Article
Comment
Race
4 min read

In search of Martin Luther King

Wanting to put flesh on the bones of a much-fabled tale, Ian Hamlin begins a journey in search of his hero.

Ian Hamlin has been the minister of a Baptist church since 1994. He previously worked in financial services.

A street mural of Martin Luther King quoting him.
An MLK commemorative mura.

Stories define us. Especially genesis stories, stories of formation, of how things began.  Because beginnings often harbour within them all the seeds of future growth, defining so much of what’s to come, size, shape, colour, character even, and, what’s true of the natural world, is also, so often, true for our own life journeys. 

As I embark upon a particular journey, in many ways the centrepiece of my three-month sabbatical break from my life in Christian ministry, I find myself reflecting on a bigger, longer, greater journey that has, consciously and unconsciously, shaped a good deal of that whole life. 

I’m writing these words on a train, from Boston, Massachusetts to Washington DC, eight hours through a variety of weather, landscapes, and a whole variety of provincial, and city stations, some of them famous, others vaguely familiar, still more completely unknown.  I’m off in search of flesh on the bones of a story, a much-fabled tale, of a man and his life.   

I came across a book, a thin tome and looking pretty sorry for itself, clearly already well thumbed.  I started to read it and quickly became transfixed. 

But first, more of mine. I grew up, the youngest of four children, in a pretty traditional working-class family in Bristol that, by virtue, of my parents owning their own home and my two older brothers having gone to university at the end of the 60’s, now found itself, contrasted starkly with all of my Aunties and Uncles, knocking on the door of middle-class comfort.   

By the early 80’s however, as I was preparing to leave school, that all looked, and felt, a little different. Not having acquired sufficient spiritual credits to attend the city’s church school, and with my brother’s academies having long since migrated to the private sector, I’d meandered my way through the local comprehensive, with enough wisdom to avoid most of the outcomes for which it was renowned, but not enough application to really supersede them all. What I did learn though, was a strong sense of justice, together with a certain perplexity as to why this wasn’t more universally shared and even, in some cases its absence appearing to be celebrated.   

In our playing fields and its environs there was a pretty regular flow of what today would be called ‘racially aggravated incidents’. I vividly recall one boy in my year having his legs nastily broken. What I also remember though, was the daily ritual of being handed a National Front promotional leaflet at the school gate. Difference begetting antagonism, spawning violence and demanding retribution, seemed to be the story, I hated it, and instinctively railed against it.        

My response was hardly dynamic or revolutionary. I think I went on a march or two, I remember buying a mug once, yes, I was that sort of kid, oh, and I put a poster on my wall. Again, a fairly generic image, probably bought from Athena, of a man, half a generation older than me and a whole world away. A man, on a platform, speaking, and some of the words he spoke, super-imposed over the top of him, ‘I have a dream …’   

A short while later, at a friend’s house, I came across a book, a thin tome and looking pretty sorry for itself, clearly already well thumbed.  I started to read it and quickly became transfixed, it was more speeches from this same man, yet these were different, they spoke more about motivation than outcomes, about the passionate ‘Why’ of action, more than the ‘How’ of achieving meaningful change. It was ‘Strength to Love’, a book or sermons for, I discovered this man was not a politician but a preacher.  

To cut a long story short, this encounter, these thoughts, along with a few others, caused me to translate my hitherto rather semi-detached relationship with my local Baptist Church into something more committed. Within eight years I was in London, training for ministry, and I‘ve now been in Church leadership for 30 years.  

For stories, rooted in truth, throw a spotlight on those lived, core beliefs, out of which glorious, effective, fulfilled lives develop. 

And so, our stories intertwine, mine and Martin Luther King’s, oddly, unexpectedly, yet profoundly, and so I find myself on a train, to DC, and then on to Atlanta, Montgomery, Birmingham, to dig more into his story, to discover more of my own.     

Because stories not only define us, they fuel us. Idealism is all well and good, but where does it come from, and how might it be sustained? Inspiration, is often illusive, a fiery necessity for a purposeful effective life, in any sphere, but it needs a source, something in which to be rooted.  A craving for justice, an attraction towards generous love, a passion for human fulfilment, and a whole host of other things, all seem like good and obvious things, in and of themselves, but why? And, given they are frequently costly and hard fought, from where might the motivation come to make the necessary sacrifices?  Martin Luther King did what he did because he believed what he believed, given that, it seemed obvious, inevitable, for him to act, whatever the cost. The Apostle Paul encouraged the first generation of Christian believers, living challenging lives at the heart of the empire, in Rome, to tell stories; ‘How can they hear unless someone tells them?’ he reasoned, and then, with a flourish, ‘How beautiful are the feet of those who bring good news!’ 

It seems we need preachers, storytellers, more than we do politicians.  For stories, rooted in truth, throw a spotlight on those lived, core beliefs, out of which glorious, effective, fulfilled lives develop.  With that knowledge in mind, I’m off on my journey, to experience tales, old and new, and see what they do to me, I’ll let you know what I discover.  

Article
Belief
Church and state
Comment
Politics
6 min read

Danny Kruger, Christian values, and the dangers of thin religion

Thick or thin? Christianity’s role in Britain’s cultural crossroad

Graham is the Director of the Centre for Cultural Witness and a former Bishop of Kensington.

A backbench MP stands in an almost empty chamber and speaks
Danny Kruger addressing Parliament.
Parliament TV.

In case you hadn’t noticed, a speech given to an audience of about seven people in a sparse House of Commons recently went viral. Danny Kruger’s recent call for a Christian restoration in the UK has generated a lot of attention. 

I've noticed two distinct responses in recent days. On one side, there are three (or more) cheers for Danny. He has been interviewed at Christian festivals, lauded for a brave, deeply considered and soulful appeal to the Christian heritage of the nation. He has been thinking deeply about this for some time as demonstrated in his book Covenant, sometimes seen as a manifesto for a renewed Conservatism based around the claims of family, community and nation, and summarised in this Seen & Unseen article. As one of the most prominent voices against the recent bills to permit assisted dying and the termination of full-term embryos, he is clearly reeling from the impact of these devastating recent votes in the Commons that, more than anything else, seem to demonstrate how far the nation has slipped its Christian moorings.  

Yet it’s not hard to stumble across another reaction. A former Bishop of Oxford called Kruger’s claim that the UK was a Christian nation anachronistic and counter-productive. Others have pointed out that many Jews, Muslims or hardened atheists would not be delighted to be told that ‘it is your church and you are its member.’ Others question whether there can be such a thing as a 'Christian nation'.

Some have picked up on a darker side to all this. Recent riots outside hostels for immigrants in Rotherham and Norwich showed protesters carrying flags of St George, even brandishing a wooden cross. Stephen Yaxley-Lennon, aka Tommy Robinson, and Nigel Farage have recently been speaking much more openly about the ‘Christian values’ on which Britain is founded, and many on the extreme right seem to have latched onto Christianity as at the heart of what they see as a cultural, civilisational war. Kruger’s talk of the gap left by Christianity’s demise being filled by Islam and, what worries him more, a kind of ‘wokeism’ that blends ‘ancient paganism, Christian heresies and the cult of modernism’, sets up a stark opposition. He goes on: “That religion, unlike Islam, must simply be destroyed, at least as a public doctrine. It must be banished from public life.” Does that language stray a bit too close to the aggressive language of more extreme voices on the right?  

Now I have some sympathy with this. I have written before of how I also fear the pagan gods are making a return. Like Danny Kruger, I too believe the recent votes in the House of Commons are a dark and dangerous turn toward death not life. Yet I can’t shake a nervous feeling that, without some careful thought, we might be summoning up shades we might not be able to control.  

The signs – and the solution - lie in the past. For centuries, Christianity, like all other religions, has been used as a weapon in civilisational wars. It happened in the Crusades of the eleventh to thirteenth centuries. It happened in the Balkan wars involving Serbia, Croatia and Bosnia in the 1990s and 2000. It happened in the ‘Troubles’ in Northern Ireland, where your neighbour being Protestant or Catholic was a reason to kill them.  

Theologians and sociologists sometimes talk of ‘thick’ and ‘thin’ religion. ‘Thin’ religion is simply a badge of identity. It often blends religion, politics and nationalism and serves as a motivation to unite people around a cause, such as Hindu nationalism, Muslim victimhood, or Christian supremacy. It is religion seen purely as a label, a badge of tribal identity over against other religious identities, however deeply felt. It is often nostalgic, ranged against enemies who are determined to destroy it, denigrating those who are not part of the religion as less deserving of value. It sees the Christian god as one of many gods – our god – which we must fight for against other gods, rather than, as Christian theology has always taught, the one true God who sits above all other gods, the God of the whole earth. It is paradoxically a manifestation of the kind of the kind of culture that Danny Kruger hates: “a return to the pagan belief that your value is determined by your sex, race or tribe.” Tommy Robinson’s faith seems as good an example of this as any. This is ‘thin’ religion.

I propose a simple test. If someone advocates Christian values and regularly goes to church, then they have a legitimate voice. 

‘Thick’ religion, however, is different. It is not just a badge of identity, but entails a set of distinct beliefs and practises. It means submitting yourself to the disciplines of the faith. In the Christian context, it a belief in God as Father, Son and Holy Spirit, that Jesus is the Son of God, that he died for the sins of the world, rose again on the third day and will return one day to judge the living and the dead. It involves a serious attempt to live the Christian life, to love your neighbour, and even your enemy, helping the poor and vulnerable, praying regularly, being consistently present at church worship and so on.  

Christian hymns have always had a fair amount of militant imagery, from ‘Onward Christian Soldiers’ to ‘Fight the Good Fight’, and more contemporary ones about God ‘fighting our battles’. Yet this has always meant a serious fight against enemies within – pride, greed, anger and spiritual lethargy. When it became focussed on human enemies, as it did in the Crusades, a line was crossed from ‘thick’ into ‘thin’ religion. 

It's not always easy to tell the difference between those who adopt thick and thin Christianity. I propose a simple test. If someone advocates Christian values and regularly turns up at church, then they have a legitimate voice, and are worth a hearing. If they turn up weekly to hear the Bible being read, to take part in Holy Communion alongside other people, regardless of their ethnicity, wealth or background, pray regularly, then, we can assume, they are serious about it. They are submitting themselves to the discipline of learning Christian faith, seeking to love their neighbour and trying as hard as they can to love their enemies. They may fail from time to time but these are the signs of someone who has grasped the grace of God which is the heart of Christian faith. Danny Kruger passes that test. Tommy Robinson and Nigel Farage, as far as I know, don’t.  

If some shout loudly about Christian values, about the danger of losing the heritage of our civilization and yet show no interest in going to church, living the Christian life, praying or even trying to love their enemies, then we should take what they say with a large pinch of salt. They have no skin in the game. 

When the heart of Christianity is hollowed out, it becomes moralism. It becomes the law not the gospel, as Martin Luther would say. The cross literally becomes a stick to beat others with. Paradoxically, it is only ‘thick’ religion that ends up founding and changing cultures. Early Christianity, the kind that converted the western world, was definitely ‘thick’ religion. It was not just a badge of identity. It had a whole set of distinct beliefs and practices that marked Christians off from the pagan world around them. It did not set out to advocate for political causes in the power corridors of Rome, build a Christian civilisation, lobby Caesar for ‘Christian laws’. It set out to produce people with ‘a sincere and pure devotion to Christ’ as St Paul put it, loving God, neighbour and enemy. And they changed the world by accident.  

Thin religion is a dangerous thing. It uses religion as a tool for dominance and conflict. It makes sceptics think we need less religion in public life. Thick religion is good religion. It forms good people. It builds healthy societies. It’s the kind we need more of, not less.  

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