Greece

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Podcast: What will Queen Elizabeth II tell the world about her faith with her funeral liturgy?

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Podcast: What will Queen Elizabeth II tell the world about her faith with her funeral liturgy?

This week something unexpected happened after I filed my national “On Religion” column, something that I have never seen before in my decades of religion-news work.

What? A retired literature professor responded to my column with a poem.

The topic was easy to predict. Like millions of other people around the world, but especially in Great Britain and the Commonwealth, I have spent many hours watching (primarily on British television) the rites and public drama surrounding the death of Queen Elizabeth II.

I will post the column at GetReligion at the usual time this weekend, after it has run in most newspapers linked to the Universal syndicate. But the podcast team decided to go ahead and use it as the hook for this week’s “Crossroads” (CLICK HERE to tune that in), since so many people are talking about the death of the queen. Here is a short clip from that column:

Throughout her life, Queen Elizabeth II understood the symbolic importance of kneeling, according to former Durham Bishop N.T. Wright. After one Church of England synod, she privately expressed surprise — disappointment, even — that worshippers in Westminster Abbey simply lined up to receive Holy Communion, instead of kneeling.

“Kneeling was important to her,” said the popular author, in a “Premier Christianity” tribute. In his encounters with her, Wright found the queen “very friendly and clearly a very devout, what we would consider ‘old fashioned’ Church of England Christian. I remember thinking during more than one Christmas broadcast, she has just preached the Gospel to the nation in a way that perhaps nobody else could have done.”

In response to the column, a reader raised in Canada — but best known for his work at Baylor University in Texas and at Peking University — wrote a poem and sent it to me.

David Lyle Jeffrey, now a distinguished senior fellow at Baylor’s Institute for Studies in Religion, noted that he has never considered himself a “royalist,” but the queen’s death is certainly a time to explore the “essence of her admirable Christian character and gracious reign.” The former Baylor provost and literature professor entitled the poem “Regina Exemplaris (An exemplary queen).” Here is how it ends:


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AP visits a small circle of Dominicans in Greece -- a lovely story with some missing details

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AP visits a small circle of Dominicans in Greece -- a lovely story with some missing details

Contrary to popular belief, there are more than a few GetReligion readers who haven’t given up on the mainstream press.

I know this because, every now and then, I will get emails that praise the same news story or feature. Often these missives come from readers who have been known to send me the URLs of news reports that contain errors or are radically unbalanced in how they approach covering complex issues.

In other words, these readers are reading the news and looking for “good” journalism — defined as work built on an old-liberal American Model of the Press approach seeking accuracy and some sense of balance (maybe even respect for diverse voice) when covering complex debates.

With all of this in mind, let’s look at a recent Associated Press report that several readers have written me to praise: “On Greece’s Santorini, 13 cloistered nuns pray for the world.” This is an unusually beautiful feature — the photography is stunning (please check that out) — written by Giovanna Dell'Orto, a journalism professor at the University of Minnesota who does freelance work for AP.

How did this piece come about, since it clearly involved a travel budget for in-depth religion work (rare in this thin-budget age), research time and a commitment to a detailed feature with strong photography? The credit line offers this: “Associated Press religion coverage receives support through the AP’s collaboration with The Conversation US, with funding from Lilly Endowment Inc.”

What is right with this piece? A regular reader noted, via email:

… I guess I submit this because a story that focuses so much on the joy of cloistered contemplatives is not what you expect to see in most newsfeeds. By letting the community speak for itself and by bringing nothing but honest curiosity to the story, look how even this short article opens a door on a whole other world. I'm reading "Desert Fathers: Sayings of the Early Christian Monks" at the moment, and this news story brought an ancient practice to vivid life.

I agree with all of that and, in this post, I will stress the positive — because it’s there.

At the same time, let me note that it was rather strange that this story focuses exclusively on “God” language and doesn’t contain a single reference to, well, Jesus (other than the name of one of the sisters). This is strange when writing about women religious whose Dominican vows joyfully declare them to be the Brides of Christ.


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Big story? American (at this point) archbishop baptises famous gay couple's children in Greece

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Big story? American (at this point) archbishop baptises famous gay couple's children in Greece

I think that I will write this post before I start getting emails (one or two from inside the wider circle of current and former GetReligionistas) asking whether or not I will write this post.

But first, before I get to the journalism question for this post, allow me to pause and discuss the meaning of a key term — “Byzantine.” Here is the word in context: To understand the following news story, journalists will need to enter the Byzantine world of Eastern Orthodox polity in North America.

The word “Byzantine,” when used as an adjective, has two definitions. First there is this:

… relating to Byzantium (now Istanbul), the Byzantine Empire, or the Eastern Orthodox Church

Now, that meaning is — sort of — relevant in this case. But this second definition is the one that we need:

… (of a system or situation) excessively complicated, and typically involving a great deal of administrative detail.

When people ask questions about Eastern Orthodox “news,” I frequently have to remind them that Eastern Orthodoxy is not the Church of Rome. We do not have a pope, even if, from time to time, the ecumenical patriarch in Istanbul has tried to promote (with the help of many elite newsrooms) a papal vision of his “first among equals” role among Orthodox patriarchs, stressing “first” instead of “equals.” See: Ukraine.

With that in mind, let’s look at the GreekReporter.com story that ran with this headline: “First Greek Orthodox Baptism for Child of Gay Couple in Greece.” The question: Is this an important “news” story worthy of complex, balanced, accurate coverage in, let’s say, a mainstream publication such as The New York Times? Jumping ahead, my answer is “yes,” but with a heavy emphasis on “complex, balanced, accurate coverage.” Here is the whole story from Greece:

Evanggelos Bousis and Peter Dundas, both of Greek descent, became the first gay couple to hold a Greek Orthodox Baptism for their children in Greece. …

The couple’s children, Alexios and Eleni, were baptized by his Eminence Archbishop Elpidophoros of America at the Panagia Faneromeni Church in the southern Athenian suburb of Vouliagmeni.


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Question for New York Times scribes and others: Did Vladimir Putin dream up the Kievan Rus?

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Question for New York Times scribes and others: Did Vladimir Putin dream up the Kievan Rus?

If you know anything about the New Testament, then you know that St. Paul spend a lot of time and energy in the great cities of Greece.

It would seem logical for one of the ancient patriarchates of Eastern Orthodoxy to be located in Greece, perhaps in Athens, Corinth or Thessaloniki. So who is the patriarch of the Greek Orthodox Church? Why are the great churches of Greece led by archbishops, instead of their own patriarch?

That’s a complicated question (click here for Orthodox Wiki timeline) and, as always, the Orthodox will argue about many historical twists and turns. But the big idea is that over the centuries Constantinople grew to become the great city of the wider Greek world and, thus, the leader of Greek Orthodoxy remains in Istanbul. That’s where the Ecumenical Patriarch’s few remaining churches have faced crushing persecution by the Turks. Consider the plight of Turkey’s only seminary, in Halki, which has been shuttered for half a century. Halki is a tragic and sad place. I’ve been there.

Thus, the archbishops in Greece are powerless and without influence? Tell that to the Greeks.

What does this have to do with a simplistic, laugh-to-keep-from-crying paragraph of unattributed information — written in classic “omniscient anonymous" voice — in another New York Times story about the religious tensions in Ukraine? Here is that paragraph:

The Russian church … has made no secret of its desire to unite the branches under a single patriarch in Moscow, which would allow it to control the holiest sites of Orthodoxy in the Slavic world and millions of believers in Ukraine. The Ukrainian Orthodox Church, for its part, has been slowly asserting itself under its own patriarch, reviving a separate and independent branch of Eastern Orthodoxy, after the independence of Ukraine in 1991.

Where to begin?

If you know anything about Orthodox Christianity in the Slavic world, you know that the story begins in Kiev in 988 with the “Baptism of Rus“ in the waters of the Dnieper River, after Prince Vladimir embraced Orthodox Christianity as the faith of his lands. The famous Lavra of the Kievan Caves was founded in 1051, marking the birth of monasticism in what would become the Russian world.

Kiev was the key city in Slavic Orthodoxy. However, Moscow grew in importance and, eventually, became the base for the Russian Orthodox Church, much as Constantinople became the great city of the wider Greek world.


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Visiting the monks at Christ in the Desert monastery, during a pandemic that closed its gates

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Visiting the monks at Christ in the Desert monastery, during a pandemic that closed its gates

Religion-beat work is complicated, in part because of the many different ways that believers use the same words when describing their lives. The word “charismatic” has a rather different meaning in a Pentecostal flock than when Baptists — or maybe most Baptists — use it to describe preachers.

Here at GetReligion, we frequently note the challenges faced when journalists from other beats cover complex stories that are baptized in religious language and imagery.

That brings me to a feature that ran the other day at The Washington Post with this headline: “Monks in New Mexico desert dedicated to hospitality reflect on two years without guests.”

There is much to praise in this piece, along with a few word choices that would be challenged by insiders in specific religious traditions. Also, I should note that the author of this piece is Chris Moody, a CNN veteran who is a former student of mine at both Palm Beach Atlantic University and the Washington Journalism Center.

It’s rather hard to critique and praise the work of a talented former student! However, I know that many GetReligion readers will want to see this feature. Plus, I love New Mexico and, early in my religion-beat work, I wrote similar pieces about monasteries in North Carolina and later Colorado.

Let’s start with the overture, which is long, but shows the larger context of this COVID-tide story:

CHAMA RIVER CANYON, N.M. — Hidden in this canyon of crimson sandstone cliffs encompassed by miles of federally protected wilderness, the Monastery of Christ in the Desert seems like an ideal place to ride out a pandemic.

For more than 50 years, a small community of Benedictine monks has quietly lived, worked and worshiped here in a cluster of off-grid adobe buildings along the banks of northern New Mexico’s Chama River. Considered the most remote Catholic monastery in the hemisphere, it can be reached only by a 13-mile single-lane earthen road that winds through the canyon. Abiquiú, the closest village — population 151 — is 25 miles away. Groves of cottonwood and willows line the river where bald eagles hunt for rainbow trout. Black bears, coyotes and cougars prowl the pinyon- and sage-scented Santa Fe National Forest, which surrounds the monastery.

Despite the difficult journey, outsiders have flocked to this serene abbey for decades in search of spiritual renewal.


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Religion's impact on global migrant crisis: RNS concludes that it's Gordian Knot complicated

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Religion's impact on global migrant crisis: RNS concludes that it's Gordian Knot complicated

Globalization has been a decidedly mixed bag.

On the plus side, it’s managed to knit diverse people together economically and, to a lesser degree, culturally. But it’s also further divided others along religious, political, race, and class lines.

It’s introduced us to a myriad of once exotic consumer products at relatively cheaper prices (cheaper for many Westerners, that is). Globalization has also brought us fresh ideas and life choices that — while I certainly don’t agree with every new view put forth — has enormously enriched my own life experience.

On the negative side — and this is huge — it’s allowed multi-national corporate boards (and shareholders) to escape the full weight of responsibility for the enormous environmental degradation their decisions have produced in exploited regions thousands of miles distant from their posh corporate headquarters.

Also, let’s not forget the foreign workers, including child laborers, exploited by unscrupulous employers trying to satisfy their Western customers insatiable demands for rock bottom prices.

For the United States and other Western nations, globalization’s complex outcomes has produced still another key Gordian Knot dilemma. I’m referring to the vast numbers of desperate human refugees heading, most often without proper documentation, to the United States, Europe, Australia — and even to neighboring countries that may be only relatively better off.

The latter group includes situations American news media rarely cover. They include Nicaraguans fleeing to Costa Rica and South Africa’s burgeoning refugee population comprised of hopeful immigrants from a variety of sub-Saharan African nations.

Is it any surprise to anyone with a working knowledge of Homo sapiens that we demand globalization’s creature comforts without us wanting to deal with those actual Homo sapiens that globalization has negatively impacted.


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Plug-In: Big winners, and some surprises, in Religion News Association's annual awards

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Plug-In: Big winners, and some surprises, in Religion News Association's annual awards

For the second year in a row, the Religion News Association’s annual awards were presented in virtual fashion because of the COVID-19 pandemic.

Kudos once again to Jeff Diamant, RNA’s contest guru, for a fun and informative presentation of winners Thursday night. You can watch it all here.

For regular Weekend Plug-in readers, many of the first-place recipients’ names will be familiar, including the New York Times’ Elizabeth Dias, the Pittsburgh Post-Gazette’s Peter Smith, The Atlantic’s Emma Green, The Tennessean’s Holly Meyer and the Chattanooga Times Free Press’ Wyatt Massey. (By the way, Smith and Meyer now work for The Associated Press.)

But there were surprises, too, in some of the major categories.

Britta Lokting and Sam Adler-Bell of Jewish Currents won the Story of the Year prize for “Welcome to Lammville: How the Hasidic housing crisis led to the largest case of federal voter fraud in modern American history.”

Dan Stockman of the Global Sisters Report earned top honors for reporting at online-only outlets for a series on Catholic women. And Peter Clowney, John DeLore, Abigail Keel, Ash Sanders, Sarah Ventre and Amy Westervelt received the Gerald A. Renner Award for Excellence in Enterprise Religion Reporting for their podcast "Unfinished: Short Creek."

Congrats to ReligionUnplugged.com’s own honorees: Alexandra Radu took first place for a photo from Malaysia, and the “God and Guns” project by Paul Glader and Michael Ray Smith (with videos by Micah Danney) received third place both for Story of the Year and online-only reporting.

Check out the full list of winners here.


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The complicated, often painful, Orthodox roots of Prince Philip's faith journey

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The complicated, often painful, Orthodox roots of Prince Philip's faith journey

The first nun the Bolsheviks threw into the abandoned mineshaft was best known as the Grand Duchess Elizabeth Feodorovna, the sister of the Russian Empress Alexandra.

After the 1905 assassination of her Grand Duke husband, Elizabeth became an Orthodox nun, giving away her wealth to build hospitals and orphanages. She was executed, in 1918, along with others linked to her doomed brother-in-law, Tsar Nicholas II.

When the nuns didn't drown, a soldier used a grenade. He later testified that "we heard talking and a barely audible groan. I threw another grenade. And what do you think -- from beneath the ground we heard singing! … They were singing the prayer: 'Lord, save your people!' "

Finally, there was silence. The body of St. Elizabeth the New Martyr was buried in 1920 at the Church of St. Mary Magdalene on the Mount of Olives in Jerusalem. Her life inspired many, including her grieving niece, the Greek Princess Alice of Battenberg. Alice was the great-granddaughter of Queen Victoria of England and the mother of Prince Philip, Duke of Edinburgh and for 73 years the husband of Queen Elizabeth II.

The complicated history of the royals, past and present, loomed over the short, dignified funeral for Prince Philip in St. George's Chapel, Windsor -- with only 30 mourners due to COVID restrictions. The prince's liturgical choices shaped an Anglican rite that stressed images of service, eternal hope and the beauties of God's creation.

The man many Brits called the "grandfather of the nation," was born on the Greek island of Corfu in 1921, the fifth child and only son of Prince Andrew of Greece and Princess Alice. He was baptized Greek Orthodox, before his life was rocked by wars and revolutions that shattered his family.


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New podcast: The long, complex and mysterious life (and faith) of Prince Philip of Greece

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New podcast: The long, complex and mysterious life (and faith) of Prince Philip of Greece

It’s a short scene from second season of “The Crown,” but certainly one the illustrates what the creators of the Netflix series thought of Prince Philip Mountbatten-Windsor — at least at one stage of his dramatic life.

In 1955, while the Rev. Billy Graham was in Scotland leading a crusade in Glasgow, the evangelist received a note from Buckingham Palace inviting him to preach on Easter morning in the private chapel at the Royal Lodge. It’s a poignant scene, especially when paired with another in which Graham visits the queen to discuss an important subject — the need to forgive others.

In the chapel, Graham discusses Christian faith in highly evangelical language, describing the need to have a personal encounter with Jesus Christ. Queen Elizabeth listens attentively. Prince Philip is clearly bored, upset, disturbed, offended, embarrassed or all of the above.

Was Prince Philip struggling with guilt linked to his rumored infidelities? What is happening in his head and heart? That was the starting point for this week’s “Crossroads” podcast, which focused on the mainstream press coverage of the prince after his recent death (click here to tune that in).

For millions of people, “The Crown” offered the dominant image of Prince Philip — the tall, handsome consort of the queen best known for his faults and weaknesses. He was an old-guard British man who went to war, who was known for blunt remarks many considered racist or sexist. Eventually, some would respect his progressive views on the environment.

But it was also obvious that something important happened during this royal couple’s 73 years of marriage. Somehow, they grew together, doing the best they could to handle the pressures of royal life and the searing spotlight on their four children and, eventually, their grandchildren and great-grandchildren.

News consumers who dug into the fine details learned that Prince Philip was, in many ways, an outsider from the Greek wing of Europe’s complicated world of interlinked royal families. He was an Orthodox Christian, at least until he married Elizabeth and, on bended knee, honored her as the leader of the Church of England. He befriended Anglican clergy and was known to confront priests for intense discussions after their sermons.

Something else was going on as the prince aged and matured. There were signs that, spiritually, he was seeking the roots of his faith and his family.


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