Sufi Whirling Dervishes

Sufism, the mystical branch of Islam, emphasizes universal love, peace, acceptance of various spiritual paths and a mystical union with the divine. It is associated with the dancing of whirling dervishes, who originated in the 13th century as followers of the poet and Muslim mystic, Rumi. Their dance is a traditional form of Sufi worship, a continuous twirling with one hand pointed upward reaching for the divine and the other hand pointed toward the ground. Manjula Kumar, a program manager at the Smithsonian Institution, explains how the dancing of these whirling dervishes from Turkey serves as “a spiritual offering.” They were part of a Smithsonian symposium on the concept of Sufism and searching for the divine through the arts. Produced, edited, and interview by Lauren Talley.

Christmas Gift Giving

Amidst the holiday shopping frenzy, more and more churches are urging “alternative” Christmas giving. “Christmas is about Jesus’ birth and honoring Jesus with the priorities that Jesus would have in the world, especially amongst marginalized people. But what we’ve done is made it more about us,” says Rev. Mike Slaughter, Methodist pastor at Ginghamsburg Church in Ohio. He has also written a book called “Christmas Is Not Your Birthday.”

The Rev. Martin Luther King, Jr.

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January 13, 2017 | Comments

“There is a really important role that spirituality is playing among millennials and contemporary activists,” says Sarah Jackson, a professor at Northeastern University in Boston and an expert on social movements. But “it is a spirituality that is not necessarily tied to the formal structures of church organization, and it doesn’t necessarily require a certain type of leadership.” More

March 20, 2015 | Comments

“We were willing to be beaten for democracy,” says Rev. C.T. Vivian, recalling the freedom movement and voting rights marches from Selma to Montgomery in March 1965. It was, he says, “the beginning of the transformation of America.” More

March 20, 2015 | Comments

"The church had been waking up to the need for race reform in the post-war era," says Georgia State University history professor Glenn Eskew. "The change had been slow among the establishment within the churches from the top down, but from the seminarians, the young people from the bottom up—they embraced the movement. They embraced the idea of racial change." More

January 9, 2015 | Comments

As the movie opens today (January 9) in theaters around the country amidst controversy over its portrayal of former president Lyndon Johnson, we speak with director Ava DuVernay and David Oyelowo, the actor who portrays Rev. Martin Luther King Jr., about what it means to them to tell the story of the historic 1965 civil rights march from Selma to Montgomery, Alabama. More

November 27, 2013 | Comments

The civil rights movement was both “the work of the Lord and the work of freedom,” says author Taylor Branch. “It took redemption, and it took faith and tenacity, not just an empty, simple hope.” More

August 23, 2013 | Comments

Recent events such as the shooting death of Trayvon Martin and the subsequent trial of George Zimmerman have highlighted racial divides that still exist in the U.S. 50 years after the historic March on Washington for Jobs and Freedom. In the wake of the shooting, local black and white pastors in Sanford, Florida are taking a hard look at what more they can do to promote dialogue, understanding, and racial reconciliation. More

April 26, 2013 | Comments

KIM LAWTON, correspondent: At the Civil Rights Institute in Birmingham, Alabama, local students are on a field trip, learning how 50 years ago, kids around their age played a pivotal role in the struggle against segregation. One of them was … More

August 26, 2011 | Comments

“American politics is broken today, and Dr. King’s message, his life, his values and virtues can offer us a strategy for healing what is broken.” More

August 24, 2011 | Comments

We ask some of the first visitors to the MLK Memorial on the National Mall to share their thoughts on its significance and on the legacy of Dr. Martin Luther King Jr. More

January 14, 2011 | Comments

During the Montgomery bus boycott "it was black Christians teaching white Christians what it mean to be Christian," says a white Lutheran pastor who joined with Martin Luther King Jr. and others to change the world. More

January 15, 2010 | Comments

"I think King would make a case for the principles and practices of nonviolence even in settling disputes between nations," says Cheryl Sanders, professor of Christian ethics at Howard University School of Divinity and senior pastor at Third Street Church of God in Washington, DC. More

April 3, 2009 | Comments

Fifty years ago at the beginning of America’s civil rights movement, Martin Luther King Jr. went to India to walk in the footsteps of one of his heroes, Mohandas Gandhi. Dr. King was strongly influenced by Gandhi’s teachings of nonviolent resistance. Recently, Dr. King’s son and many civil rights veterans revisited India to honor both King and Gandhi. More

January 16, 2009 | Comments

Connections between Barack Obama and Martin Luther King Jr. are inevitable. Some see the presidential inauguration as a testament to the sacrifice of Reverend King and a as powerful expression of hope. More

March 28, 2008 | Comments

If Dr. King were alive today, would he be campaigning for economic justice, or might he be a social conservative opposing abortion, or both? Kim Lawton has our report on the very different ways African-American ministers are trying to carry on the King legacy. More

March 28, 2008 | Comments

Six prominent African American ministers remember the life and death of Rev. Martin Luther King Jr. and describe his influence on their lives, their ministries, and society at large. More

June 30, 2006 | Comments

A collection of Martin Luther King Jr.’s personal papers - including handwritten drafts of his famous “I Have a Dream” speech - are for sale. Sotheby’s curator Elizabeth Muller gave Kim Lawton a private glimpse of the collection. More

January 13, 2006 | Comments

The role of pastor may be one of the most overlooked sides of Martin Luther King Jr. But it was one of the most important aspects of who he was. More

January 13, 2006 | Comments

Read the funeral tribute to Martin Luther King, Jr. delivered at Ebenezer Baptist Church in Atlanta by Methodist theologian L. Harold DeWolf. More

January 23, 2004 | Comments

"Dr. King liked jazz," says Rev. Michael Haynes of Twelfth Baptist Church in Boston, "I think music is just a wonderful opportunity to bring humans together. And what it did in the civil rights movement - it was the means through which they got inspiration and challenge." Rev. Haynes invited his brother, renowned jazz drummer Roy Haynes, to be part of a special musical service honoring King. More

April 4, 2003 | Comments

Read excerpts from Reflections on "Our Pastor: Dr. Martin Luther King, Jr. at Dexter Avenue Baptist Church," a compilation of the recollections of 34 parishioners who were members of Dexter Avenue Baptist Church in Montgomery, Alabama when the Rev. Martin Luther King Jr. was their pastor from 1954 to 1960. More

Methodist Gay Marriage

The United Methodist Church’s Book of Discipline states that “the practice of homosexuality is incompatible with Christian teaching,” and it prohibits Methodist ministers from performing same-sex marriages. But “these are unjust laws,” says Rev. Thomas Ogletree, “and therefore they do not really have the authority of law.”

1963: Civil Rights 50th Anniversary

The civil rights movement was both “the work of the Lord and the work of freedom,” says author Taylor Branch. “It took redemption, and it took faith and tenacity, not just an empty, simple hope.”

 


 

Read an excerpt from The King Years: Historic Moments in the Civil Right Movement (Simon & Schuster, 2013) by Taylor Branch:

“The Time Has Come for This Nation to Fulfill Its Promises”

the-king-years-taylor-branch[On Tuesday, June 11, 1963], as President Kennedy and the Attorney General anxiously awaited the outcome of the school segregation showdown with Alabama Governor [George] Wallace, a telegram came in from Martin Luther King on the “beastly conduct of law enforcement officers at Danville.” Asserting once again that “the Negro’s endurance may be at the breaking point,” King implored the Administration to seek a “just and moral” solution…There was a rougher, public message from King on the front page of The New York Times…[which] quoted his plea that, above all, President Kennedy must begin speaking of race as a moral issue, in term “we seldom if ever hear” from the White House.

Given his recent sensitivity to King’s opinions, these urgings may have influenced President Kennedy’s extraordinary decision to make what amounted to an extemporaneous civil rights address on national television. The causes were uncertain because the notion of a speech came so suddenly from the President himself, without a trace of the usual gestation within the government. When he startled his advisers on Tuesday with the thought that he might announce his civil rights legislation on television that night, no one liked the idea…There was no speech draft. There had been no consultations with Congress or anyone else on what the President planned to say. To make a naked dash that very night on so sensitive an issue seemed like the worst sort of presidential whim, but Kennedy refused to let it go….Toward six o’clock that evening, President Kennedy ordered fifteen minutes of network time at eight. He gave speechwriter Ted Sorensen some general ideas and some scraps he like from Negro aide Louis Martin, then sent him off to write a speech within two hours.

Minutes before eight, Sorensen came into the Cabinet Room with a draft that President Kennedy found workable but stiff. He began tinkering to add paragraphs of fervor and rhetoric, dictating to Evelyn Lincoln while Sorensen cross-dictated to Gloria Liftman. They retyped pages and fragments, inserting them here or there in the stack as opinions changed in the mad fit of purpose. [Burke Marshall] was aghast with the realization that there would be no finished text—that the leader of the free world was about to ad-lib on national television—but as the seconds ticked away the President was at his best, wired both hot and cool. “Come on now, Burke,” he prompted. “You must have some ideas.”

The President’s first peroration before the cameras was a bit awkward, on the refrain “it ought to be possible,” but then he broke through with a sketch from Louis Martin contrasting the life chances of two newborn American babies, one white and one Negro. “We are confronted primarily with a moral issue,” he declared. “It is as old as the Scriptures and is as clear as the American Constitution. The heart of the question is whether all Americans are to be afforded equal rights and equal opportunities, whether we are going to treat our fellow Americans as we want to be treated.”

These words brushed along a religious course that was starkly out of character for the worldly President. Their flow transformed even his approach to the global struggle:

We preach freedom around the world, and we mean it. And we cherish our freedom here at home. But are we to say to the world—and much more importantly, to each other—that this is the land of the free, except for Negroes, that we have no second-class citizens, except Negroes, that we have no class or caste system, no ghettos, no master race, except with respect to Negroes?

Now the time has come for this nation to fulfill its promise. The events in Birmingham and elsewhere have so increased the cries for equality that no city or state or legislative body can prudently choose to ignore them…We face, therefore, a moral crisis as a country and a people…A great change is at hand, and our task, our obligation, is to make that revolution, that change, peaceful and constructive for all.

Kennedy wandered on and off his text, outlining his forthcoming legislation. He kept inserting parenthetical phrases signaling that race was no longer an issue of external charity or deflection: “We owe them, and we owe ourselves, a better country.” When he ran out of text, he coasted unevenly to the end. By then, it didn’t matter.

In Atlanta, King drafted an instant response, with errors characteristic of his own uncertain typing and spelling. “I have just listened to your speech to the nation,” he wrote. “It was one of the most eloquent[,] profound and unequiv[oc]al pleas for Justice and the Freedom of all men ever made by any President. You spoke passionately to the moral issues involved in the integration struggle.” An equally excited Stanley Levison [King’s closest white friend and adviser] called King that night to say that President Kennedy had done “what you have been asking him to do.” To Levison, the historic speech underscored the importance of their decision to make Congress, not President Kennedy, the focus of the Washington demonstration.

In Jackson, [Mississippi], all three [Medgar] Evers children, including toddler Van Dyke, tumbled in their parents’ bed, arguing over which television program to watch. Their mother had allowed them to stay up past midnight to find out what their father thought of the President’s wonderful speech, and they all rushed for the door when they hear his car. Medgar Evers was returning from a glum strategy session. All but nine of the seven hundred Jackson demonstrators were out of jail. Local white officials were claiming victory untainted by concession. Both the white and Negro press portrayed the Jackson movement as shrunken, listless, riddled by dissension. Privately, Evers had asked for permission to invite Martin Luther King to join forces, but his NAACP bosses ignored the heretical idea. Finally home, Evers stepped out of his Oldsmobile carrying a stack of NAACP sweatshirts stenciled “Jim Crow Must Go,” which had made poor sales items in Mississippi’s sweltering June. His own white dress shirt made a perfect target for the killer waiting in a fragrant stand of honeysuckle across the street. One loud crack sent a bullet from a .30-’06 deer rifle exploding through his back, out the front of his chest, and on through his living room window to spend itself against the kitchen refrigerator. True to their rigorous training in civil rights preparedness, the four people inside dived to the floor like soldiers in a foxhole, but when no more shots came, they all ran outside to find him lying face-down near the door. “Please Daddy, please get up!” cried the children, and then everything fell away to blood-smeared, primal hysteria. The victim said nothing until neighbors and police hoisted the mess of him onto a mattress and into a station wagon. “Sit me up!” he ordered sharply, then “Turn me loose!” These were the last words of Medgar Evers, who was pronounced dead an hour later.

The Evers murder came at the midpoint of a ten-week period after the Birmingham settlement when statisticians counted 758 racial demonstrations and 14,733 arrests in 186 American cities. Two men demanding integration chained themselves to the gallery of the Ohio legislature. An Alabama mob stoned the home of a white preacher who suggested that Negroes be allowed to worship in his church….Like Kennedy’s speech, the murder of Medgar Evers changed the language of race in American mass culture overnight. The killing was called an assassination rather than a lynching, Evers a martyr rather than a random victim—recognized as such with a post-funeral cortege by train to Washington and a family audience of condolence at the White House.

From The King Years: Historic Moments in the Civil Right Movement (Simon & Schuster, 2013) by Taylor Branch

Gettysburg Address 150th Anniversary

On November 14, R&E invited students and tutors from New York Avenue Presbyterian Church’s after-school tutoring program, Community Club, to recite the Gettysburg Address in honor of its 150th anniversary. The club meets at the church every week and provides dinner, academic tutoring, and mentorship to DC students ranging in age from 5 to 18. New York Avenue Presbyterian is also the church where President Lincoln rented a pew and sometimes attended services. The Gettysburg Address, described by historians as “the sacred scripture of the Civil War’s innermost spiritual meaning,” was delivered at Soldiers’ National Cemetery in Gettysburg, Pennsylvania on November 19, 1863. Produced and edited by Fred Yi and Missy Daniel with R&E interns Sarah Trager and Lindsey Rubinstein.