Kanye: Is God really telling him to run for president? Expect headlines, no matter what

If there wasn’t enough religio-political news already happening these days, famed rapper Kanye West, on the 4th of July, announced he was running for president.

In that Kanye’s somewhat recent dive-in to evangelical Christianity now seems to make him a talking head for God — judging by mainstream press coverage of his proclamations and activities — anything he decides to do has religious importance. Mix that with politics and you have headlines.

When he explained it all to Forbes magazine during a 4-hour interview, God was very much part of the equation. The interview sounds like an odd stream-of-consciousness monologue, which the reporter tried to organize into a coherent piece.

Here’s what Forbes said:

Kanye West’s Fourth of July declaration, via Tweet, that he was running for president lit the internet on fire, even as pundits were trying to discern how serious he was. Over the course of four rambling hours of interviews on Tuesday, the billionaire rapper turned sneaker mogul revealed:

Eight of the rapper’s main quotes were then listed for readers as news-you-can-use bullet points. Then there was this:

He has no campaign apparatus of any kind. His advisors right now, he says, are the two people who notably endorsed him on the Fourth: his wife, Kim Kardashian-West, and Elon Musk, of whom he says, “We’ve been talking about this for years.” (Adds West: “I proposed to him to be the head of our space program.”)

An hour into the interview, the hedging was done: He says he definitely plans to run in 2020, versus his original plan in 2024. The campaign slogan: “YES!” His running mate? Michelle Tidball, an obscure preacher from Wyoming. And why the Birthday Party? “Because when we win, it’s everybody’s birthday.”

This was not the only coverage, of course.


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Thinking about 'fundamentalism' with David French: Does this f-word apply to liberalism?

Once upon a time, the word “evangelical” was not the primary curse that public intellectuals (and some journalists) hurled at people they considered dangerous.

Instead, they used “fundamentalist.” That’s a term that, originally, was much easier to define because it was linked to a specific set of documents — the “Fundamentals of the Faith” — produced by a specific set of Protestant thinkers. This crowd, believe it our not, included quite a few conservative Anglicans, Presbyterians and other “mainliners,” including some from the Northeast.

Over time, use of the term got sloppy, even among scholars (as opposed to journalists). As I wrote in an “on Religion” column on this topic:

Anyone who expects scholars to stand strong and defend a basic, historic definition will be disappointed. As philosopher Alvin Plantinga of the University of Notre Dame once quipped, among academics "fundamentalist" has become a "term of abuse or disapprobation" that most often resembles the casual semi-curse, "sumbitch."

"Still, there is a bit more to the meaning. ... In addition to its emotive force, it does have some cognitive content, and ordinarily denotes relatively conservative theological views," noted Plantinga, in an Oxford Press publication. "That makes it more like 'stupid sumbitch.' ... Its cognitive content is given by the phrase 'considerably to the right, theologically speaking, of me and my enlightened friends.' "

However, as your GetReligionistas have noted many times over the past 17 years, the Associated Press Stylebook maintained a nuanced and historically accurate reference to this term. (If this has changed, please let me know. The stylebook on my desk is several years old.)

fundamentalist: The word gained usage in an early 20th century fundamentalist-modernist controversy within Protestantism. In recent years, however, fundamentalist has to a large extent taken on pejorative connotations except when applied to groups that stress strict, literal interpretations of Scripture and separation from other Christians. In general, do not use fundamentalist unless a group applies the word to itself.

Alas, the use of “fundamentalist” in other contexts kept spreading, producing “fundamentalist” Muslims, “fundamentalist” Catholics and other non-Protestant variations. The idea was that, instead of specific doctrines, “fundamentalism” could be seen as an approach to culture, faith, public life, leadership, etc.

With that in mind, readers should check out this recent David French piece from The Dispatch, which ran with this headline: “America Is in the Grips of a Fundamentalist Revival But it’s not Christian.”


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Churches are 'superspreaders'? Worship connection to COVID-19 surge raises questions

Superspreader.

That’s a new word we’ve learned in 2020, thanks to the global pandemic.

Speaking of which, much attention has focused on in-person worship assemblies as potential superspreader events for COVID-19 — and understandably so.

This week, an in-depth New York Times article drew a bunch of attention with this provocative headline: “Churches were eager to reopen. Now they are a major source of coronavirus cases.”

It’s a fascinating, must-read piece. But also, I appreciated the important questions that Ed Stetzer’s blog at Christianity Today raised about the context — or lack thereof — on the numbers that the Times highlighted. GetReligion’s Terry Mattingly also voiced concerns.

Meanwhile, the Deseret News’ Herb Scribner reported on movie theaters suing New Jersey, arguing that if churches can open, then cinemas can, too. Personal confession: I won’t be eating popcorn anywhere except for my couch for a while.

One more pandemic-related note: I missed this interview when it was first published last week, but it’s an amazing (and encouraging) read: Enjoy New York magazine writer Jebediah Reed’s “long talk with Anthony Fauci’s boss about the pandemic, vaccines, and faith.”

Power Up: The Week’s Best Reads

1. Megachurch pastor John Ortberg kept a family member’s attraction to children secret. Then his son blew the whistle. Whether delving into an end-times cat cult or how a beloved worship song helped fuel spiritual abuse, Bob Smietana is a master at long-form investigative journalism on the religion beat.


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Baseball offers lots of parables about the American spirit, for those with the eyes to see

Baseball offers lots of parables about the American spirit, for those with the eyes to see

Fans who crack open baseball history books are sure to find photographs of Jackie Robinson stealing home and wreaking havoc on the base paths.

It's less likely they will learn about him teaching Sunday school classes.

Nevertheless, Brooklyn Dodgers President Branch Rickey saw a connection between those skills.

When they met in 1945 to discuss breaking major-league baseball's color barrier, Rickey quoted Jesus and the Sermon on the Mount while describing the challenges ahead: "You have heard it said, 'An eye for an eye and a tooth for a tooth.' But I say to you, do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also."

Rickey said: "God is with us in this, Jackie." In the movie "42," that thought turned into this memorable quip: "Robinson's a Methodist. I'm a Methodist. God's a Methodist. You can't go wrong."

This bond changed history. When broadcaster Larry King praised the Rev. Martin Luther King, Jr., as the "founder of the Civil Rights Movement," King responded: "The founder of the Civil Rights Movement was Jackie Robinson."

On one level, that's a baseball story. But it's also an example of how baseball has played a mythic, strangely spiritual role in American life, said Bryan Steverson, author of "Baseball: A Special Gift from God."

"Look at it this way. The object of baseball is to get home. And you are trying to make it home, safe. Sometimes, someone on my side may even need to make a sacrifice for me to get home, safe. Think about it," he said.

There's nothing new about scribes finding spiritual lessons in athletics, including numerous New Testament examples from St. Paul. But something about baseball's language and imagery encourages a special kind of reverence for many fans, said Steverson, a member of the Society for American Baseball Research. This unique role in the American story is especially obvious whenever baseball is missing -- due to a global pandemic or mere labor disputes.

Part of the appeal is the intricate nature of the sport's picky rules and even its structure, starting with what many scribes hail as the perfection of the diamond's 90-foot base paths. Steverson dedicated an entire book chapter to the practical and symbolic roles that the number three -- think Christian trinity -- plays in baseball.


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Does it matter if journalists have quit asking about the missing McCarrick report?

It’s July of 2020.

Do you know where the McCarrick report is?

There are people who still care about the who, what, when, where, why and how of the scandal that brought down former cardinal Theodore McCarrick, at one time the most press-friendly and influential cardinal in the United States of America.

In a way, it’s even more important to know more about the rise of McCarrick in church circles in and around New York City and then learn the details of his networking years in Washington, D.C. Who were McCarrick’s disciples and to what degree did they protect him, during the years when rumors were thick on the ground about — to be specific — his unique personal style when dealing with seminarians.

It’s totally understandable that the McCarrick investigation has faded from view. The year 2020 has, after all, served up challenge after challenge for journalists and church leaders, alike. McCarrick was shipped off to western Kansas and, now, it appears that he has moved to a safe house of his own choosing.

The former cardinal is now an afterthought.

But not for everyone. The other day, J.D. Flynn of the Catholic News Agency produced a thoughtful essay on what this silence means and the long term effects it could have on Catholic laypeople and their trust of the church hierarchy. It’s worth reading — even as the year 2020 rages around us. Here is the overture:

On June 20, 2018, American Catholics woke up to discover that retired Cardinal Theodore McCarrick stood accused of sexually abusing a teenager.

The cardinal said he was innocent. The New York archdiocese said it was a singular allegation. Dioceses in New Jersey said they had received isolated allegations of misconduct with adults.

Then the dam broke. It emerged that McCarrick had a pattern of sexual abuse and coercion, with minors and with young priests and seminarians. American Catholics learned about the cardinal’s beach house, his wandering hands, his preference for thin non-smoking seminarians. His coercive and manipulative letters became available to read, the testimony of his victims was crushing.

But the story didn’t stop at McCarrick.


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Are the Sexual Revolution vs. religious liberty wars over at Supreme Court? Let's ask Bluto ...

Want to hear a depressing question?

How many years, or even months, will it take for someone to pull the Little Sisters of the Poor back to the U.S. Supreme Court for another case linked to the status of Obamacare’s contraception mandate?

That’s right. The odds are good that we can brace ourselves for yet another Little Sisters of the Poor vs. the United States of America (or maybe the leaders of a blue-zip-code state or local government).

I predict that we will see Little Sisters of the Poor Round 4 in the headlines sooner or later, for reasons that host Todd Wilken and I discussed during this week’s “Crossroads” podcast (click here to tune that in).

For starters, in this recent case the high court upheld an executive order from the Donald Trump White House, as opposed to grounding its decision in the defense of a specific piece of legislation — as in the Religious Freedom Restoration Act (RFRA) of 1993. You may recall that this bill defending a liberal (in the old sense of that word) take on religious freedom passed with an impressive margin — 97-3.

One of the sponsors of that legislation — which was backed by a Clinton-Gore era coalition of liberals and conservatives — had this to say about its importance:

Today I am introducing legislation to restore the previous rule of law, which required the Government to justify restrictions on religious freedom. …

Making a religious practice a crime is a substantial burden on religious freedom. It forces a person to choose between abandoning religious principles or facing prosecution. Before we permit such a burden on religious freedom to stand, the Court should engage in a case-by-case analysis of such restrictions to determine if the Government’s prohibition is justified. …

This bill is needed because even neutral, general laws can unnecessarily restrict religious freedom.

That was U.S. Sen. Joseph Biden, of course, during an era when he was considered a moderate who tended to stand with the U.S. Catholic Bishops on quite a few social and moral issues.

The question now is this: What are the odds that one of the first things President Joe Biden’s team will do is erase most, if not all, of the Trump-era executive orders linked to religious liberty and the First Amendment?


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#BlackLivesMatter: Are church leaders fighting about a slogan, a movement or an organization?

Journalists covering the demonstrations and riots after the killing of George Floyd have struggled with a number of issues and several are directly linked to religion.

For starters, I’ve been stunned at the lack of coverage of the African American church. It would appear that the traditional leaders of Civil Rights Movement-style marches and protests have been replaced by anonymous leaders, many of them young, white and linked to colleges and universities.

My question: Is this true? Have black church leaders been silent or has the press been looking the other way, in part because violent protests and riots are “more newsworthy” than peaceful demonstrations that play by the rules of a civil society? I’m genuinely curious about this.

There is another issue that really needs to be addressed head-on in mainstream coverage. When we talk about #BlackLivesMatter — and cover disputes inside religious groups about supporting #BlackLivesMatters — are we talking about:

(a) The ideas and concerns expressed in a slogan?

(b) A movement that is planning specific demonstrations inspired by that slogan (it would appear there is no one unified movement, as noted earlier)?

(c) The actions, goals and doctrines of a specific organization that calls itself Black Lives Matter?

Journalists cannot accurately cover controversies inside religious groups linked to these issues without settling, or discussing, that issue.

With that in mind, I want to point readers to a long and very detailed feature at The Christian Chronicle written by Bobby Ross, Jr., a long, long-time contributor here at GetReligion. Here is his double-decker headline, which is quite revealing:

Why the ‘Black Lives Matter’ movement is so controversial to many Christians

Some believers point to a radical, anti-Christian agenda. Others see racism at play in the slogan’s opposition

You can see the main theme right up top:


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How will the mainstream news media perform during their future LGBTQ test?

In the wake of the Supreme Court’s Obergefell and new Bostock decisions favoring LGBTQ rights, America’s mainstream media face one of their most challenging tests. Given ardent support for change among so many journalists, editors, business interests and cultural powers, can they manage fair coverage of religious traditions that resist both same-sex relationships and gender identity as a replacement for DNA biology?

This story will have legs in part because the Supreme Court rulings did not settle the clash between religious and LGBTQ rights. The media tend to leave Islam and Orthodox Judaism alone on these matters and are more tempted to aim incomprehension or outright hostility at Catholicism and evangelical Protestantism.

A New York Times op-ed on July 4th provided an interesting example. The author, Jeff Chu, a married gay who is a part-time staff educator at Central Reformed Church in Grand Rapids, Michigan, told of his frustration over long-running denial of clergy ordination because his Reformed Church in America (RCA) officially maintains traditional doctrines on sex and marriage.

Remarkably for a daily newspaper, the op-ed editors did not require Chu to discuss the kinds of developments treated in our June 17 Guy Memo. This denomination faces a policy showdown that was scheduled for last month and now postponed one year due to COVID-19. On June 30, an official panel that includes two New Yorkers issued the compromise plan that will come to the floor and could help Chu’s cause.

With that news peg, and considering that the faith has ministered in New York City for 392 years, the local daily might better have handled this as a hard news story, with Chu as a quotable case in point, or at least a feature centered on him. Under normal news canons, any article on this topic should include the last of the Five W’s and explain why the RCA has such a policy and why many believe it should be maintained, including some members at Central Reformed Church.

Too many journalistic accounts ignore this basic aspect of the story.

Also, in dealing with the ongoing conflict, the news media need to report on the important international aspect. Religious debates often know no national lines.


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New York Times: COVID-19 'surges' through pews, as opposed to bars, marches, stores, etc.

Soon after the word “coronavirus” started dominating headlines around the world, your GetReligionistas started trying to communicate a pair of ideas that we thought journalists needed to “get” in this age of advocacy journalism.

Part I: It was perfectly valid to cover the relatively small number of religious groups — most of them totally independent Pentecostal and evangelical congregations — that were rebelling against government COVID-19 safety laws and recommendations (even when local officials were treating religious groups the same way they were treating stores, bars and other public institutions).

Part II: The bigger story was the cooperation that the leaders of most major religious institutions — from Catholic bishops to Southern Baptist megachurch leaders — were showing. In recent months, many of these religious groups have cautiously opened their doors to small groups of worships, once again following state and local guidelines.

Would that work perfectly? Good question. Here’s another: Will anything work perfectly when dealing with a virus that scientists and public officials are still struggling to understand?

Oh well. Whatever. Never mind.

This leads us to this epic headline in The New York Times, of course:

Churches Were Eager to Reopen. Now They Are a Major Source of Coronavirus Cases.

The virus has infiltrated Sunday services, church meetings and youth camps. More than 650 cases have been linked to reopened religious facilities.

Now, we are going to need a definition — right up top — of the word “major.”

How many cases are we talking about that have been shown to be linked to worship, in comparison to bars, big-box stores, beaches and, oh, massive public demonstrations? So here is the overture:

PENDLETON, Ore. — Weeks after President Trump demanded that America’s shuttered houses of worship be allowed to reopen, new outbreaks of the coronavirus are surging through churches across the country where services have resumed.


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