Damage done by groups like the Moral Majority
Finlator expresses his frustration with religious-political groups like the Moral Majority, which in his opinion selectively read the Bible to seize power. In doing so they erode the church-state divide, forsake their Baptist faith, and damage their own religion, Finlator believes. He worries about the effects of this new influence on government and seeks to remind Baptists of their history as dissenters.
Citing this Excerpt
Oral History Interview with William W. Finlator, April 19, 1985. Interview C-0007. Southern Oral History Program Collection (#4007) in the Southern Oral History Program Collection, Southern Historical Collection, Wilson Library, University of North Carolina at Chapel Hill.
Full Text of the Excerpt
But what's happened with the fundamentalists and the Moral
Majority people is that you have a very vigorous, aggressive,
competitive, combative successful group of Christian leaders who have
decided what constitutes Christian faith with their selective use of the
Bible and that's it. And among other matters they say,
"Unless you are against gay rights, unless you are against
abortion, unless you are against obscenity, unless you are for prayer in
the public schools, unless you are against the teaching of evolution in
the public schools—unless you are right on these things,
you're not a Christian. Because this is
Christianity." Then, you see, you have the
Christian faith divided between those who are in it and those who are
excluded.
Now the people who have the truth, Jay, are organizing politically. They
are targeting people in Congress who do not share their beliefs in these
matters. They are targeting people on school boards who do not share
their beliefs. And they're saying everybody on the school
board, everybody in Congress has got to be one of us. Now this, of
course, is the ultimate violation of church-state separation. This is a
religious spectacle that the Constitution rejects. These people are
becoming more and more powerful and their thinking—zealous as
they are—is in some ways an ideology with fascist overtones.
And these people are in power today and are grabbing more power. And
anyone who believes in civil liberties knows these people have little
patience with the First Amendment; they'd like to have it out
of their way. And the fight for civil liberties is a beleaguered fight
today. And the sad thing about it, for me, Jay, is that so many of these
people are Baptists and they don't realize that
they've forsaken their Baptist faith.
- JAY JENKINS:
-
What part does your Baptist faith play in your stance on civil
rights?
- WILLIAM W. FINLATOR:
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Well, the Baptists of course, are supposed to be great advocates of
church-state separation through their history. That's one of
the tragedies we see taking place today as I just
said. The people like Jerry Falwell and Jimmy Swaggart and Pat Robertson
who are tremendously successful televangelists are saying
this is the definition of the Christian faith. And we have a
country now, a President, an administration, who sides with these
people, who identifies with them. Which is to say we have now an
administration taking sides with a divided Christian community. You can
see how ominous that is. It is the ominous fact that the administration
is not only identifying with the Christian faith, while so many of our
people in America are not Christians at all, but it is taking sides with
a particular expression of the Christian faith: Pandora's Box
is about to be opened.
But now, back to the Baptists. Anyone who understands, or who bothers to
take the trouble to understand, what Baptists are supposed to believe
(and most Baptists today simply won't take the trouble: they
don't want to know anymore than in the days of the civil
rights movement when most southerners wanted to know what was in the
Bill of Rights) will find that
Baptists—traditionally—were forced to be civil
libertarians. And by that I mean, Jay, that the way that Baptists began
along with other dissenting groups, they found themselves in the old
countries with the great religious wars, as neither Catholic nor
Protestant. That meant that they were in areas
where a nation was either an official Catholic nation or a Protestant
nation. And by that I mean that nation had an established church and the
church was supported—whether it was Catholic or Lutheran or
Presbyterian or Anglican—by the state and there was no
church-state separation. And if you belonged to that state, you belonged
to that church; if you belonged to that church, you belonged to that
state. Patriotism and faith were merged into one thing, and if you were
subversive religiously, you were subversive politically.
Now, in that situation, the Baptists and the other dissenting groups
found themselves as neither fish nor foul; neither Protestant nor
Catholic. So both Catholic and Protestants lined up against these
dissenting groups, among which were the Baptists. In order to survive,
these persecuted groups had to fight for freedom of speech, they had to
fight for freedom of the press, they had to fight for freedom of
assembly, they had to fight for freedom of conscience, they had to fight
for freedom of privacy. All of these basic freedoms that we see in the
Constitution and the Bill of Rights were fought for by Baptists
centuries before [the Constitution] was established.
O.K. Now, that means a Baptists fights for his own freedoms, protection
of his own conscience, the local autonomy (the
rule of his own church), separation of church and state. That means also
that he found out that his freedoms were not secure unless he held those
freedoms secure for everybody else. Now when we talk about church-state
separation—the reading of prayers in public
schools—and you find Baptists in support of this sort of
thing, you know that they've departed from the faith of their
fathers. All of these civil liberties that I'm talking
about—so many of them—are right there in Baptist
history. And this Baptist history had a great deal to do with the
adoption of the Bill of Rights in the American Constitution.
So finally, what we're dealing with today is a large number of
electronic, fundamentalist, successoriented Baptists who
don't want to know anything about their history or what
Baptists are supposed to believe. And therefore, these are the people
who are betraying civil rights and freedom. For instance, if you take
the matter of conscientious objection, you would think that the very
first person to defend a conscientious objector would be a southern
Baptist because they have always said we must have the protection of
private conscience, the right to read the Bible, to interpret the Bible,
to let God speak to us from the Bible to our own
conscience—person to person, and what God says to us we must
honor. But when a Baptist says, "I cannot
support military conscription," how many Baptists will today
come to his support?
We see an unfolding drama in the so-called "split" in
the Southern Baptist Convention today, and there is a very serious
split. It's between the people who are known as
fundamentalists and the people who are known as moderates. The word
conservative perhaps ought not to be used because all Southern Baptists,
with rare exceptions, are conservatives. Liberalism, as we know it, is
almost nonexistent in the Southern Baptist Convention, although the
fundamentalists are today accusing the moderates of being liberals. The
difference between the fundamentalists and the moderates is that a
number of Baptists (I don't know how many) who are
fundamentalists, of the Jerry Falwell type, who are sure that
Christianity means certain things, that you have to believe in the
inerrancy of the scriptures, you have to believe in the physical
resurrection of Jesus, you have to believe in the virgin birth, in the
blood atonement: "Unless you believe exactly like we believe,
you're not Baptist." And this, of course, is in
violation of the Baptist persuasion of openness, and plurality, and
dissent and freedom. The people who believe this way, Jay, seem in
ascendance. Thus the Southern Baptist Convention is at a great crisis in
that so many of us really have never understood
the faith of the fathers. It is not with us still.
- JAY JENKINS:
-
Are these Baptists from the Southwest primarily, are they in effect
trying to set up some sort of doctrinal test for Baptists who
traditionally have had autonomy in the local churches?
- WILLIAM W. FINLATOR:
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That's exactly what they're doing and
it's very damaging.