

(RNS) -- United Methodist Church activists who sharply disagree about whether to ordain LGBT clergy or officiate same-sex marriages do agree on one point: A plan recommended by the Council of Bishops isn’t satisfying to either side.

Socially conservative evangelicals say the plan, which aims to avert schism in the 12 million-member denomination, goes too far by permitting individual pastors and regional bodies to make their own decisions on whether to perform same-sex weddings and ordain LGBT people as clergy. ...

Meanwhile progressives aren’t happy either. Reconciling Ministries Network and the United Methodist Queer Clergy Caucus, two groups committed to the full inclusion of LGBT people in the United Methodist Church, also expressed concerns that none of the three plans included in the bishops’ report would affirm ordination and marriage for all the denominations’ LGBT members.

In other words, there is no plan that clearly upholds 2,000 years of Christian doctrine on marriage and sex, but there is no plan that clearly overthrows small-o "orthodox" church tradition, either. Orthodoxy would be optional, and we all know what that means.

But, once again: Follow the money.


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Still thinking about Chick-fil-A, as well as the emerging face of world Christianity

Every now and then, a magazine like The Atlantic Monthly – a must-read publication, no matter what one's cultural worldview – publishes a cover story that transforms how thinking people think about an important issue. At least, that's true if lots of members of the thinking classes are open to thinking about information that may make them uncomfortable.

This was certainly the case in October, 2002, when historian Philip Jenkins published a massive Atlantic cover story that ran with this provocative headline: "The Next Christianity." For those with an even longer attention span, there was the book, "The Next Christendom: The Coming of Global Christianity."

Now, before I hit you with a key passage from that important Atlantic piece, let me tell you where we are going in this Sunday think package.

Jenkins was writing about a wave of global change in pews and pulpits, as the face of Christianity moved – statistically speaking – from Europe and North America to the multicultural reality that is the Global South. Thus, if you are looking for a "typical" Christian in the world today, it is probably an African woman in an evangelical Anglican (or maybe Methodist) congregation. She is probably a charismatic believer, too.

Now, I thought about that Jenkins piece when reading an amazing new Bloomberg essay by Yale Law School professor Stephen L. Carter, addressing the media storm surrounding that bizarre New Yorker sermon about You Know What (click here for my most recent piece, and podcast, on this hot topic). Here is the dramatic double-decker headline on the Carter piece:

The Ugly Coded Critique of Chick-Fil-A's Christianity

The fast-food chain's "infiltration" of New York City ignores the truth about religion in America. It also reveals an ugly narrow-mindedness

What's the connection here, between Jenkins and Carter?

Hint: Demographics is destiny (and doctrine is important, too). Here is a famous (and long) summary paragraph from the 2002 Atlantic essay:

If we look beyond the liberal West, we see that another Christian revolution, quite different from the one being called for in affluent American suburbs and upscale urban parishes, is already in progress.


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How fares Protestantism upon its 500th anniversary? Depends on where you look

How fares Protestantism upon its 500th anniversary? Depends on where you look

Ed Stetzer of Wheaton College (Illinois) furrowed many a brow with an April 28 Washington Post warning that “if current trends continue” without letup, Americans active in “Mainline” Protestant churches will reach zero by Easter 2039.

Talk about timing.

That bleak forecast – mitigated by U.S. “Evangelical” Protestants’ relative stability – comes in the 500th anniversary year of the Reformation. This massive split in Christianity was sparked by a protest petition posted by 34-year-old German friar and professor Martin Luther on All Souls’ Eve (October 31) of 1517.

The Protestant scenario is rosy at the world level, however, according to anniversary tabulations by the Center for the Study of Global Christianity (CSGC) at Gordon-Conwell Theological Seminary, a standard resource for statistics and trend lines from 1900 to the present (media contact here).

Director Todd Johnson scanned the situation for Stetzer’s blog at ChristianityToday.com with a 500-year infographic summary (.pdf here).

The CSGC anniversary report is especially useful because Pew Research Center’s comprehensive April update on world religions had numbers for Christianity as a whole but did not break out the Protestant segment. Pew does offer an estimate that 37 percent of the world’s Christians are Protestant if you include Anglicans and the burgeoning “Independents” in the developing world.

CSGC counts Anglicans as Protestant but treats the Independents, non-existent until the 20th Century, as a new, large, expanding and separate Christian branch from Protestantism. Despite some similarities, such churches lack direct ties with historic Protestant denominations.

From its 1517 start, Protestantism grew to claim 133 million followers in 1900, nearly doubled that by 1970, and more than doubled again to reach an estimated 560 million this year, with a projected 626 million by 2025. The faith exists in nearly all the globe’s 234 nations and territories.


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Correction please: The New York Times struggles with a fine detail in United Methodist law

For decades, United Methodists managed to live together in semi-peace by using a simple plan – they lived in different places. This allowed them to ordain pastors and elect bishops who took radically different approaches to doctrine and church law.

This was explained, back in the mid-1980s, in a prophetic study called "The Seven Churches of Methodism." The bottom line: It was hard to find the ties that could bind the declining flocks in the "Yankee Church," "Industrial Northeast Church," "Western Church" and "Midwest Church" with those in the "Church South" and the "Southwest Church."

The cutting-edge on the progressive future was found in Denver, in the Rocky Mountain Annual Conference and the Iliff School of Theology. If would-be United Methodist pastors disagreed with the church they could go West, and many did. In the late-1980s, a gay youth minister at Iliff told me (I was at The Rocky Mountain News) that she estimated 40 percent of the student body, perhaps even 50 percent, was gay.

This reality first hit the headlines in 1980 when Denver Bishop Melvin Wheatley, Jr., announced that he was openly rejecting church teachings that homosexual acts were “incompatible with Christian teaching.” Soon, he appointed an openly gay pastor to a Denver church. When challenged, Wheatley declared: “Homosexuality is a mysterious gift of God’s grace. I clearly do not believe homosexuality is a sin.”

All of this is highly relevant to understanding the tensions laid out in that New York Times piece that ran with this headline: "Methodist High Court Rejects First Openly Gay Bishop’s Consecration."

But before we get there, we need to look at one other detail in the early Denver cases that remains important for reporters who want to do accurate coverage of the UMC debates in the here and now.

That Denver pastor survived in ministry, in part, because the church law opposed the appointment of “self-avowed, practicing” homosexuals. Thus, when appearing before church officials, he simply declined to answer questions about his sexual history or practice. He was, therefore, not “self-avowed” – at least not during official church meetings. Sympathetic leaders in the West declared that he was not in violation of the larger church’s doctrinal standards. It didn't matter what the man said in newspaper interviews.


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RNS focuses on concerns of African Methodists (minus the voices of their critics on left)

While doctrinal fights over sexuality keep grabbing the headlines, anyone who follows United Methodist affairs knows that the real news in this denomination, like so many others, centers on issues of demographics and geography.

While the number of baptisms and conversions sink in America, accompanied by a rapid graying of the surviving people in the pews, the ranks of new Methodists are growing in the lands of the Global South. Since the denomination's General Conferences are global in nature, this means that United Methodists around the world are gaining power, while the Americans slowly fade.

As a rule, journalists covering conflicts inside the United Methodist Church have explained the basic facts of this mechanism. At the 2016 gatherings, most of the weight was carried by Religion News Service, the rare mainstream newsroom that – in these hard times for journalists – had a reporter on site.

As things came to a close in Portland, RNS offered a long, interesting news feature that looked at recent events through a global lens, with this headline: "African Methodists worry about the church that brought them Christianity."

I am sure that conservative United Methodists, here in America and abroad, found much to applaud in this piece. However, this was the rare case in which a mainstream newsroom produced a story that had large hole in its content – on the doctrinal left. While the Africans were allowed to speak, RNS did little to let readers hear the voices of their First World critics.

Does this matter? Yes, it does, because that is where the action is right now.


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