Princeton University history professor Kevin M. Kruse is a Twitter Ninja Warrior. He can slice and dice and bring the facts with a devastating wit.
In this Twitter thread he educates and illuminates a topic which has been muddied by Christian nationalist history writers such as Dinesh D’Souza and David Barton: The history of political parties and civil rights advocacy.
This thread is a wealth of information all in one spot and as such I highly recommend it. About the only thing I would add is a link to information on Lily White Republicans which he implied but didn’t name when he wrote:
That said, both parties in this period had their share of racists in their ranks.
When the second KKK rose to power in the 1920s, it had a strong Democratic ties in some states; strong GOP ones elsewhere.
As Kruse documents, the story of the evolution of the Democrats from Jim Crow to Civil Rights is one of the major stories of American political history. Thanks to Kevin for this thread.
On April 9, 1945 Dietrich Bonhoeffer was hanged in a Nazi concentration camp at Flossenburg Germany. He had been involved in getting Jews out
of Germany and resistance to the Nazi regime. Arrested by the Gestapo in 1943, Bonhoeffer was killed along with his brother and other conspirators. A brief but helpful summary of Bonhoeffer’s work against the Nazis can be found at the Holocaust Museum website.
The Church and the Jewish Question
Setting the stage for his resistance activities was a paper written in 1933 titled, “The Church and the Jewish Question.” I can’t find it online but you can see it in Google books preview of The Bonhoeffer Reader and Dietrich Bonhoeffer Works. In it, Bonhoeffer sets forth a relationship between church and state which might seem foreign to modern day evangelicals who support Christian nationalism. Even though Bonhoeffer, as a churchman, did intervene in his government, it was a last resort under the most extreme of circumstances. According to the Bonhoeffer, “There is no doubt that the church of the Reformation is not encouraged to get involved directly in specific political actions of the state. The church has neither to praise nor to censure the laws of the state.” He added that there is a “radical separation between the place of the gospel and the place of the law.” According to Bonhoeffer, the “true church of Christ, which lives by the Gospel alone and knows the nature of state actions, will never interfere in the functioning of state actions in this way. by criticizing its history-making actions from the standpoint of, say, any humanitarian ideal.”
Rather, according to Bonhoeffer, the church may critique the state as either creating too much or too little law to fulfill the governmental function. The church may rightly complain if the state uses “force to such a degree as to rob the Christian faith of its right to proclaim its message.” On the other hand, if the state doesn’t create enough law and as a result a group is deprived of rights, the church may also speak. “There is too little law and order wherever a group of people are deprived of its rights,” he wrote. In such cases, there are three actions which the church may take.
First, (as we have said) questioning the state as to the legitimate state character of its actions, that is, making the state responsible for what it does. Second is service to victims of the state’s action. The church has an unconditional obligation toward the victims of any societal order, even if they do not belong to the Christian community…The third possibility is not just to bind up the wounds of the victims beneath the wheel but to seize the wheel itself. Such an action would be direct political action by the church itself.
In his essay, Bonhoeffer cited a threat of too little law when a group of citizens is deprived of rights. On the other extreme of too much law, his example was the church being told that baptized Jews must be excluded from Christian congregations or banning missions to Jews. Bonhoeffer asserted that “the church cannot allow the state to prescribe for it the way it treats its members.”
Bonhoeffer did not say that the state cannot create laws which touches the religious beliefs of individuals. He distinguished between the church as an entity and individual Christians when he wrote the following:
At the other extreme from too little law and order, there can be too much law and order. This would mean the state developing its use of force to such a degree as to rob the Christian faith of its right to proclaim its message. (This does not apply to restriction of free conscience — that would be the humanitarian version, which is an illusion, since every state in its life impinges on the so-called free conscience).
As a possible case in point, I have a sense that Bonhoeffer would reject the state making pastors officiate at gay weddings, but he might not have a problem with anti-discrimination laws regarding Christians providing services in the marketplace.
Bonhoeffer’s essay provides a useful foundation for considering how Christians today could consider religious liberty and church and state relationships. In his day, he chose to intervene because there was too much law. My reaction is that many religious liberty issues which occupy Christians politically today don’t rise to the level of “too much law” as framed by Bonhoeffer. I would like to see the church spend more time and money on fulfilling Bonhoeffer’s second point. As for his third point, in America, in my opinion the essential Christian message is in no danger of government restriction.
Additional reading: The Bonhoeffer Quote That Isn’t Bonhoeffer’s
Yesterday, like presidents before him, President Trump issued a proclamation commemorating Thomas Jefferson’s work in writing Virginia’s
Statute for Religious Freedom (full text here) which was adopted by the Virginia legislature on January 16, 1786. The law ended the establishment of the Anglican church in Virginia and recognized freedom of conscience in the state.
Jefferson meant for that freedom of conscience to extend beyond Christian denominations to all religions or none. However, ultra-conservative Liberty Counsel does not appear to recognize the breadth of Jefferson’s work. In their press release, the Statute on Religious Freedom is described as follows:
Religious Freedom Day is celebrated in America each year on January 16 to commemorate the 232nd anniversary of the passing of the 1786 passage of Thomas Jefferson’s Virginia Statute of Religious Freedom that ended the state-established church in Virginia, finally protecting religious rights for all denominations. The Anglicans had fined, persecuted, jailed and murdered Christians who were not part of the state-established church. However, Jefferson, a lifelong fervent advocate for the rights of religious liberty and religious conscience, worked hard to protect and defend those Christians. (emphasis added)
Liberty Counsel’s presser refers to denominations of Christianity and to Jefferson’s work to defend Christians. In the past, Liberty Counsel chairman Mat Staver has questioned the status of Islam as a religious worthy of First Amendment protection. Staver is also of the David Barton school of thought regarding the First Amendment — that the purpose of it was to prevent a Christian denomination from being established. In other words, when the First Amendment says religion, it means Christianity.
The bill for establishing religious freedom, the principles of which had, to a certain degree, been enacted before, I had drawn in all the latitude of reason & right. It still met with opposition; but, with some mutilations in the preamble, it was finally past; and a singular proposition proved that it’s protection of opinion was meant to be universal. Where the preamble declares that coercion is a departure from the plan of the holy author of our religion, an amendment was proposed, by inserting the word “Jesus Christ,” so that it should read “departure from the plan of Jesus Christ, the holy author of our religion” the insertion was rejected by a great majority, in proof that they meant to comprehend, within the mantle of it’s protection, the Jew and the Gentile, the Christian and Mahometan [Islam], the Hindoo, and infidel of every denomination.
According to Jefferson, the effort did not succeed. He meant his religious freedom bill to cover all people, of all religious ideas or no religious ideas.
What Religious Freedom Really Means Now
Ultimately, religious freedom at this particular time for this particular group means the freedom to discriminate against people, usually GLBT people in providing public services. In general, I think those who provide services to the public should provide them to GLBT people, even if they personally disagree with some aspect of those they serve.
But that’s just me and my beliefs. I know others believe differently, and the beauty of this nation is that they are free to believe it. What we will find out over the next few years is if they are free to discriminate based on that belief.
In honor of Martin Luther King, Jr. today, I link to MLK’s “I Have a Dream” speech delivered August 28, 1963 in Washington, D.C. during the March on Washington for Jobs and Freedom.
For a transcript of the speech, you can consult the National Archives at this link. It is fascinating to examine the draft of the speech. In particular, the phrase “I have a dream today” isn’t in the draft. He improvised the phrase. He had used it before but it wasn’t in the prepared remarks. In the moment, inspiration came to him and he took the speech to another level. See this interview with Clarence Jones for more on that story.
As has been widely reported, White House Chief of Staff John Kelly last night on the Laura Ingraham Show said Robert E. Lee was an honorable man and the Civil War was fought because the North and South couldn’t compromise. Kelly was brought into the White House to keep Trump from stepping on verbal landmines. However, he has stepped on a few of his own in recent days.
The unforced historical error comes amid two indictments and the revelation yesterday of an even more damning guilty plea from a former Trump campaign foreign policy advisor George Papadopoulos relating to the Robert Mueller’s Russia investigation.
Some historical matters arouse little passion, some are critical to get right. Anything involving slavery and the Confederacy and understandably critical to get right. And it isn’t difficult. Lee fought for the South in the Civil War which was fought to keep African slavery as a moral good. All the compromising took place before the war and was evil. See, not hard.
A good social media place to look at for a response to Kelly is Ta-Nehesi Coates thread on Lee and the Civil War.
For more from past posts, see below: Robert E. Lee on slavery – This post contains a letter from Lee to his wife. The Vice-President of the Confederacy Alexander Stephens on slavery as the reason for the Confederacy – This post contains the words of a speech by Stephens declaring slavery as integral to the new Confederacy.
Unfortunately, it appears that Kelly may have read too much history from David Barton. Barton believes Lee was a good guy and isn’t in favor of removing the Confederate statues. Even though Barton correctly attributes the cause of the Civil War to slavery, he falters on many other alt-right talking points.
And of course, Sarah Huckabee Sanders, W.H. Spokesperson came out and defended Kelly’s comments.
Does WH acknowledge that Kelly's comments were deeply offensive to some, and historically inaccurate?
Responding to a backlash against the controversial article “When God Sends Your White Daughter a Black Husband”, the Gospel Coalition removed the article at the author’s request. TGC also posted an audio discussion about the article involving three African-American writers (TGC editor, Jason Cook, Isaac Adams, and Jamar Tisby). Listen to the discussion at TGC’s website. About the situation, TGC posted:
In this recorded conversation, Jason Cook (editor at The Gospel Coalition), Jemar Tisby (president of Reformed African American Network), and Isaac Adams (editor at The Front Porch) respond to the article “When God Sends Your White Daughter a Black Husband” and the ensuing backlash, as well as broader issues including handling discussions about race and the dignity of black life.
The article has been removed from TGC’s website at the request of the author, who regrets hurting many readers. An article intended to celebrate God’s work in this family’s life also became an occasion for hurt and pain. Understandable frustration and constructive concern was not the only response. Sadly, white supremacists have threatened the author and her family.
We invite you to listen to the conversation to understand TGC’s editorial process, what we could have done better, what we can learn going forward, and more.
The article (archived here) had generated hundreds of comments on the TGC website in addition to a tweetstorm of discussion both supporting and criticizing the article. In particular, the format of the article’s title indicated to some critics that a black husband was less than optimal. However, in this discussion, the participants talk about what can be learned from the situation.
The discussants took a firm stance on the language of the article and lamented the problems in evangelical circles. One said:
This is an issue where our discipleship has a gaping hole.
I recommend you listen to the conversation.
From my point of view, I appreciate TGC’s recognition that the article was hurtful to many. I think it illustrated just how far the church needs to go in order to address subtle as well as overt racism.
On July 5, the Alliance Defending Freedom law firm posted an alert which inflamed religious conservatives with worries that the sky was truly falling in Iowa. Here is the opening two paragraphs:
DES MOINES, Iowa – Alliance Defending Freedom attorneys representing an Iowa church filed a federal lawsuit Monday against members of the Iowa Civil Rights Commission, among others, to stop the government from censoring the church’s teaching on biblical sexuality and from forcing the church to open its restrooms and showers to members of the opposite sex.
The commission is interpreting a state law to ban churches from expressing their views on human sexuality if they would “directly or indirectly” make “persons of any particular…gender identity” feel “unwelcome” in conjunction with church services, events, and other religious activities. The speech ban could be used to gag churches from making any public comments—including from the pulpit—that could be viewed as unwelcome to persons who do not identify with their biological sex. This is because the commission says the law applies to churches during any activity that the commission deems to not have a “bona fide religious purpose.” Examples the commission gave are “a child care facility operated at a church or a church service open to the public,” which encompasses most events that churches hold.
Note the active language: the lawsuit was filed “to stop the government from censoring the church’s teaching…and from forcing the church to open its restrooms…to members of the opposite sex” as if the government was actively censoring religious speech and forcing churches to open restrooms. In second paragraph, ADF wrote that “the commission is interpreting a state law to ban churches” as if the commission had just developed this interpretation and was enforcing it on Iowa’s churches.
This alarmist language set off some alarms. In response to a tweet from Russell Moore, Princeton professor Robert George tweeted
“Conservatives” who supported, abetted or acquiesced to redefining marriage, please see what you helped unleash. https://t.co/IkuYHpFugI
His tweet was in response to a tweet from Moore who reacted to a tweet from ADF’s Erik Stanley.
It seems obvious that all concerned believed ADF was reacting to a new threat to religious liberty from the Iowa Civil Rights Commission. Thus, when I corresponded with Iowa Civil Rights Commission executive director Kristin Johnson, I was surprised to learn that the Iowa legislature added sexual orientation and gender identity to the state’s civil rights code in 2007 and the Commission had written guidance to the public including churches in 2008. I was even more surprised to learn that the Commission had not taken any action against a minister or church. In other words, nothing had happened. The sky was not falling.
What had happened is that someone noticed admittedly vague and confusing language about churches complying with the law in “a church service open to the public.” That sounded like a Sunday worship service. However, after some emails with Johnson at the ICRC, it became clear that Iowa wasn’t about to shut down churches for preaching on homosexuality. The wording was chosen based on a meaning of “services” in Iowa non-discrimination law as an economic good or service without a religious purpose. The Commission did not have in mind worship services and quickly changed the language in the guidance to make that clear.
Some Iowa religious leaders declared victory as if they had beaten back the secularist agenda. However, the truth is, no Iowa church was ever censored or forced to do anything by the Commission. Why is this important?
It should be important from the standpoint of truthful communications. Donors who contribute to ADF should get the full story. At the end of the day, ADF believes it is necessary to challenge the law because they believe it isn’t clear what a “bona fide religious purpose” is. Since churches haven’t had to deal with these matters, they are a little unclear on which of their activities might not be considered bona fide by a state agency. I can see the need for some guidance on these matters, especially as churches determine what building use policies to establish. However, there is no crisis.
I believe saving crisis mode for an actual crisis is important because I also believe that years of alarmist rhetoric have helped bring us Donald Trump. Religious right advocacy organizations have worked the evangelical community into a frenzy, always in fear of losing our rights. We are now in a position where evangelical leaders are recommending a strong man type to come and save us. The desire for political salvation has never been greater. Evangelical leaders who support Trump have boiled down Christian engagement in the culture to a central theme: control the Supreme Court. Hang everything else, just don’t let Hillary appoint a justice.
A question for those who support Trump for this reason: Who appointed Anthony Kennedy?
We do need to be vigilant but also we need to be wise about when to sound the alarm.
If Iowa’s Civil Rights Commission was really telling pastors what to preach and controlling how churches use their facilities, then yes, sound the alarms, let’s get all hands on deck. I would be right there too.
In the mean time, I urge evangelicals to save the crisis language for a real crisis.
This just in from the Iowa Civil Rights Commission:
Iowa Civil Rights Commission Releases Revised Sexual Orientation & Gender Identity Public Accommodations Brochure
The Iowa Civil Rights Commission announced today the publication of its Revised Sexual Orientation & Gender Identity Public Accommodations Brochure. The revision replaces the previous version which had not been updated since 2008 and clarifies that religious activities by a church are exempt from the Iowa Civil Rights Act.
“The Iowa Civil Rights Commission has never considered a complaint against a church or other place of worship on this issue,” said director Kristin H. Johnson. “This statute was amended to add these protected classes (sexual orientation and gender identity) in 2007 and has been in effect since then. The Iowa Civil Rights Commission has not done anything to suggest it would be enforcing these laws against ministers in the pulpit, and there has been no new publication or statement from the ICRC raising the issue. The Commission regrets the confusion caused by the previous publication.”
The revised brochure may be found at this link: https://icrc.iowa.gov/sites/default/files/publications/2016/2016.sogi_.pa1_.pdf
This new language is more clear:
P L A C E S O F W O R S H I P
Places of worship (e.g. churches, synagogues, mosques, etc.) are generally exempt from the Iowa law’s prohibition of discrimination, unless the place of worship engages in non-religious activities which are open to the public. For example, the law may apply to an independent day care or polling place located on the premises of the place of worship.
By independent day care, the Commission means a day care renting or leasing a place of worship and not being conducted by the church as a part of the church’s ministry. Ms. Johnson clarified that to me earlier in the week.
For background on this issue see these posts: Link, link
In honor of Martin Luther King, Jr. today, I link to MLK’s “I Have a Dream” speech delivered August 28, 1963 in Washington, D.C..
Today, we remember Thomas Jefferson’s work in writing Virginia’s Statute for Religious Freedom (full text here) which was adopted by the Virginia legislature on January 16, 1786. From Obama’s presidential proclamation:
When the Virginia Statute for Religious Freedom was adopted on January 16, 1786, it formed a blueprint for what would become the basis for the protection of religious liberty enshrined in our Constitution. Drafted by Thomas Jefferson, the statute proclaims that “all men shall be free to profess, and by argument to maintain, their opinions in matters of religion, and that the same shall in no wise diminish, enlarge, or affect their civil capacities.”