![]() ![]() ![]() Yet Pogrebin and Kelly continue to pretend they’re just reporting the facts. One male classmate denied any memory of the party in question, and others released a statement disputing Ramirez’s account: “We can say with confidence that if the incident Debbie alleges ever occurred, we would have seen or heard about it-and we did not… Editors from the New Yorker contacted some of us because we are the people who would know the truth, and we told them that we never saw or heard about this.” In the original New Yorker story about Ramirez’s highly dubious accusation, Kavanaugh’s friends weren’t quiet about it. In a section explaining why they believe the uncorroborated accusation of Deborah Ramirez, Pogrebin and Kelly write, “The people who allegedly witnessed the event-Kavanaugh’s friends Kevin Genda, David Todd, and David White-have kept mum about it.”Īs Hemingway noted, this isn’t true. Here’s What We Found,” also contains a major error. An excerpt of the book published this week in The Atlantic, “We Spent 10 Months Investigating Kavanaugh. In several subsequent media interviews, Pogrebin and Kelly blamed their editors, insisting they included the crucial detail in an earlier version of the article but it was taken out by mistake in the editing process-an excuse that strains credulity, especially since any final edits would have required the authors’ approval. Swaim dismisses outright what he calls mainline Protestant leaders’ “high-flown argumentation about social justice and political positions that were unpopular, manifestly ridiculous, or both.” He illustrates this claim by citing Morrison’s and the Century’s support for Prohibition-a cause backed by almost all Protestant leaders of the early 20th century.The Times was forced to make a correction when my colleague Mollie Hemingway pointed out the omission. It sounds like a pretty good idea-in fact, it sounds like a definition of theological education. Swaim refers to Morrison’s “characteristic pomposity” and somehow finds offensive Morrison’s goal of influencing the “best minds in the church” in hopes that “they will in turn influence the laity.” How that goal is pompous eludes me. Swaim is particularly harsh and unfair to Charles Clayton Morrison, the Century’s founder and editor from 1908 to his retirement in 1948. In Swaim’s account of mainline history, Harry Emerson Fosdick is referred to simply as “the anti-fundamentalist preacher,” as if that is all Fosdick ever was. Coffman’s thesis is that the Christian Century was a voice, conscience and unifying force for mainline denominations in the early and mid-20th century. Coffman’s book The Christian Century and the Rise of the Protestant Mainline (reviewed in the May 9 Century by David Hollinger), the Journal called on Barton Swaim. So it is that a Journal book review (July 5) turns into yet another attack. Instead, the paper continues to repeat the same old worn-out complaints. Evangelical churches are now including issues of peace and justice in their mission. Evangelical preachers are now reminding people that Jesus talked a lot more about poverty than he did about sex. ![]() Many theological conservatives have now embraced mainline Protestants’ concern for gender equality, for protecting the environment and for reducing the widening gap between rich and poor. ![]()
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