Mormons

That big U.S. Supreme Court case isn't only 2015 gay dispute for religion-beat reporters to watch

That big U.S. Supreme Court case isn't only 2015 gay dispute for religion-beat reporters to watch

Alongside that big U.S. Supreme Court case on gay marriage, another 2015 showdown merits journalistic attention.

It involves Gordon College, an evangelical campus located in the onetime heartland of the Massachusetts Puritans. Meeting Feb. 5-6, and again in May, Gordon’s trustees will ponder whether to scrap a rule  that “sexual relations outside marriage, and homosexual practice will not be tolerated” among students and staff, whether on or off campus.

The New England Association of Schools and Colleges has directed the college to explain its policy for a meeting in September. The association has the power to remove  accreditation if Gordon violated the requirement of “non-discriminatory policies and practices in recruitment, admissions, employment, evaluation, disciplinary action, and advancement.”

Background: Gordon’s president, D. Michael Lindsay, is no backwoods rube but a Princeton Ph.D. who was an award-winning sociology professor at Rice University. Gordon’s sexual stance drew attention because Lindsay gave a helping hand to groups like Catholic Charities, the National Association of Evangelicals’ World Relief and Bethany Christian Services, the largest U.S. adoption agency.

Last July he joined Catholic and Protestant leaders in writing a letter to President Barack Obama seeking exemption for such religious employers in a pending executive order to forbid federal contractors from discrimination against  lesbians, gays, bisexuals and the transgendered.  The religious petitioners lost that fight.


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Gays and Mormons: Times headline chooses the frame, then paints the picture

When my "rights" clash with your "beliefs," who should win? Right. That's how the Frame Game is played.

That's why the headline for a New York Times story on gays and Mormons is manipulative in the extreme. "Mormons Seek Golden Mean Between Gay Rights and Religious Beliefs," it says.

"The Frame Game" is tmatt's term for framing the conversation to shape your opinion, perhaps without even realizing it. Fortunately, the Times article itself is better, with the lede framing the issue as "gay rights and religious freedom." Although it could still be construed as rights trumping freedom.

At least the hed is accurate in reporting the balancing act of Mormon leaders: trying to oppose anti-gay discrimination while preserving the right to disagree with gays. In states like Utah -- where pro-gay legislation has stalled for years -- that could make a big difference, the Times says:

But they also called for these same laws, or others, to protect the rights of people who say their beliefs compel them to oppose homosexuality or to refuse service to gay couples. They cited examples of religious opponents of same-sex marriage who have been sanctioned or sued or have lost their jobs.
“Such tactics are every bit as wrong as denying access to employment, housing or public services because of race or gender,” said Elder Dallin H. Oaks, a member of a group of church leaders known as the Quorum of the Twelve Apostles. “It is one of today’s great ironies that some people who have fought so hard for L.G.B.T. rights now try to deny the rights of others to disagree with their public policy proposals.”

This gets points just for balance. It brings up the conscience issue without belittling it or hinting that it's a cover for bigotry. It directly quotes a church leader, not just a static statement from LDS offices. And it allows Oaks to bring up the irony that many conservatives have cited: gay activists demanding rights for themselves, then denying rights to others.


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Mitt Romney is still a Mormon: The Washington Post takes a shot at the 'pastor' vs. 'bishop' question

Back in the 1980s, when I was working at The Rocky Mountain News (RIP, maybe) in Denver, I was in regular contact with press officials in the Church of Jesus Christ of Latter-day Saints both locally, especially during the building of the Colorado temple, and those working in the big white tower in Salt Lake City, Utah.

We frequently discussed issues of newspaper style and how the church's unique beliefs were handled in the mainstream press. We didn't always agree, of course, but I knew where they were coming from. We had many discussions, for example, about what to call the leaders of local and regional Mormon flocks. The key: Mormons don't have professional, full-time clergy in the same sense as other churches. The word "ordain" isn't used in the same way.

Thus, it has been interesting to follow the many interesting comments on my recent post about the New York Times story covering the ongoing political and religious pilgrimage of Mitt Romney. The key reference was right near the top:

WASHINGTON -- A prominent Republican delivered a direct request to Mitt Romney not long ago: He should make a third run for the presidency, not for vanity or redemption, but to answer a higher calling from his faith.
Believing that Mr. Romney, a former Mormon pastor, would be most receptive on these grounds, the Republican made the case that Mr. Romney had a duty to serve, and said Mr. Romney seemed to take his appeal under consideration.

It seems clear to me that Mormons have, in recent years, continued in their efforts to find ways to talk about their lives in language that is less foreign to other Americans. Thus, rather than saying that a local LDS leader was the "bishop" of his "ward," it is becoming more likely that -- when talking to outsiders -- Mormons are more likely to say that some is the "pastor"  of their local "church" and THEN go on to explain the differences.


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Do Mormons now officially have local 'pastors,' simply because Romney once said he had been a 'pastor'?

Mitt Romney is in the news again, which means it's time for people to argue about whether the Church of Jesus Christ of Latter-day Saints is, well, you know, normal and safe and whatever.

This leads us to a really interesting question linked to a New York Times piece that ran the other day: Is it a mistake when journalists print a factually inaccurate statement about a religious believer, yet there is evidence that they were quoting -- without saying they were quoting -- the believer himself?

The discussion starts here:

WASHINGTON -- A prominent Republican delivered a direct request to Mitt Romney not long ago: He should make a third run for the presidency, not for vanity or redemption, but to answer a higher calling from his faith.
Believing that Mr. Romney, a former Mormon pastor, would be most receptive on these grounds, the Republican made the case that Mr. Romney had a duty to serve, and said Mr. Romney seemed to take his appeal under consideration.
Three years ago, Mr. Romney’s tortured approach to his religion -- a strategy of awkward reluctance and studied avoidance that all but walled off a free-flowing discussion of his biography -- helped doom his campaign. (The subject is still so sensitive that many, including the prominent Republican, would only discuss it on condition that they not be identified.)

Veteran religion writers will spot the problem quickly: Mormons don't have "pastors," if that noun is a reference to ordained clergy who work for the church as their calling and vocation.


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Where will various religions stand in the same-sex marriage church-state showdown?

Where will various religions stand in the same-sex marriage church-state showdown?

The U.S. Supreme Court’s April hearing and June ruling on same-sex marriage will be historic for the nation’s religions as well as for partisan politics, law, and society. There’s sharp division in this case among faith groups, and sometimes within them, so reporters will want to carefully monitor the inflow of religious and moral arguments as “friend of the court” briefs are filed in coming weeks.

The court defines two issues: Does the Constitution’s “equal protection” clause require that all states issue same-sex marriage licenses? Does the same clause require that a state recognize all marriages lawfully licensed by other states?

An implicit issue: whether judges or state legislatures and voters have power over contested social policies.

Religious proponents of marriage change are confident of Supreme Court victory and likely to file briefs. They include liberal Jews, Unitarian Universalists, and the Metropolitan Community Churches (whose primary ministry is with gays, lesbians, bisexuals and the transgendered), along with organizations of atheists and humanists.  Defending traditional marriage  are the the leaders of the Roman Catholic Church, Eastern Orthodoxy, evangelical and conservative Protestants, some African-American Protestants, the Church of Jesus Christ of Latter-day Saints (“Mormon”), Orthodox Judaism and Islam.

But what about the so-called “Mainline” Protestants who’ve lately been shifting -- especially at the level of pulpits and church boards -- in favor of gay couples?


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Attention editors: Concerning a seriously neglected church-state drama in the District of Columbia

Attention editors: Concerning a seriously neglected church-state drama in the District of Columbia

An important church-state story in the nation’s capital has largely been ignored in the news media except for an op-ed and online articles from the conservative Catholics at the Cardinal Newman Society.

On Dec. 2, the District of Columbia Council unanimously amended the city's Human Rights Act in order to end exemptions that aided religions opposed to same-sex relationships.

That's big news. Then on Dec. 17 the  Council unanimously amended that same act to forbid discrimination against employees’ “reproductive health decisions” to choose abortion, sterilization and contraception.

The D.C. votes create conscience-clause problems -- especially for those associated with Washington’s Catholic school system and for the Catholic University of America. The university’s unique status turns this from a mere local fuss into a nationally significant challenge to the institution of the Catholic Church.

Why is that?


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Serving God with mammon: 'Fortune' examines the faith of CEOs

God and gold are usually a forbidden blend, but they combine in one of the premier journals of business and finance in a Fortune story on spirituality among CEOs of major corporations.

The story starts with Apple's CEO, Tim Cook, saying he considers his homosexuality "among the greatest gifts God has given me" -- then notes that Cook is "not forthcoming beyond that statement about his religious beliefs," probably fearing judgment about going public with those beliefs.

Then Fortune provides a great "nut graph":

Most CEOs, in fact, keep their faith squarely out of the workplace, according to Andrew Wicks, a professor of business administration at the University of Virginia’s Darden School of Business. “They specifically hide their religious faith, precisely because they fear people making a big deal out of their religious views,” said Wicks, who teaches a course called “Faith, Religion, and Responsible Decision Making.”
But Wicks says being open about faith is actually important because it is a powerful aspect of how business leaders define themselves.

Whatever else this 2,800-word article is, it ain't narrow. Besides Christians, it features Buddhist, Jewish and Hindu CEOs. And among the Christians are a Catholic, a Lutheran, a United Methodist and a Southern Baptist.

After an intro, the article is broken up into mini-profiles between about 280 and 450 words each. Business journal that it is, Fortune starts with each person's name and the stock performance of his/her company. For instance, Indra Nooyi's name is followed by "PepsiCo (#43)  PEP 0.75%."


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The Guy poses this question: So what does the Bible teach about polygamy?

The Guy poses this question: So what does the Bible teach about polygamy?

THE RELIGION GUY:

Nobody has yet posted a question about The Church of Jesus Christ of Latter-day Saints (a.k.a. “Mormon” or “LDS”) acknowledging delicate details about founding Prophet Joseph Smith’s polygamy, but The Guy decided he ought to examine the classic matter of how the Bible views polygamy.

Smith declared that God was simply using him to restore “plural marriage” (the church prefers that term to “polygamy”) that was divinely inspired in the Old Testament. A major interpretive question affects such Old Testament issues, including slavery.

Did God command, or commend, a practice, or did he merely avoid punishing what humans were doing on their own? If the Bible recounts an action without tacking on moralistic criticism, does that signal divine endorsement, or only recording of facts that may be problematic?


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Pod people: More on Mormon church founder Joseph Smith's 40 wives and the media's delayed bandwagon

Pod people: More on Mormon church founder Joseph Smith's 40 wives and the media's delayed bandwagon

My "big news report card" this week on media coverage of the Mormon church acknowledging that founder Joseph Smith had up to 40 wives drew a humorous response from Daniel Burke, editor of CNN's "Belief Blog".

"Is there a curve?" Burke asked on Twitter, joking that it wasn't fair to "compare hacks" like him to The New York Times' Laurie Goodstein and the Salt Lake Tribune's Peggy Fletcher Stack.

Stack replied that it bugged her that the Mormon essay wasn't seen as big news until the Times reported on it, but she said Goodstein did a good job.

As my post noted, Stack reported on Smith's multiple wives three weeks ago, followed quickly by The Associated Press. 

But most news organizations jumped on the story only after The New York Times published the story on its front page earlier this week.

Over at Religion News Service, the delayed media bandwagon also perplexed Mormon blogger Jana Riess, who wrote a very GetReligion-esque post about it (there's a lot of that going around this week).

 

 

 


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