The author writes about the lives of seven American religious leaders (or prophets) of the 20th century. They were radical for sermonizing on social equality, for greater participation in the community, and for Civil Rights of Black Americans. They were against the Vietnam War, and some were pacifists. All adhered to non-violence.
The seven were –
Abraham Joshua Heschel was born in Poland and arrived in the United States in March/ 1940. He had a Hasidic education and studied Jewish theology. He felt all were affected by the racism towards Black people – and this could not be ignored. This is an overall theme of this book, that even though we may not be directly culpable, we share a responsibility for all human beings. Heschel participated with Martin Luther King Jr. in the Selma march.
A. J. Muste was a pacifist who abhorred all wars. He encouraged young men not to enlist in World War II and then subsequent wars, like the Vietnam War. He protested against the proliferation of nuclear weapons.
Page 45 – 47 my book
Reinhold Niebuhr criticized the liberal Social Gospel movement [and pacificism] of the … earlier twentieth century as naively optimistic about the possibilities of social reform, given the inveterate sinfulness of humankind… pacifism counseled a form of unattainable perfectionism.
Dorothy Day was initially a socialist and then joined the Roman Catholic Church. She lived with the poor and helped to feed and house them. She spoke against the materialism and consumerism which she saw as growing rampant in the U.S., and disdained the wealth exhibited by the Roman Catholic Church.
Howard Thurman was a Black man who wanted to unite all peoples regardless of race, ethnic origin or religion.
Thomas Merton for a time isolated himself as a Trapper Monk in a monastery in Kentucky. He abandoned this during the Civil Rights movement of the 1960s and became a radical activist and viewed racism as the basic evil American society must overcome. He wanted Black people not only to have civil and voting rights, but to become economically independent and break down the walls of white racism.
Martin Luther King Jr. invoked his religious beliefs to point out the evil existing in an America which was racist and segregated. This, too, was a constant theme that not only religious leaders, but their congregations must not be silent and take an active role against racism, war and poverty.
The story of the life of Fannie Lou Hamer was the most moving of the selections in this book. She was a Black woman born into poverty in Mississippi and started picking cotton as a young girl, being unable to attend school. During the early 1960s she became a voting rights activist and for this was viciously beaten by white policemen in rural Mississippi. There was not even a pretense of justice, but Fannie Lou Hamer continued to speak for an understanding of her white assailants – and to advocate for racial equality.
There were many theological discussions in this book – as an example:
Page 126 Thomas Merton
“love all the groups which constitute [the human race], then we can scarcely fail to realize the evil as well as the stupidity of hating any part of the Mystical Body of Christ.”
I personally cannot relate to the phrase “Mystical Body”. It does not seem rational or valid to everyday living.
The author tended to be overly reverential to his seven subjects. I cited the rare objection by Reinhold Niebuhr from pages 45-47.
This book had nothing to say on the Women’s Movement for equality and reproductive freedom also taking place in the 1960s. Once more, religion ignores and/or denies gender equality, human sexuality, avoids gay rights…
It must be said that this group is vastly different (and far superior) in moral conviction than the current “Christian Nationalists” who today exert malicious influence on the U.S. government.
An interesting quote
Page 159
“Never do for others what they can do for themselves.”