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Saturday, February 26, 2011

The Legacy of Charles M Sheldon


February 26 marks the birthday of Charles M Sheldon, author of the book In His Steps: What Would Jesus Do?    Charles Sheldon was born on February 26 in 1857.  His book In His Steps was published in 1896 and at one time had sold more copies than in other book besides the Bible.   In His Steps: What Would Jesus Do?  was a pivotal book in the Social Gospel Movement.  It was written in basic English which could be understood by anyone (as opposed to the deep theological language of other books on the Social Gospel).

As we celebrate Sheldon's birthday, it's a good time to reflect on the man and his message.  Below are excerpts from some past  newspaper articles.



Sheldon's legacy is alive and well

Special to The Capital-Journal


It all began right here, and it continues today.


In a time when the dominant perceptions of religious people run the gamut from crazed fanaticism to anti-intellectual adherence to an outdated superstition, Sheldon week at The Topeka Capital-Journal has shown that Topeka is full of thoughtful, caring, dedicated people of faith.

It has illustrated that even Christians have a wide variety of approaches to the use of Scripture and tradition, especially concerning how they understand the relationship of the four gospels, which contain the reports of the life and teachings of Jesus, to the letters written by other followers of him in the early Christian era (commonly called the New Testament) and the previous collection of Jewish writings (the Old, or Hebrew, Testament)...............


.......He made the Christian faith easy for ordinary people to understand and embrace without watering it down. He got the point across that because Christianity is a living faith -- that new truth and light are always emanating from the spirit of God -- it must be lived by its adherents. To claim to be a disciple of Christ means finding practical applications of key principles to the pressing social problems of the day. It means waking up each morning and asking, How can I best be of service today in the way Jesus was in his lifetime? How can I show the world who God is through my actions and choices today?

Sheldon taught that moral power could affect moral problems in society. He made morality easy to grasp by distilling it to its most profound and essential core. As Jesus did, he boiled the bottom line down to two ancient and religiously inclusive commandments: Love God; then love your neighbor. 

Don't focus on your differences in beliefs, he might counsel us today. Instead, find ways to work together to make the world a better place for all.

As the Rev. Andrew McHenry reminded us Monday night, Sheldon disdained "theological olympics." He praised those who thoroughly examined their consciences, even when he disagreed with them, and as Andrew's great-grandmother, who was also my seventh-grade Sunday school teacher, told him about Sheldon's belief, "If you keep those two commandments, you won't have time to think of theology."

To that end, Sheldon's passion was to do his part to ensure that all people, created equal by the creator God, were given the equal respect and opportunity they deserved. He was way ahead of his time as he confronted the unjust and dehumanizing practices of racism, sexism and classism. He worked tirelessly to eradicate trends and influences that wore down the human spirit and fractured family life.

.......As we conclude the celebration of Sheldon week, we have before us the same opportunity "Saint Charles of Topeka" did a century ago. We can stop getting tangled up in theological talk about who is sinful and who isn't and rededicate our vast store of talents and resources to the ongoing work of confronting and eradicating all the "isms" and evils that block full and abundant living for all of God's people.
In his last appeal to his congregation, published posthumously, he encouraged them to "keep on working to be free from hatred, prejudice, greed and selfishness. "

(The Rev. Kathryn Timpany is a sixth-generation Topekan and since 1989 has served Central Congregational Church, the same church Charles Sheldon was minister at when he edited The Topeka Daily Capital for a week in 1900 and wrote his famous book "In His Steps." )




Sheldon's message was simple



Love God. Love your neighbor.
That, in a nutshell, was the message of the Rev. Charles M. Sheldon, ........


In many respects, Sheldon was ahead of his time. And by all accounts, he walked his talk, treating everyone he came across with a genuine kindness and compassion.
"He was a classic social gospel preacher," said the Rev. Kathryn Timpany, 49, Central Congregational's current minister. "He was popular when the movement was at its peak."

His largest claim to fame came in the publication of "In His Steps," an inspirational novel which has sold an estimated 30 million copies since it was first published in 1896.

Experts say the book is based loosely on Sheldon and his experiences in Topeka, where he championed a social gospel message that encouraged his flock to take care of the needy and disadvantaged.
Sheldon's broad-based appeal is evidenced by the diverse audience that has read "In His Steps." The book and its message of "What Would Jesus Do?" was embraced by both liberal and conservative denominations.

"His appeal was widespread and it was across the spectrum," Timpany noted. "You find very few religious leaders who appeal to the left and the right."

..........Sheldon's great-grandson, Dr. Garrett Sheldon, a political philosophy professor at the University of Virginia and a Southern Baptist minister, wrote a contemporary retelling of "In His Steps" with the 1993 volume titled "What Would Jesus Do?"

Garrett Sheldon said his great-grandfather took Jesus' Sermon on the Mount and applied it to life in 1890s America.

While serving in the Topeka Central Congregational Church, Sheldon would often give what he had to strangers he met who were in need.   His wife would make sure the Rev. Sheldon had no more than $5 whenever he left home, because he would give away whatever he had.

Years later, when he would visit his son Merriam, who had become a successful stockbroker in Milwaukee, Sheldon would exchange greetings with family members before venturing to the back of the house to check on the well-being of the servants.    "If he ever saw anyone in need, he'd give them what he had," Garrett Sheldon said. "He never thought about money.








Minister inspired by Sheldon's social gospel message

Growing up in Topeka, the Rev. Kathryn Timpany heard about the Rev. Charles Sheldon in her younger years.

But it wasn't until 1989, when she accepted a call to be assistant minister at the historic Central Congregational United Church of Christ, 1248 S.W. Buchanan, which Sheldon had started a century before, that she gained a true appreciation for the man called "St. Charles of Topeka."



........Timpany finds the "WWJD?" phenomenon sprinkled with more than a little irony.
"The organization Sheldon came out of was what today would be called the liberal church," she said. "yet it's the conservative church that kept the slogan alive."

Furthermore, Timpany believes that in order to answer "WWJD?," people must first have a knowledge of what Jesus actually did.

"How would you know what Jesus would do?" she said. "First, you need to know what Jesus actually did."

That answer, she said, is to be found through an unbiased reading of the four New Testament gospels of Matthew, Mark, Luke and John. Some surprises may be in store, as some commonly held assumptions may need to be re-evaluated.
"Go and see what is really there," Timpany said. "Read it for yourself and see."

........Timpany, referring to one of Sheldon's sermons, said the famous pastor subscribed only to one creed: "Love God and love your neighbor." Ascent to doctrine, Sheldon said, is always easier than "loving your neighbor."

"He wasn't fond of denominations, because they're divisive," Timpany said. "He said 'Don't sit around and argue about what you believe. Go love your neighbor. Love God.'



Monday, February 21, 2011

John Lewis - From the Farm Fields of Alabama to the Halls of Congress

Celebrated as one of the civil rights movement’s most courageous young leaders, John Lewis, a founding member and chairman of the Student Nonviolent Coordinating Committee (SNCC), greatly contributed to student movements of the 1960s. He described Martin Luther King as ‘‘the person who, more than any other, continued to influence my life, who made me who I was’’ (Lewis, 412).

Born on 21 February 1940, Lewis was raised on a farm near Troy, Alabama, where his parents were sharecroppers. Lewis was first exposed to King and his ideas when he heard one of the young minister’s sermons on the radio. This was a revolutionary moment for Lewis who thought of King as a ‘‘Moses’’ of his people; one who used ‘‘organized religion and the emotionalism within the Negro church as an instrument, as a vehicle, toward freedom’’ (Allen, ‘‘John Lewis’’). Inspired by this idea of the social gospel, Lewis began preaching in local churches when he was 15 years old. Upon graduating from high school, Lewis enrolled in the American Baptist Theological Seminary in Nashville.

Lewis’ first direct encounter with King occurred in the summer of 1958, when he traveled to Montgomery to seek King’s help in suing to transfer to Troy State University, an all-white institution closer to his home. Lewis met with King, Ralph Abernathy, and Fred Gray at Abernathy’s First Baptist Church, and they decided they would contribute their financial and legal assistance to ‘‘the boy from Troy,’’ as King called him (Lewis, 68). Lewis’ parents, however, feared the potential repercussions of the lawsuit. Lewis acknowledged these sentiments and returned to American Baptist that fall.

While in Nashville, Lewis attended direct action workshops led by James Lawson and came to embrace the Gandhian philosophy of nonviolence. Lewis became heavily involved in the Nashville movement and participated in a series of student sit-ins in early 1960 that aimed to integrate movie theaters, restaurants, and other businesses. In April 1960, he helped form SNCC and later participated in the Freedom Rides of 1961. During this campaign, Lewis realized the potential implications of his involvement in the movement after being severely beaten by white youth. Faced with jeopardizing his ability to graduate from American Baptist by being incarcerated for participation in a demonstration, he stated: ‘‘this is [the] most important decision in my life, to decide to give up all if necessary for the Freedom Ride, that Justice and Freedom might come to the Deep South’’ (Branch, 395).

Lewis received his BA from the American Baptist Theological Seminary in 1961. Acknowledging him as ‘‘one of the most dedicated young men in our movement,’’ the Southern Christian Leadership Conference (SCLC) elected him to their board the following year in an attempt to bring more young people into the organization (SCLC, 16 May 1962). In 1963 he was chosen by acclamation as the chairman of SNCC. As leader of the organization, Lewis often found himself torn between his allegiance to SNCC and his relationship with King. Lewis told King that ‘‘it has always been a deep concern of mine that there has not been enough communication between S.C.L.C. and SNCC,’’ however, this was not a sentiment shared by other members of either group (Lewis, 11 April 1964). Lewis’ decision to ‘‘maintain a liaison with Dr. King and the SCLC’’ earned him much criticism within SNCC (Lewis, 379). Lewis, however, valued King as the man who had ultimately set him on his life’s path, and chose to uphold strong ties with both him and SNCC.

As chairman of SNCC, Lewis participated in many of the civil rights movement’s most momentous events. On 28 August 1963, he delivered one of the keynote speeches at the March on Washington for Jobs and Freedom. Fellow civil rights leaders had advised Lewis to revise his speech because of its blunt criticisms of the federal government’s inaction, but the final version was still regarded as ‘‘the most controversial and militant speech at the March,’’ proclaiming that ‘‘we march today for jobs and freedom, but we have nothing to be proud of’’ and asking in an accusatory manner, ‘‘which side is the federal government on?’’ (Lewis, 28 August 1963). Lewis went on to play a crucial role in the 1964 Freedom Summer by coordinating voter registration drives and community action programs in Mississippi.

On 7 March 1965, Lewis and Hosea Williams led several hundred protest marchers across the Edmund Pettus Bridge in Selma, Alabama in a demonstration aimed at drawing attention to increased voting rights in the South. The march came to be known as ‘‘Bloody Sunday,’’ because of the brutal beatings that many of the marchers received from state troopers; Lewis himself was severely attacked and suffered a fractured skull. Lewis’ involvement with SNCC ended the following year when Stokely Carmichael won a bid for the chairmanship, and Lewis perceived that the organization was heading in a militant direction that conflicted with his ‘‘personal commitment to nonviolence’’ (Carson, 231).

Lewis continued his civil rights involvement in later years as the head of voter registration initiatives run by the Southern Regional Council and the Voter Education Project. In 1977 President Jimmy Carter chose him to head ACTION, a federal volunteer agency. He attempted to enter government that same year with a House congressional campaign but was unsuccessful. He served on Atlanta’s city council from 1982 to 1986, when he defeated Julian Bond in the Democratic congressional primary and was elected to the House of Representatives, where he served 11 terms.

SOURCES

Archie Allen, ‘‘John Lewis: Keeper of the Dream,’’ New South 26 (Spring 1971):15–25.

Branch, Parting the Waters, 1988.

Carson, In Struggle, 1981.

Lewis, Speech delivered at the March on Washington for Jobs and Freedom, 28 August 1963, SNCCP, GAMK.

Lewis, Walking with the Wind, 1998.

Lewis to King, 11 April 1964, MLKJP-GAMK.

SCLC, Minutes from board meeting, 16 May 1962, MLKJP-GAMK.

Monday, February 7, 2011

C K Steele - From the Coal Country of WV to the Center of the Civil Rights Struggle

The first vice president of the Southern Christian Leadership Conference (SCLC), Reverend C. K. Steele shared Martin Luther King, Jr.’s, vision of social equality through nonviolent means. As president of the Inter-Civic Council, Steele led a successful bus boycott in Tallahassee, Florida, in 1956, based on the example set by the Montgomery Improvement Association (MIA). Although not widely noted, the efforts of the Inter-Civic Council offered hope to those engaged in what Steele described as ‘‘the pain and the promise’’ of the civil rights movement (Steele, 27 September 1978). He later stated: ‘‘Where there is any power … as strong [and] as eternal as love using nonviolence, the promise will be fulfilled’’ (Steele, 27 September 1978).

Born on 7 February 1914, Steele was raised in the predominantly African American town of Gary, West Virginia, by his parents Lyde Bailor and Henry L. Steele, a miner with the United States Steel and Coal Corporation. Steele began preaching at the young age of 15. He was ordained as a Baptist minister in 1935, and three years later earned his BA degree from Morehouse College. After nearly a year of service at Friendship Baptist Church in northeast Georgia, Steele was called to Hall Street Baptist Church in Montgomery, Alabama, during the spring of 1939. In 1941 he married Lois Brock. Steele spent 9 years in Montgomery and 4 at Springfield Baptist Church in Augusta, Georgia, before accepting the pastorate at Bethel Baptist Church in Tallahassee in 1952.

While serving as head of the local National Association for the Advancement of Colored People (NAACP) chapter, Steele was also elected president of the Inter Civic Council (ICC), an organization formed in May 1956, to direct a bus boycott initiated by black students at Florida A & M University. The ICC absorbed members from all walks of life within the black community, involving laborers, domestic workers, ministers, professionals, businessmen, and teachers. As in Montgomery, the ICC held mass meetings and organized a carpool. Unlike the MIA, which sought to modify existing seating rules, the ICC demanded the full integration of passengers on city buses.

After months of police harassment of the ICC carpool, city officials charged 22 organizers and drivers with operating a transportation system without a franchise, and a municipal judge levied an $11,000 fine against the ICC. In response boycott participants began walking, and the ICC welcomed the Supreme Court’s November 1956 decision in Browder v. Gayle, which declared bus segregation unconstitutional. Following the decision the ICC called an end to the seven-month boycott. As blacks attempted to ride the buses, violence and intimidation of boycott leaders heightened. Eventually, Tallahassee’s bus company did not enforce desegregated seating rules, and the ICC shifted its attention to voter registration and to the desegregation of local stores.

In 1956 Steele joined King as a speaker at nonviolence workshops held at the Tuskegee Institute, the annual meeting of the National Baptist Convention (NBC), and MIA’s Institute on Nonviolence and Social Change. At SCLC’s founding meeting in 1957, Steele was elected the organization’s vice president. In March 1960 Steele’s son, Henry, was among eight students who chose to go to jail after a demonstration at a Tallahassee chain store. King, evidently pleased by Henry’s actions, sent the elder Steele a telegram that read: ‘‘Going to jail for a righteous cause is a badge of honor and a symbol of dignity’’ (Papers 5:391).

Although SCLC never launched a major campaign in Tallahassee, Steele supported its efforts in other cities. In Albany, Georgia (see Albany Movement), in 1962, Steele led demonstrations while King was incarcerated. Steele also contributed to the Poor People’s Campaign. After King’s assassination, Steele and other ICC members organized a “‘Vigil for Poverty’’ in Tallahassee to recognize individuals who lacked the basic needs of food, shelter, clothing, education, and employment. C. K. Steele continued his civil rights activism and his ministry at Bethel Baptist Church until he lost his battle with cancer on 19 August 1980.

References

Branch, Parting the Waters, 1988.

Fendrich, Ideal Citizens, 1993.

Introduction, in Papers 3:27, 30–31.

King to Steele, 19 March 1960, in Papers 5:391–392.

Gregory B. Padgett, ‘‘C. K. Steele, A Biography.’’ Ph.D. diss., Florida State University, 1994.

Rabby, Pain and the Promise, 1999.

Steele, ‘‘Non-Violent Resistance: The Pain and the Promise,’’ 27 September 1978, FTaSU.

Tuesday, February 1, 2011

Eleanor Roosevelt On Religion, Materialism, and Social Needs in Troubled Times

Eleanor Roosevelt's racial policies attracted notice almost immediately after becoming First Lady.   By late summer 1933, photographs appeared showing ER discussing living conditions with black miners in West Virginia, and the press treated her involvement in the anti-lynching campaign as front page news


Eleanor Roosevelt was a firm supporter of efforts by southern protestant groups such as the Southern Tenant Farmers Union in the mid-1930s to work for social justice in the rural south. In 1938 she helped launch the Southern Conference on Human Welfare and openly defied the Birmingham segregation laws. .  


A lifelong Episcopalian, Roosevelt's own life blended religious beliefs with concern for a variety of social causes and she was highly criticized for her actions on behalf of social justice for all Americans.


The words below are from an article Mrs Roosevelt published in December of 1932 during the Depression.  The article was titled, What Religion Means To Me, and it speaks to the question of religion being more than just a focus on the afterlife.  


As we continue in the midst of of our own troubled economic times, I think Eleanor Roosevelt's words have new meaning and deserve consideration.




Excerpts from What Religion Means to Me, by Eleanor Roosevelt

  • It is generally conceded that in a world where material values seem to be dropping out of sight further and further day by day, there is a growing realization that something else is needed. Some of us even feel that amidst the many evils and sorrows and injustices which are the fruit of what we call the depression, there may be emerging one thing which will be of permanent value to us all-namely, a new standard which will set above everything else certain spiritual values. In our mad haste for more and more money and more and more luxury we had almost forgotten to count these as part of our heritage in this country.......


  • ......in all cases the thing which counts is the striving of the human soul to achieve spiritually the best that it is capable of and to care unselfishly not only for personal good but for the good of all those who toil with them upon the earth......


  • .....The worst thing that has come to us from the depression is fear. Fear of an uncertain future, fear of not being able to meet our problems, fear of not being equipped to cope with life as we live it today. We need some of the old religious spirit which said, "I myself am weak but Thou art strong Oh Lord!" That was the spirit which brought people to this country, which settled it, which carried men and women through untold hardships, and which has given us our heritage of comparative ease and comfort.....


  • ...... The fundamental, vital thing which must be alive in each human consciousness is the religious teaching that we cannot live for ourselves alone and that as long as we are here on this earth we are all of us brothers, regardless of race, creed, or color.

  • We must honestly try to put into practice some of the things which have always been considered too visionary to be actually tried in everyday life. We cannot give lip service alone to religion today. We hear constantly that prosperity will soon return, that this or that will bring about better business conditions, but we know of many people who have gone down under the strain of material loss and misfortune. The increasing number of suicides makes us realize that many people are feeling that life is too hard to cope with. That feeling would not exist if out of this depression we could revive again any actual understanding of what it means to be responsible for one's brother......

  • ........The lack of work, the feeling of helplessness, and the inevitable lowering in many families of the standard of living have a sad effect upon the general morale and habits of life of all the members of the family. Little by little it is being borne in upon us that it is not only life which we have a right to preserve, but that there is something more precious which the need of material things may stamp out of the human soul. Therefore it behooves us so to order our civilization that all can live in the security of having the necessities of life, and that each individual according to his abilities and his vision may at the same time preserve his hope for future growth.......

----Eleanor Roosevelt, December 1932