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Thinking about post-Christian Europe? The Pillar looks for God in the Netherlands

Thinking about post-Christian Europe? The Pillar looks for God in the Netherlands

There is this old saying that when America sneezes, Europe catches a cold — or something like that.

That’s true, these days, when it comes to many issues in economics and politics.

But I have always thought that this equation works the other way around when it comes to issues of culture, morality and faith. The trends we see in the European Union seem to make it across the Atlantic sooner or later. If this is true, European trends in Catholicism, and other faiths, are worth watching.

This brings us to another “think piece” for journalists (and news consumers), this time care of The Pillar, a must-follow independent news and commentary site covering many things Catholic. The headline: “Finding God in the Netherlands.”

But, before we get there, let’s pause to recall a famous 1969 radio interview, or sermon, offered by Father Joseph Ratzinger, who would eventually become Pope Benedict XVI. Readers will often find the full text under this title, “What Will the Church Look Like in 2000?” Here are two large chunks of this famous, many would say prophetic, material:

From the crisis of today the Church of tomorrow will emerge — a Church that has lost much. She will become small and will have to start afresh more or less from the beginning. She will no longer be able to inhabit many of the edifices she built in prosperity. As the number of her adherents diminishes, so it will lose many of her social privileges. In contrast to an earlier age, it will be seen much more as a voluntary society, entered only by free decision. As a small society, it will make much bigger demands on the initiative of her individual members.

There’s more, a few lines later:

The Church will be a more spiritual Church, not presuming upon a political mandate, flirting as little with the Left as with the Right. It will be hard going for the Church, for the process of crystallization and clarification will cost her much valuable energy. It will make her poor and cause her to become the Church of the meek. The process will be all the more arduous, for sectarian narrow-mindedness as well as pompous self-will will have to be shed. One may predict that all of this will take time.

This brings us to the long feature at The Pillar written by Edgar Beltran, a philosopher and political scientist from Maracaibo, Venezuela, who is doing Philosophy of Religion graduate work at Radboud University in Nijmegen, the Netherlands.


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Latest angle in covering 'The Chosen?' It's a journalism thing -- follow the money

Latest angle in covering 'The Chosen?' It's a journalism thing -- follow the money

Sometime in 2024, filmmaker Dallas Jenkins will release season 4 of his very successful “The Chosen” series. It’s the first multi-season cable-television series about the life of Jesus Christ.

Now, think back a few years — to when 74,346 people raised $10 million for Season 1, which came out in 2019. That amount made “The Chosen” the largest crowdfunded mass-media project –- ever.

For the first year or so that the runaway TV hit series “The Chosen” ran on its own private app and on YouTube, it was hard to get journalists to take it seriously.

Now, most of the big media have covered it, and its success and that of “Jesus Revolution,” the surprise indie hit about the 1970s Jesus movement and one of its leaders, Lonnie Frisbee, is being touted as the big new success story in filmography.

Yes, we know. Hollywood discovering that religious believers care about values, and entertainment, is a “new story” that reporters have “discovered” once a decade for quite some time now.

RealClearInvestigations, a site not known for its religion coverage, remarked upon this trend recently.

"Jesus Revolution" and "The Chosen" are not just Christian dramas but the avant garde in a revolution in faith entertainment. The former – a feel-good movie about hippies who returned to Christ during the 1970s, starring former "Cheers" and "Frasier" star Kelsey Grammer – has grossed more than $52 million since its debut just a few weeks ago, making it the most successful film released by studio heavyweight Lionsgate since 2019.

But the instructive parable may be its predecessor, which made Hollywood sit up and take notice. Since its release in 2017, "The Chosen," portraying a charismatic Jesus and his youthful disciples, showed it didn't much need Tinseltown's blessing. Through crowdfunding, its producers have raised millions of dollars from thousands of fans and the show is now in its third season. It is thus a case study in outflanking Mammon – the biblical term for debasing riches – in the modern entertainment tempest. 

Again — 74,346 people raised $10 million for Season 1. Some $45 million was raised for Season 2.

A year ago when I wrote this article about all of this, for Newsweek, the show was closing in on 390 million views.


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'Cultural Christianity' is fading and that reality is linked to some other newsy trends

'Cultural Christianity' is fading and that reality is linked to some other newsy trends

One of the trends I have been tracking a bit recently is the concept of “cultural Christianity.”

There’s really no settled definition of what it means, but I’ve always conceived of it as people who like the idea of being Christian without all the obligations or attachments of being part of a local church community. In other words — religion without all the hard stuff.

Once upon a time — especially in the American heartland — it really helped to be a member of a religious flock, to one degree or another. It was good for business. It offered positive social ties, especially if your pew was in a respectable mainline church. Those days are gone in many, many zip codes.

But here is the Big Idea for this post: There seems to be two competing forces in American politics and religion. The first is that we are becoming more religiously polarized — the rise of the nones on the left, but also the consistent strength of those conservative religious traditions on the right. However, a countervailing narrative is that despite that bifurcation of faith in the United States, Americans still have an overriding deference to religious expression — especially if it's the Christian religion. 

The starting point for this post is a graph with a strong political-news hook.

Democrats who leave religion behind, just walk from all of it. Among those who never or seldom attend religious services, just 10% say that religion is very important. That hasn’t changed in the last 14 years.

 However, among Republicans who never or seldom attend religious services, the share who say that religion is very important has risen from 17% to 27%.

Attention journalists: It’s this fusion of conservative political ideology and religious identity — without the behavior part — that is really worth watching, especially in GOP primaries where voters have more options (think, other than Donald Trump in recent years).


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Newsworthy question (again): Does God exist? The latest twist in the perennial debate

Newsworthy question (again): Does God exist? The latest twist in the perennial debate

Early on in the 21st Century -- which turns out to be a thorny era for organized religion -- the “New Atheism” replaced past skeptics’ polite colloquies with fundamentalist-style attacks that demeaned believers as pretty much fools and knaves.

Some radicals even wanted to prevent parents from training children in their family’s religious faith (without imposing the same demand on atheistic families).

Religion writers will recall the so-called “Four Horsemen” of this much-publicized mini-movement in the popular press: neuroscientist Sam Harris (author of “The End of Faith,” 2004), biologist Richard Dawkins (“The God Delusion,” 2006), cognitive studies scholar Daniel Dennett (“Breaking the Spell,” 2006), and the late journalist Christopher Hitchens (“God Is Not Great,” 2007).

Though it hardly qualifies as the start of the New Anti-Atheism, a recent book answers that quartet with a more gracious but similarly popular style that ponders God’s existence in brass-tacks terms rather than abstruse philosophical theorems. Turns out to be a highly intriguing and readable project worth media consideration.

As the subtitle signals, the author of “Atheism on Trial: A Lawyer Examines the Case for Unbelief” (InterVarsity Press) is no theologian or philosophy professor but an attorney. And not any old attorney.

W. Mark Lanier has appeared on various Best Lawyers lists for his successes as a class-action litigator in some of the biggest product liability cases of our time (click here for details), involving prescription drugs, baby powder, artificial sweeteners, metal-on-metal hip implants and more. Out of court, Lanier teaches an adult Sunday School class at Houston’s Champion Forest Baptist Church and has amassed one of the nation’s largest private libraries on religion.

Lanier offers a courtroom-style case of the sort that wins verdicts, asking his readers as jurors to consider logic, common sense and circumstantial evidence from real life.


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Global South Anglicans make big effort to start cutting Canterbury ties that bind (Part I)

Global South Anglicans make big effort to start cutting Canterbury ties that bind (Part I)

After a half-century of decline, the U.S. Episcopal Church has 1.5 million members, and its average weekly attendance was just above 500,000 before COVID-19 and 300,000 afterwards.

After decades of explosive growth, the Anglican Church of Nigeria claims about 18 million members (others say 8 million), and the Center for Global Christianity near Boston estimates it has 22 million active participants in worship.

Caught in the middle of these two trends is the Most Reverend Justin Welby, by Divine Providence the 105th Lord Archbishop of Canterbury, Primate of All England and the "first among equals" among bishops in the 42 churches in the Anglican Communion. While his own flock claims 26 million baptized members, about 600,000 attend weekly services.

Now, Global South church leaders -- representing about 75% of Anglicans who frequent pews -- have decided that it's time to start cutting ties between the "Canterbury Communion" and the rest of the Anglican Communion.

“We have no confidence that the Archbishop of Canterbury nor the other Instruments of Communion led by him … are able to provide a godly way forward that will be acceptable to those who are committed to the truthfulness, clarity, sufficiency and authority of Scripture," warned the Global Anglican Future Conference, which met April 17-21 in Kigali, Rwanda. GAFCON IV drew 1,302 delegates from 52 nations, including 315 bishops.

Meeting together, leaders of GAFCON and the Global South Fellowship of Anglican Churches said they "can no longer recognize the Archbishop of Canterbury as an Instrument of Communion, the 'first among equals' of the Primates. The Church of England has chosen to impair her relationship with the orthodox provinces in the Communion."

While this gathering in Africa drew little or no coverage from Western news organizations, Lambeth Palace released a brief response, noting that the Kigali Commitment statement echoed many previous claims about Anglican governance.


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Elite editors often ignore Catholic stories, so why is St. Pope John Paul II a target?

Elite editors often ignore Catholic stories, so why is St. Pope John Paul II a target?

What is news? Who gets to define that term?

These are questions that I ask students when I teach journalism during their freshman year in college.

It sounds like a simple question — but increasingly an important one as we examine trends in recent religion coverage in the news media.

The bottom line: There is a trend where many religion stories — especially those regarding Catholicism — receive zero coverage whatsoever in the secular mainstream press. However, stories about evangelicals, Anglicans, Eastern Orthodoxy and other faiths have also vanished or never appeared in the first place.

When some issues do get coverage, it’s often because it has more to do with politics than debates about doctrine, theology or faith. Why?

That’s the key question.

It takes us back to the original question: What is news?

This trend includes Catholic stories that I have written about here — vandalism of churches/pro-life centers and the FBI spying on parishioners — and others that I have not regarding other faith traditions such as the split in the Anglican Communion.

All of these stories are news — “big” news, even. However, they clash with what left-leaning readers of major legacy news organizations want to see and hear in the publications that they support with their online clicks and subscription payments. That appears to affect a majority of elite editors and reporters (click here for tmatt’s Religion & Liberty manifesto on that topic).

Coverage of these stories either never happened or just vanished, like the manifesto of the Nashville school shooter. Regarding Catholic storylines, a recent First Things essay — written by a prominent American bishop — that all but accused a cardinal of heresy never drew any mainstream media ink.

Neither have the statements of a progressive cardinal who now heads the pro-life Vatican office who says he has no issue with euthanasia.


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Some Catholics still embrace confession, while many more ignore this sacrament

Some Catholics still embrace confession, while many more ignore this sacrament

In the movies, the penitent enters a confession booth, kneels, and whispers to a priest behind a lattice screen: "Forgive me father, for I have sinned."

This drama was, for centuries, at the center of Catholic life. But in recent decades, the number of Americans who go to confession has plunged to a shocking degree that church leaders have struggled to explain.

But Father David Michael Moses knows what happened during Holy Week this year, when he spent 65 hours "in the box" at his home parish, Christ the Good Shepherd in Spring, Texas, and at St. Joseph near downtown Houston. In all, heard 1167 confessions.

"We are talking about a lot of sin, and lots of grace," he said. "It's about offering people help and hope. In the end, Jesus wins all the battles that people bring with them into confession. That's what confession is all about."

The 29-year-old priest began hearing confessions at 6 a.m. on April 4, as Catholics made their way to nearby office towers. He continued until midnight, with a parish volunteer noting there were 100 people in line at 8 p.m. Another priest arrived two hours later, and everyone had an opportunity for the Sacrament of Penance.

"You keep thinking: 'Do I go slow and just do my best? Do I try to speed things up?' What you can't do is let anyone feel that they were turned away," said Father Moses, a Houston native who is the son of a Baptist mother and Lutheran father who converted to Catholicism.

Hearing confessions "is hard. It's exhausting. But there is nothing in the world that I would rather be doing, right now. This is what it means to be a priest. This is about salvation and the care of souls."

As recently as the 1950s and 1960s, researchers said about 80% of American Catholics went to confession at least once a year. A clear majority said the went once a month.

Then the numbers began falling -- sharply.


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'On Religion' column enters year 35: Demons, martyrs, violence and miracles in Colombia

'On Religion' column enters year 35: Demons, martyrs, violence and miracles in Colombia

In one of her first encounters with violence linked to the Revolutionary Armed Forces of Colombia (FARC), Deann Alford heard, or felt, a bullet pass and slam into a door frame, with shrapnel striking a nearby woman and child.

The future journalist was both shocked and inspired by her contacts with Christians caught in that land's toxic climate of paramilitary warfare, narcotrafficking and kidnappings. She struggled to grasp how someone like pilot Russell Martin Stendal, after years held for ransom, could forgive his kidnappers and then start a missionary effort to convert them.

"Without his months as their hostage, I'm convinced he never could have reached the FARC," wrote Alford, in "Victorious: The Impossible Path to Peace," her blunt memoir about religious freedom in Colombia.

Stendal, she added, "has forgiven all. But I have not. ... In my quarter-century as a journalist, I've written dozens of articles about Colombian guerrilla groups' crimes against Christians, ranging from extortion to murder. Many of these stories regard crimes of the FARC, typically threatening and abducting church workers, missionaries and pastors, extorting them with offers they could not refuse."

Eventually, Alford realized that it wasn't enough to cover Colombia with telephone calls, faxes and Internet connections. She would have to put "boots on the ground" and return. "But I didn't. I was afraid. No, that word is too mild. I was terrified. I let the risk of being killed and kidnapped keep me away."

Alford's bottom line: "I told the Lord I would go anywhere for him but Colombia."

But she returned and, over years of contacts, her fears mixed with frustration. After working in secular newsrooms, as well as Christian publications and wire services, she couldn't understand why more people -- journalists and religious leaders -- could not see the importance of the faith stories unfolding, decade after decade, in Colombia.

This is another example of an important theme woven into my work with this "On Religion" column, with this week marking the start of my 35th year. Simply stated, many journalists do not "get" religion, in terms of grasping the role faith plays in many important events and trends stories.

But Alford was dealing with an even more complex equation. Yes, many editors fail to value religion-news coverage. But it's also true that many Americans -- including people in pews -- do not value coverage of international news. Thus, it's hard to imagine a tougher sell in today's media marketplace than coverage of religion news on the other side of the world.


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Podcast: Can journalists and religious leaders learn how to talk about what 'news' is?

Podcast: Can journalists and religious leaders learn how to talk about what 'news' is?

Day after day, year after year (this week opened year 35 for my national “On Religion” column) I receive all kinds of “press releases” from people who want me to write columns about this, that or the other.

Some folks still send these printed on dead-tree pulp, if you can imagine that. The vast majority arrive via email or in press kits (mainly for books) via UPS, Fedex or the U.S. Postal Service.

I am happy to check out most of this material. However, about 90% or more of these offerings are sent by PR professionals who appear to have zero idea what I write about or the audience for my columns. They are simply throwing cheerful digital spaghetti at the wall and hoping something sticks.

In short, they do not understand “news” — what it is and what it is not.

What can religious leaders and/or organizations do to improve their success rates with reporters like me? That was half the equation that we discussed during this week’s “Crossroads” podcast (click here for temporary link to tune that in).

The other half? Just flip that reporter’s notebook around. How can reporters do a better job finding the right voices to include in their coverage of events and trends linked to religion? How can journalists convince clergy and other religious folks to cooperate with press coverage — especially when dealing with controversial topics and scandals?

The podcast was recorded while I was in Los Angeles for two forums hosted by the Poynter Institute under this title: “Telling the Stories of Faith and the Faithful.” The first forum was for reporters and editors, including quite a few who are not religion-beat specialists. The second day, yes, focused on talks with a small circle of religious leaders about understanding how journalists think and work.

We were talking about many of the same questions and issues on both days — only viewed from different sides of a reporter’s notebook (or smartphone, in this age). Here is a bite of the Poynter summary of the session with reporters:


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