September 8, 2012

So The Washington Post ran a story the other day that made me feel very strange, for strictly journalistic and, yes, political reasons.

The story focused on the retirement of John Carr, for 25 years a key public policy adviser to the U.S. Catholic bishops. The whole point of the story is that the bishops are now being led by people — I assumed that meant Cardinal Timothy Dolan of New York — who are, shall we say, immoderate. They are too conservative, you see, because they are rather obsessed with issues such as abortion, marriage and religious liberty.

Carr, on the other hand, is a moderate’s moderate. From all indications, he appears to be a pro-life Democrat (that’s an accurate label for me, as well) who has been a crucial leader among liberal evangelicals, progressive Catholics and other folks of that ilk. Most of all, the story wants readers to understand that Carr’s departure could mean hard times for true Catholic moderates who care about church teachings on issues of justice and peace.

This made me think of that famous “Preserving Our Readers’ Trust” (.pdf) study of The New York Times issued back in 2005, following several scandals linked to the world’s most powerful newsroom. In response, editor Bill Keller, yes that Bill Keller, wrote a response entitled “Assuring Our Credibility” (.pdf) that included these words about the challenges journalists face when covering political and religious issues:

We must … be more alert to nuances of language when writing about contentious issues. The committee picked a few examples — the way the word “moderate” conveys a judgment about which views are sensible and which are extreme, the misuse of “religious fundamentalists” to describe religious conservatives — but there are many pitfalls involved when we try to convey complex ideas as simply as possible, on deadline.

Thus, I would like GetReligion readers to read the Post story about Carr with that passage in mind.

What’s my point? Well, I think that Carr almost certainly can be called a “moderate” Catholic in that his life’s work falls somewhere in between the church’s truly liberal branch and the whole world of doctrinally conservative Catholics. However, to establish his “moderate” credentials, it would be good to hear Carr’s work evaluated by his critics on both sides of this divide. Correct?

Instead, this is what we get:

The mixing of religion and politics engenders powerful passions, but insiders know that faith advocates typically aren’t players in Washington. Carr is one of the few exceptions. But his influence is only part of the reason Carr’s exit … is being mourned. Some are also concerned about who will come after him.

At a time when Catholics are watching their community become increasingly polarized along political lines,

Carr is considered a dying breed: a Catholic moderate with a foot firmly in both camps. He worked for the White House Conference on Families under President Jimmy Carter and was a Democratic candidate. He has also zealously slammed the Obama White House for its mandate that employers provide contraception coverage to employees. At a good-bye event this week at the U.S. Conference of Catholic Bishops headquarters, Carr’s voice sounded angriest when he bemoaned the Bush-led Iraq War.

Catholics are becoming more divided over whether they focus on church teachings against war and poverty or the ones against abortion and gay marriage. Catholic progressives are particularly worried about Carr leaving as Church officialdom in recent years has put greater and greater emphasis on defending the unborn.

“If John Carr hadn’t been there for the past 20 years, who knows what would have happened?” said John Gehring, who focuses on Catholic issues for the left-leaning advocacy group Faith in Public Life and often clashes with the bishops.

GetReligion readers will be stunned to know that the next quote comes from Jim Wallis of Sojourners, and so forth and so on. Later on, we hear from Carr’s brother — New York Times media columnist David Carr.

So here is my question: Read this story and name, for me, the key voice evaluating Carr’s work and career from the conservative side of the Catholic establishment, whether that is in politics, higher education or even the church hierarchy.

Read the story, twice if need be. Look for the conservative voices, amid all of the high-profile voices on the left and on the center-left that are featured in this news — not editorial page — report. There should be informed, articulate conservatives who help readers evaluate Carr’s work. Right? I mean, this is journalism, after all, not a work of advocacy writing.

So who is your favorite Catholic conservative featured in this news story?

Good luck with that.

July 13, 2014

The General Synod of the Church of England — the legislative organ of the Protestant state church — will take up the question of women bishops this week. Should the delegates to synod be unsure as to how they should vote, the doctrinal authorities at The Guardian appear to be instructing them what they must do.

On July 9 the newspaper of the English establishment ran a silly news report entitled “Church of England women bishops: archbishops will overrule synod” that made the extraordinary but unsubstantiated claim that unless synod did what the establishment wanted, the archbishop of Canterbury would do it for them.

Why do I say that this story is silly? Why that word? Besides being petulant, exaggerated and, in journalism terms, unbalanced — it is also untrue. Rumor and opinion are packaged as fact. What the reader gets is the views of certain unnamed persons of what ought to be done, presented as what is to be done.

What we see in this story is not an example of media bias, but basic advocacy journalism. Let me be clear: This is not a failure to get religion or simple error. The non-objective approach taken by The Guardian is deliberate. To use that new GetReligion term, this is “Kellerism.”

The lede states:

The archbishop of Canterbury Justin Welby is preparing to drive through legislation to allow women bishops even if it is rejected by the church’s governing body, the General Synod. The synod is poised to vote again on the vexed plan next week but senior sources have told the Guardian that should the move be blocked again, there are now options being considered to force the change on the church.

The story is that if the plan for women bishops is thwarted a third time by the synod the archbishop of Canterbury, the Most Rev. Justin Welby, will “force the change” through synod. Yet a close reading of the two sentences shows us the strength of the first is being modified by the second. The subject shifts from the archbishop will act to the archbishop is being presented with a choice of options.

Sources are cited in support of the archbishop’s putsch — but they are not named. The standard practice in classic journalism is to give an identity to your source so that the reader may judge the source’s credibility. What is fact? What is gossip? What is wishful thinking? What motives are at play?

When the source cannot be revealed, there is most often an explanation why and some version of this clause appears in the story: “a source with direct knowledge of the situation who was not authorized to speak to the media told …. ”

The Guardian article offers several options but does not take their measure. What is fantasy? The ground shifts with each paragraph in this story. The title states “archbishops” implying this is about the archbishops of Canterbury and York. The lede, states the archbishop of Canterbury will act. (Have we lost York?) The details in support of the lede say these are options and scenarios suggested by unnamed pro-women bishop campaigners.

The credibility of the article is further damaged with this paragraph.

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July 1, 2014

In grading first-day coverage of the U.S. Supreme Court striking down a Massachusetts abortion buffer zone law, I gave The New York Times a D.

My explanation for the near-failing grade:

The NYTimes’ front-page story does an excellent job of explaining where the justices came down. But the Old Gray Lady shows her bias when it comes to reporting reactions to the decision, giving top billing — and much more space — to Planned Parenthood than the winning plaintiff.

The newspaper improved its performance — let’s give it an A for enterprise and a B for overall content — with a second-day story out of Boston exploring what the Supreme Court decision means for both sides.

The NYTimes gives readers a firsthand view of a clinic where the yellow line no longer matters:

BOSTON — Lorraine Loewen, 74, says she comes here once a week to demonstrate against abortion outside of the Planned Parenthood League of Massachusetts health care center.

On Friday, the morning after the Supreme Court struck down restrictions that had created no-protest buffer zones near abortion clinics, she stood inside the yellow line on the pavement that marked a 35-foot radius around the clinic’s entrance.

Ms. Loewen, a retiree from Dedham, Mass., approached a woman and a man who had climbed out of a taxi and were walking toward the clinic, which provides an array of sexual health services, including abortions, and spoke softly in the woman’s ear. She handed the woman a pamphlet depicting a woman’s face and the words, “It’s your choice.”

“I asked her if we could be of any help,” Ms. Loewen said, adding that she preferred talking close up with the people going to the clinic rather than yelling at them from outside the line.

On Friday, Ms. Loewen and a handful of other demonstrators were among the first anti-abortion activists, as a few police officers looked on and a volunteer escort stood ready to bring patients inside the clinic.

From there, the story offers brief background on the high court ruling and then turns to a long section outlining concerns of state officials and abortion-rights advocates who favored the buffer zone law.

The NYTimes allows one couple to complain anonymously about the protesters:

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June 27, 2014

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As my GetReligion colleague Jim Davis highlighted this morning, the U.S. Supreme Court on Thursday struck down a Massachusetts abortion buffer zone law.

News junkie that I am, I enjoyed perusing today’s front pages and searching Google News to see how various news organizations handled the story.

Using my media critic’s prerogative, I decided to grade some of the coverage.

My major criteria: First, how fully did a particular story cover the important details — including the court’s majority and minority opinions, the reactions by the parties involved in the case and the responses by activists on both sides of the abortion debate? Second, how fairly did the story treat all sides?

My grades:

• Associated Press: D.

The AP covers the justices’ opinions fairly but favors abortion-rights sources in reporting reactions. Pro-abortion Planned Parenthood gets preferential treatment throughout the story, while a quote from the abortion protesters’ attorney is buried.

• Boston Globe: B.

The Globe’s coverage of the ruling concerning its home state features a lead story that quotes a variety of sources, from the main parties to anti-abortion Cardinal Sean P. O’Malley of Boston and a pro-abortion health center owner. However, the story lacks details on the court’s decision itself and how various justices differed even as all nine opposed the law.

CBS News broadcast report: A.

In a report that runs about two-and-a-half minutes, CBS presents the key facts and on-camera reaction interviews with both an abortion-rights activist and an anti-abortion advocate — both of whom come across as intelligent and professional.

Chicago Tribune: A.

Godbeat pro Manya Brachear Pashman’s Page 1 story mixes excellent insight on the Supreme Court ruling with an important local angle — the potential impact on Chicago’s 8-foot “bubble zone.” The story is thorough and presents a wide range of sources.

Fox 25 in Boston: F.

It’s difficult to imagine lazier, more biased “journalism” than this television news report manages in three minutes. The report shows five sources on camera — all aghast at the court’s ruling.

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May 19, 2014

Nice to know the New York Times cares so much about religious freedom in India — at least for Muslims.

“For Nation’s Persecuted Muslim Minority, Caution Follows Hindu Party’s Victory,” warns a headline in an 1,100-plus-word story on that nation’s elections Friday. And the newspaper wastes no time in sympathizing, with these as the third and fourth paragraphs:

Discrimination against Muslims in India is so rampant that many barely muster outrage when telling of the withdrawn apartment offers, rejected job applications and turned-down loans that are part of living in the country for them. As a group, Muslims have fallen badly behind Hindus in recent decades in education, employment and economic status, with persistent discrimination a key reason. Muslims are more likely to live in villages without schools or medical facilities and less likely to qualify for bank loans.

Now, after a landslide electoral triumph Friday by the Bharatiya Janata Party of Hindu nationalists, some Muslims here said they were worried that their place in India could become even more tenuous.

The article then quotes an amazing nine sources: journalists, small businessmen, even a professor in London. They remind us of modern India’s violent birth in 1947, when most Muslims were split off into Pakistan. They tell about housing discrimination, with some Hindus even complaining that Muslim neighbors would lower property values.

The sources tell about 1,000 people, most of them Muslims, who died in riots in 2002 in Gujarat, Modi’s home state in India. (However, Modi was personally cleared of any participation.) And a member of the “liberal intelligentsia,” as the Times calls him, fears that Modi is a “threat to India’s secularism.”

All that is certainly newsworthy stuff when 15 percent of all Indians belong to the world’s second-largest religion. Helping nearly 190 million people feel safer is a good idea. But what about the safety of Indian Christians and other religious minorities?

Sure, they may amount to less than 28 million Indians, but they’re members of the world’s largest religion — which, of course, is the majority of the Times’ American readers. Yet a search of recent Times stories, especially connected with the election, shows no such concern for them.

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March 11, 2014

Maybe you’ve noticed, but your normally friendly GetReligionistas get grumpy when newspapers write one-sided stories.

We might even go so far as to use terms such as “advocacy journalism.”

Three times in the last few weeks — here, here and here — we raised a stink over The Dallas Morning News’ inability to find anyone to quote concerning the United Methodists’ stance on homosexuality as “incompatible with Christian teaching.”

Well, a major story on that same topic broke Monday in The New York Times’ back yard:

The head bishop of the United Methodist Church in New York on Monday committed to ending church trials in his region for ministers who perform same sex-marriages, essentially freeing them to conduct a ceremony still prohibited under his denomination’s laws.

As the first sitting United Methodist bishop to publicly make such a pledge, Bishop Martin D. McLee instantly became a leading figure in a decades-old movement within the United Methodist Church, the country’s second-largest Protestant denomination, to extend equal recognition and rights to gay and lesbian members. Though Bishop McLee said that he hoped his approach would heal the church’s deep divisions over homosexuality, more conservative Methodists warned that his actions would push the denomination closer to an irrevocable split.

Bishop McLee’s pledge came as part of a resolution announced Monday with the Rev. Dr. Thomas W. Ogletree, a Methodist minister and retired dean of Yale Divinity School who had faced a church trial after he officiated the wedding of his gay son in 2012. The trial had been scheduled to begin on Monday.

As I kept reading, my question was this: Would the Timesnot always known for its journalistic balance on social issues — allow both sides an opportunity to speak?

To my delight and the Times’ credit, the answer was yes:

(more…)

October 5, 2013

This was the headline on a Wall Street Journal story this week:

Some Businesses Balk at Gay Weddings

And the subhead:

Photographers, Bakers Face Legal Challenges After Rejecting Jobs on Religious Grounds

At this point, the Journal arrives at a critical juncture: the lede.

The opening sentences will give a pretty clear idea where this story is headed: Will it be a sympathetic portrayal of gay couples denied basic civil rights? Or will it be a compassionate accounting of businesspeople forced to compromise sincerely held religious beliefs?

Let’s find out:

As more states permit gay couples to marry or form civil unions, wedding professionals in at least six states have run headlong into state antidiscrimination laws after refusing for religious reasons to bake cakes, arrange flowers or perform other services for same-sex couples.

The issue gained attention in August, when the New Mexico Supreme Court ruled that an Albuquerque photography business violated state antidiscrimination laws after its owners declined to snap photos of a lesbian couple’s commitment ceremony.

Similar cases are pending in Colorado, Illinois, New York, Oregon and Washington, and some experts think the underlying legal question — whether free-speech and religious rights should allow exceptions to state antidiscrimination laws — could ultimately wind its way to the U.S. Supreme Court.

What do you think? It appears to me that the Journal decided to play the story down the middle — to report the facts and let readers draw their own conclusions. In this age of advocacy, that’s somewhat surprising, but it’s good journalism, right?

Keep reading, and the story immediately quotes national advocates on both sides of the issue — fairly framing each side’s broad arguments.

Then the story turns to specifics of the individual state cases, in each instance allowing the plaintiffs and defendants equal opportunity to comment. For example:

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March 29, 2013

Yesterday some of us got a bit academic (and some of us practiced calling people bigots) as we discussed media coverage of the efforts to change marriage from an institution built on sexual complementarity to an institution built on sexual orientation.

Believing — by science, religion or otherwise — that all humans are made male and female and that the regeneration of humans requires the joining together of male and female is — as we all know — grounds for being openly derided, called names and generally marginalized. If you think the foundational unit of society is defined in terms of this reality, you’re basically the Ku Klux Klan. You might protest that you have reason, logic, science, tradition, or any number of things to appeal to. But we all know you’re really a bigot.

Mostly the media and other cultural elites know this. And they’re not afraid to point out that believing marriage is an institution based on sexual orientation like they do — as opposed to sexual complementarity — makes you a good person who believes in civil rights and other things on the side of angels. Not like those bad folks whose arguments can be dismissed without even so much as looking them over (do you give bigots the time of day? No you do not! Ignore them already!). Journalists at CNN and the Washington Post and the New York Times and NPR have all agreed — or at least pondered the approach as legitimate — these monsters don’t deserve fair treatment, inclusion in stories, or airing for their warnings.

Error has no rights, you know.

The genders are 100 percent interchangeable and we will make sure you agree! Are we getting tired of this media treatment yet?

Anyway, bucking the groupthink is a real, live journalist who should probably be sent to reeducation camp over the weekend. I don’t know where he got off thinking he could do this, but he got all skeptical about the value of this approach. In a newsroom! The gall!

John Kass is a traditional Christian at the Chicago Tribune and he has some questions regarding this debate:

Is it possible to be a traditional Christian or Muslim or Orthodox Jew — and hold to one’s faith on what constitutes marriage — and not be considered a bigot?

And is faith now a problem to be overcome, first marginalized by the state and then contained, so as not to get in the way of great changes to come?

No and yes. Can we go home now?

Oh wait, he has more. You should probably read the whole thing but it’s a little reflection on liberty and freedom … for all.

(more…)

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