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Could Hispanic-Americans, Protestants especially, shape the '22 and '24 elections?

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Could Hispanic-Americans, Protestants especially, shape the '22 and '24 elections?

Something is afoot when two New York Times columnists, Charles Blow on the left and Ross Douthat on the right, both make the identical observation in Monday's edition.

Blow, who fears a "Biden blood bath" in the November midterms, underscored that Quinnipiac polling shows President Joe Biden's approval rating is even lower among Hispanics than whites, partly because "Hispanics hew conservative on some social issues." Douthat wrote that to win, Democrats need to do better with two groups from the Barack Obama coalition that have drifted rightward since, "culturally conservative Latinos and working class whites."

The 2020 election was a landmark for this community with an estimated 16.6 million voters, a record proportion of the electorate. There are a number of good analyses of the 2020 Hispanic vote online to consider. A Bloomberg piece reminds us "the Latinos of the United States have no single identity, no shared world view."

This article notes that Donald Trump won 53.5% in majority Hispanic precincts in Miami-Dade County on the way to carrying all-important Florida with its 29 electoral votes. Understandable aversion to any hint of "socialism" by those from Cuba, as well as Nicaragua and Venezuela, no doubt helped. In Arizona's populous Maricopa County, Trump improved his showing over 2016 in 61% of Hispanic-majority precincts. Exit polling said Trump improved over 2016 in Nevada by 8%. Other reports cited similar shifts in southern border areas of Texas. In 2004, George W. Bush proved Republicans can obtain a handsome number of Hispanic-Americans.

GetReligion's own tmatt has more than once proposed that the news media have neglected the religion aspect of recent Republican inroads and, in particular the growth of Hispanic Protestant churches. This is a big religion beat story in its own right. Or it could provide a strategic political analysis leading up to November 8 focusing either on politics nationally or on a specific regional audience.

The essential starting point for background is religion data from Pew Research Center's major survey of 5,103 U.S. Hispanic adults, in a report compiled in 2014.


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Some 'Father Stu' coverage misses real-life redemptive message while shooting at actors

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Some 'Father Stu' coverage misses real-life redemptive message while shooting at actors

Easter weekend has become secular enough over the past few decades where many Americans use the holiday weekend to go to the movies.

It’s a trend that started with the summer blockbuster during the Fourth of July holiday and subsequently by Hollywood with premieres on Christmas Day. While COVID-19 put some of that on hold as audiences streamed movies at home, it seems to be making a comeback with the easing of the pandemic.

The gently gay-friendly Fantastic Beasts: The Secret of Dumbledore won the box office this past weekend, while the religiously-inspired film Father Stu finished a respectable fifth. It wasn’t a bad finish for a film that doesn’t feature a Marvel superhero and may find an audience in Western-rite Christians who were otherwise at church and with family this past Sunday.

Of course, this is a film that features a superhero of a different kind.

Father Stu is the true story of Stuart Long, an amateur boxer who eventually moves to Los Angeles in order to pursue an acting career and along that journey he becomes a Catholic priest. That’s the simplest way to put it without giving away too much of the plot for those who are planning to see it in the coming days.

The two-hour film, featuring Mark Wahlberg as the main character, gets a Rotten Tomatoes score of 45% based on 75 reviews by critics, but a 95% from verified users from the general audience. It shouldn’t surprise me that there is a divergence between media-market critics and the audience when it comes to movies that glorify faith. I found the story compelling, despite the vulgar language, but it is worth seeing.

I get that reviewers are entitled to their opinions. After all, that’s the job of a critic. But the coverage around the film, however, has been framed in a certain way, offering up lopsided and negative takes among many mainstream news sites.

This isn’t a traditional news-coverage question, but it’s appropriate to ask: What’s going on here?


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Liberal religion's sharp decline closes Reform Jewish seminary. How about some elite news ink?

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Liberal religion's sharp decline closes Reform Jewish seminary. How about some elite news ink?

Organized American Judaism — not unlike other American faith traditions — is in the midst of a shakeup. The latest evidence of this was the recent announcement that Reform Judaism’s first rabbinic seminary, in Cincinnati, will soon cease ordinations at the end of the 2026 academic year.

Nothing about this strikes me as shocking or even unusual. I view religious bodies as bureaucratic extensions of living traditions in which evolutionary change is both normal and inevitable. They’re shapeshifters and those institutions that do not accommodate changes in worship style are bound to calcify over time.

This is not to deny that change can be wrenching. We tend to become deeply attached to the familiar. As a species, we anchor our livelihoods, identities and emotional equilibrium in what we like to think of as comforting routine. We want to know what’s expected of us so we may reap the rewards we think our efforts should bring.

The devil we know is preferable to the devil we do not know.

So as one might expect, the recent news from Hebrew Union College’s board of governors that its Ohio campus, opened in 1875, will cease ordaining new rabbis did not go down easy for those whose religious and professional lives are most directly impacted by the decision.

But what of ordinary North American Reform Jews (Canada is jurisdictionally connected to Reform’s U.S. institutions)? My sense is that most individual Reform congregants, if they’re even aware of the closing, are far less troubled.

Why? Because declining rabbinic student applications coupled with shrinking congregational memberships have been cited as the twin reasons for the HUC decision. The Israeli newspaper Haaretz explained this as follows:

The plan’s backers said it would help the school reorient itself amid its ongoing financial and enrollment crisis. Over the past 15 years, enrollment at HUC’s three American campuses fell by 37 percent, with the largest drop, 60 percent, coming in Cincinnati.


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Washington Post seeks brave, skilled reporter to venture into mysterious heart of Jesusland

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Washington Post seeks brave, skilled reporter to venture into mysterious heart of Jesusland

Is there anyone out there who remembers fax machines?

There was a time when sending faxes played a crucial role in the news process and, from time to time, journalists even received crucial story tips and sort-of-anonymous tips via fax.

If you know your religion-beat history, for example, you may remember this quotation from a job notice posted in the newsroom at the Washington Post back in 1994, when editors were seeking a reporter to fill the religion-news desk. Someone in the newsroom faxed it to other scribes.

Here’s a note about that, via Julia Duin (who has written on this topic many times) and, well, a book quote from moi. Duin’s whole post (with lots of URLs) is here: “Here we go again: The New York Times can't admit it needs theologically astute writers.”

The Post’s job announcement said in part, “The ideal candidate is not necessarily religious nor an expert in religion.” … It was a Washington Times columnist, John McCaslin, who broke the story about that Post job announcement and a lot of protest followed.

As our own tmatt put it in the 2008 book, “Blind Spot: When Journalists Don’t Get Religion” phrased the problem in this way:

“Post editors are correct are correct in that the ‘ideal candidate’ is ‘not necessarily religious.’ What is controversial is the statement that the ‘ideal candidate’ is not necessarily ‘an expert in religion.’ They were, in effect, arguing that a lack of expertise and experience can be a plus — a virtue — when covering religion news.”

Why do I bring this up? Well, there is a long history of newspaper managers trying to find fresh, new, innocent reporters to send into dangerous, foreboding parts of America — think religious sanctuaries full of believers — in which news stories Just. Keep. Happening. The result, frequently, reads like those in-depth National Geographic features about strange cultures on the other side of the world.

This brings us, in a roundabout way, to a headline that ran the other day atop a short David Harsanyi item at National Review. The headline: “Washington Post Seeks Seasoned Anthropologist to Observe the Indigenous Tribes of Waco.”

Maybe religion plays a role in this hiring drama? What do you think?


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Plug-In: Reflections on a reporting trip to a Slavic congregation in Alaska

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Plug-In: Reflections on a reporting trip to a Slavic congregation in Alaska

On my first reporting trip to Alaska several years ago, I saw a moose by the highway and stopped to take a picture.

On a quick visit to the Last Frontier this past week, the only moose I personally encountered was the one that greeted me at the airport. I didn’t spot any bears either, except for the two behind glass in my hotel lobby.

Still, I enjoyed the breathtaking scenery — who doesn’t love snow-capped mountains? — and the opportunity to delve into two compelling religion stories firsthand.

My piece for ReligionUnplugged.com on an Anchorage church with members from Ukraine, Russia and other Slavic nations was published this morning. It focuses on that Russian-speaking congregation’s work to help Ukrainians fleeing their homes.

For The Christian Chronicle, I covered the first Alaska State Lectureship in three years. COVID-19 had prompted the cancellation of the previous two annual lectureships. Members of the state’s scattered-but-interconnected Churches of Christ were elated to be back together.

My favorite interview was with a couple in their 80s who live 26 miles above the Arctic Circle. Ron and Zona Hogan use a phone translation app to communicate in Spanish with newcomers from the Dominican Republic who attend their home church.

It’s good stuff. I hope you’ll check it out.

Power up: the week’s best reads

1. As Ramadan, Passover and Easter converge, an interfaith trolley rolls out: “The rare alignment of major Christian, Muslim and Jewish holidays is fueling a flurry of interfaith celebrations across the nation this month,” Mya Jaradat reports for the Deseret News.


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Left and right cheer together, for a change, as U.S. Supreme Court defends religious liberty

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Left and right cheer together, for a change, as U.S. Supreme Court defends religious liberty

Before putting his neck on the chopping block, King Charles I turned to his chaplain seeking personal peace after the chaos of the English Civil Wars.

The king was, on that infamous 1649 day, pondering heaven, hell and forgiveness.

“To show you that I am a good Christian," the king said, pointing to London Bishop William Juxon, "I hope there is a good man that will bear me witness that I have forgiven all the world, and even those in particular that have been the chief causers of my death. Who they are, God knows, I do not desire to know. God forgive them."

This isn't the kind of theology that ordinarily shapes U.S. Supreme Court decisions. Nevertheless, it was part of a litany of historical references during debates preceding a recent decision requiring Texas to grant a convicted murderer his Baptist pastor's audible prayers and comforting touch during his execution.

This was a rare moment in which activists on both sides of America's culture wars cheered for "religious liberty," a freedom that until recently didn't require cynical "scare quotes" that suggest uncertainty. This trend in First Amendment discourse has, for me, become the most important story I have covered during the third of a century -- as of this week -- in which I have written this national "On Religion" column.

The big question: Why did appeals to centuries of tradition work this time?

The condemned prisoner, John Ramirez, told the court he believed his pastor's "laying on of hands on him as he dies, and the vocalization of prayers and scripture, will assist his passing from life to death and will guide his path to the afterlife."

In his decision, Chief Justice John Roberts saluted the "rich history" of evidence supporting this prisoner's request "to have his pastor lay hands on him and pray over him during the execution. Both are traditional forms of religious exercise."


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Just in time for Easter media and academic discussions: Did Jesus Exist?

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Just in time for Easter media and academic discussions: Did Jesus Exist?

THE QUESTION:

Did Jesus Exist?

THE RELIGION GUY'S ANSWER:

Yes.

It would be the ultimate blow to the Christian religion if Jesus, and with him the entirety of the New Testament, is totally fictional.

However, the strong consensus among historians, including non-Christians and skeptics, is that, yes. Jesus was an actual person of the 1st Century (Anno Domini!!). Yet an Ipsos poll for the Episcopal Church, released last month, showed only 76% of Americans "believe in the historical existence" of Jesus, with 89% of self-identified Christians, 43% for adherents of other religions and 38% among the non-religious.

Among scholars, across the years certain "mythicists" have contended that he never existed.

University of North Carolina Professor Bart Ehrman, author of "Did Jesus Exist?" (2012) and rather skeptical himself, knows of only one such thinker among thousands of scholars with Ph.D. degrees who are working in the New Testament field. He's Robert Price, a onetime Baptist minister, member of the radical "Jesus Seminar," and author of "The Historical Bejeezus" who teaches at Johnnie Coleman Theological Seminary, a "New Thought" school.

Other mythicists have included Frank Zindler, a science educator, Jesus Seminar participant, and an editor with American Atheists. In 1970, Doubleday published an eccentric book by Britain's John M. Allegro, who thought there never was a Jesus and Christianity originated as a drug cult. John Remsburg, a 19th Century superintendent of public instruction for Kansas, backed mythicism by listing 42 ancient authors never wrote about Jesus. (A newsman like The Guy would figure that's what you'd expect with an itinerant teacher executed as a criminal in a backwater of the Roman Empire.)

But Remsburg raised an interesting question. Let's say for the sake of argument we totally exclude the New Testament as evidence (which historians would never do in judging the existence of other figures from ancient times). Do we have any other relevant documentation?


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Podcast: Thoughts on a third of a century as a columnist (and a symbolic SCOTUS ruling)

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Podcast: Thoughts on a third of a century as a columnist (and a symbolic SCOTUS ruling)

This week marked a rather symbolic anniversary for my national “On Religion” column, which I have been writing now for (#GULP) a third of a century.

As you would imagine, I spend some time thinking about the subject for this week’s column: “Why 'religious liberty' has ended up inside quotation marks.” This column was also the hook for this week’s “Crossroads” podcast (CLICK HERE to tune that in).

Anyone who has followed my work with GetReligion and “On Religion” will not be surprised that I chose to write about the First Amendment and and a highly symbolic religious liberty case (no scare quotes there) at the U.S. Supreme Court.

But hold that thought. I’d like to walk through what are, for me, four symbolic columns I have written in the past, as I head into year No. 34.

That first column in 1988 was rather newsy: “Pat Robertson, evangelicals and the White House.” Here’s the lede on that:

On the morning before Easter, Pat Robertson stood in a pulpit under an American flag and a banner that read, "King of Kings, Lord of Lords."

Alas, change the name of the candidate and that still sounds rather relevant, considering the state of warfare inside American evangelicalism these days (see this must-read Richard Ostling post).

On the 10th anniversary of the column — that seemed like a long time, back then — I focused on a classic book by sociologist James Davison Hunter (“Culture Wars: The Struggle to Define America”) that has greatly influenced my work as a journalist and as a professor. The column opened by describing an interesting trend at political and religious rallies at that time:


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Is evangelical Protestantism breaking into five factions in the United States of America?

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Is evangelical Protestantism breaking into five factions in the United States of America?

Let’s start with two quotes.

A weary grievance from the Bible: "Of making many books there is no end" (Ecclesiastes 12:12). The same can be said about endless journalistic articles trying to figure out what's with U.S. evangelical Protestantism in the age of Donald Trump -- saith The Religion Guy himself.

"A successful political movement must incorporate both elites and the people. Only intermittently, however, has the American right been able to achieve such a synthesis. That is why its victories have been so tenuous." So writes Matthew Continetti in "The Right," his new opus about U.S. political conservatism.

The Guy has taken Continetti's view regarding U.S. conservative Protestantism and is far more interested in the gap between its intellectual elite and the grassroots than e.g. the current hullabaloo over The New York Times describing worship mingling with Trumpified politicking by a segment of evangelicals (see tmatt post here).

Which brings us to a must-read article entitled "The Five Emerging Factions in Evangelical Higher Education" by Daniel K. Williams (contact: 678-839-6034 and dkwillia@westga.edu). He's a history professor at the University of West Georgia and author of "God's Own Party" (2010), and "The Politics of the Cross" 2021).

Williams reflects on the recent convention of the Conference on Faith and History, an association of Christians who teach this subject at both secular and religious colleges. Crucial: He writes only about diverse camps among evangelical scholars and schools. But does this breakdown characterize U.S evangelicalism as a whole? He depicts five factions.

Culture warriors -- These political conservatives actively oppose socialism, critical race theory, feminism, the new sexuality and "cultural liberalism in all its forms," while embracing "Trumpist conservative partisanship." Such teachers at e.g. Bob Jones, Liberty and Regent Universities; Patrick Henry and Saint Andrews Colleges; and elsewhere rarely interact with "the rest of Christian academia."

Anti-nationalists -- These evangelicals mostly agree with the culture warriors on the issues but don't want to be "adjuncts of the Republican Party" and are anti-Trump.


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