Latin Mass: Why did NYTimes avoid rite’s liberal enemies?

There is this old, old, old saying that you will often hear quoted in discussions of worship trends in the modern and postmodern Catholic church. It goes like this.

Question: What is the difference between a liturgist and a terrorist?

Answer: You can negotiate with a terrorist.

Now, you either get that joke or you don’t. If you get that joke, then you probably are the kind of person who cares a whole lot about discussions of why Catholics can’t sing anymore, why so few men go to Mass and why it matters whether people are allowed to kneel when receiving Holy Communion. On that latter subject, I once wrote:

While it is hard to explain to outsiders, one of the most fascinating battles in the American Catholic church today is the one that pits the kneelers vs. the non-kneelers. I refer, of course, to the issue of whether bishops should — bowing to the modernization of ancient rites — attempt to prevent the faithful from kneeling before the altar as they receive Holy Communion during the Mass.

Let me explain: If people are allowed to kneel, that would mean that the Latin Mass is coming back and the next thing you know the pope will be seeking draconian student-life codes on Catholic campuses that prevent student funds from being used for activities that directly attack Catholic doctrine. It would be like the reforms of the Second Vatican Council never happened (or the spirit of the council has been quenched or something like that). Horrors.

Yes, note the reference to the Latin Mass.

You see, there are millions of Catholics who really, really, really hate the modern, post-Vatican II rite that is used in the vast majority of Catholic parishes. I am serious about the word “hate.”

At the same time, there are plenty of Catholics wearing Roman collars — some of them professional liturgists in dioceses across America and around the world — who really hate (I think “distrust” is too mild a word) the many Catholics who love very traditional forms of liturgy and, especially, the traditional Tridentine Mass. It also annoys these Catholic professionals that so many of the Latin lovers are older Catholics with checkbooks and a fierce dedication to sacramental life. Period.

With all that in mind, please consider the recent New York Times report — OK, it has been in my guilt file for some time — that ran under this double-decker headline:

Manhattan Parish Draws Attention of Conservative Catholics and the Church

Church of the Holy Innocents, Home of the City’s Only Daily Latin Mass, Might Close

Here is the top of the report:

As the Rev. Justin Wylie took the pulpit at the Church of the Holy Innocents in Manhattan last month, anger and anxiety emanated from the pews. Parishioners, who rely on the church to offer a daily traditional Latin Mass, were about to meet to discuss an archdiocesan panel’s recommendation to close their church, and some were talking about schism.

“I worry about the situation of traditional Catholics in the archdiocese,” Father Wylie, a visiting priest, said in his sermon,
articulating their concerns. “No longer, I say, should you think of yourselves as squatters in the mighty edifice of the Holy Church, nor should you find yourselves turned out like squatters.”

It was an unusual moment of open criticism by a Roman Catholic priest of church policy in New York. And the reaction was swift. Within two weeks, Father Wylie was reprimanded by the New York Archdiocese and in short order dismissed from his job as attaché at the Mission of the Holy See at the United Nations, where he negotiated human rights issues on the Vatican’s behalf.

And the kicker:

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Pod people: Grading the grades on Supreme Court coverage

After two recent U.S. Supreme Court rulings, I tried a different approach to analyzing some of the major news coverage.

I did what I dubbed “big news report cards” on coverage of the high court striking down a Massachusetts abortion buffer zone law — and on coverage of the court’s 5-4 decision in favor of Hobby Lobby and Conestoga Wood Specialties.

In the Hobby Lobby post, I focused on how various media handled one of the big misconceptions about the case — the idea that the Oklahoma City-based arts and crafts retailer refuses to pay for employees’ contraceptive coverage.

I’d welcome your feedback on whether you liked the report card approach and, if so, how you might improve it.

Meanwhile, host Todd Wilken and I discuss the grades given in this week’s episode of “Crossroads,” the GetReligion podcast. I recorded the podcast during a quick break at a conference this week in Florida, and I’m afraid I’m even more scatterbrained than usual in this version.

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Do the words of the Dalai Lama matter to all Buddhists?


CNN reports the Dalai Lama –the spiritual leader of Tibet — has urged his co-religionists  in Sri Lanka and Myanmar to halt the sectarian violence that has pitted majority Buddhist populations against Muslim minorities.

The assumption behind this story is that the Dalai Lama is a person of consequence whose words will carry weight with Buddhists round the world. What he says matters, CNN reports.

But does it? And if it does matter, to whom does it matter?

The attacks on Muslims in Sri Lanka and Myanmar have had the approval of Buddhists leaders and in some cases mobs have been led by saffron-robe clad Buddhists monks. The report from CNN cleanly and clearly reports on the Dalai Lama’s call for peace, but it neglects to mention (or perhaps it assumes) that Buddhism is a monolith, a unified system of belief whose leaders are universally esteemed by its practitioners.

The bottom line: What the CNN team is doing in this story is projecting Christian assumptions about a church and hierarchy upon a non-Christian institution. These assumptions make the story intellectually accessible to a Western reader, but present the issue in a false light.

The article entitled “Dalai Lama to Myanmar, Sri Lanka Buddhists: Stop violence against Muslims” begins:

(CNN) – Tibetan spiritual leader the Dalai Lama has made a renewed call for Buddhists in Myanmar and Sri Lanka to cease violence towards the countries’ Muslim minorities, in an address delivered on his 79th birthday. Speaking before tens of thousands of Buddhists, including Hollywood actor Richard Gere, the exiled Buddhist leader implored the faithful in the majority-Buddhist countries to refrain from such attacks.

“I urge the Buddhists in these countries to imagine an image of Buddha before they commit such a crime,” he said in the Indian town of Leh. “Buddha preaches love and compassion. If the Buddha is there, he will protect the Muslims whom the Buddhists are attacking.”

The article reports that “[r]ising Buddhist nationalism” in Sri Lanka and Mynamar “spearheaded by movements led by extremist monks” has led to communal violence in recent years. Details of the violence are given as are the Dalai Lama’s calls for peaceful coexistence between the faith communities.

And the story closes with an explanatory note that:

The Dalai Lama was speaking before the audience in Leh to confer Kalachakra, a process intended to empower tens of thousands of his Buddhist followers to reach enlightenment, his office said.

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In Catholic schools: Demographics is destiny, so is doctrine

Not that long ago, I wrote a post about religious faith and mathematics that turned into a “Crossroads” podcast. The post talked about a number of hot stories and trends on the religion-news beat — think thinning ranks in the Catholic priesthood, for example — and then boiled things down to this statement: “Demographics is destiny and so is doctrine.”

One of the other stories mentioned was this:

… Sometimes you have to see the numbers written on the walls. …

* Nationwide, the Catholic church has been forced to close many of its parishes, especially in urban areas, along with their schools — due to falling numbers in pews and desks.

This leads me to a timely story that ran recently in The Star-Ledger in Newark, N.J., and was also picked up by Religion News Service. The oh-so familiar headline proclaimed: “Catholic schools fight to keep doors open as future dims.” The lede was intentionally nostalgic and to the point:

NEWARK, N.J. (RNS) Suzanne Alworth remembers the glory days of Catholic schools: classrooms taught by nuns packed with close to 40 children in blue-and-white plaid uniforms.

But 35 years later, Alworth’s high school, Immaculate in Montclair, where she graduated in 1979, is fighting to stay open. The school is $900,000 in debt, enrollment is less than half of the building’s capacity and the Archdiocese of Newark will close its doors if it can’t come up with a plan to boost enrollment and improve its finances, said Jim Goodness, a spokesman for the archdiocese.

“It was a complete surprise when they decided to close the school,” Alworth said. “I’m going to do everything I can to keep this school open because I believe in its mission.”

Like I said, it’s a familiar, but very important story.

I think it would be instructive to apply the old journalism mantra “who, what, when, where, why and how” to this piece. I am especially interested in the “why,” in this case. Why were there lots of Catholic students in the past and not today?

That opening section led to a solid statement of the bleak local numbers, which then tied into the national picture. The key, of course, is falling enrollments.

Enrollment in Catholic schools across the country has been on a steady decline since the 1960s, according to data from the National Catholic Education Association based in Washington, D.C. In the 1960s, there were more than 5.2 million children enrolled in almost 13,000 Catholic schools. Today, there are fewer than 2 million children in fewer than 6,600 schools.

In the last decade, almost 1,900 Catholic schools across the country closed and almost 580,000 students moved out of the Catholic school system, said McDonald. For many students and families, the closures and threat of closures have caused not only anxiety, but also heartbreak.

This story includes many fine personal details and local specifics. However, it left me asking big “why” questions: Why is this happening? What is the reality behind these painful trends? Why are the desks empty?

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In NY Times piece, bias against AA is a hard habit to break

Sometimes our readers are sharper than us professional word pushers. One of them just dismantled a New York Times feature with the skill of a soldier field-stripping a rifle.

The article in question looks at the Center for Motivation and Change, an anti-addiction program that favors secular counseling, therapy and medication. Well and good, as far as that goes.

But the article also notes how CMC shuns the 12-step method of Alcoholics Anonymous. No, more than that. It tries again and again to prove the superiority of the secular method, via biased wording, cherry-picking research and mainly quoting one side.

Again and again, CMC is held up as the enlightened, proven, “evidence-based” approach to kicking substance abuse:

It is part of a growing wing of addiction treatment that rejects the A.A. model of strict abstinence as the sole form of recovery for alcohol and drug users.

Instead, it uses a suite of techniques that provide a hands-on, practical approach to solving emotional and behavioral problems, rather than having abusers forever swear off the substance — a particularly difficult step for young people to take.

And unlike programs like Al-Anon, A.A.’s offshoot for family members, the C.M.C.’s approach does not advocate interventions or disengaging from someone who is drinking or using drugs. “The traditional language often sets parents up to feel they have to make extreme choices: Either force them into rehab or detach until they hit rock bottom,” said Carrie Wilkens, a psychologist who helped found the C.M.C. 10 years ago. “Science tells us those formulas don’t work very well.”

We’ll get to that question of how well the CMC works in a moment. For now, let’s note the code words of “strict” and “traditional,” as if AA and Al-Anon are based on some Amish settlement. Those and other forms of gaming raised the ire of our friend Jean Lahondere.

Underneath the psych talk and success anecdotes, Lahondere says, the Times article is a standard parable on the alleged triumph of science over faith.

The article “treats recovery as either a completely ‘faith-based’ (Alcoholics Anonymous) or ‘evidence-based’ (C.M.C.) ordeal,” she writes. “As if A.A. is a stand-in for religious belief and the new method is firmly rooted in the empirically correct foundation of SCIENCE. It really is more effective as an insight into the writer’s world view than as a story about addiction recovery.”

The Times does muster some scientific allies of CMC:

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Wrestling with that old Anglican timeline, in South Carolina

Anyone who follows news on the religion beat knows the drill when it comes to reporters framing the global, national, regional and local conflicts between Anglicans: The battles are about homosexuality, period, and all heck broke loose in 2003 when the tiny Diocese of New Hampshire elected an openly gay and non-celibate bishop.

The problem with that news template is that it’s simplistic. Debates over sexuality have driven the headlines, but the doctrinal debates are much broader than that. Also, crucial cracks began forming in the Anglican Communion long before 2003.

Thus, it is good to celebrate even the most humble of journalistic victories in the fight against what your GetReligionistas have long called “Anglican timeline disease.” Note this lede in an Associated Press report about developments down South:

ST. GEORGE, S.C. – About 50 conservative Episcopal churches in South Carolina are in court this week, trying to keep their name, seal and $500 million in land and buildings after they broke away from the national denomination in a wide-ranging theological dispute.

The breakaway group, the Diocese of South Carolina, said it had to leave the national church not just because of the ordination of gays, but a series of decisions it says show national Episcopalians have lost their way in the teachings of Jesus and salvation.

Bravo. Later in the story, however, there is a close encounter with the “everything began in 2003″ myth.

The Episcopal Church, along with other Protestant denominations, had been losing members for decades before gay rights came dramatically to the forefront when Episcopalians elected their first openly gay bishop in 2003.

So “dramatically to the forefront” isn’t a bad way to word this, I guess, but what about the earlier theological adventures of New York Bishop Paul Moore Jr. and Newark Bishop Jack Spong? What about the 1998 global Lambeth gathering of Anglican bishops and its crucial affirmation of ancient Christian doctrines on marriage and sex?

As a public service — especially for scribes covering the battle in South Carolina — here are one or two other landmarks to consider adding to the timeline, just in case editors grant room for one or two more strategic facts.

Let’s start with this 1979 resolution at the Episcopal General Convention in Denver:

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Surprise! Same-sex couples produce happier kids, media say

Ordinarily, quality journalism benefits from solid information, concrete evidence and a healthy dose of skepticism.

But certainly, major news organizations can be forgiven when they err on the side of a higher ideal, right?

In this week’s example, that higher ideal would be acceptance of same-sex parents.

At this point in history, producing a baby apparently — and regrettably, it seems — still requires a father and a mother. But on the bright side, a “major study” has come up with this encouraging news:

Children of same-sex couples are happier and healthier than peers, research shows

That was the headline in the Washington Post. 

The breathless top of the Post story:

Children of same-sex couples fare better when it comes to physical health and social well-being than children in the general population, according to researchers at the University of Melbourne in Australia.

“It’s often suggested that children with same-sex parents have poorer outcomes because they’re missing a parent of a particular sex. But research my colleagues and I published in the journal BMC Public Health shows this isn’t the case,” lead researcher Simon Crouch wrote on the Conversation.

Crouch and his team surveyed 315 same-sex parents with a total of 500 children across Australia. About 80 percent of the kids had female parents and about 18 percent had male parents, the study states.

Children from same-sex families scored about 6 percent higher on general health and family cohesion, even when controlling for socio-demographic factors such as parents’ education and household income, Crouch wrote. However, on most health measures, including emotional behavior and physical functioning, there was no difference compared with children from the general population.

Crouch suggested the greater social cohesion among same-sex families comes from an equal distribution of work. He said same-sex couples are likely to share responsibilities more equally than heterosexual ones.

“It is liberating for parents to take on roles that suit their skills rather than defaulting to gender stereotypes, where mum is the primary care giver and dad the primary breadwinner,” he said.

The Boston Globe chose a similar headline, but one without any clunky attribution to a study or research (kudos, Globe!):

Children of Same-Sex Couples are Healthier Than Their Peers

And from the New York Post:

Study shows children of same-sex couples are happier

But before we all get too excited about this research, the Post did include a quick, obligatory note of caution:

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Latest box scores from France: USA 67 — Islam 19

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Voters were no longer the subjects of politics, democratic citizens deciding the fate of their country. They were objects to be counted, studied, and counted again. The proliferation of polls had allowed almost any newspaper or televisions station in the nation to measure the feelings of any population. Measurement, not democratic debate, was becoming the stuff of American politics.

– E.J. Dionne “The Illusion of Technique” in Media Polls in American Politics (1992)

The wire service AFP reports that a poll published at the end of June finds the French have a pretty high opinion of the United States, but they don’t like immigrants or Islam. The headline in the French daily Midi Libre states: “Sondage : la “famille” plébiscitée, “immigrés” et “islam” massivement rejetés” (Poll: Acclaim for the “Family”, “Immigrants” and “Islam” massively rejected.”

Those cheese eating surrender monkeys really like us, they really like us (to mix Simpsons and Sally Fields metaphors). But how is this news?

A survey carried out in late June by the CSA polling agency for Atlantico (a French news site akin to the Daily Beast or Huffington Post) measured likes and dislikes on a scale of very positive, somewhat positive, somewhat negative, very negative. Phrases like family, liberty, equality and tradition received high marks while the US was viewed with higher regard than the EU.

Les Etats-Unis évoquent quelque chose de positif pour 67 % des sondés, soit 14 points de plus que l’Union européenne (53 % positif)

Those phrases that registered the highest negative responses were Islam, immigrants, globalization and trade unions. While 67 percent of those surveyed had a positive view of America, only 19 percent had a positive view of Islam. AFP reports that Islam was the sole religion included in the good/bad survey.

Les mots recueillant le plus de désapprobation sont “islam” à 81 % (dont 38 % “assez négatif” et 43 % “très négatif”), “immigrés” à 69 % (41+28) suivis de “mondialisation” à 63 % (44+19) et “syndicats” à 61 % (40+21). Aucune autre religion n’est soumise aux sondés, ni la notion de religion en général.

Which leads to the question, what value does this have as news? What is the value of reporting on polls? And, how do you report on polls?

In the essay cited at the top of this story, the Washington Post‘s E.J. Dionne stated it is now common for reporters to question candidates about their poll numbers rather than their policies. Issues do not matter. The race is all important.

Knowledge of popular sentiment is essential for product marketing as well as politics. But without an explanation of the why, the numbers generated in a poll have slight value.

What do the French mean when they say Islam? Is it the religion or the faith’s practitioners that are unpopular? Are immigrants interchangeable with Islam in the French mind? Has this view changed over time? Would a poll that included the Catholic Church generate high negatives if asked at the height of the press frenzy surrounding the clergy abuse scandal? Is the conflict in Syria and the fear of French jihadis returning home spiking the numbers?

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