“Give Us the Ballot”

*Dr. Martin Luther King’s speech “Give Us the Ballot – We Will Transform the South” delivered in front of the Lincoln Memorial during the Prayer Pilgrimage for Freedom on 17 May 1957, the third anniversary of the Supreme Court’s famous school desegregation decision.

Three years ago the Supreme Court of this nation rendered in simple, eloquent and unequivocal language a decision which will long be stenciled on the mental sheets of succeeding generations. For all men of good will, this May 17 decision came as a joyous daybreak to end the long night of enforced segregation. It came as a great beacon light of hope to millions of distinguished people throughout the world who had dared only to dream of freedom. It came as a legal and sociological death blow to the old Plessy doctrine of “separate-but-equal.” It came as a reaffirmation of the good old American doctrine of freedom and equality for all people.

Unfortunately, this noble and sublime decision has not gone without opposition. This opposition has often risen to ominous proportions. Many states have risen. Up in open defiance. The legislative halls of the South ring loud with such words as “interposition” and “nullification.” Methods of defiance range from crippling economic reprisals to the tragic reign of violence and terror. All of these forces have conjoined to make for massive resistance.

But, even more, all types of conniving methods are still being used to prevent Negroes from becoming registered voters. The denial of this sacred right is a tragic betrayal of the highest mandates of our democratic traditions and it is democracy turned upside down.

So long as I do not firmly and irrevocably possess the right to vote I do not possess myself. I cannot make up my mind – it is made up for me. I cannot live as a democratic citizen, observing the laws I have helped to enact – I can only submit to the edict of others.

So our most urgent request to the president of the United States and every member of Congress is to give us the right to vote.

Give us the ballot and we will no longer have to worry the federal government about our basic rights.

Give us the ballot and we will no longer plead to the federal government for passage of an antilynching law; we will by the power of our vote write the law on the statute books of the southern states and bring an end to the dastardly acts of the hooded perpetrators of violence.

Give us the ballot and we will transform the salient misdeeds of blood-thirsty mobs into the calculated good deeds of orderly citizens.

Give us the ballot and we will fill our legislative halls with men of good will, and send to the sacred halls of Congress men who will not sign a Southern Manifesto, because of their devotion to the manifesto of justice.

Give us the ballot and we will place judges on the benches of the South who will “do justly and love mercy,” and we will place at the head of the southern states governors who have felt not only the tang of the human, but the glow of the divine.

Give us the ballot and we will quietly and nonviolently, without rancor or bitterness, implement the Supreme Court’s decision of May 17, 1954.

In this junction of our nation’s history there is an urgent need for dedicated and courageous leadership. If we are to solve the problems ahead and make racial justice a reality, this leadership must be fourfold.

First, there is a need for a strong, aggressive leadership from the federal government. So far, only the judicial branch of the government has evinced this quality of leadership. If the executive and legislative branches of the government were as concerned about the protection of our citizenship rights as the federal courts have been, then the transition from a segregated to an integrated society would be infinitely smoother. But we so often look to Washington in vain for this concern.

In the midst of the tragic breakdown of law and order, the executive branch of the government is all too silent and apathetic. In the midst of the desperate need for civil rights legislation, the legislative branch of the government is all too stagnant and hypocritical.

This dearth of positive leadership from the federal government is not confined to one particular political party. Both parties have betrayed the cause of justice. The Democrats have betrayed it by capitulating to the prejudices and undemocratic practices of the southern Dixiecrats. The Republicans have betrayed it by capitulating to the blatant hypocrisy of right-wing, reactionary northerners. These men so often have a high blood pressure of words and an anemia of deeds.

In the midst of these prevailing conditions, we come to Washington today pleading with the president and the members of Congress to provide a strong, moral and courageous leadership for a situation that cannot permanently be evaded. We come humbly to say to the men in the forefront of our government that the civil rights issue is not an ephemeral, evanescent domestic issue that can be kicked about by reactionary guardians of the status quo; it is rather an eternal moral issue which may well determine the destiny of our nation in the ideological struggle with communism. The hour is late. The clock of destiny is ticking out. We must act now, before it is too late.

A second area in which there is need for strong leadership is from the white northern liberals. There is a dire need today for a liberalism which is truly liberal. What we are witnessing today in so many northern communities is a sort of quasi liberalism which is based on the principle of looking sympathetically at all sides. It is a liberalism so bent on seeing all sides that it fails to become committed to either side. It is a liberalism that is so objectively analytical that it is not subjectively committed. It is a liberalism which is neither hot nor cold, but lukewarm.

We call for a liberalism from the North which will be thoroughly committed to the ideal of racial justice and will not be deterred by the propaganda and subtle words of those who say, “Slow up for a while; you are pushing too fast.”

A third area that we must look to far strong leadership is from the moderates of the white South. It is unfortunate, indeed, that at this time the leadership of the white South stems from the closed-minded reactionaries. These persons gain prominence and power by the dissemination of false ideas, and by deliberately appealing to the deepest hate responses within the human mind. It is my firm belief that this closed-minded, reactionary, recalcitrant group constitutes a numerical minority. There are in the white South more open-minded moderates than appear on the surface. These persons are silent today because of fear of social, political and economic reprisals. God grant that the white moderates of the South will rise up courageously, without fear, and take up the leadership in this tense period of transition.

I cannot close without stressing the urgent need for strong, courageous and intelligent leadership from the Negro community. We need leadership that is calm and yet positive. this is no day for the rabble-rouser, whether he be Negro or white. We must realize that we are grappling with such a complex problem there is no place for misguided emotionalism. We must work passionately and unrelentingly for the goal of freedom, but we must be sure that our hands are clean in the struggle. We must never struggle with falsehood, hate or malice. Let us never become bitter.

There is another warning signal. We talk a great deal about our rights, and rightly so. We proudly proclaim that three-fourths of the peoples of the world are colored. We have the privilege of noticing in our generation the great drama of freedom and independence as it unfolds in Asia and Africa. All of these things are in line with the unfolding work of providence.

But we must be sure that we accept them in the right spirit. We must not seek to use our emerging freedom and our growing power to do the same thing to the white minority that has been done to us for so many centuries. We must not become victimized with a psychology of victors. In our nation, under the guidance of the superb legal staff of the NAACP, we have been able, through the courts, to remove the legal basis of segregation. Every person of good will is profoundly indebted to the NAACP for its noble work. We must not, however, remain satisfied with a court “victory” over our white brothers.

We must respond to every decision with an understanding of those who have opposed us and with an appreciation of the difficult adjustments that the court orders pose for them.

We must act in such a way as to make possible a coming-together of white people and colored people on the basis of a real harmony of interest and understanding. We must seek an integration based on mutual respect.

I conclude by saying that each of us must keep faith in the future. Let us realize that as we struggle along, but God struggles with us. He is leading us out of a bewildering Egypt, through a bleak and desolate wilderness, toward a bright and glittering promised land. Let us go forth into the glorious future with the words of James Weldon Johnson resounding in our souls:

God of our weary years,                                                                                                                       God of our silent tears,                                                                                                                         Thou who has brought us thus far on the way;                                                                               Thou who has by thy might,                                                                                                                           Led us into the light,                                                                                                                                     Keep us forever in the path, we pray.                                                                                                            Lest our feet stray from the places, our God,                                                                                   Where we met thee.                                                                                                                                             Lest our hearts drunk with the wine of the world.                                                                                                            We forget thee;                                                                                                                                       Shadowed beneath thy hand, may we forever stand                                                                     True to our God, true to our native land.

 




Getting to Know the Hebrew Israelites

How the “problem of the color line” spawned today’s black nationalist religious practices.

“The problem of the twentieth century is the color line.” This is the poignant refrain in W. E. B. DuBois’ classic sociological analysis of the United States of America, simply titled, The Souls of Black Folk. Writing at the beginning of the twentieth century, I’m not sure if Dr. DuBois would have imagined that his prophetic challenge was also a chilling prediction for the twenty-first century.

The “color line” problem garnered headline attention earlier this year after a complex racialized incident at the nation’s capital. The incident was initially reported as a confrontation between a Native American elder, Nathan Phillips, and MAGA-cap wearing high school students from the Covington Catholic High school in Kentucky. As the details emerged, it was revealed that the elder had positioned himself as a barrier of peace between the young Trump supporters and a small group of men who identified as Hebrew Israelites.

In the aftermath, journalists rushed to define the Hebrew Israelites to the public. Unfortunately, most have presented a simplistic explanation that tends to view the various groups through a uniform lens. However, while the term “Hebrew Israelites” can be utilized to describe black people who claim genealogical affinity to the biblical Israelites, it should not be used as a catchall category for a specific religious orientation. From an organizational perspective, black people who identify with Israel can be divided into two general categories.

“Traditional” Congregations

The first category includes those groups that are organized along commonly identifiable religious structures. The oldest appears to be Frank Cherry’s Church of the Living God, the Pillar Ground of Truth for All Nations. Purportedly established in 1886, this Chattanooga, Tennessee based collective eventually moved to Philadelphia and apparently dissipated after Cherry’s death in 1963.[i]

Then there is The Church of God and Saints of Christ. Founded in 1896 in Lawrence, Kansas by William Saunders Crowdy, this self-identified “Judaic Christian” denomination currently has churches in North America, Africa and the Caribbean.[ii]

The third “traditional” congregation was founded in Harlem, New York, by Wentworth Arthur Matthew in 1919. Known as The Commandment Keepers Ethiopian Hebrew Congregation, members claim direct lineage to the ancient Israelites and follow a pattern of worship similar to Jewish synagogues. Their sanctuaries are mostly in New York and New Jersey.[iii]

Missionary Movements

The second category of Hebrew Israelites includes movements that are more mission-minded. Their task is to call black people back to their original faith. The first emerged in 1966 at the Abeta Hebrew Israel Cultural Center in Chicago. The leader, who assumed the name, Ben Ami Ben Israel, claimed to have received a vision from the angel Gabriel commanding him to lead the black Children of Israel to the land of promise. By 1970, he and forty-eight families had settled in Israel after a brief stay in Liberia. The Israeli government granted them residency in 1990 and they currently reside in the city of Dimona.[i]

The second movement also encouraged repatriation to Israel, but established its headquarters in Miami, Florida. Founded in 1979 by Yahweh ben Yahweh, The Nation of Yahweh was a philosophical counterpart to The Nation of Islam. The city of Miami publicly commended them for their community service and business initiatives. Following Ben Yahweh’s death, the organizational headquarters was moved to Texas.[ii]

The final “movement” is comprised of several loosely related groups that are collectively referred to as “One West.”[iii] This movement was founded in the late 1960s by Ebner ben Yomin who had been a member of Matthew’s aforementioned Commandment Keepers congregation. Adopting the name Israeli School of Universal Practical Knowledge, the leaders taught that Christ would return in the year 2000. One prominent group operates under the revised name Israelite School of Universal Practical Knowledge, and another embraces the militant label, Sicarii. Collectively, these teach that all non-European people who reside in the Americas are the true descendants of Israel and see it as their duty to recruit them to the faith.

The Real People of God

While each of these groups has distinct doctrines, people are attracted to them for some of the same reasons. Although an estimated 79% of African Americans identify as Christian, there are some who feel that conventional Christianity has been used as a tool of white supremacy. Most who reject Christianity for racial reasons align themselves with one of the two major black Islamic movements. However, a smaller number have found a home in one of the groups that fall under the Hebrew Israelite banner.

Looking for Liberation

Interestingly, like the Nation of Islam, Hebrew Israelites have not totally severed themselves from the teachings of the Bible but have appropriated its teachings for the sociological empowerment of black people. Jesus plays a central role in their theology and many of their doctrines are based on creative interpretations of New Testament passages. Young people, especially, probably view the movement as a branch of Christianity that has been liberated from imperial oppression.

As long as the dominant narrative in Christianity parrots the Eurocentric distortions that shift the biblical world from the African continent to Europe, black nationalist movements like the Hebrew Israelites will continue to attract African-Americans who are on a quest for a spiritual identity that resonates with their history and culture. If it is to remain relevant, the black church has a responsibility to lead the effort to recover the African roots of scripture.

[i] For an informative documentary on this movement, see Nicholas Philipides and Ben Schuder, directors, Village of Peace (Affinity Vision Entertainment, 2014). Available on Amazon Prime.

[ii] For a critical assessment of Yahweh ben Yahweh and his movement, see Sydney P. Freedberg, Brother Love: Murder, Money and a Messiah (New York, NY: Pantheon, 1994).

[iii] Their name is derived from One West 125th Street in Harlem, New York.

[i] For a brief orientation to Cherry’s group, see Anthony B. Pinn, “Church of the Living God, Pillar of Truth for All Nations,” pp. 166-169 in Anthony B. Pinn, ed., African American Religious Cultures (Santa Barnbara, CA: ABC-CLIO, 2009).

[ii] For a comprehensive study see Elly M. Wynia, The Church of God and Saints of Christ: The Rise of Black Jews (New York, NY: Garland Publishing, 1994).

[iii] See Janice W. Fernheimer, “The Commandment Keepers of Harlem,” pp. 169-174 in Anthony B. Pinn, ed., African American Religious Cultures (Santa Barnbara, CA: ABC-CLIO, 2009).




Woe to Lovers of Sin

Stewarding the Heart: When Evil Has Become Good

Message Magazine’s Online Devotional for Monday, April 8, 2019

Audio Link: http://bit.ly/ThoughtsinWorship

“Woe to them that devise iniquity, and work evil upon their beds! when the morning is light, they practice it, because it is in the power of their hand.”

(Micah 2:1)

Evil Fills Our Earth

Sometimes when I listen to the news I wonder what this world is coming to. We have seen in scripture that during the time of Noah people thought only evil continually, and each new headline shows me that the prophecies of the last days are clear. People’s hearts are waxing cold. And even with all of this forewarning, some of the things going on in our world are still astonishing.

It’s Good to be Bad

The media now glamorizes sins that were once shameful fifty years ago in its movies and sitcoms. Blockbuster hits are growing by leaps and bounds with graphic material as the enticing element. Everyday I find myself wondering what lewd behavior will become common practice next. I use to think it couldn’t get any worse. Now I see that there are those whose lives are wrapped up in dreaming up new ways to flaunt evil. Lured by Capitalism’s promise of wealth, many devise twisted plots and write them in books, and direct movies with scenes that are beyond offensive. Instead of meditating on the word of God people meditate on different ways to provoke the public to do evil. Is there any hope?

Right and Righteousness Are Restored

The Lord has always taken into account the level of wickedness He would allow before doing something drastic to correct the issues. We see this evidenced in the story of Sodom and Gomorrah. The Lord is no less in touch with our woes today as He was in those days. One day soon, sin would have run its full course and God will put an end to all evil. One day soon, Michael will stand up; He will rise from His throne as the conquering King and will keep the door of His tender mercies ajar no longer. Sin and suffering will cease. The pure pulses of righteousness will move like waves over the universe, and order will be restored.

Our God will eliminate sin and death forever, and institute His eternal kingdom of love and life: “And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.” (Revelation 21:4).

He that said He would return will at last set His faithful ones free. Are you ready? Are you ready for Jesus to come? I certainly am. Pray that we are all found faithful.

Welcome to the privilege of becoming faithful stewards of your hearts. Manage responsibly, in Jesus’ name.