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Confederate History and why the flag should be history

I am beyond happy that the confederate flag is being brought down from government buildings. It had no place there in its representation of an attempt at secession that divided our country in two only 150 years ago. It further has no place in today’s society as it is primarily a symbol of white supremacy brought on by the racial divide in the 1960’s during the Civil Rights movement, and I am glad to see it go in all areas except for that of a context of history.

Now for the history lesson. The flag with a diagonal blue cross isn’t the actual confederate flag. There were many different battle flags throughout the war. Watch this video to learn more about the various flags and where they all fit in history.

 

With freedom of expression in this country though, we have the right to display whatever symbols, images, flags, etc. that we want. Do I think any version of the Confederate flag should be mass produced in hues of polyester? No. And any company that has profited from this culture of racist bigots should be downright ashamed. But should we ban the image of the Confederate flag? No. I care about this because while I may be disgusted by today’s connotations of displaying this flag, I believe in protecting everyone’s right to free speech.

Also, I am a hobbyist Civil War reenactor. For me, it’s a fun excuse to make giant poofy dresses à la Gone With the Wind and show them off. I don’t care about the battles and though I started with a Union reenacting group back in Michigan, I’ll happily join in Confederate events here in Texas. Now, are there Confederate reenactors who are racist? Probably. Are all of them? By no means. I have respect for many of the Confederate reenactors I have met. They have all been kind and civil and I would be upset to learn if they had any of these racist leanings. But without someone reenacting the Confederacy this hobby would be pointless. I wish the Confederate Flag were as rare as it is for me to see the 1860 US flag on battlefields. But the point is its not rare. I see it on bumper stickers, on trucks, in windows, in houses on shirts and in many more places in the rural conservative parts of the country. In these places it’s only context is that of racism and bigotry. No Civil War reenactor I know would ever hang a Confederate Flag outside of the context of a historical reenactment.

Civil War era U.S. Flag with 34 stars
Civil War era U.S. Flag with 34 stars – don’t see these anymore!

The Confederate Flag belongs in a museum. That is the only place it rightfully belongs.

Ethics History Religion

Martin Luther King Jr. – Church Critic and Religious Skeptic

The origin of morality is a popular topic among both religious believers and skeptics. In fact, I don’t think I’ve ever witnessed a religious debate where this point has failed to come up. Many religious people, especially Christians, view the existence of a moral code as compelling evidence of their God’s existence, and will often reference the robust moral convictions of famous religious leaders to support that claim.

The most common contemporary example is Martin Luther King Jr., a revered Baptist minister and civil rights leader. King graduated high school at the age of 15 and, after earning two bachelor’s degrees, was awarded a PhD in systematic theology from Boston University in 1955. During that time he served as pastor of the Dexter Avenue Baptist Church in Montgomery, Alabama, and became an outspoken proponent of the American civil rights movement.  In 1964, King became the youngest person to ever win the Nobel Peace Prize at the age of 35. King was a Christian leader who undoubtedly possessed a strong moral compass. However, it isn’t at all clear that his moral convictions arose from his religion.

In fact, MLK often boldly condemned the actions of the Christian Church.  As Jeff Nall points out in his profile of King’s religious beliefs, MLK roundly criticized many forms of organized religion, not only for its failure to support racial and economic equality (calling it Christianity’s “everlasting shame”), but also for its explicit support of war and violence.  King noted:

In a world gone mad with arms buildups, chauvinistic passions, and imperialistic exploitation, the church has either endorsed these activities or remained appallingly silent. During the last two world wars, national churches even functioned as the ready lackeys of the state, sprinkling holy water upon the battleships and joining the mighty armies in singing, “Praise the Lord and pass the ammunition.” A weary world, pleading desperately for peace, has often found the church morally sanctioning war.

Nall also points out that MLK was a strong supporter of church/state separation. Regarding the U.S. Supreme Court ruling that school-sponsored prayer is unconstitutional, King said:

I endorse it. I think it was correct. Contrary to what many have said, it sought to outlaw neither prayer nor belief in God. In a pluralistic society such as ours, who is to determine what prayer shall be spoken, and by whom? Legally, constitutionally, or otherwise, the state certainly has no such right. I am strongly opposed to the efforts that have been made to nullify the decision.

But King didn’t limit his criticism to the church; he was also openly skeptical of the very foundations of Christan doctrine. Despite being the son of a Baptist minister, MLK challenged traditional views of Christianity and the literal interpretation of scripture from a very young age.  As Robert James Scofield describes in his profile of Martin Luther King Jr.’s religious doubts:

His entrance into Christianity at the age of six came from neither a genuine religious conviction nor a crisis moment; rather, he saw his sister make the altar call during a local religious revival and quickly followed suit. He claimed that during his baptism he had no idea what was occurring. Perhaps most striking was his denial of the bodily resurrection of Jesus during Sunday school at the age of thirteen. From this point he stated […in his Biography], “doubts began to spring forth unrelentingly.”

Those doubts were reinforced as King continued to explore the foundations of Christianity.  In a paper he wrote in 1949, King examined the psychological and historical origins of three foundational concepts of Christianity: The divinity of Jesus, his virgin birth, and his resurrection. While his analysis is worth reading in full, I’ll give away the punchline by telling you that King begins by stating, “these doctrines are historically and philolophically [sic] untenable.” He goes on to strip these stories of their literal meaning, and explore what it was about both the historical Jesus and the sociopolitical environment in which early Christianity was spreading that might have led to the propagation of such obvious inconsistencies and falsehoods as those found in the Bible.

King went on to exhibit other forms of skepticism about mainstream Christian doctrine, and even warned that it may be harmful. In 1950, King wrote a paper titled “The Humanity and Divinity of Jesus,” where he states:

The orthodox attempt to explain the divinity of Jesus in terms of an inherent metaphysical substance within him seems to me quite inadequate. To say that the Christ, whose example of living we are bid to follow, is divine in an ontological sense is actually harmful and detrimental. To invest this Christ with such supernatural qualities makes the rejoinder: “Oh, well, he had a better chance for that kind of life than we can possibly have …” So that the orthodox view of the divinity of Christ is in my mind quite readily denied. The significance of the divinity of Christ lies in the fact that his achievement is prophetic and promissory for every other true son of man who is willing to submit his will to the will and spirit of God. Christ was to be only the prototype of one among many brothers.

The appearance of such a person, more divine and more human than any other, andstanding [sic] and standing in closest unity at once with God and man, is the most significant and hopeful event in human history. This divine quality or this unity with God was not something thrust upon Jesus from above, but it was a definite achievement through the process of moral struggle and self-abnegation. [Emphasis mine.]

In other words, King’s saw Christ’s “divinity” to have arisen through his good works, not because of his particular relationship to a deity. In this sense, it seems MLK is using an external definition of morality to evaluate Christ’s behaviors.

This is a reflection of what’s known as “The Euthyphro Dilemma,” which asks if something is good simply because it is God’s will, or if God wills something because it is good. Briefly, if the first statement is true, then morality is arbitrary, and anything a god does cannot, by definition, be immoral. Moral behavior therefore becomes a synonym for “God’s actions.”  However, if the second is true, then morality is independent of any gods, and therefore can’t be used as evidence of said gods.

As a secular humanist and an atheist, I believe that the foundations of morality are rooted in a concern for human welfare and are completely independent of religious belief. Martin Luther King Jr.’s opinions and writings suggest that he would agree with me.