Facts are not history. History is the events that occur with relation to the facts. This is why we can speak of different "versions" of history. Facts are highly subjective. What becomes, or is established as, fact is based solely on what can be agreed upon. History then is subject to the facts, which is in turn subject to agreement, which is in turn subject to a whole host of variables, not the least of which is, who is doing the agreeing.
In a jury trial, the facts may lead a jury to conclude that someone committed a crime and thus convict that person. Once convicted that person is said to have a criminal history. The facts of the case became "facts" because, for whatever reason, the jury agreed with the prosecution. If the jury finds the person not guilty it is because they did not agree with what was presented as "fact" by the prosecution, or they agreed with a different set of facts presented by the defense. In either case, so much of history is personal.
In 1960 in Nashville, and across the nation, Jim Crow in one form or another was the status quo. Students from what are now American Baptist College and Fisk University, under the training Rev. James Lawson and Rev. Kelly Miller Smith, lead the struggle to change the status quo. The facts can be agreed upon because they are provable. The history, however, can be entirely different depending on who is telling the story. Conservative, oppressive, supporters of the status quo of the time would tell a story of rabble-rousers, impatient negroes who insisted on change now rather than being patient and allowing change to come in its own time. Some, who would profess a knowledge of, and a relationship with the Christ of Christendom would tell a version of history that portrays a group of theology students who, though perhaps well intended, had lost their way spiritually and become overcome by the "cares of this world". "It was not the place of religion to get involved in political affairs," they would say. Progressive, supporters of justice and equality would tell a story of courageous young men and women who joined together and offered their very bodies for the cause of progress and justice.
Today there is almost unanimous agreement in this country that the current healthcare system does not work (fact). Nearly 50 years after these young students, future religious, community, business, and political leaders decided that is was not only their time, but their responsibility to act; people of faith still struggle with the question of whether or not to get involved. Too many of our religious leaders are content to emphasize the vertical relationship between God and man. They want to make sure that we know that "I" am blessed and highly favored; God's got my back; if my breakthrough hasn't come yet . . . it is coming! Enlarge my territory, bless me indeed! This malady afflicts not only popular, well-known prosperity preachers. All too many of our local churches, and aspiring young ministers are afflicted by the "not my place, not my fight" theology that attempts to separate the sacred from the secular.
Those of us who profess faith in the God of the Judeo-Christian tradition must ask the question, "Do I believe in the creation story?" If we believe in the creation story, then we have to believe that the secular cannot be separated from the sacred because from the very start, the secular is created by the sacred! If we believe in the God of the Judeo-Christian tradition then we believe that everything (including the government) exists by His power and permission. Thus, not only can the secular not be separated from the sacred, but also it is in fact subject to the sacred. If then we truly believe we are who we say we are; if we really believe we are each the imago dei; if we truly believe that we are corporately the Corpus Christi; then it is not only right for us to act, it is our responsibility to act. This is our place. This is our struggle. "
We live in this world, but we don't act like its people 4or fight our battles with the weapons of this world. Instead, we use God's power that can destroy fortresses. We destroy arguments 5and every bit of pride that keeps anyone from knowing God. . ." (2 Cor. 10:3-5, CEV)
That is the history of those students in 1960 Nashville. The question of our day is, "what history will we make?" Will we stand by and do nothing, say this is not our concern, not our struggle? On the other hand, will we act; will we get involved and make our voices heard? We make history everyday. The question is what history will we choose to make today? To not decide is to decide.
Make Difference . . . For Life!!
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