"Kill the Nazi!" and other examples of offensive free speech

antiwarThree cheers to the Denver Rocky Mountain News (bias alert: my old newsroom) for a interesting slice-of-life color story from the front lines of the free-speech wars at the Democratic National Convention. Also, a tip of the hat on this one to the always fine Christianity Today weblog.

What if are you supposed to do if you are holding a protest against war and state-sponsored violence and somebody shows up who wants to protest violence against the unborn? In other words, should the protesters have mounted a sort-of violent counter protest against the protester who showed up, in his own way, to protest their protest? Or something like that?

Or how about this: What if the guy had been a nun who was carrying papers proving that she was both anti-war AND anti-abortion?

You get the picture.

The second deck of the headline on M.E. Sprengelmeyer’s story was perfect: “Anti-abortionist tests limits of anti-war protesters’ tolerance.” It sort of reminded me of that old saying: “There are people in the world who don’t love everybody the way that they should and I just HATE people like that.” Here is how the scrum broke out.

The incident happened as thousands were gathering in the park to loudly denounce President Bush and, for some, to criticize Democratic challenger John Kerry for voting to authorize the Iraq invasion. … As the crowds of protesters grew and grew, an uninvited guest — anti- abortion, anti-gay activist Leonard Gendron, of Boston — took up a position along a pathway, hoisting a sign showing a picture of an aborted fetus on one side. On the other side were the words “Homo sex is sin.”

To say the least, his ideology clashed with other messages in the predominantly left-leaning crowd.

The protestors were not amused.

Gendron said he was just standing up for free speech. Protesters and camera crews swarmed in. Gendron taunted the people who were taunting him. At one point, reported Sprengelmeyer, someone yelled, “Kill that Nazi.” The pushing and shoving lasted for 15 minutes. The anti-war protesters even turned on one of their own people, dragging off a man who tried to protect Gendron. Then someone really raised the stakes.

“Stop acting like the right, you folks! You’re not helping the cause!” one peace protester screamed, to no avail.

Some in the anti-war crowd finally wrestled the sign away from Gendron. He slipped out of the crowd without his sign, and his opponents quickly ripped the picture off one side and tried in vain to tear the plastic coated placard to pieces.

We can only hope that more journalists visit — with their irony software loaded and in working order — the fenced-in “Free Speech Zone” outside the FleetCenter. There are times when I really wish I had a travel budget.

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When journos push causes

piggy_bankThe July-August issue of Columbia Journalism Review hands a dart to KNXV-TV of Phoenix because news anchor Katie Raml spoke at two WISH List events. Here’s an excerpt of how the Darts & Laurels column describes Raml’s offense:

Last fall, for example, she introduced the speaker at the “graduation ceremonies” at the Republicans’ WISH List Campaign College, described on its Web site as offering “high-caliber instruction” in “how to raise money” and “build effective media relationships.”

(The July-August edition of Darts & Laurels is not yet available online.)

Here’s another detail from the same website, listed under an Our Mission link: “The WISH List raises funds to identify, train and elect pro-choice Republican women at all levels of government — local, state and national.”

Is WISH List’s Republican identity any more partisan than its prochoice mission? What rules should journalists play by? What if a journalist’s employer, as an institution, supports prochoice causes? When I moved to Virginia late last year, I noticed that Richmond magazine was among the sponsors of a gala fundraiser for Planned Parenthood. That hasn’t stopped me from subscribing, but I won’t expect to see it publish sympathetic portraits of, say, prolifers who take unwed mothers into their homes.

Prolifers have long objected to employers’ pressures to support United Way because many of its chapters include Planned Parenthood in their circle of support. (United Way’s national office says its affiliates “have taken a position of neutrality on this divisive issue,” adding that no United Way funds “have ever been used to support abortion services.”

Update: Terry has reminded me that this essay at Poynteronline explored similar questions, and in greater depth.

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Kerry to O'Malley: Don't bother

omalley_miterIt’s not quite the same thing as the Democratic Party’s snub of the prolife Pennsylvania Gov. William Casey in 1992, but John Kerry’s campaign has broken with tradition by not inviting the host city’s Catholic archbishop to deliver an invocation during this week’s Democratic convention.

As Michael Paulson and Patrick Healy report in The Boston Globe,

The Kerry campaign said it has not invited Sean P. O’Malley, the archbishop of Boston. O’Malley’s spokesman, the Rev. Christopher J. Coyne, said recently that O’Malley planned to be out of town this week.

“We never reached out to Archbishop O’Malley to deliver the invocation,” said a Kerry spokeswoman, Stephanie Cutter. “We are seeking to arrange having [the priest] from the Paulist Center to deliver the invocation, since that is John Kerry’s home church.”

As the Globe also makes clear, O’Malley has not been the toughest critic among Catholic bishops of Kerry’s consistent support of abortion rights:

A few bishops, including Archbishop Raymond L. Burke of St. Louis, have said they would deny Communion to Kerry based on his support for abortion rights. But other bishops, including O’Malley, have said that while Catholic politicians who support abortion rights should not seek Communion, the church would not deny it to those who do.

In a related story, Jonathan V. Last of The Weekly Standard paid a visit to the Paulist Center:

The church itself is spare, consisting of a medium-sized auditorium built in the Federalist tradition. The ceiling is high and there are pews both on the ground floor and in the balcony. The altar in the front is tiny. Hanging in the space above it is the only artwork of note: a large, abstract sculpture of Christ, behind which hangs a tree trunk, in roughly the space of a cross.

There are no kneelers in the church and the atmosphere is decidedly casual. (Of the hundred or so people at Mass on Sunday morning, only two men wore coat and tie.) At times the Mass departs from the Catholic text. During the Nicene Creed, for example, the sections on believing in only “one Lord” (“We believe in one Lord, Jesus Christ, the only Son of God, eternally begotten of the Father, God from God, Light from Light, true God from true God . . . “) and only “one holy Catholic and apostolic Church” are excised from the prayer.

. . . The ideology which brings people to the Paulist Center is best explained by the Center’s Mission Statement which declares, “Attentive to the Holy Spirit, we are a Catholic community that welcomes all, liberates the voice of each and goes forth to live the Gospel of Jesus Christ.” (Before Mass, this Mission Statement is projected, in large type, onto the wall above the altar, on either side of the statue of Christ.) In their Vision Statement, the Center goes on to explain that they aspire to serve “those persons searching for a spiritual home and those who have been alienated from the Catholic Church.”

The subtext here — with talk of liberating voices and welcoming people alienated from those other mean Catholic churches — is that the Paulist Center is Catholic, but not really: more Episcopal lite; or orthodox Unitarian.

The practical consequence of this attitude is that if John Kerry isn’t the least bit conflicted about stumping for abortion and taking communion, the people at the Paulist Center are even less conflicted about giving him the Host.

Amid all the fuss about whether John Kerry would be denied Communion because of his stance on abortion, it’s worth noting which side has followed through on thoughts of exclusion.

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Looking for Orthodox news links inside UPI purgatory

OurLadyofKazanFaithful GetReligion readers may have noticed two of my obvious biases.

First of all, I am really intereted in news coverage of religion trends and events. Surprise. Second, I am active in an Orthodox Christian parish. Thus, I am very interested in news coverage of Eastern Orthodoxy. Most of us are driven to find news about the topics that affect us directly. So I have learned some of the places that one goes on the World Wide Web to find news and commentary — independent of the church-sponsored sites — about Orthodoxy.

Some of these sites are fairly predictable, such as the Orthodoxy pages at Beliefnet, or a specialty page such as Orthodoxy Today. Other sources are not quite as obvious, such as the ongoing coverage offered by the Protestant/Anglican news crew at Christianity Today (nice pair of stories up at the moment, in fact) and the consistently excellent work of Ann Rodgers, the veteran religion-beat specialist at the Pittsburgh Post-Gazette.

But today I am writing to ask readers a question that is indirectly related to this topic. Does anyone know of a place on the World Wide Web to link to the work of UPI religious affairs specialist Uwe Siemon-Netto? I realize that UPI exists in a kind of journalistic purgatory these days. But week after week, this veteran European writer ships out religion news stories and commentaries (I receive them on his own private listserv) on topics that are off the beaten path and, thus, interesting. His brand of conservatism is certainly hard to label in the context of North American religion.

A recent column is a fine illustration, focusing on the decision by Pope John Paul II to return to the “Our Lady of Kazan” icon to the Russian Orthodox Church. This is a symbolic gesture. But it is a very powerful symbol.

Here is a major chunk of Siemon-Netto’s story.

Russian armies used to carry the “Kazanskaya,” as Russians call this 13th-century work of art, into battle in centuries past. It had a reputation of being a protector of their motherland. The pope had originally intended to personally deliver the treasured icon to Kazan and hand it to Alexei II, patriarch of All Russia. But his flailing health and a veto from Alexei II against a papal visit to his realm forced a change of plans.

Still, news that the pontiff will give back “Our Lady of Kazan” as an unconditional gesture of reconciliation is considered highly indicative of the current state of ecumenism, Vatican sources say. It is seen as further evidence that despite Alexei’s intransigence, John Paul has given greater urgency to unity with Orthodoxy than with Western Protestantism.

The latter’s “tendency to succumb to secular fads has become so irritating that our relations cooled considerably,” a Catholic ecumenical officer in Germany told United Press International.

The Kazan icon hangs across from the pope’s desk in his Vatican apartment. It had disappeared from Russia in 1918 shortly after the Bolshevik revolution and turned up in North America, where it was bought by a Catholic organization called Blue Army of Our Lady in Fatima.

The image was to be handed back when Russia converted, a development the Virgin Mary is said to have prophesied in 1917 during an apparition in Fatima, Portugal, which is now a Marian shrine. Catholic conservatives strongly object to the icon’s return at this point, saying that Russia had not converted.

But the pope is serious about making some kind of breakthrough with Eastern Orthodoxy on his watch. This makes people uncomfortable in some Roman circles and, truth be told, in many Orthodox circles as well. But it is certainly a major news story — affecting the oldest and largest bodies in Christendom. As Siemon-Netto says, it is hard to ignore what the pope calls his campaign to “make Christianity breathe again with both lungs.”

This UPI column goes on to cover a wave of other Orthodox and Catholic issues. I wish I could provide a link to it — somewhere, anywhere. It is interesting to note that the best current story on this topic found elsewhere is online at Al-Jazeera. I guess that news team knows a story when it sees it.

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Wish list for White House reading

antiquarian_booksPeter Steinfels asked several scholars a bold, even-handed question for his Beliefs column in Saturday’s New York Times: Which one book would you recommend to President Bush and Sen. John Kerry? (Beret tip: Philocrites.)

Here are two of the better-aimed pinpricks:

Stephen L. Carter, professor of law at Yale Law School, recommended that Mr. Kerry read Mark DeWolfe Howe’s “The Garden and the Wilderness” (out of print), which he called a “flawed but still important book” that might correct the senator’s “misconception of the separation of church and state as designed to protect the weak, trembling, helpless government apparatus from the powerful and terrifying power of religion.” Professor Carter added, “This error of history and analysis would have silenced, to pick a name at random, Martin Luther King Jr.”

For the president’s understanding of “the historical background and vast complexity of the difficult conflicts between religion and state,” Jonathan D. Sarna, a professor of American Jewish history at Brandeis University, recommended “the great case book” by John T. Noonan Jr. and Edward McGlynn Gaffney Jr., titled “Religious Freedom: History, Cases, and Other Material on the Interactions of Religion and Government” (West, 2001). Professor Sarna especially commended Judge Noonan’s “Ten Commandments on Religious Freedom in America.”

My recommendations are decidedly less scholastic.

For Bush: Spiritual Perspectives on America’s Role as Superpower by the editors of SkyLight Paths (2003).

For Kerry: Between Heaven & Hell: A Dialog Somewhere Beyond Death with John F. Kennedy, C. S. Lewis & Aldous Huxley by Peter Kreeft (InterVarsity, 1982).

Other ideas are welcome here. Any suggestions for Ralph Nader?

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An interesting Muslim criticism of tactics used by al Qaeda

As noted several times in recent weeks, it is quite natural for traditional forms of Christianity and Islam to collide — both are missionary faiths that seek to convert others. Both faiths claim to be the universal faith for all people in all cultures.

There are major differences, however, in terms of how believers in these two faiths are called to accomplish this task. It is also clear that in traditional Christian doctrine, the world will contain both believers and unbelievers at the time of the Second Coming of Jesus. The goal is to offer the gospel to all people and cultures, but it is clear that some will embrace Christian faith and some will not.

Meanwhile, Western Christianianity now includes millions of people who believe in “universalism,” the belief that salvation is found through all faiths — not just through salvation in Jesus. Universalists tend to shun those who believe that evangelism is a must. Some would even say that Christian evangelism is, in an of itself, an evil form of cultural imperialism (as opposed to spreading Planned Parenthood franchises around the world). And what about claims of free speech and common human rights?

This is a major difference between modern Christianity and modern Islam, according to reporter Anthony Browne of the Times. Writing in The Spectator, he recently noted:

Of course, Christianity has been just as much a conquering religion. Spanish armies ruthlessly destroyed ancient civilisations in Central and South America to spread the message of love. Christians colonised the Americas and Australia, committing genocide as they went, while missionaries such as Livingstone converted most of Africa. But the difference is that Christendom has — by and large — stopped conquering and converting, and indeed in Europe simply stopped believing.

Righto — try to find even one Islamic college or seminary run by a univeralist.

I bring this up because Browne goes on to make some other rather blunt statements about modern Islam, and Saudi Arabia in particular. One of his most interesting points is that some outspoken Muslim leaders are quite mad at al Qaeda’s terrorism tactics for a unique and disturbing reason — they believe that terrorism may awaken the West to the threat of Islamic takeover by other, more peaceful means.

In other words, if evangelism, high birthrates and immigration are doing the job, why bomb cities? Why not be patient and allow the West to collapse into a spiritual void that will cry out for rescue? Besides, there is evidence that Americans will surrender certain cultural institutions — such as the military — quite willingly.

Saudi Professor Nasser bin Suleiman al-Omar declared on al-Majd TV last month, ‘Islam is advancing according to a steady plan, to the point that tens of thousands of Muslims have joined the American army and Islam is the second largest religion in America. America will be destroyed.’

Islam is now the second religion not just in the US but in Europe and Australia. Europe has 15 million Muslims, accounting for one in ten of the population in France, where the government now estimates 50,000 Christians are converting to Islam every year. In Brussels, Mohammed has been the most popular name for boy babies for the last four years. In Britain, attendance at mosques is now higher than it is in the Church of England.

Al-Qa’eda is criticised for being impatient, and waking the West up. Saudi preacher Sheikh Said al-Qahtani said on the Iqraa TV satellite channel, ‘We did not occupy the US, with eight million Muslims, using bombings. Had we been patient and let time take its course, instead of the eight million there could have been 80 million [Muslims], and 50 years later perhaps the US would have become Muslim.’

It’s crucial for journalists to realize that these concepts are central to Islam in its normative, orthodox forms, especially in settings such as Saudi Arabia and in the waves of mosques being built in the West with oil money. This is simple logic and there is a word for modernized Muslims who do not hold these beliefs: infidels.

Islam has captured territory with the sword (see Turkey) and through the relatively peaceful spread of its culture (see Indonesia). The faith continues to spread rapidly, even into areas in which Christianity is also alive and well (see Nigeria).

Missionary faiths will do what they do. They will seek to grow and win converts. The issue is how they chose to do this. Here is a summary from Browne.

I believe in a free market in religions, and it is inevitable that if you believe your religion is true, then you believe others are false. But this market is seriously rigged. In Saudi Arabia the government bans all churches, while in Europe governments pay to build Islamic cultural centres. While in many Islamic countries preaching Christianity is banned, in Western Christian countries the right to preach Islam is enshrined in law. Christians are free to convert to Islam, while Muslims who convert to Christianity can expect either death threats or a death sentence. . . . In the West, schools teach comparative religion, while in Muslim countries schools teach that Islam is the only true faith.

A final question: How many Christians are moving to Islamic cultures and, with the cooperation of the local governments, building schools and churches? Just asking.

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Test question: Define "Jewish" and give three examples

jew_in_lotus.jpg

Let me jump in here quickly to respond to Doug’s post on the issue of Jewish Christians, Buddhist Jews and other hard to define, emerging niche spiritualities. For journalists, this is a case in which it is almost impossible to write anything without starting linguistic warfare.

But journalists are not alone in this struggle, as I learned last year when I waded into the details of the long-delayed National Jewish Population Survey of 2000-01, which was based on interviews with 4,500 Jews. It was sponsored by the United Jewish Communities — which covers 550 groups — and its supporters bravely tried to call it the most detailed statistical portrait of American Jews ever done.

As always, the marriage and family statistics made headlines. But what I found most interesting was — here we go — the attempt by the researchers to answer that hot-button question: “Who is Jewish (and who is not Jewish)?” Here is that crucial definition: A Jew is someone whose “religion is Jewish, OR, whose religion is Jewish and something else, OR, who has no religion and has at least one Jewish parent or a Jewish upbringing, OR, who has a non-monotheistic religion, and has at least one Jewish parent or a Jewish upbringing.”

This was a wide, wide net strung together with “or,” “or” and “or.” This is where things got interesting.

. . . (All) definitions include some and exclude others, said research director Laurence Kotler-Berkowitz. This survey, for example, was clear to include Jewish Buddhists. But its “non-monotheistic religion” clause excluded two people who had converted from Judaism to Islam. The “whose religion is Jewish and something else” clause created another problem.

“We included people who said they were both Jewish and Catholic or Jewish and something else,” he said. “But if they identified themselves as Jewish Christians or we found some evidence that they were Messianic Jews, then we excluded them from the study. We had to draw that line.”

I pressed for details. Someone could be Jewish and active in the United Church of Christ, but not Jewish and Southern Baptist. Or Jewish and liberal Episcopalian, but not Jewish and an Episcopalian who attended an evangelical congregation that was active in ministry to Jewish people. Jewish and United Methodist? Probably. Jewish and Eastern Orthodox? No. Jewish and Presbyterian? That would depend.

Jewish and Roman Catholic? The researchers said yes, in light of the changes of Vatican II.

In other words, the key issue is “universalism,” the belief that salvation is found through all faiths or through no faith at all. One can be Jewish and Christian at the same time, so long as one does not claim to be a “Jewish Christian” or to believe that the Christian part of that equation has anything to do with salvation. The best of all possible worlds is Jewish and Buddhist, since this, in the American incarnation of Buddhism, implies few specific beliefs of any kind. whatsoever

Now, try to work with that definition in your standard Associated Press-style news story. Good luck.

But please let me hasten to add that even some of the pioneers in this new interfaith world have some worries about these trends. For example, note this quotation from poet Rodger Kamenetz, the celebrated author of The Jew in the Lotus.

“Let’s face it, one of the reasons Buddhism has become so popular, with so many Americans, so fast, is that people have stripped away all of the rules and the precepts and the work that has to do with how you are supposed to live your life. In doing so, they have stripped Buddhism of its ethical content. You are left with a religion that makes very few demands of you. Is that Buddhism?”

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Bill McCartney grabs another hornets nest

bill_mccartneyEric Gorski of The Denver Post has written a finely balanced article about Promise Keepers founder Bill McCartney’s latest interest: building unity between Christians who grew up Jewish and those who did not. Gorski uses the phrase “Messianic Jews” repeatedly, and that concept, among others, is at the heart of conflicts between the organizations Jews for Jesus and Jews for Judaism.

A quote from one Jews for Judaism document, Seven Answers to Jews for Jesus (PDF), illustrates the tension:

A “Jew for Jesus” is as absurd as a “Christian for Buddha” and as ridiculous as “kosher pork.” The fact that some of the first Christians were Jews didn’t make them right. Their movement died out within three centuries as the church became a Gentile institution.

Rebecca Breeden of The Advocate in Baton Rouge, La., ran into this conflict when she reported on the new pastorate of Stuart Rothberg, who grew up in a Jewish home but eventually became a Southern Baptist minister. Some letter-writers to the Advocate took umbrage that Breeden told Rothberg’s story without stressing that he was no longer Jewish.

Writing about any person who grows up Jewish but becomes a Christian is a minefield for any reporter. But with the availability of impassioned, media-savvy members of Jews for Jesus and Jews for Judaism, such stories need never be dull.

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