A Time for Heresy

Editor's Note: This is the prepared text of Moyers' remarks delivered on March 14 upon the establishment by Marilyn and James Dunn, of the Wake Forest Divinity School, of a scholarship in religious freedom in the name of Judith and Bill Moyers.

When Dean Bill Leonard asked James Dunn to join him here at Wake Forest's new Divinity School, my soul shouted "Yes!" These two men personify the honesty and courage we need to meet the challenge of faith in the fundamentalist dispensation of the 21st century as radical interpretations of both Islam and Christianity seek, in the words of C. Welton Gaddy of the Interfaith Alliance, "to take over the government and use cause structures to advance the ideology, hierarchy, and laws" of their movement.

James Dunn and Bill Leonard are Baptists. What kind of Baptist matters. At last count there were more than two dozen varieties of Baptists in America. Bill Clinton is a Baptist. So is Pat Robertson. Jesse Jackson is a Baptist. So is Jesse Helms. Al Gore is a Baptist. So is Jerry Falwell. No wonder Baptists have been compared to jalapeno peppers: one or two make for a tasty dish, but a whole bunch together will bring tears to your eyes.

Many Baptists are fundamentalists; they believe in the absolute inerrancy of the Bible and the divine right of preachers to tell you what it means. They also believe in the separation of church and state only if they cannot control both. The only way to cooperate with fundamentalists, it has been said, is to obey them.  James Dunn and Bill Leonard are not that kind of Baptist. They trace their spiritual heritage to forbearers who were considered heretics for standing up to ecclesiastical and state power on matters of conscience. One of them was Thomas Helwys, who, when Roman Catholics were being persecuted by the British crown, dared to defend the Catholics. Helwys went to jail, and died there, for telling the king of England, King James -- yes, of the King James Bible -- that "Our Lord the King has no more power over their [Catholic] conscience than ours, and that is none at all."

Baptists helped to turn that conviction into America's great contribution to political science and practical politics -- the independence of church and state. Baptists in colonial America flocked to Washington's army to fight in the Revolutionary War because they wanted to be free from sanctioned religion. When the war was won they refused to support a new Constitution unless it contained a Bill of Rights that guaranteed freedom of religion and freedom from religion. No religion was to become the official religion; you couldn't be taxed to pay for my exercise of faith. This was heresy because, while many of the first settlers in America had fled Europe to escape religious persecution at the hands of the majority, once here they made their faith the established religion that denied freedom to others. Early Baptists considered this to be tyranny. Said John Leland: "All people ought to be at liberty to serve God in a way that each can best reconcile to their own consciences."

It was all about a free conscience in a free state, and James Dunn has spent his life as a champion of both. No one in my time has been a greater defender of "soul freedom" -- the competence of each man and woman to interpret their own experience of God in the light of faith and reason.

When James stood up against fundamentalists who would have the state recognize their literal reading of the Bible as the foundation for public policy, they smeared him. They demonized him. They tried to fire him from his denominational position. But they couldn't silence him. He stood against them when they set out to turn the Southern Baptist Convention into a monolith of dogma run from the top down by a cabal of credalists demanding doctrinal conformity. He riled them when they sought to turn the pews of their churches into precincts of partisan politics.