A Comforting Word in the Hotel Nightstand
Two billion Bibles later, the Gideons are still at it, spreading the Gospel room by room.
By BOB GREENE

Jan. 14, 2016 6:56 p.m. ET

If 2016, as various where-is-society-heading experts predict, turns out to be the year in which the sleek new digital world rudely shoves ink-on-paper products deeper than ever toward the dustbin of history, someone forgot to tell the Gideons.
You may not have thought about them in a while. Which is fine with them. The Gideons don’t seek publicity. They are content to do quietly what they have done for more than a century: endeavor to put a free Bible in the drawer of every nightstand in every hotel room in the United States and throughout the world.

The presence of those Bibles has been so constant for so long that many travelers barely notice they’re there. But the Gideons’ theory—the reason for the existence of Gideons International, based in Nashville, Tenn.—is that even if a person seldom picks up a Bible, there may come an unexpected dark night of the soul when a man or woman is on the road, alone and despairing, and by instinct will know that potential comfort is an arm’s reach away.

The organization began in 1898 when two salesmen who had never met— John H. Nicholson, of Janesville, Wis., and Samuel E. Hill, of Beloit, Wis.—were staying at the Central House Hotel in Boscobel, Wis., and took their evening devotions together. Their conversation led to a second meeting, and then a third; they wondered what might be done to help travelers who found themselves in solitude on the road and in need of spiritual sustenance.

Taking their name from a biblical figure emblematic of fidelity to God, the Gideons came up with what seemed like an outlandishly ambitious idea: put a Bible into every hotel room in the country, at no cost to the hotel owners. The project, in sheer numbers, has been nothing short of astonishing.

According to the Gideons, they have distributed, since the group’s inception, more than two billion Bibles around the world in more than 90 languages. The Bibles are given to hotels and are also offered to police and fire departments, military bases, hospitals, prisons and domestic-violence centers. The Gideons say their work is supported entirely by contributions, and if a hotel guest decides to take a Bible home—well, no one’s going to call the cops. The Gideons are always glad to print more.
There is a one-page guide at the beginning of each Gideon Bible, sort of an emergency index, with the headline “Help in Time of Need.” It directs the reader to specific Bible verses that address problems of the kind that people are sometimes reluctant to admit even to themselves, including “Comfort in Time of Loneliness”; “Relief in Time of Suffering”; “Protection in Time of Danger”; “Courage in Time of Fear”; “Strength in Time of Temptation”; and “Rest in Time of Weariness.”

When the Gideons began their mission, there were no radios or television sets in hotel rooms, and the four walls could make the space seem hauntingly empty and isolated. But in the modern age, even the most wealthy and celebrated travelers could from time to time understand that hollow feeling; the Beatles, at the height of their success, sang: “Rocky Raccoon, checked in to his room, only to find Gideon’s Bible. . . .”

Although the Bibles are there for anyone to use, the Gideons describe themselves as “the oldest association of Christian businessmen and professional men in the United States of America,” and there are occasions when hotel guests or outside groups, considering every aspect of that definition to be incontrovertibly exclusionary, complain to hotel managers and demand that the Bibles be removed from all the rooms.

Sometimes they succeed, as happened recently at the hotel on the campus of Northern Illinois University in DeKalb, Ill.; in our increasingly multicultural age, it will not be surprising if there are more such efforts. The Gideons, through their headquarters, routinely decline requests for interviews, preferring to let their work speak for itself.

But a case can be made: In 21st-century hotel rooms, on the high-definition television screens bolted to the walls or on the computers and tablets and smartphones that travelers never are without, every manner of violence and bloodshed and pornography is readily available 24 hours a day. So, with all that, perhaps there still is a place for the printed Bible tucked away in the drawer next to the bed. No one is forcing the guest to open it.

The Gideons define what they do rather simply: “Our mission is to reach the lost.” Which is a description that, in all of its nuances, will probably apply to just about everyone at some time or other in life. That book in the nightstand, if it’s allowed to remain, will likely never lack for readers.
​
Mr. Greene’s books include “Once Upon a Town: The Miracle of the North Platte Canteen” (William Morrow, 2003).
 

By Editorial Board December 24 

​JESUS OF Nazareth was born a displaced person. As the writer Garry Wills relates it: “He comes from a despised city and region. Yet he cannot be allowed a peaceful birth in that backwater. His parents are displaced by decree of an occupying power that rules his people. For the imperial census to be taken, Joseph his father must return to his place of birth. . . . Joseph does not even have relatives left in his native town, people with whom he can stay. He seeks shelter in an inn, already crowded with people taken away from their own homes and lives. Because of this influx of strangers, he is turned away. There is no bed left, even for a woman far advanced in pregnancy. She must deliver her child in a barn, where the child is laid in a hay trough.” Soon afterward, the infant and his family become fugitives from King Herod as he seeks out the child he fears will one day replace him on the throne. And so it went.

Long ago, John Milton wrote, “The mind is its own place, and in itself can make a heaven of hell, a hell of heaven.” But well before that, governments were showing their ability to do much the same thing: to bring either peace, order and a measure of prosperity to their people or to create a place where destruction, hunger and hopelessness drive many into the deserts and overseas.

This Christmas there are many such people fleeing violence, living hand-to-mouth, without warmth or medical help or food, desperately seeking refuge wherever they can find it for themselves and their children. In prosperous Europe, the most encouraging response has come from Germany and its chancellor, Angela Merkel, the conscience-driven leader of a nation that, three-quarters of a century ago, created its own version of hell on Earth. But this openness to the dispossessed and the desperate has not been entirely matched in other parts of Europe or even remotely so in our own country. In part this is because of fears about possible violence by some small number of the refugees and in part because of anxiety about the burden they might place on Western societies. As always, domestic politics has played a role for better and worse — here and in Germany and elsewhere.

Christmas has become an almost universal holiday, celebrated, observed or at least tacitly acknowledged as a festive occasion even by peoples who have no history of Christianity. And, indeed, many of the values of that faith are universal, if sometimes honored only in the breach. But the word “Christian” is often misused in our times, in a way that implies some allegiance to a particular political party, economic doctrine or set of moral strictures that are not representative of large numbers of true Christians. (The media are often complicit in this confusion.) There is a broader concept of the term, one that is succinct, relevant and all but imperative in this season when we face a humanitarian crisis that tests our character and our compassion. It comes from the Gospel of Matthew and is stated as an ideal voiced by Jesus:
​
“I was hungry and you gave me food.
I was thirsty and you game me drink.
I was a stranger and you welcomed me.”

http://www.washingtonpost.com/sf/national/2015/12/22/obama-faith/
​

You’re a Merry Man, Charlie Brown
The 50-year-old Christmas TV tradition endures because Chuck knows the reason for the season.
By 
STEPHEN LIND
Dec. 20, 2015 4:11 p.m. ET
Every year millions tune in to “A Charlie Brown Christmas,” a 50-year-old TV special that shows its age. The animation looks rudimentary by Pixar standards. The voice acting, performed by real children, isn’t exactly a Shakespearean triumph. So what makes this “Peanuts” television special, in a word, special? It’s that Charlie Brown knows what Christmas is all about.

The creator of “Peanuts,” Charles Schulz, was surprised by the opportunity to make a TV special at all. In 1963 San Francisco producer Lee Mendelson made a documentary about Schulz’s cartooning, but it failed to sell. Two years later, however, advertising giant McCann Erickson called Mr. Mendelson, inquiring about the possibility of an animated Christmas program for its client, Coca-Cola.

In a mere handful of months, Schulz, Mr. Mendelson and director Bill Melendez pulled the show together. To elevate it to fit the paradoxical sophistication of “Peanuts,” they scrapped the traditional laugh track and opted for a jazz score. To maintain the strip’s ethos of authenticity, they had children voice the characters and brought in a choir from a local church. Schulz insisted that they include a passage of scripture—Linus’s recitation of the Gospel of Luke. When his creative partners voiced concern that broaching religion might be risky, Schulz responded simply: “If we don’t do it, who will?”
The trio showed their completed reel to CBS network executives just shy of the scheduled airdate. The execs hated it. “The Bible thing scares us,” they said, as Mr. Mendelson later recalled. They complained about the music and plodding animation. Lucky for Chuck, it was too late to change the programming schedule.

The show was met with wild adoration. More than 15 million viewers tuned in, and it won an Emmy for children’s programming in 1966, beating out Walt Disney’s “Wonderful World of Color.” Many of those who sent letters to Schulz and Coca-Cola said that the Biblical content, rare on television even then, resonated. “I am encouraged,” one read, “to see a national company willing to sponsor not only an excellent production but also a Christian one.”

Re-aired every year since—more than any Christmas special save “Rudolph the Red-Nosed Reindeer,” which debuted a year earlier—the show pushed Schulz’s strip to fresh heights. CBS ordered more specials, including a Halloween tale that also still runs. The shows became an entry point as the changing newspaper industry strove to bring new readers to its funny pages. They drove the “Peanuts” licensing operation, now owned 80% by New York-based Iconix and 20% by the Schulz family.

Half a century later, “A Charlie Brown Christmas” is far more than a quaint historical artifact. The slow and yet sublime story proves that purposeful characters and a simple aesthetic can beat fancy computer algorithms. The annual spiritual validation on mainstream television is a breath of fresh air. Free from gross humor or double-entendres, the show is a reminder that Hollywood need not reach to the lowest common denominator. A lonely kid who hears deep truths and is comforted by flawed but well-meaning friends is enough.
​
In the first of this year’s two broadcasts, seven million viewers tuned in to see old Chuck struggle with the meaning of the season. It is a struggle, at once simple and complex, that the studios thought would result in failure. The viewers continue to say otherwise.
Mr. Lind is the author of “A Charlie Brown Religion: Exploring the Spiritual Life and Work of Charles M. Schulz” (University Press of Mississippi, 2015).

By W. Bradford Wilcox December 15, 2015

Washington Post
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W. Bradford Wilcox is director of the University of Virginia's National Marriage Project, an American Enterprise Institute visiting scholar, an associate scholar at Georgetown University's Religious Freedom Project and co-author, with Nicholas H. Wolfinger, of "Soul Mates: Religion, Sex, Love, and Marriage among African Americans and Latinos."

It’s a message we hear more and more: Religion is bad.

And certainly recent headlines — from terrorist attacks perpetrated by radical Islamists in Paris and San Bernardino to the strange brew of warped Christian fundamentalism that appeared to motivate alleged shooter Robert Dear at the Planned Parenthood clinic in Colorado Springs — feeds the idea that religion is a force for ill in the world. But in “The End of Faith: Religion, Terror, and the Future of Reason,” Sam Harris not only asserts that the “greatest problem confronting civilization” is religious extremism, he further waxes that it’s also “the larger set of cultural and intellectual accommodations we have made to faith itself.”

Taken together with the assessment of social scientists — the high priests of our contemporary culture — the message, increasingly, is clear. Just last month, a new University of Chicago study conducted by psychologist Jean Decety posited that religious children are less altruistic than children from more secular families. He went so far as to contend that his results reveal “how religion negatively influences children’s altruism. They challenge the view that religiosity facilitates prosocial behavior, and call into question whether religion is vital for moral development — suggesting the secularization of moral discourse does not reduce human kindness. In fact, it does just the opposite.”

It’s a sweeping indictment of the role of religion in society based on a study of sticker-sharing and cartoon-watching among children aged 5-12 around the globe. Using a non-random and non-representative sample, Decety found, among other things, that children from religious homes were less likely to share stickers with an unseen child than children from secular homes. In response to Decety’s findings, a Daily Beast headline proclaimed “Religious Kids are Jerks” and the Guardian reported “Religious Children Are Meaner than Their Secular Counterparts.”

As I see it, the impulses behind this thinking are several and, to some degree, understandable. Religion is frequently seen by secular observers as an obstacle to social progress on issues like abortion and gay rights, or as an adjunct of conservative politics in general. Meanwhile, a growing number of young adults in America identify as religious “nones,” often with little appreciation or understanding of religion. But is religion really as negative a force in our daily lives as its detractors and skeptics suggest? No.

On average, religion is a clear force for good when it comes to family unity and the welfare of children — the most important aspects of our day-to-day lives. Research, some of it my own, indicates that on average Americans who regularly attend services at a church, synagogue, temple or mosque are less likely to cheat on their partners; less likely to abuse them; more likely to enjoy happier marriages; and less likely to have been divorced.

Data taken from National Opinion Research Center’s General Social Surveyindicate, for instance, that Americans who attend religious services often are markedly more likely to report they are “very happy” in their marriages compared to those who rarely or never attend. Frequent attendees are about 10 percentage points more likely to report they are “very happy” in their marriages, even after controlling for their education, gender, race, ethnicity and region. So, faith seems to be a net positive for marriage in America.

And when it comes to kids, the research tells us that religious parents spend more time with their children. Indeed, the Deseret News/Brigham Young University American Family Survey tells us that parents who attend religious services weekly are more likely to eat dinner with their children, do chores together and attend outings with their children, even after controlling for parental age, gender, race, marital status, education and income.

Religious parents are also more likely to report praising and hugging their school-aged children. Contra Decety, University of Virginia sociologist James Davison Hunter finds that religious teens are more likely to eschew lying, cheating and stealing and to identify with the Golden Rule. Children from religious families are “rated by both parents and teachers as having better self-control, social skills and approaches to learning than kids with non-religious parents,” according to a nationally representative study of more than 16,000 children across the United States.

In contrast to Decety’s assertions, faith is a net positive when it comes to “prosocial behavior” among American children.
French sociologist Emile Durkheim explained that what makes religion vital, in part, is that it provides rituals, beliefs and a sense of group identity that deepens people’s connections to the moral order. In his words, the faithful “believe in the existence of a moral power to which they are subject and from which they receive what is best in themselves.”
The rituals associated with religion lend meaning to life, including its most difficult moments and seasons — from the loss of a job to the loss of loved one. Moreover, as I’ve noted elsewhere, more formal “rites as a baptism and a bris, congregations erect a sacred canopy of meaning over the great chapters of family life: birth, childrearing and marriage.” Religious rituals encourage us to take our family roles more seriously and to help us deal with the stresses that can otherwise poison family relationships. The norms — from fidelity to forgiveness — taught in America’s houses of worship tend to reinforce the faithful’s commitments to their spouses, family members and children and give them a road map for dealing with the disappointments, anger and conflicts that crop up in all family relationships. And as one of the most powerful sources of social capital outside of the state and workplace today, religious social networks provide support and succor to millions of Americans.

Religious faith is not a cure-all when it comes to families and children. And, of course, millions of secular Americans enjoy strong and stable families — indeed, a majority of husbands and wives who rarely or never attend church report that their marriages are “very happy.”

To be sure, there are scenarios in which religion can be a source of tension. Evidence suggests that religious children are “less tolerant of social change and diversity in lifestyle,” according to Hunter. Their identification with and adherence to orthodox religious beliefs, in particular, seems to make them less likely to support abortion and gay rights.

And religious disagreement in the family — whether between husbands and wives or between parents and children — can spell trouble, especially when this disagreement is deep and heartfelt. Less conservative, less religious women married to theologically conservative men, for instance, are more likely than average to be physically abused. Nominal evangelicals — especially nominal evangelicals from the South, the region I hail from — are more prone to higher rates of domestic abuse and divorce, even compared to their fellow citizens who have no religious affiliation.

But religion in America is not the corrosive influence that it’s often made out to be nowadays. On the contrary, for many Americans, it’s a source of inspiration that redounds not only to their benefit, but also to their families and communities.

By 
ERIC METAXAS
Nov. 24, 2015 6:01 p.m. ET

The story of how the Pilgrims arrived at our shores on the Mayflower—and how a friendly Patuxet native named Squanto showed them how to plant corn, using fish as fertilizer—is well-known. But Squanto’s full story is not, as National Geographic’s new Thanksgiving miniseries, “Saints & Strangers,” shows. That might be because some details of Squanto’s life are in dispute. The important ones are not, however. His story is astonishing, even raising profound questions about God’s role in American history.

Every Thanksgiving we remember that, to escape religious persecution, the Pilgrims sailed to the New World, landing at Plymouth Rock in 1620. But numerous trading ships had visited the area earlier. Around 1608 an English ship dropped anchor off the coast of what is today Plymouth, Mass., ostensibly to trade metal goods for the natives’ beads and pelts. The friendly Patuxets received the crew but soon discovered their dark intentions. A number of the braves were brutally captured, taken to Spain and sold into slavery.

One of them, a young man named Tisquantum, or Squanto, was bought by a group of Catholic friars, who evidently treated him well and freed him, even allowing him to dream of somehow returning to the New World, an almost unimaginable thought at the time. Around 1612, Squanto made his way to London, where he stayed with a man namedJohn Slany and learned his ways and language. In 1618, a ship was found, and in return for serving as an interpreter, Squanto would be given one-way passage back to the New World.

After spending a winter in Newfoundland, the ship made its way down the coast of Maine and Cape Cod, where Squanto at last reached his own shore. After 10 years, Squanto returned to the village where he had been born. But when he arrived, to his unfathomable disappointment, there was no one to greet him. What had happened?

It seems that since he had been away, nearly every member of the Patuxets had perished from disease, perhaps smallpox, brought by European ships. Had Squanto not been kidnapped, he would almost surely have died. But perhaps he didn’t feel lucky to have been spared. Surely, he must have wondered how his extraordinary efforts could amount to this. At first he wandered to another Wampanoag tribe, but they weren’t his people. He was a man without a family or tribe, and eventually lived alone in the woods.

But his story didn’t end there. In the bleak November of 1620, the Mayflower passengers, unable to navigate south to the warmer land of Virginia, decided to settle at Plymouth, the very spot where Squanto had grown up. They had come in search of religious freedom, hoping to found a colony based on Christian principles.

Their journey was very difficult, and their celebrated landing on the frigid shores of Plymouth proved even more so. Forced to sleep in miserably wet and cold conditions, many of them fell gravely ill. Half of them died during that terrible winter. One can imagine how they must have wept and wondered how the God they trusted and followed could lead them to this agonizing pass. They seriously considered returning to Europe.

But one day during that spring of 1621, a Wampanoag walked out of the woods to greet them. Somehow he spoke perfect English. In fact, he had lived in London more recently than they had. And if that weren’t strange enough, he had grown up on the exact land where they had settled.

Because of this, he knew everything about how to survive there; not only how to plant corn and squash, but how to find fish and lobsters and eels and much else. The lone Patuxet survivor had nowhere to go, so the Pilgrims adopted him as one of their own and he lived with them on the land of his childhood.

No one disputes that Squanto’s advent among the Pilgrims changed everything, making it possible for them to stay and thrive. Squanto even helped broker a peace with the local tribes, one that lasted 50 years, a staggering accomplishment considering the troubles settlers would face later.

So the question is: Can all of this have been sheer happenstance, as most versions of the story would have us believe? The Pilgrims hardly thought so. To them, Squanto was a living answer to their tearful prayers, an outrageous miracle of God. Plymouth Colony Governor William Bradford declared in his journal that Squanto “became a special instrument sent of God” who didn’t leave them “till he died.”

Indeed, when Squanto died from a mysterious disease in 1622, Bradford wrote that he wanted “the Governor to pray for him, that he might go to the Englishmen’s God in heaven.” And Squanto bequeathed his possessions to the Pilgrims “as remembrances of his love.”

These are historical facts. May we be forgiven for interpreting them as the answered prayers of a suffering people, and a warm touch at the cold dawn of our history of an Almighty Hand?
​
Mr. Metaxas is the author of “Miracles: What They Are, Why They Happen, and How They Can Change Your Life” (Dutton Adult, 2014).

“The Boundary Between Church and State”
Second Annual Sacramento Court/Clergy Conference
Sacramento, California
October 20, 2015
     Elder Dallin H. Oaks     

       I appreciate the invitation to speak to this distinguished audience of religious leaders, judges, and lawyers.
                                                                               I.
       My purpose is to advance this conference’s objective to be “a forum for mutual support, understanding, edification and collaboration between the judiciary and regional communities of faith.” I will, therefore, refrain from advocating my strongly held views on various issues affecting religious freedom. Instead, I will focus my remarks on two of your objectives: “mutual … understanding” and “edification.”


       I enjoyed reading the Sacramento Lawyer’s report of the prior court-clergy conference. I was easily persuaded by Presiding Justice Vance W. Raye’s description of the importance of judges’ understanding the role that religion plays in the lives of the American people, the importance of values—whether religious or secular—in shaping behavior, and the fact that churches—as institutions—offer an amazing panoply of resources to help people involved in the judicial system.[1] I will speak later of my appreciation for the remarks of Father Rodney Davis, retired appellate court justice, who spoke of “how deeply held religious beliefs of judges and litigants impact one’s experience with the judicial system.”[2]


       While I was unable to attend this morning’s welcome addresses, presentations, and breakout sessions, I hope that my remarks will further your discourse on our important concerns.


II.
       I begin by speaking of the inevitable relationship between two different realms: the laws and institutions of government on the one hand and the principles (or “laws”) and institutions of religion on the other. (By “religion” I refer to churches, synagogues, mosques, and others and to their adherents and affiliated organizations.) I will suggest how these inevitable relationships should affect the behavior of believers and nonbelievers toward one another and toward the two different sets of laws to which all must relate in one way or another.


       My thesis is that we all want to live together in happiness, harmony, and peace. To achieve that common goal, and for all contending parties to achieve their most important personal goals, we must learn and practice mutual respect for others whose beliefs, values, and behaviors differ from our own. As Justice Oliver Wendell Holmes observed, the Constitution “is made for people of fundamentally differing views.”[3]


       Differences on precious fundamentals are with us forever. We must not let them disable our democracy or cripple our society. This does not anticipate that we will deny or abandon our differences but that we will learn to live with those laws, institutions, and persons who do not share them. We may have cultural differences, but we should not have “culture wars.”


       There should be no adversariness between believers and nonbelievers, and there should be no belligerence between religion and government. These two realms should have a mutually supportive relationship. In that relationship governments and their laws can provide the essential protections for believers and religious organizations and their activities. Believers and religious organizations should recognize this and refrain from labeling governments and laws and officials as if they were inevitable enemies. On the other hand, those skeptical of or hostile to believers and their organizations should recognize the reality—borne out by experience—that religious principles and teachings and their organizations are here to stay[4]and can help create the conditions in which public laws and government institutions and their citizens can flourish.


       That perceptive observer of America, Alexis de Tocqueville, wrote that what sustained the unique American democracy were the voluntary associations like churches—today often called “mediating institutions”—that lead citizens to choose to obey laws that governments cannot enforce.[5] Even today, our society is not held together primarily by law and its enforcement but most importantly by those who voluntarily obey the unenforceable because of their internalized norms of righteous or correct behavior. Some call this “civic virtue.” It has various sources, but all should recognize the vital contribution of religion because religious belief in right and wrong by a large number of citizens is fundamental to producing this essential voluntary compliance.


       Of course there will be differences that must be resolved by the rule of law. But these occasional differences must not obscure the basic fact that we are in this together, we need each other, and we can resolve our differences through mutual respect, mutual understanding, and the collaboration you advocate as the purpose of this gathering.


       When I first studied this subject in law school about 60 years ago, the popular metaphor of the relationship between church and state was that of a “wall of separation.” Introduced into Supreme Court jurisprudence in the 1879 case Reynolds v. United States[6] and brought into mainstream vernacular in its 1947 Everson case,[7] this metaphor dominated discussions of the day.[8] It even found its way into the title of a book I edited in 1963.[9] That book is long out of print, but the unfortunate connotations of the “wall of separation” metaphor persist to the present day. Those connotations inhibit the desirable collaboration that brings us together in this conference.


       I reject the idea of a wall between church and state. The more appropriate metaphor to express that relation—reinforced by various decisions of the United States Supreme Court—is a curtain that defines boundaries but is not a barrier to the passage of light and love and mutual support from one side to another.


III.
       I have viewed the boundary between church and state from both sides. I viewed it from the state side as a law clerk to Chief Justice Earl Warren of the United States Supreme Court, as a prosecutor in the state courts in Illinois, and still later as a justice on the Utah Supreme Court. From the church side, I have been a lifelong believer, teacher, counselor, and leader in my denomination. For me, questions about the relationship between government and religion are not academic, any more than the fate of Christian martyrs or the events of the Holocaust are academic to persons associated with them. My great-grandfather Harris—through whom I have my middle name—served time in the Utah territorial prison for violation of a federal law intended to punish him for acting on his religious belief. Before that, my wife’s great-great-grandfather Hyrum Smith was murdered in Illinois by an anti-Mormon mob.


       Rejecting a “wall of separation between church and state” but affirming the need for a boundary, I will discuss that boundary and invite you to walk that center path with me.


       I begin by suggesting a few general principles.


       First, parties with different views on the relationship between church and state should advocate and act with civility. In this country we have a history of tolerant diversity—not perfect but mostly effective at allowing persons with competing visions to live together in peace. We all want effective ways to resolve differences without anger and with mutual understanding and accommodation. We all lose when an atmosphere of anger or hostility or contention prevails. We all lose when we cannot debate public policies without resorting to boycotts, firings, and intimidation of our adversaries.


       Second, on the big issues that divide adversaries on these issues, both sides should seek a balance, not a total victory. For example, religionists should not seek a veto over all nondiscrimination laws that offend their religion, and the proponents of nondiscrimination should not seek a veto over all assertions of religious freedom. Both sides in big controversies like this should seek to understand the other’s position and seek practical accommodations that provide fairness for all and total dominance for neither. For example, an influential article by Martha Minow of the Harvard Law School concludes that “accommodation and negotiation can identify practical solutions where abstract principles sometimes cannot.”[10] She observes that this approach “is highly relevant to sustaining and replenishing both American pluralism and constitutional protections for minority groups.”[11] Thus, in a head-on conflict over individual free exercise and enforced nondiscrimination in housing and employment, for example, the Utah Legislature crafted a compromise position under the banner of “fairness for all.” It gave neither position all that it sought but granted both positions benefits that probably could not have been obtained without the kind of balancing that is possible in the lawmaking branch but not in the judiciary.


       Third, it will help if we are not led or unduly influenced by the extreme voices that are heard from contending positions. Extreme voices polarize and create resentment and fear by emphasizing what is nonnegotiable and by suggesting that the desired outcome is to disable the adversary and achieve absolute victory. Such outcomes are rarely attainable and never preferable to living together in mutual understanding and peace.


       The Supreme Court bowed toward this principle in its majority opinion in Obergefell, the 5-4 case establishing a federal constitutional right to same-sex marriage. It implicitly rejected several argued bases for its decision, such as alleged animus in traditional marriage laws and the need for establishing a new suspect class for laws affecting those with same-gender attraction. Either of those bases for the decision would have complicated the kind of accommodation I advocate here. Just as important, the majority opinion also included some teachings that are particularly welcome to those who argued the losing position. Writing for the majority, Justice Kennedy acknowledged the reasonableness of the religious and philosophical premises of those who argue that marriage should be limited to a man and a woman and assured that the First Amendment will protect religious organizations and persons who continue to teach them.


IV.
       In addition to these general principles, I have some suggestions for each contender in current struggles over the proper boundary between the different realms of church and state. I believe these suggestions advance the mutual understanding and collaboration we seek in this conference.


A.
       I speak first to my fellow believers—those advocating the maximum free exercise of religion. I begin with the reminder that for believers there are two different systems of law: divine and civil. While all believers revere divine law, most also acknowledge that civil law is also ordained of God. The Lord Jesus Christ directed, “Render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s” (Matthew 22:21). So taught, we must, to the extent possible, obey both systems of law. When there are apparent conflicts, we must seek to harmonize them. When they are truly irreconcilable, we should join with others of like mind in striving to change the civil law to accommodate the divine. In all events, we must be very measured before ever deciding—in the rarest of circumstances—to disregard one in favor of the other.


       In that context, I say to my fellow believers that we should not assert the free exercise of religion to override every law and government action that could possibly be interpreted to infringe on institutional or personal religious freedom. As I have often said, the free exercise of religion obviously involves both the right to choose religious beliefs and affiliations and the right to exercise or practice those beliefs. But in a nation with citizens of many different religious beliefs, the right of some to act upon their religious principles must be circumscribed by the government’s responsibility to protect the health and safety of all. Otherwise, for example, the government could not protect its citizens’ person or property from neighbors whose intentions include taking human life or stealing in circumstances purportedly rationalized by their religious beliefs.


       Religious persons will often be most persuasive in political discourse by framing arguments and explaining the value of their positions in terms understandable to those who do not share their religious beliefs. All sides should seek to contribute to the reasoned discussion and compromise that are essential in a pluralistic society. And none should adopt an “us vs. them” mentality.


       Believers should also acknowledge the validity of constitutional laws. Even where they have challenged laws or practices on constitutional grounds, once those laws or practices have been sustained by the highest available authority, believers should acknowledge their validity and submit to them. It is better to try to live with an unjust law than to contribute to the anarchy that a young lawyer named Abraham Lincoln anticipated when he declared, “There is no grievance that is a fit object of redress by mob law.”[12]


       Clear cases for the application of this principle are the public officials in the executive or judicial branch who enforce and interpret the laws. All such officials take an oath to support the constitution and laws of their jurisdiction. That oath does not leave them free to use their official position to further their personal beliefs—religious or otherwise—to override the law. Office holders remain free to draw upon their personal beliefs and motivations and advocate their positions in the public square. But when acting as public officials they are not free to apply personal convictions—religious or other—in place of the defined responsibilities of their public offices. All government officers should exercise their civil authority according to the principles and within the limits of civil government. A county clerk’s recent invoking of religious reasons to justify refusal by her office and staff to issue marriage licenses to same-gender couples violates this principle. Far more significant violations of the rule of law and democratic self-government occur when governors or attorneys general refuse to enforce or defend a law they oppose on personal grounds—secular or religious. Constitutional duties, including respect for the vital principle of separation of powers, are fundamental to the rule of law. Government officials must not apply these duties selectively according to their personal preferences—whatever their source.


       This insistence that the constitutional and legal duties of the office override the religious or other moral scruples of the office holder implies no compulsion on the office holder’s conscience. The operation of the government can continue when attorneys or other administrators delegate the performance of their duties and when judges disqualify themselves. Government operations can accommodate the conscience of individual officials, but neither the government nor its citizens should tolerate veto of a law (either its text or its operation) by officials not formally authorized to do so.


       After I wrote those words to share here, I was pleased to read a similar position being advocated by Judge William H. Pryor Jr. of the United States Court of Appeals for the Eleventh Circuit. In a notable article in the Yale Law and Policy Review nine years ago, he wrote:


             “There is a limit to the relevance of religion in the performance of my judicial duty. That limit is defined by the very nature of my judicial authority. Properly understood, the exercise of my authority as a federal judge is governed by the law alone. …
             “As a judge, I am not given the authority to use a personal moral perspective to update or alter the text of our Constitution and laws. The business of using moral judgment to change the law is reserved to the political branches, which is why the officers of those branches are regularly elected by the people. …
             “For centuries, members of Congress have supported a variety of new laws on [moral bases, informed by religion,] whether to abolish slavery, withdraw troops from foreign wars, abolish child labor, guarantee civil rights, provide assistance to the poor and sick, protect marriage, or prohibit the sale of intoxicating liquors. The changing of laws enacted by political authorities is not a judge’s task; the duty of a judge is the application of those laws in controversies within the jurisdiction of the courts.”[13]


       Here I wish to record my agreement with former appellate justice Father Rodney Davis’s wise observation that we should “forthrightly face up to how [religious judges’] deeply held religious perspectives impact their decision-making.”[14] Father Davis observes persuasively that in “discretionary decision-making,” like sentencing and custody arrangements, “judges bring their life experiences to the process and with it the perspectives, religious and otherwise, that are part of that experience.”[15] He reminds us of “the inescapable fact that a judge’s religious perspective influences how he or she sizes up and measures the complicated conduct and motivations presented and how, if given some level of discretion, he or she reacts to them.”[16]


       How can it be otherwise? Surely a constitution that grants unique guarantees to the “free exercise” of religion cannot deny religious judges the application of their religious experiences while inevitably granting other judges the application of their secular experiences.


       Of course it is different, as Father Rodney Davis observes, when a judge is required to “enforce a rule or standard or apply the analytical skill-set needed to find and follow an analogous case.”[17] Thus, in their role to interpret or apply legal rules, judges must apply the same standards of decision, whether believers or not.


B.
       I have been speaking to those for whom religious faith—to one degree or another—is the key to their human dignity. In recent years our society has increased its recognition that many look on race and gender, including sexual orientation, as a basis of their human dignity. As these other bases have been accommodated in the law, some have placed freedom from discrimination on these grounds above the constitutional guarantee of free exercise of religion.[18] The collision of these two values is the cause of many of the so-called “cultural wars.” These conflicts inevitably undermine the kinds of mutual support and collaboration of the judiciary and communities of faith that we are seeking in this conference.


C.
       Having given some advice to the religious side, I also have some suggestions for those who have other keys to or nonreligious values for their human dignity.


       First, please respect the laws that provide unique protections for believers and religious institutions, and please accept the fact that this grants religion an honorable place in our public life. Most notable is the uniquely positioned First Amendment in the Bill of Rights, which singles out the “free exercise” of religion for special protection, along with free speech, free press, and freedom of assembly. This favored constitutional status that a unanimous United States Supreme Court recently described in part as “special solicitude to the rights of religious organizations”[19] should be acknowledged in all controversies over the meaning of “free exercise” and how to balance it against contrary cultural preferences.


       Surely this unique constitutional guarantee of the “free exercise” of religion was intended to grant unique protections to those acting in accordance with religious belief. This was intended in our nation’s founding. As Professor Michael McConnell has observed, when the First Amendment was drafted, several formulations were considered, the two final ones being the protection of “rights of conscience” or the “free exercise of religion.”[20] The ultimate “choice of the words ‘free exercise of religion’ in lieu of ‘rights of conscience,’ is,” as Professor McConnell notes, “of utmost importance.”[21] First, it made clear that the First Amendment protected more than just belief. It protected action in accordance with belief.[22] Second, while “conscience” emphasizes individual judgment, “religion” also encompasses the “institutional aspects of religious beliefs.”[23] Finally, the framers’ preference for “free exercise of religion” over “rights of conscience” means that religiously based scruples are given more solicitude than nonreligiously based ones. As the framers thoughtfully reasoned, “The free exercise clause accords a special, protected status to religious conscience not because religious judgments are better, truer, or more likely to be moral than nonreligious judgments, but because the obligations entailed by religion transcend the individual and are outside the individual’s control.”[24]


       Treating actions based on religious belief the same as actions based on other systems of belief is, therefore, not enough to satisfy the special place of religion in the United States Constitution. Understanding this reality is important to advancing this conference’s purposes to further mutual understanding, edification, and collaboration.


       Second, we must take notice of current theories asserting that religious speech is more dangerous and therefore less deserving of protection than other types of speech. Without detailing the obvious, I merely maintain that the constitutional freedom of religion is intended to be guaranteed—and is guaranteed—not only by the First Amendment’s free exercise clause, but is also protected by the companion guarantees of freedom of speech and freedom of assembly. The United States Supreme Court reaffirmed that principle in a near-unanimous 1981 case, declaring that “religious worship and discussion” are “forms of speech andassociation protected by the First Amendment.”[25] Thus, these great guarantees are cumulative, strengthening and building upon one another.


       Of course there are extremist and even terrorist groups that attempt to use religious beliefs to justify illegal incitements or violent or destructive actions. Those excesses can and should be rejected by our understanding of the limits on any constitutional right. Similarly, we all understand the common-sense principle that the prospect of abuse of a constitutional right must not be used to veto that right. We resist that tendency for speech and press, and we must also resist it for religion.


       For the reasons just stated, the extreme adversaries of churches should refrain from violating or ignoring the fundamental freedoms of speech and assembly that are also enjoyed by religious persons or institutions. Why do I say this? There are strong movements in our country to crowd religious voices, values, and motivations from the public square.[26] One way this is done is to shout down such arguments as irrational or reflective of hatred or bigotry, thus forestalling consideration of the very real secular as well as religious reasons supporting their positions. Even less extreme forms, like the “principled toleration” argument advocated by some mainstream academics,[27] subvert common understanding and have a chilling effect on speech and public debate on many important issues. This jeopardizes not only the freedom of religious exercise but also the associated freedoms of speech, press, and assembly.


       Since such efforts have surfaced on the campuses of various colleges and universities,[28] I cannot refrain from referring to the widely publicized policy on free expression in the academy put forth by my alma mater, the University of Chicago.[29] I am also heartened by President Barack Obama’s recently declared support for free speech on the campus[30] and for broader respect for religion in speech.[31]


       Such expressions are encouraging examples of recent reaffirmation of the vitality of freedom of speech on religious subjects and for religious leaders. As my time is up, I will not cite further examples but only affirm the basic principle that religious leaders and religiously motivated persons should have at least the same privileges of speech and participation as any other persons or leaders when they enter the public square to participate in public policy debates.


       On this occasion I conclude by urging upon those attending this conference the importance of remembering the vital constitutional rights of free exercise of religion and free speech and assembly when considering controversies involving religion and religious expression. That perspective is vital to advancing our desired collaboration between the judiciary and religious institutions.




 
[1] Hon. Rodney Davis, “Religion’s Place in Judicial Decision Making,” Sacramento Lawyer, May-June 2015 at 16, available at http://issuu.com/milenkovlais/docs/final_saclaw_may_june_2015_web.
[2] Id., at 18.
[3] Lochner v. New York, 198 U.S. 45, 76 (1905) (Holmes, J., dissenting).
[4] See Mary Beth McCauley, “Why Religion Still Matters,” The Christian Science Monitor Weekly,October 12, 2015, p. 26.
[5] Alexis de Tocqueville, Democracy in America, 489-92 (Mansfield & Winthrop eds. & trans., University of Chicago Press, 2000) (1835).
[6] 98 U.S. 145 (1879).
[7] Everson v. Board of Education, 330 U.S. 1 (1947).
[8] E.g., see Paul M. Butler & Alfred L. Scanlan, “Wall of Separation—Judicial Gloss on the First Amendment,” 37 Notre Dame L. Rev 288 (1962).
[9] The Wall Between Church and State (Oaks, ed., The Univ. of Chicago Press, 1963).
[10] Martha Minow, Should Religious Groups Be Exempt from Civil Rights Laws?, 48 B.C.L. Rev. 781, 849 (2007)
[11] Id., at 783.
[12] Abraham Lincoln, “Address Before the Young Men's Lyceum of Springfield, Illinois” (Jan. 27, 1838), reprinted in Collected Works of Abraham Lincoln 113 (Roy P. Basler ed. 1953) available at http://quod.lib.umich.edu/l/lincoln/lincoln1/1:130.1?rgn=div2;view=fulltext.
[13] William H. Pryor, Jr., “The Religious Faith and Judicial Duty of an American Catholic Judge,”Yale Law & Policy Review, Vol. 24:347, 2006, 355, 357-58.
[14] Hon. Rodney Davis, note 1, supra at 20.
[15] Id. at 21.
[16] Id.
[17] Id.
[18] See, e.g., Chai Feldblum, “Moral Conflict and Liberty: Gay Rights and Religion, 72 Brook. L. Rev. 61, 115 (2006).
[19] Hosanna-Tabor Evangelical Lutheran Church and School v. E.E.O.C., 565 U.S._, 132 S. Ct. 694, 706 (2012).
[20] Michael W. McConnell, The Origins and Historical Understanding of Free Exercise of Religion, 103 Harv. L. Rev. 1409, 1488 (1990).
[21] Id. at 1489.
[22] Id.
[23] Id. at 1490.
[24] Id. at 1497.
[25] Widmar v. Vincent, 454 U.S. 263, 269 (1981).
[26] See, e.g., Ronald A. Lindsay, “Religion Has No Place in Government,” 24 Secular Humanist Bulletin, No. 4 (Winter 2008/2009).
[27] See Brian Leiter, Why Tolerate Religion? (Princeton Univ. Press 2013).
[28] See, e.g., Timothy Larsen, “No Christianity Please, We’re Academics,” Inside Higher Ed., July 30, 2010, https://www.insidehighered.com/views/2010/07/03/larsen.
[29] See Geoffrey R. Stone et al, “Report of the Committee on Freedom of Expression,” The University of Chicago Magazine, July-Aug. 2015, pp. 26-27.
[30] See Foundation for Individual Rights in Education, “President Obama: College Students Shouldn’t be ‘Coddled and Protected from Different Points of View,’” FIRE, Sep. 15, 2015.
[31] See, e.g., Ashley Alman, “Obama Calls For Balancing Free Speech With Respect For Religion,” Huffington Post, Feb. 5, 2015, http://www.huffingtonpost.com/2015/02/05/obama-religious-freedom_n_6622006.html.

The West was caught unprepared by the rise of Islamic State, as it was a decade and a half ago by the attacks of al Qaeda and as the Soviet Union was by the determination of the mujahedeen of Afghanistan in the 1980s. These are among the worst failures of political intelligence in modern times, and the consequences have been disastrous.
The unpreparedness was not accidental. It happened because of a blind spot in the secular mind: the inability to see the elemental, world-shaking power of religion when hijacked by politics. Ever since the rise of modern science, intellectuals have been convinced that faith is in intensive care, about to die or at least rendered harmless by exclusion from the public square.

But not all regions of the world have gone through this process. Not all religions have allowed themselves to be excluded from the public square. And when secular revolutions fail, we should know by now that we can expect religious counterrevolutions.

Religion has lately demanded our attention not as a still, small voice but as a whirlwind. If Isaiah’s prophecy that nations “shall beat their swords into plowshares” is to be fulfilled, then the essential task now is to think through the connection between religion and violence.

Three answers have emerged in recent years. The first: Religion is the major source of violence. Therefore, if we seek a more peaceful world, we should abolish religion. The second: Religion is not a source of violence. It may be used by manipulative leaders to motivate people to wage wars precisely because it inspires people to heroic acts of self-sacrifice, but religion itself teaches us to love and forgive, not to hate and fight. The third: Their religion, yes; our religion, no. We are for peace. They are for war.

None of these is true. As for the first, Charles Phillips and Alan Axelrod surveyed 1,800 conflicts for their “Encyclopedia of Wars” and found that less than 10% involved religion. A “God and War” audit commissioned by the BBC found that religion played some part in 40% of major wars over the past three millennia, but usually a minor one.
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The second answer is misguided. When terrorist or military groups invoke holy war, define their battle as a struggle against Satan, condemn unbelievers to death and commit murder while declaring that “God is great,” it is absurd to deny that they are acting on religious motives. Religions seek peace, but on their own terms.

The third is a classic instance of in-group bias. Groups, like individuals, have a need for self-esteem, and they will interpret facts to confirm their sense of superiority. Judaism, Christianity and Islam define themselves as religions of peace, yet they have all initiated violence at some points in their history.

My concern here is less the general connection between religion and violence than the specific challenge of politicized religious extremism in the 21st century. The re-emergence of religion as a global force caught the West unprotected and unprepared because it was in the grip of a narrative that told a quite different story.

It is said that 1989, the year of the collapse of the Berlin Wall and the end of the Cold War, marked the final act of an extended drama in which first religion, then political ideology, died after a prolonged period in intensive care. The age of the true believer, religious or secular, was over. In its place had come the market economy and the liberal democratic state, in which individuals and their right to live as they chose took priority over all creeds and codes. It was the last chapter of a story that began in the 17th century, the last great age of wars of religion.

What the secularists forgot is that Homo sapiens is the meaning-seeking animal. If there is one thing the great institutions of the modern world do not do, it is to provide meaning. Science tells us how but not why. Technology gives us power but cannot guide us as to how to use that power. The market gives us choices but leaves us uninstructed as to how to make those choices. The liberal democratic state gives us freedom to live as we choose but refuses, on principle, to guide us as to how to choose.

Science, technology, the free market and the liberal democratic state have enabled us to reach unprecedented achievements in knowledge, freedom, life expectancy and affluence. They are among the greatest achievements of human civilization and are to be defended and cherished.

But they do not answer the three questions that every reflective individual will ask at some time in his or her life: Who am I? Why am I here? How then shall I live? The result is that the 21st century has left us with a maximum of choice and a minimum of meaning.

Religion has returned because it is hard to live without meaning. That is why no society has survived for long without either a religion or a substitute for religion. The 20th century showed, brutally and definitively, that the great modern substitutes for religion—nation, race, political ideology—are no less likely to offer human sacrifices to their surrogate deities.

The religion that has returned is not the gentle, quietist and ecumenical form that we in the West have increasingly come to expect. Instead it is religion at its most adversarial and aggressive. It is the greatest threat to freedom in the postmodern world. It is the face of what I call “altruistic evil” in our time: evil committed in a sacred cause, in the name of high ideals.
The 21st century will be more religious than the 20th for several reasons. First is that, in many ways, religion is better adapted to a world of global instantaneous communication than are nation states and existing political institutions.

Second is the failure of Western societies after World War II to address the most fundamental of human needs: the search for identity. The world’s great faiths offer meaning, direction, a code of conduct and a set of rules for the moral and spiritual life in ways that the free-market, liberal democratic West does not.

The third reason has to do with demography. World-wide, the most religious groups have the highest birthrates. Over the next half-century, as Eric Kaufmann has documented in his book “Shall the Religious Inherit the Earth?”, there will be a massive transformation in the religious makeup of much of the world, with Europe leading the way. With the sole exception of the U.S., the West is failing to heed the Darwinian imperative of passing on its genes to the next generation.
This leaves us little choice but to re-examine the theology that leads to violent conflict in the first place. If we do not do the theological work, we will face a continuation of the terror that has marked our century thus far, for it has no other natural end.
The challenge is not only to Islam but also to Judaism and Christianity. None of the great religions can say, in unflinching self-knowledge, “Our hands never shed innocent blood.”

As Jews, Christians and Muslims, we have to be prepared to ask the most uncomfortable questions. Does the God of Abraham want his disciples to kill for his sake? Does he demand human sacrifice? Does he rejoice in holy war? Does he want us to hate our enemies and terrorize unbelievers? Have we read our sacred texts correctly? What is God saying to us, here, now? We are not prophets but we are their heirs, and we are not bereft of guidance on these fateful issues.

As one who values market economics and liberal democratic politics, I fear that the West doesn’t fully understand the power of the forces that oppose it. Passions are at play that run deeper and stronger than any calculation of interests. Reason alone will not win this battle. Nor will invocations of words like “freedom” and “democracy.” To some, they sound like compelling ideals, but to others, they are the problem against which they are fighting, not the solution they embrace.
Today Jews, Christians and Muslims must stand together, in defense of humanity, the sanctity of life, religious freedom and the honor of God himself. The real clash of the 21st century will not be between civilizations or religions but within them. It will be between those who accept and those who reject the separation of religion and power.

What then should we do? We must put the same long-term planning into strengthening religious freedom as was put into the spread of religious extremism. The proponents of radical Islam have worked for decades to marginalize the more open, gracious, intellectual and mystical traditions that in the past were the source of Islam’s greatness.

It has been a strategy remarkable for its long time-horizon, precision, patience and dedication. If moderation and religious freedom are to prevail, they will require no less. We must train a generation of religious leaders and educators who embrace the world in its diversity and sacred texts in their maximal generosity.

There must be an international campaign against the teaching and preaching of hate. Education in many Islamic countries remains a disgrace. If children continue to be taught that nonbelievers are destined for hell and that Christians and Jews are the greater and lesser Satan, if radio, television, websites and social media pour out a nonstop stream of paranoia and incitement, then Article 18 of the Universal Declaration of Human Rights, with its commitment to religious freedom, will mean nothing. All the military interventions in the world will not stop the violence.

We need to recover the absolute values that make Abrahamic monotheism the humanizing force it has been at its best: the sanctity of life, the dignity of the individual, the twin imperatives of justice and compassion, the insistence on peaceful modes of resolving conflicts, forgiveness for the injuries of the past and devotion to a future in which all the children of the world can live together in grace and peace.

These are the ideals on which Jews, Christians and Muslims can converge, widening their embrace to include those of other faiths and none. This does not mean that human nature will change, or that politics will cease to be an arena of conflict. All it means is that politics will remain politics and not become religion.

We also need to insist on the simplest moral principle of all: the principle of reciprocal altruism, otherwise known as tit-for-tat. This says: As you behave to others, so will others behave to you. If you seek respect, you must give respect. If you ask for tolerance, you must demonstrate tolerance. If you wish not to be offended, then you must make sure you do not offend.

Wars are won by weapons, but it takes ideas to win a peace. To be a child of Abraham is to learn to respect the other children of Abraham even if their way is not ours, their covenant not ours, their understanding of God different from ours. Our common humanity must precedes our religious differences.

Yes, there are passages in the sacred scriptures of each of the Abrahamic monotheisms that, interpreted literally, can lead to hatred, cruelty and war. But Judaism, Christianity and Islam all contain interpretive traditions that in the past have read them in the larger context of coexistence, respect for difference and the pursuit of peace, and can do so today. Fundamentalism—text without context, and application without interpretation—is not faith but an aberration of faith.

With the rise of radical political Islam, our world has become suddenly dangerous not only to Jews, Christians and others but to Muslims who find themselves on the wrong side of the Sunni-Shiite divide. There will be military and political responses, but there must also be a religious one, or the others will fail.

We must raise a generation of young Jews, Christians, Muslims and others to know that it is not piety but sacrilege to kill in the name of the God of life, hate in the name of the God of love, wage war in the name of the God of peace, and practice cruelty in the name of the God of compassion.

Now is the time for us to say what we have failed to say in the past: We are all the children of Abraham. We are precious in the sight of God. We are blessed. And to be blessed, no one has to be cursed. God’s love does not work that way. God is calling us to let go of hate and the preaching of hate, and to live at last as brothers and sisters, true to our faith and a blessing to others regardless of their faith, honoring God’s name by honoring his image, humankind.
​
Lord Sacks is the former chief rabbi of the United Hebrew Congregations of the British Commonwealth. This essay is adapted from his new book, “Not in God’s Name: Confronting Religious Violence,” which will be published by Schocken on Oct. 13.
 

I was a civil rights activist in the 1960s. But it's hard for me to get behind Black Lives Matter.
I support BLM's cause, but not its approach.


By Barbara Reynolds August 24, 2015

Reynolds is an ordained minister and the author of six books, including the first unauthorized biography of the Rev. Jesse Jackson. She is a former editor and columnist for USA Today.

As the rapper Tef Poe sharply pointed out at a St. Louis rally in October protesting the death of unarmed teenager Michael Brown in Ferguson, Mo.: “This ain’t your grandparents’ civil rights movement.”

He’s right. It looks, sounds and feels different. Black Lives Matter is a motley-looking group to this septuagenarian grandmother, an activist in the civil rights movement of the 1960s. Many in my crowd admire the cause and courage of these young activists but fundamentally disagree with their approach.  Trained in the tradition of Martin Luther King Jr., we were nonviolent activists who won hearts by conveying respectability and changed laws by delivering a message of love and unity. BLM seems intent on rejecting our proven methods. This movement is ignoring what our history has taught.

The baby boomers who drove the success of the civil rights movement want to get behind Black Lives Matter, but the group’s confrontational and divisive tactics make it difficult. In the 1960s, activists confronted white mobs and police with dignity and decorum, sometimes dressing in church clothes and kneeling in prayer during protests to make a clear distinction between who was evil and who was good.

But at protests today, it is difficult to distinguish legitimate activists from the mob actors who burn and loot. The demonstrations are peppered with hate speech, profanity, and guys with sagging pants that show their underwear. Even if the BLM activists aren’t the ones participating in the boorish language and dress, neither are they condemning it.

The 1960s movement also had an innate respectability because our leaders often were heads of the black church, as well. Unfortunately, church and spirituality are not high priorities for Black Lives Matter, and the ethics of love, forgiveness and reconciliation that empowered black leaders such as King and Nelson Mandela in their successful quests to win over their oppressors are missing from this movement. The power of the spiritual approach was evident recently in the way relatives of the nine victims in the Charleston church shooting responded at the bond hearing for Dylann Roof, the young white man who reportedly confessed to killing the church members “to start a race war.” One by one, the relatives stood in the courtroom, forgave the accused racist killer and prayed for mercy on his soul. As a result, in the wake of that horrific tragedy, not a single building was burned down. There was no riot or looting.

“Their response was solidly spiritual, one of forgiveness and mercy for the perpetrator,” the Rev. Andrew Young, a top King aide, told me in a recent telephone interview.

“White supremacy is a sickness,” said Young, who also has served as a U.S. congressman, ambassador to the United Nations, and mayor of Atlanta. “You don’t get angry with sick people; you work to heal the system. If you get angry, it is contagious, and you end up acting as bad as the perpetrators.”

The loving, nonviolent approach is what wins allies and mollifies enemies. But what we have seen come out of Black Lives Matter is rage and anger — justifiable emotions, but questionable strategy. For months, it seemed that BLM hadn’t thought beyond that raw emotion, hadn’t questioned where it would all lead. I and other elders openly worried that, without a clear strategy and well-defined goals, BLM could soon crash and burn out. Oprah Winfreyvoiced that concern earlier this year, saying, “What I’m looking for is some kind of leadership to come out of this to say, ‘This is what we want. This is what has to change, and these are the steps that we need to take to make these changes, and this is what we’re willing to do to get it.'”

For her wise counsel, Oprah became the target of a deluge of tweets from young activists, who denounced her as elitist and “out of touch,” which caused some well-meaning older sages to grit their teeth in silence. Now, nearly 10 months later, BLM has finally come around, releasing a list of policy demands last week. If this young movement had embraced the well-meaning advice of its elders earlier, instead of responding with disdain, it could have spent recent months making headway with political leaders, instead of battling the disheartening images of violence and destruction that have followed its protests against police brutality in black neighborhoods.

This opportunity for mentorship is fleeting, evidenced by the recent deaths of civil rights movement giants Maya Angelou, Julian Bond and Louis Stokes. Seizing the wisdom of veteran civil rights activists will only help Black Lives Matter achieve its goals. The Revs. Jesse Jackson and Al Sharpton would be the most obvious assets to BLM, as civil rights leaders who have run for president and led political campaigns — but BLM has welcomed neither. Long before they targeted Sen. Bernie Sanders, a Democratic presidential candidate, young activists stormed the stage and stole the microphone at Sharpton’s “Justice for All” march against police brutality in Washington in December.

Some have defended the young activists. Speaking at a conference at Boston University’s Social Justice Institute in April, Pamela Lightsey, a noted theologian and lecturer on queer theology at Boston University’s Theological Seminary who chronicled the Ferguson protests, explained the disconnect between Black Lives Matter and the older civil rights cohort: BLM activists “respect the leaders of another day, but they are not going to bow down to them. They can’t come into a protest march and demand a front seat or to jump on the front lines when the cameras are on.”

She added that, while there are clergy participating in the BLM protests, “the movement is not a black church initiative.”

Young doesn’t take BLM’s dismissive attitude toward preachers and the movement’s lack of discipline lightly.

“In our movement, we were not only spiritual, we were thoughtful,” he said. “The reason our campaigns for change were successful in Montgomery and Birmingham was because they were undergirded by boycotts. We didn’t burn any businesses down. I don’t see that discipline here. We also trained people not to get angry because we knew our minds, not our emotions, were our most powerful weapons. We knew — to lose your wits was to lose your life.”

What Young is selling — discipline, respect for elders, restraint — is badly needed in the movement. But right now, BLM isn’t buying.

“BLM rejects the usual hierarchical style of leadership, with the straight black male at the top giving orders,” Lightsey said. The BLM also gives special “attention to the needs of black queers, the black transgendered, the black undocumented, black incarcerated and others who are hardly a speck on today’s political agenda.”

In this way, BLM has improved on the previous generation. The new movement has embraced black women as leaders and was, in fact, founded by three black women. King’s model, by contrast, was sexist to the core, imitating the tone of the country at that time. Civil rights heroines such as Fannie Lou Hamer, Ella Baker and even Rosa Parks — whose refusal to move to the back of the bus in Montgomery launched the 1960s movement — were not allowed to speak or march with the male leaders at the 1963 March on Washington.

In social movements of the past, “black” meant male and “women” meant white, but BLM is unapologetically refusing to let the plight of black women go unnoticed. Black women are incarcerated at three times the rate of white women. Recent deaths of black women in police custody generally haven’t received the widespread news coverage that black men killed by officers have. The names of these black women are hardly known: Raynette Turner; Joyce Curnell; Ralkina Jones and Kindra Chapman. But with the backing of BLM, the case of Sandra Bland, a black woman who died in a Texas jail cell after she was aggressively arrested in a minor traffic violation, was given nationwide coverage last month.

Still, the movement has remained too narrow in its focus. I understand why, as a new movement, BLM has focused on black pain and suffering. But to win broader appeal, it must work harder to acknowledge the humanity in the lives of others. The movement loses sympathy when it shouts down those who dare to utter “all lives matter.” Activists insist that this slogan diverts attention from their cause of racial justice, saying it puts the spotlight on people whose lives have always mattered.

But we should remember the words of King: “Injustice anywhere is a threat to justice everywhere.” The civil rights movement was not exclusively a black movement for black people. It valued all human lives, even those of people who worked against us. I can’t believe that the life of a murdered white police officer, or an Asian child sold into sex slavery, or a hungry family in Appalachia are lives that don’t matter. In a sense, even the slogan “Black Lives Matter” is too broad because the movement overlooks black-on-black homicides, the leading cause of death for black males between the ages of 15 and 34. That horrific fact remains off the movement’s radar, for fear that it puts black men in a negative light. So which black lives really matter?

In an attempt to unify the different groups, some organizations are hosting interracial and intergenerational events. Black Women for Positive Change has established Oct. 17- 25 as the Week of Non-Violence in 10 cities, where officials, faith institutions and youth groups will come together. Keith Magee, director of Boston’s Social Justice Institute, is organizing a rally and all-day talk-a-thon on Oct. 10 with similar goals.

“The older generation can no more retire to the sidelines than the BLM can isolate itself just focusing on black lives mattering,” Magee said. “We must create a space for people to come together and listen to each other.”

Admittedly, baby boomers like myself can be too judgmental, expecting a certain reverence for our past journey. But it is critical that these two generations find a middle ground. Among Americans killed by police, blacks are more than twice as likely to be unarmed than whites. To reach their common goal of ending this unequal treatment, baby boomers and millennials must overcome their differences and pair the experience of the old with the energy of the young to change a criminal justice system that has historically abused both.

Xavier Johnson, a 32-year-old pastor in Dayton who monitors the movement for his doctoral dissertation, argues that boomers should do more to fix the generational misunderstanding. “When you look at this group [BLM] from the bottom up, you see young people who are grieving from the pain inflicted on black bodies,” he told me. “They saw Michael Brown, someone their age, uncovered in the street for four hours baking in the hot sun. There were unarmed Eric Garner in New York, and Tamir Rice, a little kid police killed who was playing with a toy gun. They see churches on mostly every corner, but not where they are. They see a black president who they feel ignores them. They are showing righteous indignation for a system that does not value their humanity.”

Johnson encouraged me, and others in my cohort, to spend more time trying to understand BLM activists, instead of judging them. To help me gain insight, he referred me to a popular song. “Every movement has its own soundtrack,” he told me. “One of ours is by rapper Kendrick Lamar, who sings ‘Alright.’”

So I listened to the song, expecting it would be as uplifting as “We Shall Overcome.” I was terribly disappointed. The beat was too harsh; the lyricswere nasty and misogynistic.

“Let me tell you about my life / Painkillers only put me in the twilight / Where pretty pussy and Benjamin is the highlight.”

Instead of imparting understanding, the song was a staunch reminder of the generation gap that afflicts civil rights activism, and the struggle it is going to take to overcome it.