Thinking with Ryan Burge (and one of his critics) about abortion and evangelical voting

Thinking with Ryan Burge (and one of his critics) about abortion and evangelical voting

If you follow political scientist Ryan Burge on Twitter (which you should do, of course), then you know that he sends out waves of poll information, creatively sifted, in the form of charts.

From time to time, people have been known to bounce questions back to him, seeking clarification or more specific numbers on some strange angle of the topic at hand. I confess that I have been known to do that.

Burge is relentlessly helpful in that online setting. However — imagine this — there are people who argue with him? On Twitter, of all places! Some disagree with his interpretations. On Twitter!

I’m being sarcastic, to make a point linked to this weekend’s pair of “think pieces.” I’m one of those guys who disagrees with Burge from time to time. That happens, when someone is delivering and then interpretting lots of information in a public forum. The difference with Burge is that he is relentlessly candid, even when dealing with numbers and trends that challenge lots of common news templates.

Recently, Burge wrote a commentary piece — backed with some of his charts — for Religion News Service, flashing back to some polling from 2018. The piece ran with this double-decker headline:

Abortion just isn’t the motivating issue for evangelicals it once was

Studies show white evangelicals, by and large, do not have a hard-line approach to abortion — other issues like immigration and race are taking priority over advocating for the unborn.

Whatever your stance on “life” issues, don’t you want to read more about that claim? Here is a key (and quite long) section of that:


Please respect our Commenting Policy

New podcast: Did a religious search help shape Norm Macdonald's haunting humor?

New podcast: Did a religious search help shape Norm Macdonald's haunting humor?

While it may sound strange, I would argue that there are theological “ghosts” hiding inside the great comic Norm Macdonald’s most famous joke. This was the “moth” story, of course.

Right. This joke wasn’t a Saturday Night Live shot at O.J. Simpson or Bill Clinton. It was a long, twisting, bizarre story about a nihilistic moth who was afraid of eternity. It was the kind of joke that fit with the summary of Macdonald’s life and work that opened this Ricochet tribute by Jon Gabriel: “Norm Macdonald — Dostoyevsky in Front of a Red Brick Wall.

The smartest comedians portray themselves as the dumbest; Norm Macdonald was the best at this sleight of hand. He graduated high school at 14, read Russian literature in his downtime, and had long philosophical discussions with clergy. … Macdonald was a student of human nature first, comedy second.

Macdonald was also a self-identified Christian, yet he made it clear that he didn’t consider himself a very good one.

The question raised during this week’s “Crossroads” episode (click here to tune that in) was whether news consumers had any right to expect journalists to mention that reality in their obits of this brilliant, courageous, edgy, mysterious comedian.

The more I read about him — following some really simple online searches — the more I hoped that someone would spot the religion “ghost” in his death-and-virtue haunted work. It also, at least to me, became obvious that many of his spiritual and religious questions were linked to his secret 10-year battle with the cancer that took his life. Cue up these two YouTube clips (here and here).

So this brings us to a crucial text: The actual “moth story” as it unfolded on on Conan.

Read carefully and keep thinking — Russian literature and maybe even a glimpse of a sacred icon.

Yes, I know that this is long. That’s the point:


Please respect our Commenting Policy

What's next in Afghanistan? Press will have to face issues of religion, culture and gender

What's next in Afghanistan? Press will have to face issues of religion, culture and gender

The headline on the National Catholic Register story is simple and timely: “Trapped by the Taliban, Praying for Escape from Afghanistan.

The reporting is simple, as well, as long as the journalists involved have established contacts with people inside Kabul who have smartphones and there are functioning cell towers and satellites. The story is built on people describing what they claim is going on around them, especially events affecting their families and friends.

These people are U.S. citizens, Afghans with U.S. “green cards” and others who cooperated with Western governments and agencies, including religious groups, during the 20 years of “nation building” in the war-torn land of Afghanistan.

The question is whether the contents of this story remain newsworthy, since Afghanistan has, for now, moved off the front burner in elite newsrooms. What happened? Clearly, Republicans and centrist Democrats had “pounced” on the topic while blasting President Joe Biden and his White House team.

But is this NCR piece news? Yes, it is. Also, this is a story journalists can study while looking for clues about realities, and news, at ground level in the Taliban’s new-old Afghanistan. Here is the overture:

For two decades, Sher Shah had worked alongside U.S. and Afghans to build a democratic country free from the Taliban and war. He had established a new life with his family in the U.S. with the help of Catholic Charities and a Catholic sponsor family, but briefly returned to Afghanistan this summer to attend his father’s funeral.

Now, he’s a man trying to escape the Taliban and get back home to the U.S.

More? Here is a claim — let me stress this is a CLAIM — coming from this source. But the Register report has other anonymous voices making similar statements in what appear to be telephone interviews or contacts via email.

U.S. Secretary of State Anthony Blinken has stated approximately 100 U.S. citizens and lawful permanent residents remain in Afghanistan. …

But Sher Shah said he has heard nothing from the State Department since Aug. 26 — and he made use of the State Department’s information posted on its website for U.S. citizens and lawful permanent residents stuck in Afghanistan.

“There are thousands of Americans still in Afghanistan,” he said. “And I’m one of them.”

The reality that emerges, in this stories and others, is that the United States and other Western forces were not engaged in 20 years of “nation building,” as in building an Afghanistan government that looked to the nation’s past — its monarchy, for example. It would be more accurate to say the goal was building a new culture, one that incorporated elements of modernity and even postmodernity in America and Europe.


Please respect our Commenting Policy

Bishop is transgender, but where's the reporting on Megan Rohrer as a 'Lutheran'?

Bishop is transgender, but where's the reporting on Megan Rohrer as a  'Lutheran'?

The news of the recent installation of the Evangelical Lutheran Church in America’s first transgender bishop has been leading me to wonder what makes a culture Lutheran and what impact Lutherans have on the cultures of the countries they live in.

Here’s the context. For the past week, I’ve been traveling about Iceland and Greenland, two countries where the Lutheran Church put down roots centuries ago as the national church. In fact, 2021 marks the 300th year of Christianity being introduced to Greenland via the Danish missionary Hans Egede.

Oddly, Greenland chose not to celebrate the anniversary in July, which is when Egede came in 1721.

Iceland has notorious rates of church non-attendance — in one of the world’s seven officially Lutheran countries, Iceland’s adherence rate may be the lowest at 10 percent. (One of the fastest-growing groups in that Nordic country are the pagans, a phenomenon about which I’ll be reporting on next week for my new gig at Newsweek).

I am no expert on religion in Greenland, but I do know this inaccurate piece put out in 2019 by the World Council of Churches is quite wrong in saying there’s only two churches in Nuuk, the country’s capital. Maybe there are only two Lutheran churches, but I stumbled upon a very lively Pentecostal assembly in the center of town during the Sunday morning I was there.

Which brings me to there being a Lutheran culture in these two countries, church attendance rates notwithstanding. There is a prominent church in the center of each Greenlandic town of any size. Confirmation day remains a big deal for teen-agers there. The Icelanders have made their futuristic looking churches a matter of national pride, whether or not people go inside them and even though some media call the church “irrelevant.”

And being that Greenland has some of the world’s highest suicide rates, does that make the church there is “irrelevant” as well? Hard to say. But these are countries where Lutheranism is part of the air they breathe.

Here in the USA, the ELCA is slated for statistical oblivion by the 2040s. No joke, read about it here. In view of how many of the world’s growing denominations are the ones that trend conservative, the denomination’s 2009 vote to allow same-sex marriages among its clergy and, now, non-gender-specific bishops is rather symbolic. Lutheran conservatives would call it a death wish.


Please respect our Commenting Policy

Are we finally witnessing the long-anticipated (by journalists) evangelical crack-up? 

Are we finally witnessing the long-anticipated (by journalists) evangelical crack-up? 

Those impossible-to-ignore and hard-to-define white " evangelicals" have, for decades, been the largest and most dynamic sector in U.S. religion. Are we finally witnessing an evangelical crack-up as so long anticipated -- and desired -- by liberal critics?

That's a big theme for the media to affirm or deny.

To begin, The Religion Guy is well aware that millions of these conservative Protestants quietly attend weekly worship, join Bible and prayer groups, try to help those in need, fund national and foreign missions and are oblivious to discussions of this sort on the national level.

For years we've seen a telltale slide of membership and baptisms in the Southern Baptist Convention, that massive and stereotypical evangelical denomination. At the same time, it’s clear (follow the work of Ryan Burge for background) that many of those Southern Baptists have simply moved to independent, nondenominational evangelical megachurches of various kinds.

But more than numbers, analysts are pondering insults to cultural stature, which greatly affect any movement's legitimacy, respect, impact and appeal to potential converts, especially with younger adults.

The Scopes Trial to forbid teaching of Darwinian evolution nearly a century ago continues to shape perceptions of evangelicalism and its fundamentalist wing, especially due to the fictionalized 1955 play and 1960 movie "Inherit the Wind." No doubt ongoing evangelical enthusiasm for Donald Trump has a similar negative impact among his critics, but this is not merely a political story but involves evangelicalism's internal dynamics. The Trump era exacerbates divisions that already existed despite unity in belief.

Turn to former GetReligion writer Mark Kellner, who is already making his mark (pun intended) as the new "faith and family" reporter for the Washington Times. Here is an essential recent read: “After scandals, is evangelical Christianity's image damaged?"

The immediate cause behind the question was an odd little incident that spoke volumes, the sacking of Daniel Darling as spokesman for National Religious Broadcasters (NRB).


Please respect our Commenting Policy

My Orthodox flashback to 9/11: When will St. Nicholas truly return to Ground Zero?

My Orthodox flashback to 9/11: When will St. Nicholas truly return to Ground Zero?

On one of my first visits to New York City to teach journalism — I spent 8-10 weeks a year in lower Manhattan — I went to the window of my room high in a long-stay hotel.

I was looking straight down on the construction project to rebuild St. Nicholas Greek Orthodox Church, the tiny sanctuary that was crushed by the 9/11 collapse of the south tower of the World Trade Center. It hit me at that moment that, at some point, my “neighborhood” Orthodox parish would be the shrine at Ground Zero.

I walked past that construction project for five years, including several years in which the work was stalled by a complex mix of mismanagement, exploding costs and, some would say, fraud. The sanctuary still isn’t finished, but it’s getting closer.

Let me stress — I was not in New York City on 9/11. I was, however, in West Palm Beach, surrounded by New Yorkers in the heart of the Seinfeldian “sixth borough” of South Florida. My family attended an Orthodox parish in which 80% of the members were Arab Christians of various kinds. My Palm Beach Atlantic University office was next to the Trump Plaza towers, the mini-World Trade Center used as a symbolic target during the training flights of Mohamed Atta and other 9/11 terrorists who spent time in South Florida.

My first 9/11-related national column was about the destruction of St. Nicholas Orthodox parish, build on an interview with its priest, Father John Romas. As an Orthodox believer, I was immediately struck by these details:

The members of St. Nicholas do not think that any parishioners died when the towers, a mere 250 feet away, fell onto their small sanctuary in an avalanche of concrete, glass, steel and fire.

Nevertheless, the Orthodox believers want to search in the two-story mound of debris for the remains of three loved ones who died long ago — the relics of St. Nicholas, St. Katherine and St. Sava. Small pieces of their skeletons were kept in a gold-plated box marked with an image of Christ. This ossuary was stored in a 700-pound, fireproof safe.


Please respect our Commenting Policy

Plug-In: At 20th anniversary of 9/11, faith remains big part of this world-shaking story

Plug-In: At 20th anniversary of 9/11, faith remains big part of this world-shaking story

Like everybody alive then, I remember what I was doing the morning of Sept. 11, 2001.

At the time, I was religion editor for The Oklahoman, the metro daily in Oklahoma City. I was running a few minutes late that Tuesday because I stopped at Walmart to buy a new pair of cleats for a company softball team starting the fall season that night. As it turned out, we didn't play.

As I flashed my company ID at the security guard outside the newspaper building, he asked if I'd heard about a plane crashing into the World Trade Center in New York. I had not. Minutes later, after I arrived in the ninth-floor newsroom, my colleagues and I watched on television as a second plane hit the twin towers. Almost immediately, ABC anchor Peter Jennings likened the attack to Pearl Harbor.

That's when I grasped the significance.

The rest of that day is a blur. Like my reporter colleagues all over the nation, I immediately put aside any personal feelings and operated on journalistic adrenaline. I wrote four bylined stories for the next day's paper: one on the religious community's response, one on Muslim fears of a backlash, one on Oklahoma City bombing victims' reactions and one on an eyewitness account by an Oklahoma professor's daughter.

Like many (most?) Americans, I tossed and turned that night.

In the days and weeks after 9/11, I recall interviewing religious leaders and ordinary congregants as they looked to God and sought to explain the seemingly unexplainable.

Twenty years later, faith remains a big part of the story. Here is some of the must-read coverage:

Eastern Orthodox shrine to replace church destroyed on 9/11 nears completion (by Peter Smith, Associated Press)

Generation 9/11 (by Emily Belz, World)

Young Sikhs still struggle with post-Sept. 11 discrimination (by Anita Snow and Noreen Nasir, AP)


Please respect our Commenting Policy

Facebook decides -- following clicks and $$$ -- that it should encourage online prayer

Facebook decides -- following clicks and $$$ -- that it should encourage online prayer

There are 2.4 billion Christians in the world today, according to most estimates.

Then again, nearly 3 billion people have Facebook accounts. Nearly 70% of U.S. adults use this social-media platform, which recently passed $1 trillion in market capitalization.

"I will use Facebook to reach people, because you almost have to do that," Father Andrew Stephen Damick, chief content officer for Ancient Faith Ministries, a 24-hour source for online radio channels, podcasts, weblogs, forums and more. The ministry was born in 2004 and is now part of the North American archdiocese of the ancient Orthodox Patriarchate of Antioch.

Facebook remains, he noted, "the No. 1 social-media platform in the world -- by a lot. You can't ignore all those people. … We knew this before COVID, but the pandemic made it impossible to deny the obvious. Everyone had to go online, one way or another."

Facebook Live became a way to stream worship services online, even if all a pastor could do was mount a smartphone on a stand. Even small congregations began holding online religious-education classes, support groups and leadership meetings.

As for worship, it was one thing for Protestant megachurches to stream TV-friendly services built on pop-rock Christian music and charismatic preaching. The online options were more problematic for faiths in which worship centered on the smells, bells, images and tastes of ancient liturgies.

Then, in early June, images began circulating of a Twitter message introducing "Prayer Posts" allowing Facebook users to "enable group members to ask for and respond to prayers" with a few clicks in a page's control settings. Participation could be as simple as a user clicking an "I prayed" button linked to a prayer.

This isn't a totally new idea. The Facebook "Prayer Warriors" group already has 865,700 active members, a flock larger than the average of 518,000 Episcopalians that attended services on an average Sunday in 2019, according to the denomination's statistics.


Please respect our Commenting Policy

This story has been hot for about 50 years: Religion do's and don'ts in public schools

This story has been hot for about 50 years: Religion do's and don'ts in public schools

THE QUESTION:

What are the do's and don'ts on religion in U.S. public schools?

THE RELIGION GUY'S ANSWER:

As U.S. public schools cope with in-person learning in the midst of another COVID-19 upsurge and argue about "critical race theory," let's remember some good news. Divisive past disputes about how schools handle religion have been substantially settled. Debates continue on certain church-and-state issues but most deal with religious schools and taxpayer funding, not public education.

There's widespread agreement on what federal court rulings require, and on what common sense commends in light of today's pluralistic student bodies. A remarkably broad alliance of groups has joined in a series of policy statements brokered by Senior Fellow Charles Haynes at the First Amendment Center. Click here to read the full texts for yourself or print them out.

The lists of those endorsing the policies vary somewhat but typically they involve all the relevant public school associations alongside major "mainline" and "evangelical" Protestant organizations; Reform, Orthodox and "communal" Jewish groups; religious liberty advocates; and the Council on Islamic Education. Though most lack official backing from the U.S. Catholic bishops' conference, no conflicts with church thinking have been raised.

Especially significant is "A Teacher’s Guide to Religion in Public Schools," issued in 2004. Others are "A Parent's Guide to Religion in the Public Schools," "The Equal Access Act: Questions and Answers," "Religion in the Public School Curriculum: Questions and Answers," "Religious Holidays in the Public Schools: Questions and Answers," "The Bible and Public Schools: A First Amendment Guide" and "Public Schools and Religious Communities: A First Amendment Guide."

The overriding agreed principle: "The First Amendment prohibits public-school teachers from either inculcating or inhibiting religion. Teachers must remain neutral concerning religion, neutral among religions and neutral between religion and non-religion."

Thus, schools are neither "religion-free zones" nor platforms for worship or evangelism.


Please respect our Commenting Policy