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New podcast: The Atlantic needed to interview some evangelical leaders about QAnon heresy

What do you think? Is this whole QAnon conspiracy thing important or not? And should mainstream evangelical leaders be concerned?

That was the messy topic that “Crossroads” host Todd Wilken and I discussed in this week’s podcast (click here to tune that in). Looming in the background were some Twitter debates in which several people criticized my recent GetReligion post that ran with this headline: “The Atlantic probes QAnon sect and finds (#shocking) another evangelical-ish conspiracy.

Let’s review a few things that I said in that earlier post. For starters, I do plead guilty to saying that some folks on the cultural left are a bit too fond of conspiracy theories involving scary evangelicals. Here’s how I stated that, while taking a shot at fringe folks on the right, as well:

It’s almost as if evangelicals are playing, for some strategic minds on the left, the same sick, oversized role in American life that some evangelicals assign to Hillary Clinton, George Soros, Bill Gates and all those liberal Southern Baptist intellectuals who love Johnny Cash and Jane Austen.

I was reacting to that recent “The Prophecies of Q” at The Atlantic, part of a larger “Shadowland” package about the growing importance of conspiracy theories in American politics.

Now, I think this Atlantic material is must reading, in part because the QAnon phenomenon isn’t well known in the evangelical mainstream. There are run-of-the-mill evangelical leaders who need to know more about this dark-web stuff, just as they needed to know about the twisted religious elements in the larger alt-right. When it comes to technology and politics, this “Shadowlands” package breaks new ground.

Did I attack The Atlantic — a publication frequently praised at GetReligion — and tell people to ignore this topic? Did I say QAnon has nothing to do with the big, complex world of evangelicalism? Let’s see. Here is the end of my earlier piece.


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There's good news for COVID-era church leaders amid all that familiar bad news

America’s pastors are continually fretting about the threats of death, disease and destroyed careers that face their parishioners. Also, alongside analysts of religious trends, they have good reason to worry that in the long term shrinking coronavirus-era donations may hinder or doom their ministries and charities.

Reporters also need to ponder the following. Most U.S. congregations are now restricted to providing worship services online. Will meeting God in your pajamas become a convenient habit that permanently undercuts in-person attendance after states soften their stay-at-home and “social distancing” rules? This NPR piece anticipates a permanent slide for in-person worship. (Online classwork could similarly imperil the future prospects of expensive on-campus college and seminary programs.)

The problem is that supportive, face-to-face fellowship is an important reason people are attracted to active participation in religious congregations. Of course, it’s also possible that the new online visibility will pay off by reaching new people. (The Guy’s own Protestant church currently has many more people joining live worship online than appear in person on normal Sundays.). And some brave optimists are talking up a religious revival once this is behind us.

The local and national media have, of course, been asking religious leaders how actual donations and online attendance are running, and what they think the future holds.

Now those who haven’t yet developed such a story, or those who want to take a second look, have a news hook — and a bit of sunlight — in a Roper poll conducted in late April for the Pew Research Center, reported here and then analyzed here by political scientist Ryan Burge (a GetReligion contributor) for Religion News Service.

Reporters will observe that the poll reinforces a scenario that Religion Guy tends to accept.


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The Atlantic probes QAnon sect and finds (#shocking) another evangelical-ish conspiracy

There are times, when reading the sprawling “Shadowland” package at The Atlantic, when one is tempted to think that the goal was to weave a massive liberal conspiracy theory about the role that conservative conspiracy theories play in Donald Trump’s America.

At the center of this drama — of course — is evangelical Christianity. After all, evangelical Christians are to blame for Trump’s victory, even if they didn’t swing all those crucial states in the Catholic-labor Rust Belt.

It’s almost as if evangelicals are playing, for some strategic minds on the left, the same sick, oversized role in American life that some evangelicals assign to Hillary Clinton, George Soros, Bill Gates and all those liberal Southern Baptist intellectuals who love Johnny Cash and Jane Austen.

Let’s focus on this piece: “The Prophecies of Q.” Toward the end, a fervent supporter of Trump and the mysterious QAnon offers her credo. It’s clear that she speaks for, you know, millions of people hiding like terrorist sleeper cells in ordinary pews from coast to coast.

This had been something she was reluctant to speak about at first. Now, she said, “I feel God led me to Q. I really feel like God pushed me in this direction. I feel like if it was deceitful, in my spirit, God would be telling me, ‘Enough’s enough.’ But I don’t feel that. I pray about it. I’ve said, ‘Father, should I be wasting my time on this?’ … And I don’t feel that feeling of I should stop.”

Well, “GOD WINS” and all that.

This leads us to an update on “The Late Great Planet Earth” and legions of similar end-of-the-world classics, only this time the man on great white horse (or whatever) is Trump:

Arthur Jones, the director of the documentary film Feels Good Man … told me that QAnon reminds him of his childhood growing up in an evangelical-Christian family in the Ozarks. He said that many people he knew then, and many people he meets now in the most devout parts of the country, are deeply interested in the Book of Revelation, and in trying to unpack “all of its pretty-hard-to-decipher prophecies.” Jones went on: “I think the same kind of person would all of a sudden start pulling at the threads of Q and start feeling like everything is starting to fall into place and make sense. If you are an evangelical and you look at Donald Trump on face value, he lies, he steals, he cheats, he’s been married multiple times, he’s clearly a sinner. But you are trying to find a way that he is somehow part of God’s plan.”

Author Adrienne LaFrance does note that conspiracy theories exist on the cultural and political left (maybe, kind of), as well as the theological and political right. But it’s clear evangelical Protestantism is the X factor in this growing threat to America and the world.


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Lots of edgy thinking about 'Weird Christianity' -- in The New York Times, no less

I was going to let the “Weird Christianity” opus in The New York Times sail past, in part because I wondered if it was a bit too “inside baseball” for this audience.

Well, it is a major weekend piece in America’s most powerful newspaper and people keep asking me if I have seen it. I have also been asked — since it’s about people choosing ancient liturgies and non-binary politics — if this article is, in effect, about people like me.

Not really. This Times essay — by Tara Isabella Burton of The American Interest — is about a recent trend among young Americans. I am, well, old and I converted to Eastern Orthodoxy 20-plus years ago. I did drop my registration in the Democratic Party in 2016. Here is the double-decker headline on this essay:

Christianity Gets Weird

Modern life is ugly, brutal and barren. Maybe you should try a Latin Mass.

I think it’s important to note that this “Weird Christianity” term is not new and there’s more to it than a taste for smells and bells (as Burton makes clear). There’s no question that issues of culture and aesthetics play a role in this trend, but the key is doctrine. And this trend is pre-modern, not postmodern.

To see that in practice, check out this 2015 Christianity Today piece by Sarah Pulliam Bailey, now of the Washington Post (and also a former GetReligion contributor). In this case, the term is being used in a Southern Baptist and evangelical context, as in, “Russell Moore Wants to Keep Christianity Weird: The public-policy leader for the largest US Protestant denomination isn’t worried over Christians’ loss of power. He says it might just be the best thing to happen to them.”

But back to Burton and the Times. Here is a crucial chunk (long, but essential) of her first-person piece:

… I’m not alone. One friend has been dialing into Latin Masses at churches across the United States: a Washington Mass at 11 a.m.; a Chicago one at noon.

The coronavirus has led many people to seek solace from and engage more seriously with religion. But these particular expressions of faith, with their anachronistic language and sense of historical pageantry, are part of a wider trend, one that predates the pandemic, and yet which this crisis makes all the clearer.

More and more young Christians, disillusioned by the political binaries, economic uncertainties and spiritual emptiness that have come to define modern America, are finding solace in a decidedly anti-modern vision of faith.


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Jess Fields got tired of short, shallow news interviews: So he started doing loooong podcasts

Jess Fields is a small businessman (ask him about cigars), an Eastern Orthodox family man and a news consumer who is especially interested in stories about religion. He has also worked in nonpartisan think tanks linked to issues in state and local governments. He is enthusiastic about life in Houston (due to personal Texas Gulf Coast history I will have no further comment on that).

All in all, Fields is not a logical guy to start a podcast about religion, politics and other subjects that interest him. So why did he do exactly that?

Well, he told me that he “grew tired of the edited mudslinging that passes for ‘interviews’“ and decided that he “could do better.” His goal is to produce “long-form interviews with guests from multiple perspectives, providing a neutral platform for different views to be heard and considered in a respectful manner.” In other words, his interviews are really long.

Fields got off to a hot start with a newsworthy chat with the Rev. Tony Spell of Life Tabernacle Church just outside of Baton Rouge, La., the man behind a blitz of coronavirus headlines because of his rejection of “shelter in place” orders. Spell has been arrested and faced all kinds of questions when it appeared, on video, that he backed a church bus dangerously close to a protestor.

That led to this:

#1 — Pastor Tony Spell — On Refusing to Comply with Coronavirus Orders

We interview Pastor Tony Spell of Life Tabernacle Church in Baton Rouge, Louisiana. Pastor Spell and his congregation are refusing to comply with Louisiana's stay-at-home orders due to the coronavirus pandemic. He has been arrested for violating the orders, but continues to hold packed church services. This is the most comprehensive interview Pastor Spell has granted.

Pastor Spell has his critics, as you would imagine, so Fields decided to do a lengthy interview with one of them — Rod Dreher (who lives in Baton Rouge).


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Faith-based colleges face waves of red ink: Thinking about a news story that won't go away

The headline on this Inside Higher Education piece seemed prophetic: “What Led Concordia Portland to Close?

The date, however, was the Feb. 14, 2020. In other words, this story broke just ahead of the national wave of headlines about colleges and universities struggling to deal with scary economic realities linked to the coronavirus crisis.

This story was linked to the OTHER life-and-death crisis facing higher education — especially private schools and, to be even more specific, faith-based private schools. I’m talking about the demographic cliff that looms just down the road when the massive millennial generation has moved past its college years.

The Concordia Portland story had it all. Administrators had tried to grow their way out of the crisis, adding on degree programs and remote campuses that were not linked to their original mission. There was a strange deal with a third-party recruiting agency. Finally, there were theological tensions with the school’s doctrinally conservative denomination — the Lutheran Church-Missouri Synod. This chunk of the story begins during an era when enrollments were headed up:

By all accounts, Concordia was massively successful. … Total enrollment more than doubled from over 3,000 students in 2012 to more than 7,400 in 2014, according to federal data. Much of that growth was among graduate students, where enrollment spiked from about 1,700 students to more than 6,000. Enrollment of adults aged 25 to 64 went from about 1,100 in 2011 to 3,697 in 2014.

Fast-forward several years to this week, and Concordia shocked the Portland area and many of its own students by announcing that it will close at the end of the spring semester. A statement from the institution said the university’s board decided to close after “years of mounting financial challenges” and a changing landscape for education.

Hold that thought. I am headed toward this weekend’s think piece from a former GetReligionista, Steve Rabey, writing at MinistryWatch.com.

Now, I took on some of these themes in an “On Religion” column the other day entitled “Concerning the coronavirus crisis and these Darwinian days in faith-based higher education.”


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Dawn of the dead: Faith-based colleges face challenges even bigger than coronavirus

Dawn of the dead: Faith-based colleges face challenges even bigger than coronavirus

Every week or so, John Mark Reynolds does something that presidents of academic institutions rarely do -- he cleans his office at Saint Constantine School.

This isn't a symbolic gesture in an age of ominous trends, and now a global pandemic, that threaten private education. Reynolds always takes his turn -- with other members of his team -- cleaning administration offices at this classical school in Houston.

"We have no administrators who are just administrators. Everyone teaches. Everyone shares many of the jobs that need to get done," said Reynolds, reached at his "sheltering in place" home office. "We have a maintenance team, but we all help out. The first lady and I plan to water some plants later today. …

"We call this the economy of small."

Saint Constantine is a K-16 Orthodox Christian school, which means it offers four years of college credits. College tuition is $9,000 per year.

"Our whole model was created to survive the collapse of liberal arts education, while striving to preserve the core of liberal arts education through an Oxford-style tutorial system," said Reynolds. "This pandemic is only exposing the weaknesses of what was already a business model fraught with peril."

College educators have long known that painful challenges were coming in 2025, due to falling birth rates and the end of high millennial-generation enrollments.

Now, the coronavirus crisis is forcing students and parents to face troubling realities. A study by McKinsey & Company researchers noted: "Hunkering down at home with a laptop … is a world away from the rich on-campus life that existed in February."

What happens next? The study noted: "In the virus-recurrence and pandemic-escalation scenarios, higher-education institutions could see much less predictable yield rates (the percentage of those admitted who attend) if would-be first-year students decide to take a gap year or attend somewhere closer to home (and less costly) because of the expectation of longer-term financial challenges for their families."


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No think piece this weekend! Time to take some virtual tours of stunning religion sites

Enough thinking, especially about the coronavirus crisis.

This is especially true for those of us who are Eastern Orthodox. Today is our Easter — Pascha — on the ancient Christian calendar.

So rather than a lengthy “think piece” to read on this Sunday — as is the norm at this blog — I would like to give readers a chance to do something relaxing and a bit inspiring.

My colleague Clemente Lisi of The King’s College in New York City has created a small collection of Internet links to virtual tours of several important religious sites and regions around the world. Thus, he writes, in a feature for Religion Unplugged:

With most of the world’s population stuck at home in an effort to stem the spread of the coronavirus, travel has come to a standstill. Springtime, and the approaching summer, are typically a time to take a flight and explore another part of the world.

Since most of us are inside and waiting for this pandemic to subside, you can still visit places virtually — with the help of your computer — from the comforts of home. Religious sites and museums, popular with pilgrims and tourists alike, are very popular this time of year.

Staying home doesn’t mean you can’t travel digitally. It is also a chance to research places you’d like to visit once normalcy resumes.

Amen. How else are you going to get to visit the Vatican, the Middle East, important mosques around the world and Westminster Abbey.

But since this is Pascha, allow me to start Lisi’s virutal here — in Hagia Sophia.


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Covering 'mainline' faith: Why do the old Protestant churches get so much news ink?

Soon after I left the newsroom of the Rocky Mountain News to teach at Denver Seminary, in the early 1990s, a general-assignment reporter was asked to do a story about a trend in religion. It was something to do with prayer, if I recall, and editors wanted to run it on Easter.

The reporter went to three or four nearby churches in downtown. As you would expect, these were old flocks linked to Mainline Protestantism and one Catholic parish. All were, to one degree or another, both historic and struggling, in terms of attendance and membership. The city’s biggest churches were in the suburbs, especially in the booming territory between Denver and Colorado Springs — already a nationally known evangelical power base. The state included at least five internationally known centers on spirituality and prayer, one evangelical, one charismatic Episcopal, one Buddhist and two Roman Catholic.

The story ended up with voices from the dominant flocks of Denver’s past, when liberal Protestant voices were the statistical norm.

Many times, through the years, religious leaders have asked me: Why do the oldline Protestant churches receive so much news coverage? During my Denver years, Episcopalians and United Methodists did make lots of national news — as doctrinal wars escalated about sex and marriage.

These were subjects that editors considered news. Evangelical Presbyterian churches growing to 6,000-plus members in their first five years of existence? That might be worth a column. It’s not big news.

I thought of these discussions the other day when I read a Religion News Service — a long feature with lots of valid material — that ran with this headline: “As a pandemic peaks at Christianity’s Easter climax, churches adapt online.” Here’s the opening anecdote:

On Palm Sunday (April 5), the Rev. Ted Gabrielli, a bespectacled Jesuit with a bushy beard, stood in the bed of a roving pickup truck that traveled through Boyle Heights, a mostly Latino neighborhood on Los Angeles’ east side.

Gabrielli, a pastor at Dolores Mission Church, greeted neighbors from the truck and blessed the homes, alleys and streets he passed. He greeted many by name. One neighbor, caught on a Facebook livestream of the procession, stood from her home waving palms, the symbol of Jesus’ triumphant entry into Jerusalem in the week before he was crucified.


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