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Podcast: Norman Lear's America was liberal, but not totally secular (correction)

Podcast: Norman Lear's America was liberal, but not totally secular (correction)

In 2021, the Fellowship For Performing Arts in New York City — which produces “theatre and film from a Christian worldview — released an ambitious movie with a title that made no attempt to hide its religious content.

To no one’s surprise, “The Most Reluctant Convert: The Untold Story of C.S. Lewis” was popular with the vast audience that reads and supports the work of the Oxford don who was one of the 20th Century’s most influential Christian apologists.

However, FTA founder Max McLean — who played the older Lewis in the film — also received support from a source that many would consider surprising. Here’s a key quote:

“God knows we need more intriguing, faith-oriented films like this. Noble is the right word; I would also add courageous and powerful. Thank you for all you do and bravo! You are a true artist.”

The email came from Hollywood legend Norman Lear and his wife, Lyn.

Lear’s death at age 101 has received waves of mainstream news coverage, all of it deserved. The question, explored in this week’s “Crossroads” podcast (CLICK HERE to tune that in), was whether this coverage explored Lear’s complex relationship with the role that religion plays in American life and culture.

Lear considered himself a cultural Jew with no ties to the practice of a traditional religious faith. In response to the rise of the Religious Right, he also founded People for the American Way — a liberal think tank and advocacy group on church-state issues.

However, in the final decades of his long life and career, Lear wrestled with the powerful role that religion played in mainstream American life and was intrigued with the fact that faith issues and stories seemed to be anathema to the powers that be in mass media.

In other words, Lear was an unbeliever who was both appalled and intrigued with people of faith and he wrestled with why liberal forms of faith seemed to have little appeal with ordinary Americans. These tensions could be seen in one of his final, failed attempt at a new sit-com, the six episodes of “Sunday Dinner.” Hold that thought.

This matters, in large part, because the legend of Norman Lear is based on the valid praise he received for dragging real-life issues into American entertainment, especially with his trailblazing TV comedies.


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Plug-In: More Moore on values voters and what appears to be a permanent Trump effect

Plug-In: More Moore on values voters and what appears to be a permanent Trump effect

Among the week’s intriguing headlines: Pope Francis is hurrying to bolster his progressive legacy as his health problems increase, the Wall Street Journal’s Francis X. Rocca reports.

In Israel, the political rise of ultra-Orthodox Jews is shaking the nation’s sense of identity, the WSJ’s Dov Lieber and Shayndi Raice note. A related major vote is expected as soon as Sunday.

In the U.S., a crowded field of GOP presidential candidates is vying for the Christian Zionist vote as Israel’s rightward shift spurs protests, according to The Associated Press’ Tiffany Stanley.

Also, “the Robert F. Kennedy boomlet is over,” Semafor’s Benjy Sarlin opines. Before it ended (or not, since he isn’t that interested in mainstream press views), the Democratic presidential candidate gave an exclusive, nearly 40-minute interview to Jewish News Syndicate’s Menachem Wecker.

The King’s College in New York is canceling fall classes and laying off faculty but insists it’s not closing, as Emily Belz at Christianity Today and Meagan Saliashvili at Religion News Service explain.

This is our weekly roundup of the top headlines and best reads in the world of faith. We start with former President Donald Trump’s lingering hold on right-wing voters.

What To Know: The Big Story

More of the same: “One of former President Donald Trump’s most steadfast evangelical critics said he expects Trump to be the Republican nominee in 2024, and that the years since Trump’s election in 2016 have been an ‘apocalypse.’”

“There’s a wide-open choice, and still you have a majority in the Republican primary behind Trump,” Christianity Today editor-in-chief Russell Moore tells Yahoo News’ Jon Ward. “I would be shocked if he’s not the Republican nominee.” Moore has a new book, ”Losing Our Religion: An Altar Call for Evangelical America,” which releases July 25.


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How will religion fare as liberal arts education shrinks in the United States of America?

How will religion fare as liberal arts education shrinks in the United States of America?

Pity U.S. colleges coping with political feuds, “diversity,” declining applications and enrollments, student debt and tight budgets.

Add religious and moral issues and things get even more complex.

Some religious colleges are on survival watch. On June 29, the 140-year-old Alliance University (formerly Nyack College) decided it must shut down, and a second New York City Christian school, The King’s College, will also close unless there’s a last-minute reprieve. Early in the week, Religion News Service reported:

The last remaining evangelical Christian college in New York City, The King’s College, announced Monday (July 17) in an email that the school, which has faced dire financial challenges, would not offer classes in the fall. In an earlier meeting with faculty and staff it was announced that many teaching contracts would not renew or were canceled.

“This decision comes after months of diligently exploring numerous avenues to enable the College to continue its mission,” read the email, which was addressed to “members of the King’s community” and signed by the Board of Trustees. “In connection with this decision,” it continued, “it is with regret we share that our faculty and staff positions will be reduced or eliminated.

The running tally by www.HigherEdDive.com lists 96 colleges that have gone out of business since 2016, and Christianity Today counts 18 Christian colleges that shut down since COVID, with more likely.

Amid all those newsworthy developments, let’s not neglect the content of higher education. There’s been considerable media coverage on conservatives’ complaints over neglect of “dead white men,” liberal faculty bias, oppressive secularization, imbalance on American history, “cancel culture” and “woke” pressures.

Yet with considerably less fanfare, a different 21st Century trend is recasting the very definition of a well-educated citizen. College education as it existed in the West across the centuries was a huge invention and contribution of the Christian religion and, in turn, it enhanced value formation and spiritual depth. Any religion builds upon the past and non-technological reflection on what’s “good, true, and beautiful,” as the old formula expressed it.


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NPR discovers megachurches! But, wait, there is one new wrinkle in this old story

NPR discovers megachurches! But, wait, there is one new wrinkle in this old story

Not that long ago, National Public Radio came to my backyard. The headline on the resulting GetReligion post summed up what happened: “NPR comes to hills of Tennessee and sees exactly the religion trends that you would expect.”

This was another one of those post-coronavirus pieces that talked about the challenges to the mainline churches that are dear to the heart of spiritual seekers in prestigious newsrooms. The NPR team headed straight to progressive East Tennessee churches — many already in decline — in which the pews are full of people who have NPR as the main pre-set on their car radios.

The result was valid, but so, so, so incomplete. As I wrote at the time:

It’s absolutely true that there are declining churches here in the mountains of East Tennessee, especially during COVID-tide. That’s an important story. The problem is that there are also growing churches in the region (yes, including my own Orthodox parish, which has grown at least 25% in the past three years) and that’s a detail that makes this story more complex.

Well, I am happy (sort of) to note that NPR journalists have now discovered (or rediscovered) two major trends that began back in the 1970s and, maybe, they see some new connections. The headline on this feature: “Megachurches are getting even bigger as churches close across the country.”

The two old trends: (1) Megachurches are real and growing and (2) much of this is linked to the stunning growth of nondenominational evangelical and charismatic Protestantism in American life (and around the world).

I will stress, once again, that this is a valid story. I am less convinced that this is somehow linked to life after the COVID-wave, although it is certainly important that entrepreneurial megachurches were already wired for online worship, while most denominational churches were not.

Anyway, here is the long overture, which includes several themes:

Something clicked for Marlena Bhame when she first stepped into Liquid Church about four years ago. She'd been searching for something more spiritually dynamic and meaningful than the faith tradition she'd grown up in, or the various others she had tried out over the years.


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New York City has evolved into a complex, tense 'post-secular' cultural chess board

New York City has evolved into a complex, tense 'post-secular' cultural chess board

Early in his church-planting work in New York City, the Rev. Tim Keller focused on what he called the Center City, which started in lower Manhattan, near Wall Street, and extended past Central Park.

The Presbyterian Church in America seminary professor camped in the old Tramway Diner under the 59th Street Bridge at 2nd Avenue, asking New Yorkers probing questions about their lives. He dug into the socialist Dissent Magazine to learn the city's secular lingo.

But New York was already evolving in 1989, when Redeemer Presbyterian Church opened its doors two weeks after Easter, said Tony Carnes, leader of the "A Journey through NYC Religions" website.

Changes began in the 1970s in the city's boroughs "with more internationals arriving from all over," including Global South cultures in which "no one doubts that faith is an important part of life," he said, reached by telephone. "It took time to see these changes affect Manhattan, but they did."

In 2000, Carnes' team found -- through a face-to-face census with church leaders -- 120 evangelical congregations in the Manhattan Center City. That number reached 197 a decade later, 251 in 2014, 308 in 2019 and are expected to near 370 in 2024.

"We know there are others, because we hear things all the time," said Carnes. "We just haven't found them all -- yet."

For decades, researchers considered New York City a lab for the brand of secularism defined by Harvard Divinity School historian Harvey Cox, author of the influential "The Secular City" in 1965. In a famous quotation, he noted: "Secular Humanism is opposed to other religions; it actively rejects, excludes, and attempts to eliminate traditional theism from meaningful participation in the American culture."

However, at sidewalk level it's obvious that there are "two New Yorks," noted Carnes. While secularism remains dominant in mass media, academia and other parts of the cultural establishment, the reality is more complex in Queens, Brooklyn, the Bronx, Staten Island and now parts of Manhattan.


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Podcast: Can New York City's arts avengers save a tiny, but ultra-valuable, mainline church?

Podcast: Can New York City's arts avengers save a tiny, but ultra-valuable, mainline church?

I was stunned (I kid you not) that editors at The New York Times didn’t find a way to slip the word “hulk” or even “avengers” into the Gray Lady’s latest feature on politics and the wild, wild world of Manhattan real-estate. Oh, and there is some religion news in here, somewhere.

What am I talking about?

Well, this week’s “Crossroads” podcast (click here to tune that in) focused on a story that ran with this dry, wordy, double-decker headline: “Why Mark Ruffalo and Wendell Pierce Are Fighting for a Crumbling Church — Congregants of the West Park Presbyterian Church, a Manhattan landmark, want it torn down and replaced by condos. Celebrities are joining the fight to save it.”

In the sprawling Marvel Comic universe, Ruffalo played that Big Green Guy. But you probably knew that.

Let’s work our way through this story, looking for evidence of the religion-beat story — it appears that zero religion-beat personnel were involved — that is at the heart of this story that the Times prelates see as a conflict about money, politics and, maybe, culture. Religion? Not so much.

In the podcast, I also noted that versions of this story are unfolding in urban areas around America, linked to the catastrophic decline of America’s mainline Protestant and the more Americanized versions of Roman Catholic life. What happens to their strategically located and very valuable urban sanctuaries?

The overture, which builds up to the sermon-esque thesis statement:

For years, a conflict over whether to tear down one of New York City’s historic churches, a 19th-century Romanesque Revival building on the Upper West Side, has been cast in epic terms, as a battle between the little people and big business.

In this case, however, those who see themselves as representing the little people include a growing list of New York celebrities.

And big business? That would be a real estate firm working with the tiny congregation of the West Park Presbyterian Church, which says it cannot afford to fix up the deteriorating building and hopes to sell it to a developer to build new luxury apartments on the site.


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Redeemer Presbyterian's Tim Keller: An outsider who came to New York City -- to stay

Redeemer Presbyterian's Tim Keller: An outsider who came to New York City -- to stay

On the Sunday after 9/11, thousands of New Yorkers went to church, with many joining a line stretching outside the Redeemer Presbyterian services in a Hunter College auditorium.

The Rev. Tim Keller asked his staff if they could manage a second service -- doubling the day's attendance to 5,300. Keller's sermon, "Truth, Tears, Anger and Grace," began with Jesus weeping before raising Lazarus from the dead.

Many Americans were "coming to New York to fix things," he noted. "We are glad for them. They will try to fix the buildings. We need that. And eventually they will leave. But when Jesus weeps, we see that he doesn't believe that the ministry of truth -- telling people how they should believe and turn to God -- or the ministry of fixing things is enough, does he? He also is a proponent of the ministry of tears. The ministry of truth and power without tears isn't Jesus."

This sermon contained major themes from the life and work of Keller, who died on May 19 death at age 72, after a three-year battle with Pancreatic cancer. Instead of seeking quick fixes, especially through politics, he kept urging conservative Protestants to stress compassion and face-to-face ministry, while continuing to defend centuries of Christian doctrine.

In Keller's case, that meant building a church for New Yorkers that addressed their blunt, exhausting, even cynical, concerns about life.

In that first sermon after 9/11, Keller noted that everyone had an opinion about New York City and America as a whole. Some were claiming that "God is punishing us" because of rampant immorality. Others said America had been judged because of social injustice and greed. Instead of blaming the victims, Keller said it was time to ask who would stand their ground and love their neighbors.


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LGBTQ Catholics dream of a changed church, while seeing reasons to hope

LGBTQ Catholics dream of a changed church, while seeing reasons to hope

As a child in inner-city Milwaukee, Father Bryan Massingale's grandmother gave him a leather-bound copy of The New Webster Encyclopedic Dictionary of the English Language, along with a dream that he might need it someday.

"My grandmother was not delusional. She did not live in denial of reality," said Massingale, a Jesuit priest who holds an endowed chair in ethics at Fordham University, in New York City. "Her gift was a vision, an act of hope. It was a dream, a hope, a reminder that the neighborhood, with its drugs, violence and rodent-infested corner store with overpriced goods, did not define or limit who I could be."

That's important to know, he declared, since he was speaking as "a Black, gay priest and theologian" at Fordham's recent Ignatian Q Conference for LGBTQ students from Jesuit campuses. This event was a "space for our dreaming, for queer dreams" of hope for "despised and disdained and stigmatized peoples," he added.

"I dream of a church where gay priests and lesbian sisters are acknowledged as the holy and faithful leaders they already are," he said, in a published version of his address. "I dream of a church where LGBTQ employees and schoolteachers can teach our children, serve God's people and have their vocations, sexuality and committed loves affirmed. …

"I dream of a church that enthusiastically celebrates same-sex loves as incarnations of God's love among us."

Theological visions of this kind inspire hope for some Catholics and concern for others.

Thus, the North American phase of the Vatican's global Synod on Synodality found "strong tensions within the Church," while participants in the virtual assemblies also "felt hope and encouragement and a desire for the synodal process to continue," according to the 36-page report (.pdf here) released on April 12 by U.S. and Canadian Catholic leaders.


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'The Nuns Who Left Brooklyn' -- How many religious details did this Times story need?

'The Nuns Who Left Brooklyn' -- How many religious details did this Times story need?

The headline of this New York Times story was totally “religion story” — “The Nuns Who Left Brooklyn.

Thus, I heard from people who wanted to know what your GetReligionistas thought of this religion story.

The content of this news feature was, quite frankly, totally “metro desk” (people who have worked in newsrooms will understand that term). This is, let me stress, not a complaint. The Times story is packed with relevant, even colorful local news details about a sad situation that developed in Brooklyn.

Also, religion-beat pros will not that it is hard to do a story about the details in the lives of cloistered Catholic women religious, since they are not going to sit down for interviews and talk about the details of their lives and beliefs. The story has some crucial details provided by others that tell readers some of what they need to know.

Would I have appreciated a few more details about this order and where it fits into the current drama of Catholic monastic life in America? Sure. Was that an essential part of this particular story? I’ll admit that the answer to that is: “Not really.” Hold that thought. Meanwhile, here is the overture:

The 10 Carmelite nuns of Cypress Hills, cloistered in Brooklyn for almost 20 years, decided to leave New York City after much contemplation.

As much as they tried, the sisters of the Monastery of Our Lady of Mount Carmel and St. Joseph, devotees of silence and prayer who rarely left the confines of the cloister, could no longer ignore what was going on outside. The loud celebrations in an adjacent park became a bit too much. And when a beloved lay volunteer was murdered, the sisters were shaken deeply.

The last straw came in 2020, that first pandemic summer, with the explosion of late-night partying on their street involving cars with powerful speakers, said Mother Ana Maria, who spoke on behalf of the monastery, which used to be on Highland Boulevard.

“Our walls shook and our windows shattered,” she said. The sisters wondered whether the blaring music well past midnight was aimed directly at them.

Shattered windows? That’s some loud partying. That leads to a poignant detail, care of the mother superior who spoke for the nuns.

Mother Ana Maria, who, along with her sisters, begins each day at 5 a.m. The nuns pushed their beds away from the walls of their cells — the small rooms where they slept — but still felt unsafe, she said.


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