The
Church, Civil Rights, and Social Activism
“In the end, we will remember not
the words of our enemies, but the silence of our friends” Martin Luther King,
Jr.
“The greatest love a person can
show is to die for his friends” John 15:13 New Century Version (NCV).
The Christian church, the black church in particular and
its congregants, was both the foundation and one of the building blocks of the Civil
Rights Movement. From the most prominent and recognized, to the unnamed and
unsung heroes of the generation of the Civil Rights Movement of the 1950s and 1960s,
many were of the Christian faith. Those at the heart of the movement found
strength, wisdom, and hope in the same faith that sustained and empowered their
enslaved ancestors. Generations removed, they needed to continue the struggle
for freedom and equality that began with the slave uprisings, the Underground
Railroad, the abolition movement, and the thirteenth amendment. Whereas their
forefathers were fighting to be recognized as human beings, they now were
fighting to be recognized as citizens of these United States of America. They
believed that the God that delivered Shadrach, Meshach, and Abednego when they
chose to defy the king in a show of civil disobedience, was also the God that
was on their side. This exploration, and the questions that I have raised and
will try to answer, are for me. As a born and raised and born again Pentecostal
Christian who feels drawn to the world of social activism and political science,
I want to know if there is a precedence for the church’s involvement in social
activism, as well as what my place is. I need to know if faith and prayer can
co-exist with political science and protest, and if so, how do I balance what,
on the surface, seems like opposing and opposite ideas. Some Christians believe
that time and God will work things out, while others believe that they are the instruments
through which God works – they are his hands and feet and they uphold the scripture
that says faith without works is dead.
I will explore
the role and influence of the Christian church in the Civil Rights Movement in
the nineteen sixties; how a Baptist preacher (Martin Luther King Jr.) became
the figurehead of a social movement; how church congregants helped to birth and
maintain the movement; and how Christian principles (such as turning the other
cheek) influenced non-violent sit-ins and boycotts.
The role of the church was essential to the birth, organization,
preservation, and resolve of the movement. Faith and religion were not new
concepts for the enslaved African people. Both the Islamic and Christian faiths
have their roots in the lands in and around Africa. This point is made clear by
the Christian bible in which, for example, African people and places are
mentioned over 850 times. Even then, Africans played an early role in the
formation of the early church: “Africans were there from the beginning as
members of churches in the Middle East, Asia, and Europe” (Curtiss Paul DeYoung,
2011). Africans have a rich and deep history of faith, and even church
organization, which helped to lay the foundation for the future of the
movement. During slavery, as more and more slaves adopted the Christian faith,
most Christian churches held unsegregated services. However, this did not last
long, “The difficulties of mixed worship were eventually resolved through the
establishment of separate churches” (Williams, Pg. 24). Rejection by white congregations
forced slaves, at first, to participate in balconies and outside the church,
and later, to form their own churches. These “black” churches became a safe
place for slaves to express themselves and hear a gospel message that reflected
and endorsed their desire for freedom. Black ministers often used “code words
in their sermons such as ‘goat’ to represent the slave holders and ‘sheep’ to
represent Africans, to prevent slaveholders and European-American clergy from
discerning how their exhortations conveyed oppositional religious meanings” (Williams,
Pg.25). They gave enslaved congregants hope that God was on their side and
freedom was within their reach. The freedom they sought was realized, in part,
with the ratification of the thirteenth amendment. The thirteenth amendment
abolished slavery and involuntary servitude, thus freeing thousands of African
Americans from enslavement. Now it was up to the next generation to gain the
freedoms and equalities that had been denied their freed ancestors. As blacks
began to organize, churches turned out to be important because they were like
bases of operation and a rich source of people willing and capable of engaging
in the type of social activism that mirrored the church principles that would
help to make the movement successful.
The church’s influence was pivotal; from the roles
members played to the methods used. Skills learned and honed in churches, such
as handling money, public speaking, and working to help the less fortunate,
were all useful tools for the clergy, deacons, lay ministers, and choir members
who were mainstays in the movement. Many labored under the belief that to truly
be a Christian you had to stand up for the oppressed, that they were their
brothers and sisters’ keepers. This belief embodied the ideal of the scriptures
that state, “Greater love hath no man than this, that a man lay down his life
for his friends” (John 15:13) and to “love thy neighbour as thyself” (Matthew
22:39) – and the latter is declared to be one of the two greatest commandments.
The strength to act through non-violent means can easily be drawn from the
bible through such scriptures as, “the weapons of our warfare are not carnal,
but mighty through God to the pulling down of strong holds” (2 Corinthians
10:4). Instead of using physical weapons or force, they utilized spiritual
weapons at their disposal, such as praying, fasting, and wisdom that fueled
their efforts and gave them the strength to withstand the abuses they endured
during their peaceful protests. The choice of using non-violent methods was
important because it helped to break the stereotypes that blacks were violent
and dangerous to society. They believed that God was on the side of the
oppressed and that their use of non-violent methods would be rewarded with
victory – specifically, equality.
Being cursed at, spit upon, punched, and kicked at lunch
counters and on sidewalks was reminiscent of the abuse Christ suffered on his
way to the cross to die, which he did for us. Many were even willing to make
the ultimate sacrifice, that is, giving their lives for the sake of their
neighbors, even if they lived thousands of miles away and had never met the
neighbors for whom they were dying. Nat Turner, facing execution for his role
in what is touted as one of the bloodiest slave revolts in American history,
said this before he was executed, “Was not Christ crucified?” Turner believed
that “he and other Christians were charged to struggle against sin” (Williams,
Pg.29). Samuel Davis asserted, “the Baptist church is God’s instrument for
bettering life in the world” (Williams, Pg.29). The account of Adam and Eve,
which supports a common ancestry of all peoples, is a powerful narrative that,
if embraced by all, even those who question its validity, would change the
world. The idea that all of us are brothers and sisters, no matter our color or
geographical home, would force us to see each other differently, and equality
would be a no-brainer and no longer open to interpretation. These and other principles
made up the core ideals of the movement and were vital to its success.
At the forefront of what some considered a political
issue, which a minister of the gospel had no business getting into, was a fourth
generation Baptist minister. Martin Luther King Jr., in one of his most famous writings,
“Letter from a Birmingham Jail”, feels compelled to answer criticism from
fellow ministers who question his participation in the Civil Rights Movement and
expresses his disappointment in the church. He reminds his fellow Christians of
the role of the body of Christ and accuses them of social neglect. He also
reminds them of the impact that the early church had on the world around them
and wonders if “Organized religion [was] too inextricably bound to the status quo
to save our nation and the world” (King, Course Reader, Letter From A
Birmingham Jail Pg. 81). The church he
saw at that time was weak; he accuses some of being complacent and unconcerned
for their brothers and sisters who could not attain the level of success and
freedom they enjoyed, opting instead to protect what they had, as opposed to
helping others. He held his fellow preachers to a higher standard by asking
them, “Who is it that is supposed to articulate the longings and aspirations of
the people more than the preacher?” (King, “I’ve been to the mountain top”). He
believed that it was their duty to be the voice of, and for, the people. He
also remained hopeful that the church would do the right thing and that it
would redeem itself, having lost its way. King gives a stark warning saying,
“If today’s church does not recapture the sacrificial spirit of the early
church, it will lose its authenticity, forfeit the loyalty of millions, and be
dismissed as an irrelevant social club with no meaning for the twentieth
century” (King, Course Reader, Letter From A Birmingham Jail Pg.82). King
believed that it was his duty as a minister of the gospel to be involved, and
that inaction was tantamount to sin. Concerning our Christian duty, I am
reminded of the passage of scripture that says, “If you say to that person, ‘God
be with you! I hope you stay warm and get plenty to eat’, but you do not give
what that person needs, your words are worth nothing” (James 2:16, NCV). How
could the church offer God to people (a spiritual need) and not at least try to
provide people with what they needed physically. In the case of civil rights,
people needed freedom and equality to be eligible for those “unalienable rights”.
When King is commemorated and honored, his “I Have a
Dream” speech is highlighted and used to represent his legacy. However, as
poignant and relevant as this speech was, I believe that some of his later
speeches were just as important. For example, in his 1967 speech “Declaration
of Independence from the War in Vietnam”, he expanded his thinking and
influence by simply referring to himself as a “citizen of the world” (King, Pg.
6, Course Reader). In this speech, he spoke out against America’s actions in
Vietnam, the expectations of blacks who were not completely free to fight on
its behalf, and his dedication to seeing the war come to an end. All of the
aforementioned were consistent with his words that “Injustice anywhere is a
threat to justice everywhere” (King, Pg.64). He made it clear that he saw the
Vietnam War as an unjust war. King also later recognized and spoke about
economic equality, the importance of individuals being able to work, provide
for themselves and their loved ones, as well as have ownership and opportunity
to freely pursue the American dream. King, I believe, wanted to see all men and
women as whole men and women. He had a heart that would have echoed the words
of Christ saying, “And he said unto him, Arise, go thy way: thy faith hath made
thee whole” (Luke 17:19, King James Version [KJV]). King’s faith drove him, and
his drive and determination inspired not only the country, but also the world,
and in so doing, followed in Christ’s footsteps, leaving an indelible mark on
the world. Therefore, I firmly believe that his other speeches gave us insight
into, and a more practical outlook on, how we would achieve his dream. His “I
Have a Dream” speech was the foundation of later speeches and it brought the
gospel to the world stage and effectively integrated social and gospel ideals.
He understood the importance of faith, Christian principles, and non-violent
action. Nonviolent action was King’s weapon of choice, a weapon formed in the
fire of oppression, hate, and suffering; it was fought on knees in prayer and
on feet in protest; nonviolence is the key. King says, “It’s nonviolence or
nonexistence. That is where we are today” (King, I’ve Been To the Mountain Top).
These words and ideals are very much relevant today, and will be relevant and
needed in future generations to come. So what about the church, does it still
have a part to play? And if so, what part should it play? There is still so
much work to be done; even now states fight vigorously to rollback or outright
eliminate laws that ensure every citizen’s rights – actions that will once
again limit the freedom of minorities and the middle and lower classes. Should
the church pick up the torch of leadership and retake the lead role our
grandparents and parents held in the 1950s and 1960s? Yes, I think so.
I believe that the church can and should take a more
active role in continuing the work started in the 1950s and 1960s that, at the
least, the church should focus on and protect the gains made since the Emancipation
Proclamation. We should be pushing back any and all attempts to negate or amend
laws that ensure a level playing field. My hope is that the church will
recognize that what happens in the rest of the world, whether the world around
us or the world abroad, affects the individuals that make up the body of Christ,
and that oppression, no matter what form it takes, is detrimental to those who
serve, as well as those who are being served. The church has the structure, the
manpower, and the resources to have an impact on matters that can negatively affect
the lower and middle classes, as well as minorities. One such matter involves the
voter registration act. Some states have attempted and others have enacted laws
that require state identification for voters; laws that have the potential of affecting
minorities and low-income voters. This, in turn, would affect how, or if, they
will be represented, which will limit funding and job creation, wages, and
benefits – to name a few. Income inequality is a major issue drawing action
from our current Mayor of New York, Bill de Blasio. The black church with its
network could be a powerful force when it comes to such issues. However, unfortunately,
the house is divided into so many denominations, which wouldn’t be so bad if all
the denominations worked together – which they don’t, for the most part. This
would have to be addressed first; the church would have to come together. But
if it did, it would be what I believe Christ intended it to be, a conduit through
which to spread the gospel, not in word only, but also in deed. Christ healed
the sick, made the blind see, the deaf hear, and when the crowd that had
followed and listened to him teach became hungry, he fed them. One of the names
of God is Jehovah Jireh, which means provider, and how better to provide for
someone than to help him get into a position where he can vote or earn a wage that
he can live on? We are his hands and feet, and we are called to do his work.
Whenever God has moved on people’s behalf, he used people!
From the inception of the Christian church, change was a
bi-product of the spread of the gospel. Those who were oppressed, undesired,
sick, poor, and despised, such as widows, orphans, tax collectors and
prostitutes were all changed by the gospel of Christ and subsequently, through
their transformations and testimonies, changed the world. From the very
beginning the church has played a pivotal role in the fight for freedom and
equality, especially in the case of slavery in the U.S. as well as the fight
for equal rights. The principles and teachings of the church gave slaves the
strength to endure, and the inspiration to overcome, oppression. Martin Luther
King Jr. utilized non-violent action and Christian ideals to change the world,
and many other church leaders and members impacted the movement. I would like
to do my part; I believe that it is my responsibility as a Christian to be the
voice for the voiceless and to fight for those who can’t fight for themselves.
I want to be an agent of change in my community and the world around me. One of
the first critiques I hear when people talk about “the church” is that we are
the church. Each of us makes up the church. So, with that in mind, I will try
my best to live out the gospel of Christ, the gospel of hope, the gospel of
freedom, and the gospel of equality. I believe that they are all synonymous and
vital to the ideology that we are all God’s children. It is my dream to leave a
positive mark on this world and to leave it a better place for my son to grow up
and eventually find the strength to take on the battle against oppression, no
matter where or what form it takes, so that we will not be remembered for our
silence, but for our love for our fellow man.
Glenroy Jenkins
"BibleGateway" .com: A Searchable Online Bible in over 100 Versions and 50 Languages. Web. 15 May 2015.
Course Reader (Fall 2014) The Rev. Martin Luther King Jr. ‘Letter Form A Birmingham Jail’, ‘Declaration Of Independence Form The Vietnam War’.
The Rev. Martin Luther King Jr. "Martin Luther King's Final Speech: 'I've Been to the Mountaintop' The Full Text." ABC News. ABC News Network. Web. 16 May 2015.
Williams, Johnny E. African American Religion and the Civil Rights Movement in Arkansas. Jackson: U of Mississippi, 2003. Print.
