Same-sex Marriage

200-plus North American Muslim authorities join the sexuality culture wars

200-plus North American Muslim authorities join the sexuality culture wars

North America’s Christian and Jewish leaders have long been active, politically and legally, in taking differing sides on same-sex and transgender issues. Authorities in Islam are comparatively disengaged. That changes in dramatic fashion with a new declaration of alarm from a broad group of 59 authorities, quickly joined by 150 further endorsers from Muslim organizations and local mosques.

Journalists will want to ponder the May 23 “Navigating Differences” statement, which is publicized on Muslim websites and social media, though The Guy has seen no “mainstream media” coverage. Yet?

The ad hoc grouping upholds the “immutable” teaching on sexuality defined by the Quran and Hadith sayings of the Prophet Muhammad, then “unanimously agreed upon” in Islamic jurisprudence over the succeeding 14 centuries.

The newer news is that these scholars also assert that believers have been unfairly put on the defensive. The signers acknowledge that North American law and culture have moved away from traditional beliefs on marriage, sexual relations and gender identity, and affirm that citizens of a democracy who disagree with Islam have every right “to live in peace and free from abuse.”

However, they say, religious dissenters face “unwarranted accusations of bigotry” and, more troubling, “an increasing push to promote LGBTQ+ beliefs among children through legislation and regulations, disregarding parental consent” and suppressing Muslims’ “conscientious objection.” This is said to “subvert” parents, worsen “intolerance” in society and violate citizens’ religious freedom.

“We call on policymakers to protect our constitutional right to practice our religious beliefs freely, without fear of harassment, and to oppose any legislation seeking to stifle the religious freedoms of faith communities.”

These thinkers also urge public figures who are Muslims to “uphold the sanctity of our faith” and shun “erroneous pronouncements” on “sexual and gender ethics that contravene well-established Islamic teachings” and spurn or misrepresent “the will of God.” They “categorically reject” as indefensible any efforts to reinterpret tenets that are “not subject to revision.”

Journalists need to assess the importance of the declaration, which agrees with other religious conservatives.


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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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Global South Anglicans are convinced that it's time to look forward (Part II)

Global South Anglicans are convinced that it's time to look forward (Part II)

Want to know how to cause a church split?

The deepest fault lines -- sex, money and pride -- have been obvious for centuries, said Archbishop Kanishka Raffel of the Anglican Diocese of Sydney, Australia.

"We use nationality or age or gender or wealth or clothing or accent or profession or politics -- to show off and communicate who we are and what sort of person we will or will not engage with," said Raffel, who was born in London, of Sri Lankan descent, and raised Buddhist.

"God's people are frail and very human. We bear the marks of weakness and humiliation. We can be loveless, faithless, tolerant of the intolerable and wretchedly self-satisfied. … God is angry about the abuse of people that comes through sexual immorality, greed and hateful, deceitful and cruel speech. We are not surprised."

For decades, he acknowledged, the 42 churches in the Anglican Communion have been rocked by divisions over biblical authority and colonial-era ecclesiastical structures -- with LGBTQ disputes grabbing headlines.

During the recent Global Anglican Future Conference, held in Kigali, Rwanda, Raffel was one of several bishops -- 315 attended, from 52 nations -- who stressed that traditionalists now need to look forward. It's time to focus on life in their rapidly growing churches, while dedicating less time and energy to clashes with declining churches in England, America, Canada and elsewhere.

This will, Raffel stressed, require looking in the mirror.

"We have been engaged in decades long conversation about sexual immorality. But we have often focused on one form of sexual sin, to the neglect of sexual sins which perhaps are more common among us and just as displeasing to God," he said. "How many women ... have shed rivers of tears over the way their sexuality has been misused by others? I suppose it would be millions. There is a self-serving blind spot of which we must repent, a log in our own eyes with which we are yet to deal. Lord, have mercy."


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Define 'evangelical,' 2023: What is a 'reconstructionist,' low-church Protestant?

Define 'evangelical,' 2023: What is a 'reconstructionist,' low-church Protestant?

Yes, here we go again.

Please consider the following an update on “Define ‘evangelical’,” “Define 'evangelical,' yet again,” “Define 'evangelical,' please,” “That same old question for 2016: What is an 'evangelical,' anyway?”, “Once again, journalists need to ponder this question: What is an 'evangelical'?” and lots of other GetReligion offerings on this topic over nearly 20 years.

Yes, this is tough work — but somebody has to do it.

In this case, former GetReligionista Mark Kellner sent me the following Duluth News Tribune story, while expressing “more than a little sympathy “ for the general-assignment reporter who got caught up in the whole “evangelical” self-definition puzzle. Here’s this complex, but vague, headline from the world of mainline Protestant decline:

New generation, denomination takes over Duluth church

Attendees of Westminster Presbyterian Church were dwindling over the years. They decided to gift their church to a younger crowd of Christians focused on inclusivity.

The clue that there are plot twists ahead? That would be the word “inclusivity.”

Think about it: More “inclusive” than a congregation in the liberal mainline Presbyterian Church (ISA)?

Hold that thought. Here is the overture:

DULUTH — It's not every day that an offer for a new church building lands in your lap.

But that's exactly what happened to Pastor Kris Sauter of Neighborhood Church in Cloquet. Sauter received a phone call from the Rev. Carolyn Mowchan, part-time pastor for Westminster Presbyterian Church in western Duluth.

"And I don't usually take cold calls," Sauter said. "But I happened to pick up this time and she was like, 'Hi Kris, I'm Carolyn. How would you like a free building?' And I was like ... 'Hi Carolyn, I'm Kris.' And that led to a really beautiful conversation and series of conversations about taking over the building."


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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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Schism or not, what's next for the huge, disrupted global Anglican Communion?

Schism or not, what's next for the huge, disrupted global Anglican Communion?

If the Anglican Communion did not suffer schism on April 21, it’s the next best thing.

A declaration issued that day at the conclusion of an international church assembly in Kigali, Rwanda, means the media and other religion-watchers should gird loins for years of maneuvers, legalities, confusion and acrimony.

Here’s what’s at stake. This major segment of Christianity encompasses an estimated 85 to 90 million members worldwide in 46 regional branches. Its older western churches have a rich heritage in religious thought, worship, and fine arts, while the younger churches in the “Global South” are at the forefront of today’s creative Christian expansion.

This loose confederation has been organized like so.

(1) The archbishop of Canterbury, its titular leader as head of the “mother” Church of England, is no pope but summons and presides at these meetings.

(2) The Lambeth Conference, which gathers all Anglican bishops worldwide, most recently held — with many Global South leaders absent —last summer.

(3) The Primates’ Meeting (the confusing P-word refers to the leaders of regional branches), held most recently in March, 2022.

(4) The Anglican Consultative Council, a body of bishops, clergy and lay delegates that met most recently in February in Ghana.

The April 21 “Kigali Commitment,” which includes an emphatic vote of no confidence in all four of those entities, was issued by 315 bishops, 456 priests and 531 lay delegates from 52 countries. Sponsors claim their churches constitute nearly 85% of the world’s active Anglicans; for certain they represent a substantial — and growing — majority.


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Global South Anglicans cut their ties to Canterbury? Maybe that's a news story worth ink

Global South Anglicans cut their ties to Canterbury? Maybe that's a news story worth ink

One of the most depressing things about being a reporter these days is trying to accept the fact that we live in a split, divided, warped news marketplace in which stories that, in the past, would have been Big News for everyone are now “niche” news items that half of our journalism culture feels totally comfortable ignoring.

This happens on the journalist “right” as well as the journalism “left,” or whatever word people are using instead of “left” these days.

This just in: One of the world’s great Christian traditions — the global Anglican Communion — ran into a wall late last week. The big idea: Anglican leaders from nations that represent about 80% of all Anglicans regularly IN PEWS — as opposed to being names on membership lists that may or may not be relevant — voted to cut the ties between Canterbury and the most of the Anglican Communion.

I’ve been watching for elite media coverage all weekend. Here is a Google News file with logical search terms. Please click that search, which was made Sunday night. What do you see? Obviously, at that moment, this was a “conservative” and/or “religious” media story.

You see, the Anglicans in the Global Anglican Future Conference (GAFCON) represent the growing (in some cases booming) churches of Africa, Asia and the Third World. They do not, however, represent the zip codes in which the major newsrooms of the Western world are located. They also do not represent the world’s richest Anglicans. Thus, to be blunt, what these “lesser” Anglicans say is NEWS is not news until the New York Times says that it’s news. Right?

With that in mind read the top of this report — long, but essential — from the venerable Anglican publication called The Living Church: “GAFCON Rejects Archbishop Justin Welby’s Leadership.”

On April 21, primates representing a large majority of the Anglican Communion formally repudiated the historic leadership of the See of Canterbury.


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Amazing! Brief mention of doctrine in LGBTQIA+ war at Point Loma Nazarene University

Amazing! Brief mention of doctrine in LGBTQIA+ war at Point Loma Nazarene University

Oh my! It appears that we have an actual reference to a doctrinal “covenant” in a Religion News Service report about a First Amendment battle between the leaders of a private Christian university and the pro-LGBTQ members of their faculty, student body and alumni.

Journalists almost always ignore the role of "lifestyle” or “doctrinal” covenants in defining the boundaries of the life and work of private schools, which are voluntary associations. It’s always important to ask if faculty, staff and students are asked to sign these covenants, in which they (the details vary) agree to support the doctrinal foundations of the school or, at the very least, not to attack them.

This is an issue your GetReligionistas have written about 100+ times or more during the past 20 years.

The fact that this latest fight is happening at Point Loma Nazarene University in San Diego will not surprise anyone familiar with the recent history of denominational life in the Church of the Nazarene. But that’s another story for another day. The reality is that there are hidden schisms in the faculties of many Christian colleges and universities, when it comes to issues of centuries of Christian moral theology.

Thus, back to the RNS report: “LGBTQ group condemns Point Loma Nazarene University for theology dean’s dismissal.” The subhead is also important: “The university denies charges by Lauren Cazares, founder of Loma LGBTQIA+ Alumni & Allies Coalition, that the dean of the school of theology was terminated for 'anything related to the LGBTQIA+ community.' “

There is next to nothing surprising in this report. RNS editors included zero comments from insiders or experts who disagree with the viewpoints voiced over and over by the LGBTQIA+ activists who provided material for this “news” report. There is one quote from a university spokesperson who notes that the administration, due to privacy laws, cannot discuss the dismissal of a faculty member.

But, hey, there is one reference to “doctrine” in this story! Let’s start with the overture:

A coalition of LGBTQ alumni of Point Loma Nazarene University — a private Christian liberal arts college in San Diego — is protesting the firing of the dean of the university’s school of theology, who they say was dismissed for siding with an adjunct professor who was let go due to her own public support for the LGBTQ community.

Mark Maddix, the dean for the school of theology and Christian ministry, was fired on March 15 by the university’s chief academic officer, Kerry Fulcher, according to an April 5 statement released by alumna Lauren Cazares, who founded Loma LGBTQIA+ Alumni & Allies Coalition earlier this year.


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How the press (mainstream and Catholic) chose to cover Francis' pontificate turning 10

How the press (mainstream and Catholic) chose to cover Francis' pontificate turning 10

Pope Francis’ pontificate turned 10 years old last week and — like with an anniversary or milestone — became a time for the news media to reflect and reassess.

What will continue to matter — at least what I will be keeping an eye on — is how this pope will be covered both by the mainstream and Catholic press going forward. And, once again, news coverage of this pope often says as much about the journalists doing the coverage as it does about Pope Francis.

I wrote my own piece for Religion Unplugged on Francis reaching the milestone.

This is how I set up that feature:

The former Cardinal Jorge Mario Bergoglio, who was born in Argentina and is of Italian descent, was elected the 266th pope on March 13, 2013. It marked the first time a pontiff from South America has held the position. 

Following the resignation of Pope Benedict XVI in 2013, a papal conclave elected Bergoglio as his successor. He chose Francis as his papal name in honor of Saint Francis of Assisi.

Over that span of time, Catholics, especially in the West, have become much more polarized around political lines, a trend that has exacerbated divisions among Catholics. The 86-year-old Pope Francis, on a great number of issues, has been seen as a polarizing force for his progressive stances on several issues.

In fact, the “polarizing force” this papacy has brought with it was the major theme throughout the much of the coverage regarding Francis’ 10th anniversary as head of the Catholic church. The question? Was the force put to good use?

The narrative over the past 10 years has been that Francis’ papacy has largely steered the church leftward, in terms of doctrine and culture, after more than three decades of conservative leadership under Popes John Paul II and Benedict XVI.

But ambiguity has been the main issue with what this pope says, as opposed to what he does.


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