When reporting on race (and living as a Christian) there's so much that I don't know

When I was in grade school, my mother said my best friend, Tyra, could come over and play.

Mom was surprised, though, when I stepped off the school bus with a Black boy. I never had mentioned my friend’s race; his color didn’t matter to me.

In the years since, my mother has retold this story with pride. Though she had expected my best friend to be White, she and my father raised my brother, sister and me to believe that all of God’s children are created equal.

Through the years, I’ve shared how my grandparents brought busloads of Black children to their small White church in the early 1970s. Papa and Grandma did that — despite the outcry from some fellow Christians — because they wanted those boys and girls to learn about Jesus.

In my 15 years with The Christian Chronicle, my colleagues and I have worked hard to increase the diversity of our coverage and feature more Black voices and faces in our pages.

Until just recently, I felt pretty good about my efforts to love and embrace my Black brothers and sisters. I saw no need to dwell on concepts such as White privilege or systemic racism. In my mind, the civil rights battle had been fought in the 1960s.

But then George Floyd was killed.

I talked to Black Christians about the video of a White police officer pressing his knee against the Black suspect’s neck. I heard the pain in their voices as they recounted Floyd complaining, “I can’t breathe.” I listened as David Watkins III,minister for the Twin City Church of Christ in Texarkana, Texas, described an officer stopping him for speeding.

As a White man, I’d worry about getting a ticket.

Watkins — not to mention his 7-year-old son in the backseat — had a bigger concern when he saw the flashing lights.


Please respect our Commenting Policy

John Paul II is already a saint -- is it time to add 'the great' to this pope's title?

John Paul II is already a saint -- is it time to add 'the great' to this pope's title?

As he began his 1979 pilgrimage through Poland, Pope John Paul II preached a soaring sermon that was fiercely Catholic, yet full of affection for his homeland.

For Communist leaders, the fact that the former Archbishop of Cracow linked faith to national pride was pure heresy. The pope joyfully claimed divine authority to challenge atheism and the government's efforts to reshape Polish culture.

"Man cannot be fully understood without Christ," John Paul II told 290,000 at a Mass in Warsaw's Victory Square. "He cannot understand who he is, nor what his true dignity is, nor what his vocation is, nor what his final end is. … Christ cannot be kept out of the history of man in any part of the globe, at any longitude or latitude of geography."

That was bad enough. Then he added: "It is therefore impossible without Christ to understand the history of the Polish nation. … If we reject this key to understanding our nation, we lay ourselves open to a substantial misunderstanding. We no longer understand ourselves."

This was the stuff of sainthood, and John Paul II received that title soon after his 26-year pontificate ended. But the global impact of that 1979 sermon is a perfect example of why many Catholics believe it's time to attach another title to his name -- "the great."

"The informal title 'the great' is not one that is formally granted by the church," explained historian Matthew Bunson, author of "The Pope Encyclopedia: An A to Z of the Holy See."

"Every saint who is also a pope is not hailed as 'the great,' but the popes who have been called 'the great' are all saints. … When you hear that title, you are dealing with both the love of the faithful for this saint and the judgement of history."

In the case of John Paul II, mourners chanted "Santo subito!" (Saint now!) and waved posters with that slogan at his funeral. During a Mass only 13 hours after his death, Cardinal Angelo Sodano spoke of "John Paul, indeed, John Paul the Great."


Please respect our Commenting Policy

Was Jesus white and should sacred art that depicts Him in that manner be scrapped?

Was Jesus white and should sacred art that depicts Him in that manner be scrapped?

THE QUESTION:

Was Jesus white?

THE RELIGION GUY’S ANSWER:

No.

But in these racially anxious times for America, there’s more to be said.

In a biblical dream-vision, presumably not meant to be taken literally in racial terms (Revelation 1:15), the feet of the triumphal Jesus Christ are bronze in color. In terms of actual 1st Century history, it makes the most sense to think that Jesus was neither north European white nor African black. As a man of the Mideast, he’d presumably have had a light brown or olive complexion like today’s Arabs or Sephardic Jews, with a good tan from all those outdoor travels.

Megyn Kelly assured Fox News viewers in 2013 of the “verifiable fact” that “Jesus was a white man.” In recent days, similar racial uproar was generated by Black Lives Matter activist Shaun King. After tweeting that memorials to “despicable” slaveowners George Washington and Thomas Jefferson must come down, he added obliteration of statues of “the white European they claim is Jesus,” seen as “a form of white supremacy.” A further tweet extended the ban to such “racist propaganda” in murals and stained glass of Jesus.

King did not specify that paintings should likewise be removed from display or destroyed, though that seems an obvious implication. Such iconoclasm would denude the world’s museums of countless masterpieces. In one example, so treasured is Leonardo da Vinci’s “Savior of the World” portrait of a Caucasian-looking Jesus that Crown Prince Mohammed bin Salman of Saudi Arabia paid $450 million for it in 2017.

Moving to popular art, should we still watch those movies and TV productions where Jesus looks Caucasian, and more Gentile than Jewish? On that score, Mel Gibson’s film “The Passion of the Christ” (2004) gave Jesus a modest prosthetic nose and colorized the actor’s eyes to darken them.


Please respect our Commenting Policy

This week's podcast: Bari Weiss and the influence of woke orthodoxy at the New York Times

When I read the Bari Weiss resignation letter, I knew (#DUH) that it represented an important development at The New York Times and, thus, in American journalism.

I thought that for legal reasons linked to the omnipresent newsroom reality called Slack — the software program that businesses use for in-house discussions, memos and chatter.

Please read the following comments from Weiss — in a letter to the publisher of the Times — and pretend that you are a lawyer who specializes in civil lawsuits claiming workplace discrimination and verbal violence.

My work and my character are openly demeaned on company-wide Slack channels where masthead editors regularly weigh in. There, some coworkers insist I need to be rooted out if this company is to be a truly “inclusive” one, while others post ax emojis next to my name. Still other New York Times employees publicly smear me as a liar and a bigot on Twitter with no fear that harassing me will be met with appropriate action. They never are.

There are terms for all of this: unlawful discrimination, hostile work environment, and constructive discharge. I’m no legal expert. But I know that this is wrong.

I do not understand how you have allowed this kind of behavior to go on inside your company in full view of the paper’s entire staff and the public.

If Weiss sues the Times, will her legal team — during the discovery process — be able to access those Slack files? How many posts did she save to back her case? Could Times leaders claim a right to privacy there, after years of doing coverage based on internal communications in other offices?

Big questions, but are they linked to religion — other than the Weiss claims that some of her colleagues kept asking why she was “writing about the Jews again”? Was there material here for a “Crossroads” podcast?

As it turned out, there was lots to talk about (click here to tune that in). The key word in the discussion? That would be “orthodoxy.”


Please respect our Commenting Policy

Talkin' Charlie Daniels 2.0: Country music is a mix of Sunday morning and Saturday night

There’s this old saying here in Tennessee: When you’re talking about country music, you have to deal with stuff that happens on Saturday night and on Sunday morning.

The first person I heard say that was Naomi Judd and, well, she would know a thing or two about that. However, I don’t think that soundbite of wisdom originated with her. That would, for example, help explain the music of Hank Williams. Ditto for Willie Nelson. How about Dolly Parton?

You can put Charlie Daniels in there, as well. This leads me to the podcast conversation I had this week with Eric Metaxas, who has been a friend for 20 years or so. Please note that this goes way back before Donald Trump decided to enter politics.

Metaxas and I agree on many things and we disagree on a few things, too. But we care deeply about what happens when religious issues collide with the news. Eric tends to focus on the end product, while — as someone who has worked in newsrooms — tend to focus on the process.

You see, in the newsrooms I have worked in there have been lots of people who “get” Saturday night, by which I mean the rough-and-tumble topics (including politics) that folks hash out in honky-tonks. There are also a few newsroom pros who “get” what happens on Sunday morning, as in the world of religion.

When it comes time to write about the life of a person like country-rock superstar Charlie Daniels, what ends up in print largely depends on who is assigned to cover the story. That usually offers a window into the worldview of newsroom managers, just as much as it does reporters.

I was stunned when the Nashville Tennessean obit for Daniels viewed his life through the lens of politics and the Trump era (oh, and music). This affected what many news consumers read all over Tennessee, since Gannett now runs this state’s dominant newspapers (including my local paper in Knoxville).

My concern about that obit led to this post: “There was more to Charlie Daniels than politics and even his music (hint: 'I'll Fly Away').” This part of the piece jumped out at me:

… Daniels undoubtedly had many other passions. A staunch supporter of U.S. troops and veterans, he spent much of his career traveling overseas to play for service members in Kuwait, Iraq and Afghanistan. …

For the last four years, hardly a day went by without Daniels sharing this message on his Twitter account: “22 VETERANS COMMIT SUICIDE EVERY DAY!!”

On the platform, the man who sang 1980's confrontational "In America" solidified his reputation as one of the most outspoken figures in country music. In daily posts, he would decry abortion as “murder,” ask fans to “pray for the blue,” and declare that “Benghazi ain’t going away.”


Please respect our Commenting Policy

Epic New Yorker 'chin stroker' meets thin Guardian 'head scratcher' in no-news showdown

Among the varieties of “news” stories dumped on an ever more skeptical clientele by the rapidly metastasizing news business are two categories I’ll call the “chin stroker” and the “head scratcher.”

Examples of both recently caught my eye. One was unquestionably high brow, the other decidedly not. I’ll get to them soon enough, but first some clarification.

Never confuse a “head scratcher” with a “chin stroker.”

The first is confounding — as in, what the *&#@ is this? Or, why’d they bother to publish this useless collection of words and punctuation, the point of which eludes?

The chin scratcher, in contrast, can be stimulating and have value, even if it leaves you wondering, why run this feature on this subject right now? Thus, chin stroking here is meant to conjure the image of the serious reader massaging their chin in thought.

My GetReligion colleague Richard Ostling recently tackled one such chin stroker in a post about a super-long New Yorker piece about the search for archeological evidence that the biblical King David was a historical figure. It’s the same one that caught my eye.

It’s a great read — if one has the time and patience to explore 8,500 words on the political and religious differences that infect the field of biblical archeology in Israel. Because I do — the coronavirus pandemic has me hunkering down at home with considerable time to fill — I found the piece an interesting, solid primer on the subject.

Journalistically, however, and as Richard pointed out, why did the New Yorker choose to run this story now? We’re in the middle of a scary pandemic and a brutal presidential election campaign complicated by great economic uncertainty and racial and social upheaval.

One need not be an ace news editor to conclude there’s plenty of more immediate fodder that readers might prefer. And given that it’s the New Yorker, why give it, as Richard put it, “10 pages of this elite journalistic real estate” when there’s no discernible news peg?

If you missed it, read Richard’s post — fear not, it’s far, far shorter than 8,500 words — because I’ll say no more about it here. Richard covered the finer points of the piece’s journalistic questions. Should you care to go straight to the New Yorker article, then click here.

Now let’s pivot from our chin stroker to a definite head scratcher, courtesy of the The Guardian.


Please respect our Commenting Policy

New York Times still searching for the redeemed heart of the tragic Dr. Lorna Breen story

Let me offer some tips to reporters who find themselves veering into religion-beat territory.

If you are writing a profile of someone at the heart of a major story and you learn that she was active in a Bible study, and members of this group decide to cooperate with you, you may want to pause and ask: (a) What have members of this group been studying recently? Why? (b) What scriptures were they studying during the events at the heart of the story you are reporting? (c) Do they now see connections between their discussions and the life of the person being profiled?

Let me stress: You are not asking them to violate confidences, in terms of what this person said or questions that she raised. You are asking them, as believers, for their own reflections.

The goal is not to sneak scripture into, well, the secular pages of The New York Times. You are simply acknowledging the proven fact that, for religious believers, scripture and prayer are crucial parts of how they make sense out whatever is happening in their lives.

In this case, we are talking about the coronavirus crisis and the chaotic early weeks of the pandemic in the emergency room at NewYork-Presbyterian Allen Hospital. At the heart of that crisis was Dr. Lorna M. Breen, who committed suicide after suffering from COVID-19 and then displaying evidence that this still mysterious virus affected her mental health.

At a crucial point in the latest New York Times feature about Breen, there is this passage describing the first stage of the crisis, as the staff wrestled with a shortage of personal protective equipment and other needs.

Doctors and administrators were uneasy about the lack of space in the emergency department and pushed for converting other areas, such as a parking lot, where a tent could be erected.

“People I work with are so confused by all of the mixed messages and constantly changing instructions,” she wrote that day in a message to her Bible study group. “Would appreciate any prayers for safety, wisdom and trust.”

People who know little about modern New York City may be surprised to find out that it contains many thriving churches, with support networks deep into major institutions. In this case, Times readers eventually learn that Dr. Breen was part of a famous evangelical flock — Redeemer Presbyterian Church.

Let’s flash back to a GetReligion post in which I examined an earlier Times piece about Breen. I had a hunch, as I kept reading other sources about her life and work, that she was a Redeemer person. That Times piece called her “deeply religious,” but pretty much left things there:


Please respect our Commenting Policy

Keeping up: Tumultuous times reshaping journalism, objectivity and even common language

What do pundits David Brooks and Fareed Zakaria, leftist intellectual Noam Chomsky, author Malcolm Gladwell, choreographer Bill T. Jones, chess champion Garry Kasparov, jazz leader Wynton Marsalis, novelists J.K. Rowling and Salman Rushdie, feminist Gloria Steinem, civil liberties scholar Nadine Strossen, and teachers’ union head Randi Weingarten have in common?

Not a whole lot except that they are celebrities and joined 153 critics of both President Donald Trump and “cancel culture” in endorsing a dire July 7 letter warning that “ideological conformity” is stifling “open debate and toleration of differences” in America. The signers see “greater risk aversion” among journalists and other writers “who fear for their livelihoods,” alongside editors “fired for running controversial pieces” (talking to you, New York Times).

Another large group, heavy with journalists of color, quickly issued an acerbic response that hailed the media and cultural institutions for starting to end their protection of “bigotry” and the power held by “white, cisgender people.”

Wait, there’s more. Media circles will be buzzing for some time about the resignation letter of Bari Weiss upon leaving The New York Times, made public Tuesday, which contained hints at possible legal action linked to on-the-job harassment. This was followed immediately by Andrew Sullivan's announcement of his departure from New York magazine. which he will explain in his final column Friday.

The bottom line: This is the most tumultuous time for American culture, and thus for the news media, in a generation.

In one aspect, financially pinched print journalism continues to drift toward imitation of slanted and profitable cable TV news (often quote — “news” — unquote).


Please respect our Commenting Policy

AP explains why it was wrong for local-level Catholic employees to get coronavirus relief money

That Associated Press headline the other day certainly was a grabber: “Catholic Church lobbied for taxpayer funds, got $1.4B.” Let’s start with three statements about this in-depth report:

(1) The headline and the lede both assume there is such a thing as the “U.S. Roman Catholic Church” and that someone can write a check that will be cashed by that institution. This is like saying that there is an “American Public School System,” as opposed to complex networks of schools at the local, regional and state levels.

(2) There are national Catholic organizations that speak — and even lobby — for Catholic groups and causes, such as the U.S. Conference of Catholic Bishops. This doesn’t wipe out the reality of local parishes, ministries, schools, religious orders, regional dioceses, etc.

(3) It was completely valid to do an in-depth report on how Catholic nonprofit groups campaigned to receive coronavirus relief money for their employees — for precisely the same reasons journalists can, and should, investigate similar activities by other huge nonprofits and companies with complex national, regional and local structures. Maybe start with Planned Parenthood, just to provide some balance?

The key, once again, is a concept that came up the other day at the U.S. Supreme Court — “equal access.” Under these legal principles, part of the legacy of a liberal-conservative coalition in the Clinton-Gore years, government entities are supposed to treat religious organizations (think nonprofits) the same way they treat similar secular groups. They can work with all of them (sacred and secular alike) or they can turn all of them down.

They key is that they are treated the same. The bottom line: Religion is not a uniquely dangerous force in American life. This topic is discussed — sort of — way down in the AP feature.

But here is the overture of this follow-the-money investigative piece:

NEW YORK (AP) — The U.S. Roman Catholic Church used a special and unprecedented exemption from federal rules to amass at least $1.4 billion in taxpayer-backed coronavirus aid, with many millions going to dioceses that have paid huge settlements or sought bankruptcy protection because of clergy sexual abuse cover-ups.

The church’s haul may have reached -- or even exceeded -- $3.5 billion, making a global religious institution with more than a billion followers among the biggest winners in the U.S. government’s pandemic relief efforts, an Associated Press analysis of federal data released this week found.

Note that nice neutral noun there in the second paragraph — “haul.”


Please respect our Commenting Policy