March for Life Colorado: Metaxas, Wilberforce, Bonhoeffer & the anti-Slavery Model

Mark Your Calendar!
2009 March For Life
Thurs, January 22
12:00 Noon

Denver's State Capitol

Join us at Noon, Thursday Jan. 22 for the 2009 March For Life, with guest Eric Metaxas, who will talk about anti-slavery crusader William Wilberforce and anti-Nazi martyr Dietrich Bonhoeffer.

Two book signings will be held — one at the Capitol immediately after Eric's talk (purchase books at the Pillar of Fire Temple 1 block south of the Capitol starting at 11 a.m.), and another before that at the Lakewood/Littleton Mardels on south Wadsworth from 9-11 a.m..

2009 SPEAKER: BIOGRAPHER ERIC METAXAS
Eric Metaxas wrote the book which inspired the movie “Amazing Grace,” about anti-slavery crusader William Wilberforce.

The 2009 CRTL March for Life, on Jan. 22, will feature biographer Eric Metaxas, who will talk about his past book, Amazing Grace (which was later turned into a major motion picture most of you probably saw), and also about his upcoming biography about German Christian martyr Dietrich Bonhoeffer. Eric will have books available for purchase, as well as a book signing after his speech.

DIETRICH BONHOEFFER
Christians are not proud of the predominant behavior of German Christians during the Nazi era — silence, acquiescence, collaboration — but some sterling examples of heroism stand out. Many Christians, certainly, lacked the courage to speak against Hitler, or even came to believe he spoke truth because their pastors would not speak against him. Hitler used a heretical theology based on fantasy which turned Jesus into a Jew-hater, and then used the power of the Nazi government to force many German churches to form a united German church not unlike the government-sanctioned churches in China (in concept, if not by degree).

Dietrich Bonhoeffer was one of a number of prominent Christian leaders who wouldn’t go along. They formed the "Confessing Church," and intended for it to follow Christ in every way where His teachings diverged from the Nazi government. It was the boldest of these confessing Christians who resisted the Nazis and hid Jews in their attics or basements. Unfortunately, as the most outspoken leaders were arrested, and as the government’s grip of fear intimidated pastors and churchgoers, even these churches remained mostly quiet in their resistance through the worst abuses of the Nazis.

Bonhoeffer was one of those bold Christians who did stand up. He ran a seminary, where he taught true Christianity, and spoke out against the Nazis, even so far as to condemn the official anti-semitism as unChristian. He was eventually banned from teaching, and later from any kind of public speaking. Through much of that time, he cooperated with the anti-Nazi resistance within Germany, even after the war had begun.

The anti-Nazi activism he involved himself in wasn’t limited to hiding or transporting Jews to safety. He joined a plot to kill Hitler, which included some of the top leaders of Germany. He was arrested and imprisoned twice, first for helping smuggle Jews, and later when the failed plot to kill Hitler was uncovered in 1944. After spending his last days in a concentration camp, he was cruelly executed by hanging just weeks before the end of the war.

Bonhoeffer lives on in Heaven, of course, but also as an inspiration to all those Christians who would stand up against evil, rather than hiding quietly while injustice abounds.

WILLIAM WILBERFORCE
William Wilberforce, was discussed not long ago, on these pages, in an article about whether he is proof that incremental laws work, or rather stands as proof of just the opposite. If you missed that article, it is available on the Colorado Right to Life Blog, at http://www.coloradorighttolife.blogspot.com/ (search for Wilberforce).

Wilberforce is another hero of the faith, for his dogged persistence and perseverance in fighting against first the slave trade in the British Empire, and later against slavery in general. From his earliest speeches, it’s clear he believed that slavery was a moral evil hated by God, and that Black men had a right to be free.

A conversion experience took Wilberforce from being a skeptical Christian to a life of devotion and passion. He expressed his Christianity by adopting the mission of freeing the slaves. Early on, partly because of his friendship with William Pitt the Younger, the Prime Minister, Wilberforce saw some success in trying to end the slave trade. But opponents stymied his efforts, and the Napoleonic Wars further frustrated him. He turned to incrementalism for a while, but later grew discouraged that further success did not seem to follow those moves. Ultimately, he returned to pushing for absolute abolition, and in that he saw success. He even recommended a strategy of absolute abolition for the United States, where American abolitionists had instead been pursuing incremental laws.

Today, we Christians look back to both of these men of faith for inspiration. They followed God’s law, not man’s. So should we all.

William Wilberforce: Proof That Incrementalism Works?

THE ASTONISHING LEGACY OF WILLIAM WILBERFORCE

Proof That Incrementalism Works?

by Bob Kyffin
(reprinted from the CRTL Newsletter Summer 2008)

William Wilberforce is a hero in the eyes of most of us in the pro-life movement. He’s an inspiration to all of us.

However, his work against slavery in Britain is often cited (by incrementalists) as proof that "incrementalism works." This claim not only mistakes the lesson we should take from his astonishing life, but also denigrates the true values that he held dear – those based upon a conviction in the God-given Rights to Life and Freedom.

The growing Personhood Wing of the pro-life movement holds that "any law which says ‘do this, and then you can kill the baby (or own the slave)’" is an evil regulation Christians should never support. Did Wilberforce support such laws during his nearly half-century of crusading? Yes. Have many sincere pro-lifers done so, even those who now support Personhood? Yes. The problem is not the person – it’s the naïve, emotional position they hold for a time.

Most supporters of Personhood once supported laws such as the Partial Birth Abortion Ban, or waiting periods. Some didn’t, but they are few. The intellectual path from incrementalism to abolitionism is a long, hard one. We can’t condemn someone for not "getting the concept" right away. All we can do is ask them to consider, and to learn.

A study of William Wilberforce shows he always held that slavery was absolutely wrong. He first stated his anti-slavery goal in 1789. "I from this time determined that I would never rest till I had effected its abolition." Every year, thereafter, for several years, he ran the same bill – an absolute end to the slave trade.

Discouraged (like many pro-lifers), he began trying incremental compromises such as registering slaves, regulating the number of slaves who could be on a slave ship, or prohibiting British slavers from trading with French colonies – laws which implicitly legitimized slaveowning, even while trying to reduce its misery, or prevalence. Was this an improvement? Debatable. Did the reduced misery of slaves, lessen public interest in ending the practice entirely, among some at least? Very likely. The abolitionists had a strong argument – that the slaves were being inhumanely mistreated – yet they reduced its potency through regulation.

In fact, it was often the slaveholders who advocated laws to improve the conditions of slaves! A document on slavery at http://www.guyana.org/ reports, "Sugar planters in Guyana and the Caribbean and their political and financial backers in Britain were not yet ready for the final abolition of slavery. They decided that it would be better to support legislation to improve the physical, moral and religious conditions of the slaves." These bills were called "Amelioration Laws," yet in reality, they only continued the suffering. Likewise, Wilberforce’s nemesis Henry Dundas stymied the anti-slavery movement by stipulating "gradual abolition," only prolonging it.
Do we want to "ameliorate" abortion? Or do we want to end it? As the craven interests of the slaveholders proves, these are not one and the same path toward abolition!

We must be discriminating when evaluating whether a measure is "compromised incrementalism" (one step forward, two steps back), or positive incrementalism. If Wilberforce’s limit on the number of slaves per ship had instead simply regulated the number of people on board, then it would have accomplished its goal without tacitly approving of slavery. Similarly, if his registration bill had specified that every laborer, paid or unpaid, must be reported.

An uncompromised law today might make it criminal to perform any surgical treatment on a minor without parental notification, accomplishing one positive goal of pro-lifers without the tragedy of authorizing murder of the innocent in law.

Was Wilberforce an incrementalist because he wanted to end the slave trade first, and slavery itself later? No. In a letter from 1797, Wilberforce urged Prime Minister William Pitt to revoke a contract requiring Britain to provide Spain with African slaves. This highlights the point that the slave trade and slave ownership were different parts of the same problem. Even had Wilberforce successfully banned slave ownership in British territories, he would have had to ban the slave trade too, to prevent massive British involvement in promoting slavery elsewhere. Therefore, he cannot be blamed for not trying to simultaneously ban both. Taking on one or the other was commendable. Furthermore, there is nothing inherently wrong with banning the slave trade as an isolated goal because, like banning taxpayer funding for Planned Parenthood, a law which would end such trade or funding would not necessarily affirm any rights to do evil, and therefore would not either promote the murder or ownership of people, nor undermine the argument that all men deserve life and freedom.

Did slavery, which persisted for 26 years after the end of the British slave trade, linger because abolitionists had fought the brutality of the trade, rather than focusing on teaching people that slavery is inherently wrong? Wilberforce became convinced it was so. In Eric Metaxas’ Wilberforce biography, Amazing Grace, he notes that Wilberforce became disenchanted with the incremental method, feeling it was counterproductive. He had hoped incremental improvements would lead inherently to emancipation. "But now, in 1818, it could be seen that this hope had been naïve. So once again, the course was clear: immediate emancipation by political means."

Today, we have the benefit of this lesson, and similar lessons from the United States’ abolition movement, to show us the superiority of principle over compromise. We must not reject these lessons of history!

The ultimate proof of Wilberforce’s commitment is his stand on abolition in the United States. Near the end of his life, an incremental anti-slavery society (a "colonization" faction) was able to secure Wilberforce’s endorsement by leading him to believe they were for an absolute end to slavery in America. However, the American absolutist William Lloyd Garrison arrived in England soon after, and explained the relative positions of anti-slavery societies to Wilberforce. He was greatly angered, revoked his earlier statement, and publicized an endorsement of Garrison instead.

Lest someone argue that Wilberforce’s chosen strategy for America was due to greater prospects of success, it is a fact that slavery remained strong in the United States, and was nowhere near abolition at that time (1833). There were many U.S. anti-slavery groups whose positions were less absolute than Garrison’s. But, no matter the difficulty of the road, at the end of his life Wilberforce preferred principle over compromise.

Surely, it can be argued that Wilberforce was an incrementalist at times. Wilberforce was led by his heart, and supported measures that would regulate slavery. We all face this temptation with regard to abortion.

By the end of his life, Wilberforce had become a staunch absolute abolitionist. Arguments that he is the poster boy of the "compromised incrementalist" movement are specious and unfair. When, with all his experience, Wilberforce had a chance to do it over again, he counseled against compromise. He preferred absolute abolition in the United States, not an incremental strategy.