MEDIA & FAITH
- Tom Ashbrook - Tucker Carlson - Dan Kennedy - Kathy Jean Lopez - Matt Mcmanus - Mark Wingfield -
tom ashbrook
Dan Kennedy
I listened to the podcast of “On Point” host Tom Ashbrook’s recent interview with the poet and author Jay Parini. The subject was Parini’s new book, “Jesus: The Human Face of God” (Icons).
I was fascinated. Here was someone who described himself as a believer — an Episcopalian, the denomination of my youth, no less — who spoke of Jesus and Christianity in terms of myth and metaphor rather than as some sort of rigid, literal reality. I wanted to see how he brought the seeming contradictions of belief and mythology together.
Unfortunately, the book itself does not quite live up to the promise of Parini’s conversation with Ashbrook, mainly because he tries to have it too many ways — starting with what it means to be a believer. “In its Greek and Latin roots,” he writes, “the word ‘believe’ simply means ‘giving one’s deepest self to’ something.” And he quotes St. Anselm: “For I do not seek to understand so that I may believe, but I believe so that I may understand.” To my way of thinking, that is putting the metaphorical cart before the metaphorical horse.
My principal unease with Parini, though, is that he writes about “remythologizing” Jesus without quite doing so. On the one hand, he suggests that the miracles Jesus performed and his resurrection are not meant to be taken literally. On the other, he does not rule out the possibility that they actually did happen. Parini doesn’t seem to think it matters all that much whether Jesus came back from the dead metaphorically or materially. Yet to me that’s the most important question.
I say that in full awareness of my own intellectual limitations. Like most people who were educated in a Western context, my thinking tends to be binary. My attitude toward religion is that it’s either literally true or it isn’t; and since it almost certainly isn’t, then it’s something I needn’t trouble myself with. Mind you, I have no patience for Christopher Hitchens-style atheism, and I’m intrigued enough by the whole notion of spirituality to attend a Unitarian Universalist church. But belief to me is a state of mind, based on provable facts, and not something I would give my “deepest self” to in the absence of such facts.
Still, there is much to recommend in Parini’s short biography. Parini is a warm and humane guide to the life of Jesus and the early roots of Christianity. He is especially valuable in explaining Jesus “the religious genius” who synthesized Jewish, Greek and Eastern ideas, especially in the Sermon on the Mount. Parini’s learned exploration of Jesus’ moral and spiritual teachings transcends the reality-versus-metaphor divide.
If you’re looking for answers, then “Jesus” is not for you. There are none, and Parini doesn’t pretend otherwise. But if you’re interested in a different way of thinking about Christianity, then Parini’s brief guide is a good place to start.
--Dan Kennedy; Media Nation; Myth, reality and Jay Parini’s life of Jesus 1.28.14
I was fascinated. Here was someone who described himself as a believer — an Episcopalian, the denomination of my youth, no less — who spoke of Jesus and Christianity in terms of myth and metaphor rather than as some sort of rigid, literal reality. I wanted to see how he brought the seeming contradictions of belief and mythology together.
Unfortunately, the book itself does not quite live up to the promise of Parini’s conversation with Ashbrook, mainly because he tries to have it too many ways — starting with what it means to be a believer. “In its Greek and Latin roots,” he writes, “the word ‘believe’ simply means ‘giving one’s deepest self to’ something.” And he quotes St. Anselm: “For I do not seek to understand so that I may believe, but I believe so that I may understand.” To my way of thinking, that is putting the metaphorical cart before the metaphorical horse.
My principal unease with Parini, though, is that he writes about “remythologizing” Jesus without quite doing so. On the one hand, he suggests that the miracles Jesus performed and his resurrection are not meant to be taken literally. On the other, he does not rule out the possibility that they actually did happen. Parini doesn’t seem to think it matters all that much whether Jesus came back from the dead metaphorically or materially. Yet to me that’s the most important question.
I say that in full awareness of my own intellectual limitations. Like most people who were educated in a Western context, my thinking tends to be binary. My attitude toward religion is that it’s either literally true or it isn’t; and since it almost certainly isn’t, then it’s something I needn’t trouble myself with. Mind you, I have no patience for Christopher Hitchens-style atheism, and I’m intrigued enough by the whole notion of spirituality to attend a Unitarian Universalist church. But belief to me is a state of mind, based on provable facts, and not something I would give my “deepest self” to in the absence of such facts.
Still, there is much to recommend in Parini’s short biography. Parini is a warm and humane guide to the life of Jesus and the early roots of Christianity. He is especially valuable in explaining Jesus “the religious genius” who synthesized Jewish, Greek and Eastern ideas, especially in the Sermon on the Mount. Parini’s learned exploration of Jesus’ moral and spiritual teachings transcends the reality-versus-metaphor divide.
If you’re looking for answers, then “Jesus” is not for you. There are none, and Parini doesn’t pretend otherwise. But if you’re interested in a different way of thinking about Christianity, then Parini’s brief guide is a good place to start.
--Dan Kennedy; Media Nation; Myth, reality and Jay Parini’s life of Jesus 1.28.14
Tucker Carlson
Increasingly religious, Carlson holds that politics and work should be far in the back seat compared to faith and family, even declaring that “your work actually doesn’t mean very much, in the end.” Having grown up in such an atypical home, he always craved creating a close family and by all accounts has. For such a leading news media figure, it is remarkable that he not only lacks a social media account but does not even own a TV.
Being anchored to family and close friends has surely been a godsend to Carlson in light of what Moore paints as the mercilessly intolerant, cut throat world of News, Inc. In fact, within two days of making his first appearance on Carlson’s FOX program, the biographer was fired from his editor-at-large jobs at The Advocate and Out, perhaps America’s top gay publications. How revealing when Carlson points out that he continues to have “one friend who’s a personality at CNN,” yet “I can’t say this person’s name because it’ll wreck this person’s career.” --Dr Douglas Young; Libertarian Christian Institute; PORTRAIT OF A MAJOR MEDIA REBEL: A REVIEW OF TUCKER BY CHADWICK MOORE 9.11.23
Being anchored to family and close friends has surely been a godsend to Carlson in light of what Moore paints as the mercilessly intolerant, cut throat world of News, Inc. In fact, within two days of making his first appearance on Carlson’s FOX program, the biographer was fired from his editor-at-large jobs at The Advocate and Out, perhaps America’s top gay publications. How revealing when Carlson points out that he continues to have “one friend who’s a personality at CNN,” yet “I can’t say this person’s name because it’ll wreck this person’s career.” --Dr Douglas Young; Libertarian Christian Institute; PORTRAIT OF A MAJOR MEDIA REBEL: A REVIEW OF TUCKER BY CHADWICK MOORE 9.11.23
dan kennedy
Dan Kennedy
I listened to the podcast of “On Point” host Tom Ashbrook’s recent interview with the poet and author Jay Parini. The subject was Parini’s new book, “Jesus: The Human Face of God” (Icons).
I was fascinated. Here was someone who described himself as a believer — an Episcopalian, the denomination of my youth, no less — who spoke of Jesus and Christianity in terms of myth and metaphor rather than as some sort of rigid, literal reality. I wanted to see how he brought the seeming contradictions of belief and mythology together.
Unfortunately, the book itself does not quite live up to the promise of Parini’s conversation with Ashbrook, mainly because he tries to have it too many ways — starting with what it means to be a believer. “In its Greek and Latin roots,” he writes, “the word ‘believe’ simply means ‘giving one’s deepest self to’ something.” And he quotes St. Anselm: “For I do not seek to understand so that I may believe, but I believe so that I may understand.” To my way of thinking, that is putting the metaphorical cart before the metaphorical horse.
My principal unease with Parini, though, is that he writes about “remythologizing” Jesus without quite doing so. On the one hand, he suggests that the miracles Jesus performed and his resurrection are not meant to be taken literally. On the other, he does not rule out the possibility that they actually did happen. Parini doesn’t seem to think it matters all that much whether Jesus came back from the dead metaphorically or materially. Yet to me that’s the most important question.
I say that in full awareness of my own intellectual limitations. Like most people who were educated in a Western context, my thinking tends to be binary. My attitude toward religion is that it’s either literally true or it isn’t; and since it almost certainly isn’t, then it’s something I needn’t trouble myself with. Mind you, I have no patience for Christopher Hitchens-style atheism, and I’m intrigued enough by the whole notion of spirituality to attend a Unitarian Universalist church. But belief to me is a state of mind, based on provable facts, and not something I would give my “deepest self” to in the absence of such facts.
Still, there is much to recommend in Parini’s short biography. Parini is a warm and humane guide to the life of Jesus and the early roots of Christianity. He is especially valuable in explaining Jesus “the religious genius” who synthesized Jewish, Greek and Eastern ideas, especially in the Sermon on the Mount. Parini’s learned exploration of Jesus’ moral and spiritual teachings transcends the reality-versus-metaphor divide.
If you’re looking for answers, then “Jesus” is not for you. There are none, and Parini doesn’t pretend otherwise. But if you’re interested in a different way of thinking about Christianity, then Parini’s brief guide is a good place to start.
--Dan Kennedy; Media Nation; Myth, reality and Jay Parini’s life of Jesus 1.28.14
I was fascinated. Here was someone who described himself as a believer — an Episcopalian, the denomination of my youth, no less — who spoke of Jesus and Christianity in terms of myth and metaphor rather than as some sort of rigid, literal reality. I wanted to see how he brought the seeming contradictions of belief and mythology together.
Unfortunately, the book itself does not quite live up to the promise of Parini’s conversation with Ashbrook, mainly because he tries to have it too many ways — starting with what it means to be a believer. “In its Greek and Latin roots,” he writes, “the word ‘believe’ simply means ‘giving one’s deepest self to’ something.” And he quotes St. Anselm: “For I do not seek to understand so that I may believe, but I believe so that I may understand.” To my way of thinking, that is putting the metaphorical cart before the metaphorical horse.
My principal unease with Parini, though, is that he writes about “remythologizing” Jesus without quite doing so. On the one hand, he suggests that the miracles Jesus performed and his resurrection are not meant to be taken literally. On the other, he does not rule out the possibility that they actually did happen. Parini doesn’t seem to think it matters all that much whether Jesus came back from the dead metaphorically or materially. Yet to me that’s the most important question.
I say that in full awareness of my own intellectual limitations. Like most people who were educated in a Western context, my thinking tends to be binary. My attitude toward religion is that it’s either literally true or it isn’t; and since it almost certainly isn’t, then it’s something I needn’t trouble myself with. Mind you, I have no patience for Christopher Hitchens-style atheism, and I’m intrigued enough by the whole notion of spirituality to attend a Unitarian Universalist church. But belief to me is a state of mind, based on provable facts, and not something I would give my “deepest self” to in the absence of such facts.
Still, there is much to recommend in Parini’s short biography. Parini is a warm and humane guide to the life of Jesus and the early roots of Christianity. He is especially valuable in explaining Jesus “the religious genius” who synthesized Jewish, Greek and Eastern ideas, especially in the Sermon on the Mount. Parini’s learned exploration of Jesus’ moral and spiritual teachings transcends the reality-versus-metaphor divide.
If you’re looking for answers, then “Jesus” is not for you. There are none, and Parini doesn’t pretend otherwise. But if you’re interested in a different way of thinking about Christianity, then Parini’s brief guide is a good place to start.
--Dan Kennedy; Media Nation; Myth, reality and Jay Parini’s life of Jesus 1.28.14
kathryn jean lopez
Kathryn Jean Lopez
Christianity in Iraq, on the other hand, is in a different place, on the other side of the ISIS genocide that drove most of the Christians from Mosul to Erbil, near Kurdistan. When it comes to the persecuted Church, Iraq is a hopeful story, if a work in progress.
“ISIS is defeated, Christ is victorious,” Archbishop Bashar Warda tells me. “The Church is back again. Mass is back again.”
Warda, who established the exchange program with Franciscan University, says it has helped change how young Iraqis see Americans.
At first, many of his people thought the students coming to teach them must have been desperate for jobs. But as the Iraqis got to know the American teachers, they saw real faith, talent and generosity.
The young people are coming because “they want to serve the needs of the Church. They show the beauty and kindness of American Catholics,” Warda says.
During the genocide, Warda was able, with the help of the Knights of Columbus and Aid to the Church in Need, to establish a Catholic university and a hospital, among other things, for the people who wound up on his doorstep as refugees from ISIS.
He was able to help Christians see a future in Iraq — education for children and jobs for their parents. Warda credits good priests like then-Father (now Bishop) Thabet Habib Yousif Al Mekko for doing the difficult work of “accompanying his people through that long, painful road.” (Both Warda and Thabet were in Orlando for the annual Knights of Columbus convention this summer.)
This is no small thing. In 2014, Iraqi Christians understandably were tempted to think “this is the end ... That there is no future for them in Iraq,” Warda remembers. --Kathryn Jean Lopez; Press Republican; Christianity is alive and well in Iraq 9.18.23
“ISIS is defeated, Christ is victorious,” Archbishop Bashar Warda tells me. “The Church is back again. Mass is back again.”
Warda, who established the exchange program with Franciscan University, says it has helped change how young Iraqis see Americans.
At first, many of his people thought the students coming to teach them must have been desperate for jobs. But as the Iraqis got to know the American teachers, they saw real faith, talent and generosity.
The young people are coming because “they want to serve the needs of the Church. They show the beauty and kindness of American Catholics,” Warda says.
During the genocide, Warda was able, with the help of the Knights of Columbus and Aid to the Church in Need, to establish a Catholic university and a hospital, among other things, for the people who wound up on his doorstep as refugees from ISIS.
He was able to help Christians see a future in Iraq — education for children and jobs for their parents. Warda credits good priests like then-Father (now Bishop) Thabet Habib Yousif Al Mekko for doing the difficult work of “accompanying his people through that long, painful road.” (Both Warda and Thabet were in Orlando for the annual Knights of Columbus convention this summer.)
This is no small thing. In 2014, Iraqi Christians understandably were tempted to think “this is the end ... That there is no future for them in Iraq,” Warda remembers. --Kathryn Jean Lopez; Press Republican; Christianity is alive and well in Iraq 9.18.23
matt mcmanus
Matt Mcmanus
".....everyone hopes God is on Brandon Johnson’s side — and a statement of hope about the environment. And that wraps this meeting of the ecology reading group of the Institute for Christian Socialism — a name the political Right would locate somewhere between oxymoron and heresy.
The Institute for Christian Socialism (ICS), founded in the late 2010s by scholars and activists, is one of a growing number of left Christian organizations to emerge or be revived over the past decade, from radical Black churches to LGBTQ-affirming congregations. Stridently opposed to the right-wing approach to the Gospels, Christian leftists and socialists profess a radical faith centered on our duties to the least among us. Conventional wisdom suggests all forms of socialism share a bedrock commitment to atheistic materialism, following Marx’s infamous description of religion as the “opiate of the masses.” Less remembered is that, in context, Marx suggests religion is something like medicinal: it’s “the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions.” Many socialists agree with Marx’s dialectical take here, that one of religion’s major draws is how it makes sense of an unjust world. But to Christian socialists, religion isn’t merely consolation; it’s a profound call to action and good works. The roots of Christian socialism are in scripture itself. While conservative Christians view humanity as radically fallen — thus requiring the steady hand of tradition and authority to curb evil — Christian socialists turn that theology into an injunction against the corrupting influence of political and economic power. For Christian socialists, the equality of souls under God obligates us to care for the marginalized and vulnerable while guarding against domination. When Jesus declared that it’s easier for a camel to pass through the eye of the needle than for a rich man to enter heaven, or insisted that God stands with the “wretched of the earth” — the title of Frantz Fanon’s anti-colonial masterpiece — he laid the groundwork for Christian socialism. --Matt Mcmanus; In These Times; Christian Socialists Are Reclaiming Faith from the Right 9.18.23
The Institute for Christian Socialism (ICS), founded in the late 2010s by scholars and activists, is one of a growing number of left Christian organizations to emerge or be revived over the past decade, from radical Black churches to LGBTQ-affirming congregations. Stridently opposed to the right-wing approach to the Gospels, Christian leftists and socialists profess a radical faith centered on our duties to the least among us. Conventional wisdom suggests all forms of socialism share a bedrock commitment to atheistic materialism, following Marx’s infamous description of religion as the “opiate of the masses.” Less remembered is that, in context, Marx suggests religion is something like medicinal: it’s “the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions.” Many socialists agree with Marx’s dialectical take here, that one of religion’s major draws is how it makes sense of an unjust world. But to Christian socialists, religion isn’t merely consolation; it’s a profound call to action and good works. The roots of Christian socialism are in scripture itself. While conservative Christians view humanity as radically fallen — thus requiring the steady hand of tradition and authority to curb evil — Christian socialists turn that theology into an injunction against the corrupting influence of political and economic power. For Christian socialists, the equality of souls under God obligates us to care for the marginalized and vulnerable while guarding against domination. When Jesus declared that it’s easier for a camel to pass through the eye of the needle than for a rich man to enter heaven, or insisted that God stands with the “wretched of the earth” — the title of Frantz Fanon’s anti-colonial masterpiece — he laid the groundwork for Christian socialism. --Matt Mcmanus; In These Times; Christian Socialists Are Reclaiming Faith from the Right 9.18.23
Matt Mcmanus
When Jesus declared that it’s easier for a camel to pass through the eye of the needle than for a rich man to enter heaven, or insisted that God stands with the “wretched of the earth,” he laid the groundwork for Christian socialism..............The roots of Christian socialism are in scripture itself. While conservative Christians view humanity as radically fallen — thus requiring the steady hand of tradition and authority to curb evil — Christian socialists turn that theology into an injunction against the corrupting influence of political and economic power. For Christian socialists, the equality of souls under God obligates us to care for the marginalized and vulnerable while guarding against domination. When Jesus declared that it’s easier for a camel to pass through the eye of the needle than for a rich man to enter heaven, or insisted that God stands with the “wretched of the earth” — the title of Frantz Fanon’s anti-colonial masterpiece — he laid the groundwork for Christian socialism. --Matt Mcmanus; In These Times; 9.18.23
mark wingfield
Mark Wingfield
There are dozens of other ways to help children around the world that will do more real good than Samaritan’s Purse and that will not give a platform to a high-profile minister in whom the spirit of truth does not reside. Franklin Graham has made himself as big a liar as Donald Trump by spouting this nonsense. One big difference is that Trump doesn’t claim to speak for God.
-Mark Wingfield-Baptist News Global-Jan 10, 2022
There are dozens of other ways to help children around the world that will do more real good than Samaritan’s Purse and that will not give a platform to a high-profile minister in whom the spirit of truth does not reside. Franklin Graham has made himself as big a liar as Donald Trump by spouting this nonsense. One big difference is that Trump doesn’t claim to speak for God.
-Mark Wingfield-Baptist News Global-Jan 10, 2022