Religion in Social Conflict

By L. K. Solomon

This book recognizes the problem
areas and concerns of each
institution or social force. We must
recognize, acknowledge, support and
encourage the primary function of
each institution and will recognize and
establish a working relationship with
the leaders of each institution and will
come to an agreement with them on
institutional goals and objectives.
The presence of social institutions
from ancient times and the universal
presence of most of the main types
of them in all known societies point to the fact that societies cannot
exist without them. This obvious indispensability indicates fundamental
causes or impelling reasons for their existence. They must perform
functions which are essential to the life of societies. They must be
characteristic of human nature as these express themselves in social
contacts and situations among associated human behavior which are
called social institutions.
As a newly formed corporation UNOCOM: Unity of the Community will be
engaged in educational activities of the institutions of society.

• Language: English
• Publisher: Xlibris US
• Release date: Feb 28, 2013
• ISBN: 9781479794171

Book preview

Copyright © 2013 by L. K. Solomon.

Library of Congress Control Number:      2013902595

ISBN:      Hardcover      978-1-4797-9416-4

                Softcover         978-1-4797-9415-7

                Ebook          978-1-4797-9417-1

All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

Rev. date: 04/29/2013

Xlibris Corporation

1-888-795-4274

www.Xlibris.com

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Contents

Acknowledgement

Memoir Notes

Introduction

Chapter I The Home/Family

Focusing On The Family

The Family In Black History

Chapter II Church

The History Of Christianity

Chapter III School

Chapter IV Government

Chapter V Economy

Chapter VI Mass Media

Chapter VII Medicine

Chapter VIII Law Enforcement

Chapter IX Leisure

Acknowledgement

I would like to take time to express my appreciation to my secretary, Ms. April Hines, for her secretarial skill and patience in demonstrating her willingness to do my work as I directed. I am convinced that she loves the Lord. She loves her children and she loves the church.

A recent secretary Ms. T. L. Cross, obviously a professional secretary. She has ability and willingness to follow direction.

My present secretary, Ms. Krystal Forte, is a quiet, effective, informed and skilled person in the secretarial art.

Memoir Notes

BY REV. LACY KIRK SOLOMON, B.A., B.D., M.A., D. Min

1.   PARENTS, Rev. B.S. & Mrs. Sealie Ann Solomon

2.   BIRTHPLACE, Shady Grove, Gary, Texas

3.   SIBLINGS, Two brothers and five sisters

4.   EARLY REMEMBRANCE—BAPTIZED IN MURVEL CREEK. my oldest brother told me there was an alligator in the creek.

5.   SCHOOL DAYS, TEACHERS REMEMBERED—Mrs. Ross, Ms. Eubanks, Mrs.Allen, Mrs. Carter, Turner, Mrs. Preston, Mr. Lilly, Mr. Cross, Mr. Howard, Mr. Black.

6.   A STUDENT—B+

7.   THE CALL TO PREACH—very young age, 12. Still seems a bit weird to me.

8.   THE DEBATING TEAM—The President of the United States should be elected by the Direct Vote of the People Instead of by THE ELECTORAL COLLEGE—New Salem, Gary, Texas

9.   THE TEXAS INTERSCHOLASTIC LEAGUE—Prairie View College, Texas—Won the 100 yard dash.

10.   TURNER HIGH SCHOOL—Carthage, Texas, Graduated in 1953

11.   BUTLER COLLEGE—Tyler College, Graduated in 1957 with BA in Social Science

12.   THE ROLE OF RELIGION IN SOCIAL CONFLICT, my senior paper

13.   MR. MASSEY & MRS. COTTON, EMPLOYRERS IN DALLAS, TEXAS

14.   GALILEE BAPTIST CHURCH, Tyler, Texas, 1955, First Pastorate

15.   MISS VERA PEARL TARVER 6-26-59 Marriage / I SAW HER FROM THE TOP OF THE STAIRS and remember wanting her to be my wife and mother of my children

16.   MT. PILGRIM BAPTIST CHURCH, Palestine, Texas

17.   MT. ZION BAPTIST CHURCH, Hawkins, Texas

18.   CORINTH BAPTIST CHURCH, Long Branch, Texas

19.   SOUTHWESTERN BAPTIST THEOLIGICAL SEMINARY, Ft. Worth, Texas, B.D., Graduated in 1961

20.   NEW BETHEL BAPTIST CHURCH, Ft. Worth, Texas, Associate Pastor

21.   ARKANSAS MECHANICAL & NORMAL COLLEGE, Pine Bluff, Ark., BSU Center Director, 1962

22.   EIGHTH AVENUE MISSIONARY BAPTIST CHURCH, Pine Bluff, Ark, Pastor, 1965

23.   BSU CHOIR—NATIONAL BSU meeting IN 1963, Grambling, La, BSU Director

24.   HART OF THE HILLS BAPTIST CAMP ARKANSAS, Little Rock, Ark, Counselor

25.   QUACHITA BAPTIST UNIVERSITY, Arkadelphia, Ark, M.A. Political Science, Graduated in 1970

26.   THE DEVELOPMENT OF AN ALL NEGRO TOWN IN THE DELTA, Mitchellville, Ark, Thesis for M.A.

27.   BAPTIST STUDENT A.O. SMITH, CHAPEL MINISTER, AM&N College, Pine Bluff, Ark

28.   GLORITA NEW MEXICO, Home Missionary

29.   RIDGECREST, North Carolina, Home Missionary

30.   FALLS CREEK BAPTIST CAMP, OKLAHOMA, Home Missionary

31.   ATLANTA, GEORGIA, Home Mission Headquarters

32.   GARRETT EVANGELICAL THEOLOGICAL SEMINARY, EVANSTON, IL, D.MIN, 1981

33.   JOHNATHAN KIRK SOLOMON 3-14-64, Birth of our son

34.   INDIANA STREET MISSIONARY BAPTIST, Pastor, 1977-2008

35.   UNOCOM: HEIR PROPERTY MANAGEMENT-1981, (501) (c) (3)

36.   CELEBRATION OF THE AWARDING OF THE D. MIN. DEGREE AT ISMBC

37.   THE STRUGGLE WITH THE CHURCH POLITY HANDBOOK

38.   AMERICANS UNITED FOR THE Separation OF CHURCH AND STATE, Vice President

39.   DENOMINATIONAL LEADERSHIP, President, Texas Baptist Youth Convention, Mrs. CC Brown, Youth Director

40.   THE TERRORISM OF CLERICALISM, Newspaper Editorial

41.   STATE DIRECTOR OF CHRISTIAN EDUCATION OF CONSOLIDATED BAPTIST STATE CONVENTION

42.   PRESIDENT OF CONSOLIDATED BAPTIST CONGRESS

Introduction

The author recognizes the problem areas and concerns of each institution or social force and will identify, recognize, encourage, and highlight the primary function of each institution. The author recognizes a working relation with the leaders of each institution and focuses on institutional goals and objectives. He calls on citizens young and old, blacks and whites, rich and poor, educated and uneducated, Democrats and Republicans, men and women to help sustain the immortal words of Abraham Lincoln that government of the people, by the people and for the people, shall not perish from the earth.

This book seeks to avoid confrontational approaches, but will provide clear, documented information on the public policy of separation of church and state in order that the citizens of America may make the decision for the public policy. (One must gather and analyze information before one can make the proper decision). This book is not designed to commend or condemn the doctrine or religious practices of any religion, but will recognize that there is some socially redeeming value (some good) in every religion. Whatever the good, it is defiled by clericalism. This book is designed to provide politicians, businesspersons, educators, journalist, historians and parents an opportunity to hear church leaders address the public policy of separation of church and state! Most Protestant Christian Churches have in their belief system a call for the biblical and constitutional idea of separation of church and state. We urgently seek to network with other churches in fighting clericalism because we now understand that the church, not the politician, nor the lawyer, nor the court will be the force to understand and promote the separation of the church and state. Society has several institutions. Each institution, including church and state, has its own primary and distinct function. No institution should take over the primary function of another institution. If an institution fails to effectively carry out its primary function it causes disorder and even bloodshed in society. The persistence of institutions from ancient times and the universal presence of most of the main types of institutions in all known societies points to the fact that societies do not exist without them. This obvious indispensability indicates fundamental causes or impelling reasons for their existence. They must perform functions which are essential to the life of societies. They must be characteristic of human nature as these express themselves in social contracts and situations among associated human beings, which create a demand for these purposive and organized groups of human behavior called social institutions.

Religion is not a remote part of life. It is life on a high level. This level is sometimes characterized as that in which life has been redeemed by divine grace. This level may also be called that of triumphant religion. Its distinctive attribute is breadth of vision and depth of soul. It calls for more than conventional service within restricted areas of personal interest. As an example we look at St. Francis among the poor, Father Darien among lepers, and there are numerous brave souls who have been willing and are willing to risk public disapproval and endanger their economic security to proclaim ideals which they believe to be grounded in the Christian gospel.

A roll call of the heroes of triumphant religion, if one could be called, would have to include also many persons in humbler ranks who perform serenely, triumphantly and creatively, the daily grind of humdrum tasks in home, church and community. Doing such works without complaint or self-pity, without personal aggrandizement and without bitterness under censure, they live their religion. Such persons, as far as I have observed, are found only among those to whom religion is a vital, life-transforming power.

Religion is marked by dynamic union of social vision and social passion, generated not merely out of conformity to community standards of respectability and service, but rooted in the depths of life. In such lives there is personal poise and mastery—the ability to rise above the tragic exigencies and bewilderment which doth so easily beset us. In such there is, with personal serenity, an outgoing quality of life which generates sympathy for all persons and courage to serve the needy.

When religion becomes an expressed way of life, the philosophy of the other cheek and the second mile become more than a bit of pious rhetoric. The Christian’s valuation of personality is changed, and he thinks of a person as a child of God. Only on the level of religion are there genuine stability, serenity, and the kind of service which goes beyond obvious claims of giving freely and asking for no reward. Personal religious experience is of great worth in stabilizing life. Yet there are certain things for which one must be on guard.

Perhaps the most besetting is the danger of spiritual pride and pretension. Even the most religious person has tendencies to rationalize his selfishness to the point of claiming special privilege. One’s religion may have a purging effect in the direction to true humanity; it may also be a subtle way of self-glorification if one allows himself to think that he, better than another, is glorifying and serving God. Another danger is the charge of the irreligious that religion is an escape from reality. It is important to have individual lives changed to more God-centered channels, and to feel the presence of God. But when this release is taken as a substitute for social action it becomes pernicious.

Mal-ideas about religion do not eliminate the possibility of religion as a ground of security. Religion means fundamentally faith in a meaningful existence—faith which, far more than the words of the creeds, has been shared in our day. The way to recover this faith is to recognize that a meaningful existence implies wholeness, the integration of life about a center with radii extending in proper balance to every aspect of life.

When religion becomes a motivating force in one’s life, first, a recentering of life and a revolution of all its values take place. This fresh, intellectual readjustment of thought to make room for God is one proof that conversion is not simply an emotional matter, for the emotions do not normally control the judgments. Before conversion, life is a confused and unintelligible blur, like the figures on flattened Japanese lanterns; afterward, it resembles that same lantern opened to its full height, with a candle inside to reveal the unity of pattern and design. Faith not only puts the candle into the lantern of life it also lights it. A highly educated person before the conversion may have had a vast knowledge of history, literature, science, anthropology, and philosophy, but these branches of his knowledge were divided into watertight compartments with no line of correlation of one to the others; they were only isolated tidbits of information. After conversion the same facts are gathered into unity, ordered in a hierarchy of knowledge which reveals an overwhelming evidence of Providence in history and also confers a new unity on one’s personal life. What was before information has now become wisdom.

The unconverted soul is often exhausted, fatigued from having used-up all its energies trying to find a purpose in life. It was tired in its mind and then tired in its body. A mind that cannot decide where it is going next soon exhaust itself by indecisiveness. Anxieties and fears possess the mind and fitters away the strength of the body. But once the goal of life is discovered, one does not need to waste his energy trying to discover it. The energy can now be spent in making the journey. The travel circulars are thrown away as one plunge into the joy of a voyage of discovery. Many a young student in college is confused because he is without a philosophy of life or a pattern of existence. His education is but a substitution of one relative point of view for another. The statistics he studied in his senior year are obsolete the year after graduation. Education has become little more than the mechanical replacing of one point of view by another just as the automobile displaced the horse and buggy. With conversion, education becomes an orderly progression from one truth which need never be discarded to the next. The student is given the motives of credibility for an ordered philosophy of life; his education is now a growing penetration into a central mystery, a sounding of new depths of truth. His knowledge and understanding accrue, as life expands from cell to cell in the development of a living body. Conversion hangs the right price tag on the right things and restores a true sense of value. That is why the outlook of a convert is entirely changed on such subjects as marriage, death, education, pain and suffering.

The great problems of life take on a new meaning and significance when one takes his stand inside faith. He now sees why religious education is essential. Unless the soul is saved, nothing is saved. Marriage is sacred to him because it is a symbol of union of Christ and the Church.

Religion brings about a definite change in behavior and conduct of life. Not only does conversion change one’s values; it also reverses the tendencies and energies of life, directing them to another end. If the convert before conversion was already leading a good moral life, there is now less emphasis on keeping a law and more on maintaining a relationship of life. If the convert has been a sinner, his spiritual life frees him from habits and excesses which before weighed down the soul. Before conversion, it was behavior which to a large extent determined belief; after conversion belief determines behavior. There is no longer a tendency to find scapegoats to blame for the faults of self, but rather a consciousness that the reformation of self is necessary.

Those who have never gone through the experience of a complete conversion imagine that the reason must be completely abdicated for such a step. We hear them make such remarks as I cannot understand it; he seemed like an intelligent man. But those who have gone through the experience of conversion see that just as the eye winks, closing itself to the light for an instant that it may reopen and see better. Both reason and faith are now seen as a part of himself