What Martin Luther King’s Legacy Means for the Church
Russell Moore is President of the Southern Baptist Ethics & Religious Liberty Commission. He formerly served as Dean of the School of Theology at The Southern Baptist Theological Seminary and executive director of the Carl F. H. Henry Institute for Evangelical Engagement. Dr. Moore is the author of The Kingdom of Christ: The New Evangelical Perspective (Crossway, 2004) and Adopted for Life: The Priority of Adoption for Christian Families and Churches (Crossway, May 2009).
- 2017 Jan 17
Today our country pauses to honor Martin Luther King, Jr. As we do so, we may ask ourselves: Why, especially in a time of so much racial tension, injustice, and strife, did Dr. King’s message resonate with so many?
King was, of course, a gifted orator, and his calls for justice and and equity were often poetic and deeply historic. But I think a great deal of the power behind King’s message came from the way that he was pressing a claim onto consciences.
He drew frequent contrasts between the promised end to the injustice of slavery and the ongoing injustice of Jim Crow. In his “Letter From a Birmingham Jail,” King, against the so-called “white moderates” who counseled “patience,” pointed out “an appalling condition” that Americans were still, in large numbers, exiles in their own land. With such injustice, there was no room for the “tranquilizing drug of gradualism.”
This is the kind of prophetic, sin-and-judgment language that we see in the Old Testament. We often hear caricatures of evangelical “hellfire and brimstone” preaching. But most evangelical churches breezily converse about sin in terms of consequences to be avoided. In fact, most of the preaching I hear on sin and judgment sounds an awful lot like my dentist telling me I should really floss more.
King’s words though, were intentionally resonant with the cadence of the King James Bible, because he was speaking a word of judgment to a Bible Belt who knew that Bible. He wanted to confront consciences with what they said they believed.
But King didn’t simply preach judgment. After all, Malcolm X could preach judgment, and did, in harshly nationalist Islamic terms. King knew that his argument wouldn’t resonate with Christian consciences unless it appealed to the Christ-haunted imagination. That’s why so much of his language evoked a distinctly biblical view of justice.
White supremacy is, like all iniquity from the Garden insurrection on, cruelly cunning. Those with power were able to keep certain questions from being asked by keeping poor and working-class white people sure that they were superior to someone: to the descendants of the slaves around them. The idea of the special dignity of the white “race” gave something of a feeling of aristocracy to those who were otherwise far from privilege, while fueling the fallen human passions of wrath, jealousy, and pride.
Thus, Jim Crow repeated the Satanic strategies of trying to convince human beings simultaneously and paradoxically that they are gods and animals. In the Garden, after all, the snake approached God’s image-bearer, directing her as though he had dominion over her (when it was, in fact, the other way around). He treated her as an animal, and she didn’t even see it. At the same time, the old dragon appealed to her to transcend the limits of her dignity. If she would reach for the forbidden, she would be “like God, knowing good and evil.” He suggested that she was more than a human; she was a goddess.
That’s why the words “I Am a Man” were more than a political slogan. They were a theological manifesto. Those bravely wearing those signs were declaring that they had decided not to believe the rhetoric used against them. They refused to believe the propaganda that they were a “lesser race,” or even just a different race. They refused to believe the propaganda (sometimes propped up by twisted Bible verses) that they and their ancestors were bestial, animal-like, unworthy of personhood.
The words also implied a fiery rebuke. The white supremacists believed they could deny human dignity to those they deemed lesser. They had no right to do so. They believed themselves to be gods and not creatures, able to decree whatever they willed with no thought to natural rights, or to nature’s God. The signs pointed out that those who made unjust laws, and who unleashed the water-hoses and pit-bull dogs, were only human, and, as such, would face judgment.
Dr. King’s dream resonated with so many, and bore much fruit, not simply because the arc of history bends toward justice but because, embedded in our common humanity, we know that Someone is bending it toward a Judgment Seat.
As we remember Martin Luther King’s legacy, let’s remind ourselves of how far we have to go as Americans to see the promise of racial justice realized. Let’s remember how far we have to go as Christians to see gospel unity in our own congregations. But let’s also think about the fact that there’s a reason that King’s words haunt us more than fifty years later. Perhaps there is something in our gospel preaching that needs to learn from Dr. King about what it takes to address both the conscience and the imagination.
The gospel that reconciles the sons of slaveholders with the sons of slaves is the same gospel that reconciled the sons of Amalek with the sons of Abraham. It is a gospel that reclaims the dignity of humanity and the lordship of God. It is a gospel that presents us with a brother who puts the lie to any claim to racial superiority as he takes on the glory and limits of our common humanity in Adam. Jim Crow is crushed ultimately because Jesus Christ steps forward out of history and announces, with us, “I Am a Man.”
Portions of this article were originally published in 2013.
Photo courtesy: Wikimedia Commons
Publication date: January 17, 2017