So a reporter walks into a church (rimshot)

It's a law. Whenever the Vatican issues a papal encyclical, journalists have to figure out what the pope was trying to say.

To do this, we contact scholars, politicos and clergy for background information and edgy quotes. Thus, a reporter recently called Father Richard John Neuhaus of the journal First Things to discuss Pope Benedict XVI's "Deus Caritas Est (God is Love)."

During this interview, Neuhaus referred to the pope as the "bishop of Rome." The reporter then said, "That raises an interesting point. Is it unusual that this pope is also the bishop of Rome?"

(Cue sound: One comedy-club rimshot.)

Writing in his online journal, Neuhaus noted that the journalist later said, with "manifest sincerity, 'My job is not only to get the story right but to explain what it means.' Ah yes, he is just the fellow to explain what this pontificate and the encyclical really mean. It is poignant."

Wait, there's more. Another time, an "eager young thing" from the same national newspaper called to discuss a political scandal. Sadly, Neuhaus said, corruption has "been around ever since that unfortunate afternoon in the garden.?

There was a long pause and she asked: "What garden was that?"

Neuhaus isn't alone in noticing that reporters often veer into a mental ditch when covering religion. In a scathing Books & Culture essay entitled "Religiously Ignorant Journalists," sociologist Christian Smith of the University of North Carolina said he is tired of calls from journalists who don't know that Episcopalians are not "Episcopals" or who confuse evangelicals with "evangelists" or even, God forbid, "evangelicalists."

Why, he asked, do newsroom managers allow this?

"I find it hard to believe that political journalists call Washington think tanks and ask to talk with experts on background about the political strategies of the 'Democrizer' or 'Republication' parties, or about the most recent "Supremicist Court" ruling," said Smith. "So why do so few journalists covering religion know religion?"

Anyone who talks to people in pulpits and pews knows that many -- especially in conservative sanctuaries -- believe they know the answer. They believe that most journalists are biased against religious people.

Neuhaus, however, is convinced that the problem is even more basic than that. Journalists work hard, he said, but they are "not always the sharpest knives in the drawer." Most are the products of journalism schools that, according to Neuhaus, are intellectually second rate or worse.

While he knows of "notable exceptions" of bias and malicious intent, the priest said he has "been led to embrace something like an Occam's razor with respect to journalistic distortions: Do not multiply explanations when ignorance will suffice."

These are fighting words for journalists. As a professor, I must confess that many if not most of my student journalists in the Council for Christian Colleges and Universities have come from the honor rolls. I have also had the pleasure of knowing more than my share of brilliant women and men who are professional religion reporters.

Yes, if would help if more editors hired trained, experienced professionals to cover the religion beat. And it would help if Neuhaus and other clergy who belittle the craft of journalism urged their own colleges to emphasize journalism education, thus adding to the intellectual diversity in newsrooms. Religious leaders could praise and support postgraduate seminars such as those offered by the Pew Forum and the Poynter Institute that help journalists learn more about religion and improve their reporting skills.

But mistakes will be made.

Just this week, Newsweek served up an instant classic in the journalistic genre of "laugh to keep from crying" miscues about religion.

The story concerned the success of the debate team at the Rev. Jerry Falwell's Liberty University. At the moment, the team is ranked No. 1 in the nation (Harvard University is No. 14) and Falwell tried to explain that the debaters were, in their own way, involved in a kind of ministry to the culture.

Alas, the reporter mangled a crucial metaphor.

Thus, the story now ends with this correction: "In the original version of this report, NEWSWEEK misquoted Falwell as referring to 'assault ministry.' In fact, Falwell was referring to 'a salt ministry' -- a reference to Matthew 5:13, where Jesus says, 'Ye are the salt of the earth.' We regret the error."

Amarillo makes Catholic news -- again

The Catholic Diocese of Amarillo is not the kind of place that makes national news very often.

Yet the bishop of the Texas high plains did precisely that in 1981 when he took an idealistic -- some said foolhardy -- stand to defend the sanctity of life. Bishop Leroy Matthiesen urged workers at the nearby Pantex plant to walk away from their jobs assembling nuclear weapons.

Peace activists cheered, while big-league journalists rushed to cover the story.

A quarter of a century later, the tiny Diocese of Amarillo is back in the news and, once again, its leaders are speaking out on the sanctity of life. This time, the conservative Bishop John Yanta is providing a home for a new Catholic society dedicated to activism against abortion, euthanasia, the death penalty and other symptoms of what the late Pope John Paul II called the "culture of death."

The priest who leads the new Missionaries of the Gospel of Life society isn't expecting media cheers this time, although he believes there is a connection between these life-and-death issues, from nuclear bombs to unborn babies.

"All human life is sacred and whatever the threat to it is, the church must be there speaking out," said Father Frank Pavone, director of the existing Priests For Life Network and founder of the new organization for priests, deacons and laity. "Silence is not an option when lives are at stake."

It may seem odd for this project to be based in such a remote location, in a 26-county diocese with only 49 parishes spread across 25,800 square miles. Amarillo certainly represents a change for Pavone, who grew up near New York City and was ordained by the late Cardinal John O'Connor into that powerful 397-parish archdiocese.

Rome has given the Missionaries of the Gospel of Life approval to train and direct the ministries of its own priests. The society hopes to claim Mother Teresa and John Paul II, author of the Evangelium Vitae ("Gospel of Life") encyclical, as its patron saints.

"The idea of a new religious community founded for the purpose of working to protect human life may seem like a sign of contradiction -- but it may just be what the world of today needs," wrote Cardinal Renato Martino of the Pontifical Council for Justice and Peace. "The call to protect life is ... the very basis of our recognition of human rights."

Pavone said 50 men have already attended retreats to learn more about the society, while 300 have inquired by email. Meanwhile, 15 priests are talking to their bishops about joining.

"I do not know how large we will be. It could be 40 priests or it could be 400. There will also be deacons and lay people involved," said Pavone.

While some of these priests may be based in parishes, most will travel nationwide taking part in protests and teaching clergy and laity how to lead demonstrations and to counsel women who have had abortions. In effect, they will do what Pavone has done with Priests For Life, including his high-profile work with the parents of Terri Schiavo, who died last March in Florida after her feeding tube was removed.

This is precisely what worries Planned Parenthood leaders, who have circulated an Institute for Democracy Studies report claiming that Pavone and his associates have consistently presented a "moderate" face to the public, while supporting clinic blockades and other illegal protest activities. "Priests for Life say they oppose violence, but their actions send a different message," according to the report.

The Missionaries of the Gospel of Life will continue to be committed to public marches and prayer vigils, with a renewed emphasis on nonviolence, order and the leadership of trained clergy, said Pavone, during a visit to Washington, D.C., for last week's annual March For Life.

"If a priest or a bishop comes out and leads a protest or a prayer service, then you don't have a leadership vacuum that can lead to trouble," he said.

"People are going to protest against abortion. This issue is that central to our faith. Would you rather have protests by trained people who are well organized and have responsible leaders or would you rather have protests that are random and chaotic? That's the question people on the other side need to be asking."

Are there 'virtual' sins?

It has been a few weeks since the kids ripped off the Christmas wrappings and, after plugging in a few cables, soared off into the private universes inside their new video games.

Since then, most of them have been slaying armies of evil aliens, orcs, zombies or Nazis. Then again, they may -- with pounding pulses and razor-sharp reflexes -- have slaughtered innocent bystanders, bedded prostitutes, sold hard drugs to children and used stolen vehicles to flatten cops.

"Gamer" Jeff Hooten is worried that most parents have no idea what is going on in the digital domains behind those closed doors.

"Parents probably know that some researchers say these games are bad and that other researchers say they're OK. ... Also, these games aren't in the news because no one has walked into a school lately and shot the place up," said Hooten, author of a first-person Citizen Magazine essay entitled "Point. Click. Kill. A Father's Confession."

"But these games have changed and matured so much. It's a whole new world and parents need to know that."

The statistics describing the video-game industry are both stunning and almost irrelevant, since it is growing so fast. But when it comes to media sales, the gaming industry is poised to overtake music and movies in the next decade. The Entertainment Software Association claims that half of all Americans have played video games and a 2003 Gallup survey found that 70 percent of teen-aged boys had played one of the "Grand Theft Auto" games, which are rated "mature" or even "adults only."

Hooten wanted to explore this world, so he mastered "Halo 2," "Doom 3," Resident Evil," "Vice City" and other popular games intended for players 17 and older. He got used to the profanity and the sight of dismembered bodies. He felt no major pangs of guilt, until his young son walked in and asked: "Daddy, can I watch you play the bad game?"

One hard question leads to another. Is "virtual sin" real? Should parents forbid their children to play video games or, like television and movies, teach them to make wise choices? Should religious leaders and politicians seek tighter controls on the most violent and lurid games?

While researchers have focused on how these games affect the lives and habits of children, Christine Rosen of the Ethics and Public Policy Center is convinced that it's time to ask about their impact on our culture as a whole.

For millions of people, video games are the "new playgrounds of the self" in which players create imaginary identities that let them do things that they would never do in the real world, noted Rosen, in the journal "The New Atlantis." Digital technology allows a person to morph from one imaginary personality to another -- from chatty teen to midnight cyber assassin, from high-tech entrepreneur to lonely spouse seeking solace from online lovers. The interactive game world combines all of this.

A study called "Got Game" quoted one enthusiast saying: ?Games give us freedom to be, think, do, create, destroy. They let us change the answer to the question, 'Who am I?' in ways never before possible. Games let us reach the highest highs and the lowest lows, let us play with reality and reshape it to our own ends. They give us hope and meaning, show us that our journey through life is not pointless."

For real? At some point, argues Rosen, someone must ask: "Are we becoming so immersed in virtual reality that we end up devoting more time to the care and tending of our multiple, virtual identities than to the things in the real world that contribute to the formation of healthy identity?"

Hooten isn't ready to go that far, in part because he believes many of the games are creative and fun. But parents must wake up and pay attention.

"I'm not saying that video games are the devil's playground," said Hooten, who currently works as an Internet editor at Focus on the Family. "What I'm trying to say is, 'This is what I did. This is what it felt like. This is what these games are all about.' ...

"It is like entering another world. I guess that I had fun, if that's the right word for it. You really get immersed in these games and it's hard to stop."

Take Pat Robertson, please

Once again, inquiring media minds wanted to know: Does the Rev. Pat Robertson's telephone actually have a speed-dial button for the angel of death?

The evangelical alpha male keeps making news with grim pronouncements about life, death and God's will. In the past, he has discussed the steering mechanisms of hurricanes and the aging hearts of liberal U.S. Supreme Court Justices. This past summer he said it wouldn't be a bad idea to assassinate Venezuelan President Hugo Chavez.

Now, of course, he has speculated that, while Israeli Prime Minister Ariel Sharon is "a very likeable person," there may be a link between his devastating stroke and his decision to withdraw from the Gaza Strip. And what about that 1995 assassination of Yitzhak Rabin?

The Old Testament, Robertson noted on the 700 Club, "makes it very clear that God has enmity against those who, quote, 'divide my land.' ... I would say woe unto any prime minister of Israel who takes a similar course to appease the EU (European Union), the United Nations or United States of America. God said, 'This land belongs to me, you better leave it alone.' "

This is old news. What is new is the growing chorus of voices crying out that, while Robertson speaks for himself and an aging niche TV audience, he long ago wandered far out of mainstream Christian life.

Consider this urgent reaction to his remarks about Sharon.

"The Bible clearly reveals God to be a God of justice and righteousness as well as a God of forgiveness and mercy. Does God judge? Yes. However, whether or not a particular event is God?s judgment is something that the Apostle Paul has told us is 'past finding out.' No one ?hath known the mind of the Lord.'

"Even if one agreed with Pat Robertson?s position that the Israelis do not have the right to grant part of the Holy Land to the Palestinians, it would be well beyond Rev. Robertson's competence to discern that these tragic events were in any way, shape or form the result of God's judgment on any individuals. I am almost as shocked by Pat Robertson's arrogance as I am by his insensitivity."

Did these blunt words come from an official at the National Council of Churches? The U.S. Conference of Catholic Bishops? Former President Jimmy Carter?

Actually, this quotation came from Dr. Richard Land, president of The Southern Baptist Convention?s Ethics & Religious Liberty Commission. Land said he asked a classroom of Southern Baptist Theological Seminary students what they thought of Robertson's statement and they were "embarrassed and incensed."

It's understandable that journalists want to craft edgy sound bites and hilarious headlines out of Robertson's comments. And there are, in fact, "Christian Zionists" who share his beliefs about the land of Israel. Reporters writing in-depth stories about tensions between Jews, Muslims and Christians in the Middle East would want to cover this small, but vocal, group in order to contrast its beliefs with those of other Christians in Protestant, Catholic and Eastern Orthodox churches.

Truth is, evangelical Protestantism is both unorganized and complex and it does not have one or two acknowledged leaders, noted the liberal media critic Amy Sullivan, writing for the Washington Monthly weblog.

"Given that, there are a few different groups of people who should be (and sometimes are) featured as evangelical voices," she noted. "For religious leaders, there are Ted Haggard of New Life Church and the National Association of Evangelicals (NAE), Rick Warren of Saddleback Church, Brian McLaren of Cedar Ridge Church, Joel Osteen of Lakewood Church, Rod Parsley of World Harvest Church, and Franklin Graham (Billy?s son). Political voices include Richard Land of the Southern Baptist Convention, Richard Cizik of NAE, Joseph Loconte of the Heritage Foundation, and Michael Cromartie of the Ethics and Public Policy Center."

The list goes on and on. Journalists should learn these leaders' names and tap them for comments, instead of aiming their pens and cameras at Robertson again and again and again.

"As for Pat Robertson and Jerry Falwell, their heyday was 20 years ago," wrote Sullivan. "The only reason they?re still booked as talking heads is that most producers don?t know these two men no longer have any power. But more than that, they?re just not representative of today?s evangelicals."

First column on Christmas wars 2006

Another year of Christmas warfare has come and gone and Rutherford Institute President John W. Whitehead is already having mischievous thoughts about 2006.

There's no reason to think these Christmas clashes will stop anytime soon, especially not in an election year. But if Americans are going to keep fighting about Christmas, Whitehead thinks their civic leaders should at least create some constructive debates at the grassroots level where they'll do some good.

What they could do in 2006, he said, with a laugh, is put signs under their big public trees that proclaim, "Formerly known as a Christmas tree."

Then everyone would get mad -- with good cause.

"So is it a 'Christmas tree' or a 'community tree' or what? Someone has to make that decision," said Whitehead. "The problem is that if people in your community want to call it a 'community tree,' they have every right to call it a 'community tree.' But if the people in your community want to call it a 'Christmas tree,' they have every right to call it a 'Christmas tree.' ...

"People are going to have to talk to each other and work things like that out. There's no way around it."

The irony, said Whitehead, is that legal strategists who often disagree about other church-state conflicts agree that America's laws are not all that confusing when it comes to "December dilemma" conflicts in the public square.

A veteran leader on the progressive side of Baptist life agrees. According to J. Brent Walker of the Baptist Joint Committee, which often clashes with conservatives, there is nothing wrong with calling a Christmas tree a "Christmas tree." At the height of this year's holiday warfare, he circulated a three-rule list to help public officials -- especially in schools -- negotiate this cultural minefield in future years. He noted that many liberal and conservative experts agree that:

(1) Concerts in public schools can and should include sacred music along with secular selections, as long as the sacred does not dominate.

(2) Dramatic productions can include religious subjects, as long as they do not involve worship and the goal is to education about religious faiths and traditions.

(3) "Free standing creches, as thoroughly religious Christian symbols, should not be sponsored by government, but Christmas trees and menorahs are sufficiently secular to allow their display without a constitutional problem," wrote Walker.

As this final suggestion hints, the key is that communities can celebrate Christmas, as long as their leaders do not appear to be promoting Christmas -- alone.

"Christmas is Christmas and a tree is a tree," he said. "There's nothing wrong with calling it what it is: a Christmas tree. And it is perfectly appropriate to extend a specific holiday greeting such as my Jewish friends do when they wish me a 'Merry Christmas,' and I return a 'Happy Hanukkah.' "

This is just the start. As America grows more and more complex, noted Walker, this all-purpose polite greeting may end up sounding something like this: "Merry Christmas, Happy Hanukkah, and a Joyous Kwanzaa, Martyrdom Day of Guru Tegh Bahadur, Bodhi Day, Maunajiyaras Day, Beginning of Masa'il, Nisf Sha'ban and Yalda Night, Yule and Shinto Winter Solstice, and Ramadan! Or, happy holidays!"

Whitehead agreed that the goal is for public officials to strive, at all times, to be "inclusive, rather than exclusive." Nevertheless, the growing diversity of American religious life has many public officials "running scared."

Some panic and make mistakes. This leads to the scenario that -- year after year -- causes the highest number of outraged calls to the Rutherford Institute. Many public officials push for civic and educational programs that emphasize Hanukkah and Kwanzaa, but then include "secular" holiday music rather than religious Christmas music.

"We all know what the law says," said Whitehead, whose organization has produced a guide entitled "The Twelve Rules of Christmas."

"If people would just include Christmas in the whole diverse holiday mix, most of this trouble would go away. But there are public officials out there who think they have to do away with Christmas altogether in order to avoid controversy. And what happens? People in the pro-Christmas majority start feeling like they're being pushed around and they start pushing back. Then everybody gets mad -- Christmas after Christmas."

2005: Is terrorism 'religion' news?

The suicide bomber struck at a sandwich stand in the busy outdoor market of the Israeli coastal city called Hadera, killing five people and wounding dozens more.

Islamic Jihad claimed credit for the blast, which came a month after Israel's September exit from Gaza. Israeli leaders quickly released a statement noting that this attack followed remarks by Iranian President Mahmoud Ahmadinejad that the Jewish state should be "wiped off the map."

The bomber was a Palestinian. News reports did not attempt to pin ethnic or religious labels on the victims.

Are events such as this one "religion" news?

This question matters because, week after week, journalists struggle to describe conflicts of this kind between the extremists many now call Islamists and other believers -- Jews, Christians, moderate Muslims, skeptics and others. These events are haunted by religion, yet it is faith mixed with politics, history, ethnicity, economics, blood feuds and many other factors.

I am not sure it would help readers if the press called these events "religion" news. If might stir even hotter emotions. Do we need to know the religious identity of every victim or have we reached the point where journalists can assume that we know? When are rioting thugs merely rioting thugs? When are police just police?

Nevertheless, it's hard not to ask these kinds of questions when reading the list of the Religion Newswriters Association's top 10 news events of 2005.

The overwhelming choices for the top two stories were the final decline and death of Pope John Paul II -- who mourners hailed as "John Paul the Great" -- and the election of Pope Benedict XVI. The 100 religion-beat professionals who took part also selected John Paul II as religion newsmaker of the year, with 68 percent of the vote. The new pope placed second, with 21 percent.

News at the Vatican will always make headlines. The rest of the 2005 list included other familiar topics, from debates about evolution to euthanasia, from battles over homosexuality to unresolved church-state tensions among the justices -- current and future -- at the U.S. Supreme Court. But the top 10 included no events linked to terrorism, Iraq, Israel and the clash of cultures that has dominated the news in recent years.

This is news about religion, but is it "religion" news?

According to historian Martin Marty, America's best-known commentator on religion, it's time for journalists to ask a more disturbing question: "In the wake of Sept. 11, is there any news today that IS NOT religion news?"

Here's the rest of the RNA list of the top 10 religion stories:

(1) The world mourns the death of Pope John Paul II after his historic reign of 26-plus years. His courage in the face of death inspires many. Admirers call for his canonization and major networks broadcast mini-series about this life.

(2) The veteran Cardinal Joseph Ratzinger, a top aide to John Paul II, is elected by the cardinals to succeed him as Benedict XVI. Catholic progressives are appalled, while other Vatican insiders watch for signs of what his papacy will bring.

(3) While demonstrators mourn, Terri Schiavo dies in a Florida nursing home after her feeding tube is removed. Politicians, clergy and family members debate her right to live or die.

(4) Churches and faith-based agencies respond to Hurricane Katrina, the tsunami in Southeast Asia and a devastating earthquake in Pakistan. Many clergy ask: What role did God play in these disasters?

(5) Disputes about homosexuality continue to split the global Anglican Communion, as well as cause tensions among Evangelical Lutherans, United Methodists and, in a dispute that finally went public, the American Baptists.

(6) Advocates of "intelligent design" continue to push for the right to question Darwinism in public schools, but suffer stinging defeats in Pennsylvania.

(7) U.S. Supreme Court approves posting of Ten Commandments outside the Texas state capitol and disapproves their posting inside Kentucky courthouses -- both by 5-4 votes. A federal judge reinstates a ban on "under God" in Pledge of Allegiance in three California school districts.

(8) Voices on the religious right and left question President Bush's three nominees to the Supreme Court, with some evangelicals supporting and some opposing born-again candidate Harriet Miers.

(9) Vatican releases long-awaited document on gay seminarians, barring from ordination those who are actively homosexual, have "deeply rooted" gay tendencies or oppose the church's teachings on the subject.

(10) Billy Graham holds a final evangelistic campaign in New York City.

Have yourself a megachurch Christmas

During the last five days before Christmas, at least 55,000 people were planning to attend the eight multi-media worship services at Willow Creek Community Church.

The leaders of this famous megachurch outside Chicago can be precise about this number because that is how many people had, at mid-week, visited WillowCreek.org and claimed seats in the 7,200-seat auditorium. A few solo seats remained.

"We don't sell the tickets, of course," said spokesperson Cally Parkinson. "Most people really like the E-Tickets. It's convenient to know that you'll have a seat and it helps us prepare for all of those people in the church and the parking lots."

These 75-minute Christmas services began on Tuesday night and continued through the popular Christmas Eve triple-feature at 12:30, 3 and 5:30 p.m. This is, as Parkinson likes to say, the Super Bowl for this "seeker friendly" congregation.

Any way you look at it, 55,000 people is a big Christmas. Willow Creek's leaders are used to that. They are not, however, used to handling a barrage of questions -- primarily from journalists -- about their decision not to hold a Christmas service on Christmas Sunday.

Many other big congregations decided to use the same strategy, which meant the "Churches Shut Doors on Christmas" headlines spread nationwide. The timing was perfect, in a year when the "Put Christ back in Christmas" debates were bigger and louder than ever in the public square.

"I think the whole Christmas wars story was being driven by TV talk shows and politics and we just turned into the next day's story," said Mark Ashton, who serves as "pastor of spiritual development" at Willow Creek. "Ironically, when all is said and done, this could turn into the biggest outreach event that we've ever done as a church."

Willow Creek has, as a rule, never held services on Christmas Day, he explained. The exception came in 1994, which was the last time Christmas fell on a Sunday. After hosting the usual throngs in the pre-Christmas services, hardly anyone -- which at Willow Creek means 1,000-plus people -- returned that Christmas Sunday. This is serious, since it takes 1,000-plus people to operate the children's ministries, youth groups, food services, bookstore operations and parking lots when the megachurch opens its doors on an ordinary Sunday.

Thus, Willow Creek's leaders decided to create a 12-minute DVD this year containing a story -- entitled "Emmanuel: God With Us" -- about a young woman in Chicago struggling to understand the meaning of Christmas. The church produced 25,000 of the DVDs for home use by families on Sunday.

"We don't think that we're skipping worship on that Christmas Sunday," said Ashton. "What we're doing is decentralizing it. ... We're hoping to end up with 20,000 mini-services in homes in the Chicago area and all across America."

The goal, for Willow Creek leaders, is finding a way to create the most "spiritual experiences" for the most people this Christmas, he said. It helps that most megachurches are not tied to the ancient traditions that steer other flocks.

In a statement released to critics, Willow Creek leaders explained that in their community, the "normal Christmas rhythm is to celebrate Christmas with a Christmas Eve church service, then spend Christmas Day with family and friends. Most nondenominational churches reflect this same pattern. Some liturgical churches, like the Episcopal or Catholic churches, are tied closely to a church calendar. They always celebrate Christmas Day as a high point on their calendar. So if they departed from this tradition, it would be a big change."

In other words, Willow Creek remained true to its own goals and its own philosophy as a church. Keeping the doors closed on Christmas Day was not a change in a worship tradition -- it was an expression of a modern reality.

"Our goal is to serve people in ways that make the most sense and have the most spiritual impact on their lives," said Ashton. "It's not just a matter of giving people what they want. It isn't just consumerism. We challenge the socks off people with the messages they hear while they're in our services. ...

"But we also notice how people vote with their feet. We notice when they want to attend services and when they do not. We take that into account."

That Church Calendar Christmas Crunch

In the beginning, there were humble Nativity pageants for the kids and Christmas choir extravaganzas for the grown-ups.

As the decades passed, some big Protestant churches began hiring orchestras and buying advertisements, creating a music-ministries arms race that pitted the Baptists against the Pentecostals and the Presbyterians against the Methodists. Some prosperous churches even began moving these performances on stage or outdoors, adding elaborate sets, costumes and lights.

But the leaders of these churches agreed on one thing -- big Christmas events were supposed to be held on the Sunday before Christmas. Most of the faithful stayed home to fill their roles in the big shows in their churches and then hit the road.

"Going to church on Christmas Eve or Christmas Day was something the Catholics did and all the people in those other churches that followed the church calendar," said John Witvliet, director of the Calvin Institute of Christian Worship at Calvin College.

"For most Protestants, Christmas was about being with your family. Churches weren't open on Christmas, but nobody thought much about it -- unless Christmas fell on a Sunday. Then things could get complicated."

This is precisely what happened this year, of course, when some of America's largest evangelical churches made headlines by canceling their Sunday services on Christmas Day, urging the faithful to stay home with their families. The New York Times, the Chicago Tribune and many other news organizations said this was an ironic decision in a year when conservatives were attacking any merchants and government leaders who refused to "put Christ back in Christmas."

It seemed, said Witvliet, that "part of the problem was that headline that everyone was using -- 'Churches Close On Christmas.' That just seemed so counter-intuitive to people who have never really given much thought to the problems that churches have year after year trying to negotiate their Christmas schedules so that things work out for their families. ...

"But this is old news. This problem has been getting worse for decades."

Like it or not, the old Christmas traditions built on extended families and small, neighborhood churches have been shredded by decades of interstate highways, divorces, Thanksgiving shopping blitzes, mass media, secular parties and cheap airplane tickets.

Modern clergy find it hard to get the numbers to add up.

How is a church music minister going to handle a difficult Christmas cantata when only one or two tenors or sopranos remain in town? What are elementary-grade Sunday school leaders supposed to do when most of their Nativity pageant angels, shepherds and wise men have been air-lifted to distant zip codes to visit various grandparents or ski resorts?

Drastic times produce pragmatic pastors and priests. Thus, it has been a decade or two since most churches -- Protestant and Catholic churches alike -- began moving many of their Christmas festivities into mid-December and even earlier in an attempt to find gaps in the log-jammed calendars of their wandering members.

Those Christmas concerts that used to be scheduled for Sundays around Dec. 22 or 23 began drifting earlier and earlier in the month. At many churches, organizations and, especially, Christian schools the Christmas season is all but over by Dec. 15 or 16 or earlier. All that's left is frantic shopping and the rites of travel, food, family, fellowship and television.

"At some point, the whole month of December turns into Christmas and people just do what they have to do to jam everything in there," said Witvliet.

The only surprising part of this year's megachurch Christmas controversy, he added, was that some influential Protestant churches decided to close their doors on a Sunday. After all, it is perfectly normal for Protestant churches not to gather for worship on the Feast of the Nativity, even though it is one of the most important holy days in Christian tradition.

And what about observing the traditional Christmas season itself, which begins on Dec. 25th and continues through Epiphany on Jan. 6th?

"Even talking about the traditional 12 days is like asking people to run uphill against everything that's going on around them," said Witvliet. "Most of what happens in the church today is, sadly, being driven by the calendar of the shopping mall. That's how people order their lives."

About those 'secular' menorahs

When it comes to decorating tabernacles and temples, the God of Israel cares about the fine details.

Consider these Exodus instructions: "Thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made: his shaft, and his branches, his bowls, his knops, and his flowers, shall be of the same. And six branches shall come out of the sides of it; three branches of the candlestick out of the one side, and three branches of the candlestick out of the other side."

Counting the center candlestick, this created a unique candelabrum with seven lamps, a number that in scripture symbolizes holiness and completeness. The result is a shape familiar to anyone who has studied religion, liturgy and art. It is also a crucial symbol in America's debates about the role of public faith in the month of December.

"The menorah is the premier symbol of Judaism, especially if the goal is to symbolize the Jewish faith," said Steven Fine, visiting professor of Jewish history at Yeshiva University in New York City.

While many assign this role to the modern Star of David, this scholar of art and archaeology begs to differ. The weakness of the six-pointed star is also its strength, Fine explained. It has no historic meaning and, thus, can be used by every imaginable kind of Jew, from Orthodox believers to those who choose to assimilate into secular cultures.

"You could not say that about the menorah and that's the point," said Fine. "The menorah is different because of its deep roots in the Jewish faith itself. ... For the prophet Zechariah, it represented the very eyes of God watching over us in our lives. You can't get more religious than that."

And there's the rub. We live in an age in which government officials -- local, state and national -- are wrestling with holiday trees, menorahs, creches, angels, ears of corn, Santa statues, plastic snowmen and a host of other secular and sacred objects that church-state partisans keep dragging into the public square. The result is what columnist Jonah Goldberg calls "Christmas Agonistes," a condition produced by some cliffhanger decisions at the U.S. Supreme Court in the 1980s.

There are few guidelines carved in stone. The court did establish what many activists call the "reindeer rules" that allow displays of religious symbols on public property as long as they are surrounded by other symbols, which are usually borrowed from pop culture.

Another ruling said that most nativity scenes are "religious" while most menorahs are "cultural." Following this logic, many educators forbid the singing of religious Christmas songs, while teaching students to sing Hanukkah songs about the "mighty miracle" that allowed Jewish rebels long ago to defeat their Greek and Syrian oppressors.

Jewish tradition teaches that when it came time to open the recaptured temple, only one container of pure oil could be found for the holy lamp. However, this one-day supply burned for eight days. Thus, menorahs used at Hanukkah -- which begins this year at sundown on Dec. 25 -- have eight candles or lamps.

It's easy, said Fine, to understand why some people have their doubts about court rulings that say the menorah is now a "secular" or "cultural" symbol.

In his book "Art and Judaism in the Greco-Roman World," the historian notes that through the centuries: "The menorah became the marker of Jewish religious space, Jewish bread, Jewish tombs, occasionally Jewish homes and -- when worn as jewelry -- Jewish bodies. This practice continued from late antiquity through the Middle Ages and into modern times. ...

"Mosaics and screens that in a church context might be decorated with a cross were adorned with menorahs in synagogues -- and were often made by the same artisans for both religions. The menorah and the cross were thus twinned symbols, both serving their communities as markers separating them from one another."

At the same time, it is also hard to understand why some religious believers now celebrate when courts declare their sacred symbols safe, neutral and tame, said Fine.

"Who could have imagined anyone claiming that the menorah is a secular symbol? Then again," he said, "who could anyone have imagined that we would ever face this kind -- this degree -- of secularization. That's something for Jews to think about."