A look back at The Atlanta Ministers' Manifesto

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"Considering the environment and the times in which they issued a statement, it was a bold statement . . . But these ministers were more courageous than white ministers generally are today.” – Civil Rights leader Rev. Joseph Lowery reflecting on the white ministers who published the 1957 Atlanta Ministers' Manifesto.


Tensions had reached a boiling point across the nation following the court ordered integration of the Little Rock Central High School in the fall of 1957. Racial riots broke out in Little Rock and other communities across America. The riots seemed intent on drowning any civil discussion of race and specifically integration of public schools. The Georgia legislature at the time was considering a proposal to close Georgia’s public schools.

Yet, in the midst, of those volatile and turmoil-laden days, somehow Atlanta was spared the riots that rocked much the nation. The credit in part was due to the impact of a document published by the white minister’s interdenominational association of Atlanta. It was called The Atlanta Ministers' Manifesto.

To understand why these ministers issued the manifesto, it’s important to know the context of their collective memories – memories of the Atlanta race riot which took place September 22-24, 1906. The 1906 riot grew out of the race-baiting rhetoric between two competing politicians during an election.  Each was trying to one up the other in explaining how they would champion “the race problem.” In the process, they manufactured an inflammatory story which grew larger with each retelling. The claims incited a rage-filled and alcohol-fueled riot. Black homes and businesses were destroyed. It is estimated that between 25 and 50 African Americas and at least two whites died and scores more were injured. It remains one of the darkest stains on the history of the city.

In the fall of 1957, many of the older ministers remembered the 1906 riots. For that and other reasons they felt compelled to speak. Yet, the manifesto they composed would be considered tame by today’s standards. The six points outlined did not address desegregation, but rather was a plea to deal with the subject in a respectful, civil, and peaceful manner. It complemented the “nonviolent” approach Martin Luther King Jr. and others had incorporated into the Civil Rights movement. The manifesto and accompanying articles ran on the front page of the combined Sunday edition of The Atlanta Constitution and The Atlanta Journal on November 3, 1957.

The first manifesto was signed by 80 white ministers, including many leading Southern Baptists, including Rev. Roy McClain, the pastor of the First Baptist Church of Atlanta. Although it’s not clear, McClain may have begun the movement to prepare a manifesto when he asked rhetorically in an Atlanta paper, “Why are the pulpits silent on this matter?”

Other Southern Baptists who signed the manifesto were Rev. Monroe Swilley, pastor of the Second-Ponce de Leon Baptist and president of the Georgia Baptist Convention in 1964 and 1965; Rev. O. Norman Shands, pastor of West End Baptist Church who had been chairman of the Georgia Baptist Convention’s Social Services Committee; Rev. Dick Hall, pastor First Baptist Church in Decatur and Georgia Baptist Convention president in 1960 and 1961.

The ministers stated in the document they were not speaking on behalf of their congregations, but some were met with fierce opposition from within their churches because they had spoken out.

A year later, Atlanta had been spared racial riots, but tensions were once again on the rise. They came to a head in early October when 50 sticks of dynamite were placed at one of the entrances to the oldest Jewish Temple in Atlanta, the Hebrew Benevolent Congregation. The powerful blast did significant damage to the structure. Fortunately, no one was injured. Nor did the bombing have its desired effect to intimidate. Rather, it united the larger community against such violence. Following the bombing, the Atlanta ministers published a second manifesto which was signed by 325 ministers. This time, with nearly four times the signatures, they spoke with more power and unity.  The message seemed to have been heard.

The aftermath meant civil rights leaders like Lowery, King, Lewis, Abernathy, and Young had a more level playing field to call for increased civil rights and racial justice. The relative peaceful integration of Atlanta schools was traced in part to the influence of these documents. The city of Atlanta, spared more violence, lived up to its motto, “The city too busy to hate.”

During Black History Month, as the accomplishments of African Americans are being remembered and celebrated, it is fitting to remember the example made by others who have helped. The Ministers Manifesto is a stark if largely forgotten reminder that boldness and courage are still needed today.

It would have been easier for the Atlanta ministers to have done nothing; the sin of omission is much less glaring than the sin of commission. Yet they choose to speak, and when it seemed as though they had not been heard, they spoke a second time a little louder, in greater numbers. It’s the kind of boldness and courage that is still called for today by all races to address issues with civility and grace.
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Charles Jones is a Southern Baptist  historian and newspaper columnist.