A Reformed Defense of MLK Jr. Day

As we look to another MLK Jr. Day, there have again been concerted efforts to discredit and marginalize the life and work of Rev. Dr. Martin Luther King Jr. Some have sought to portray him primarily as an adulterer or a Marxist, thus feeling justified in denouncing him. Others have questioned the necessity of the Civil Rights Act and the movement as a whole. Others seek to undermine MLK Jr. Day by either marginalizing it or outright rejecting it. 

Ultimately, these have all been attempts to conclude that Dr. King is unworthy of public celebration. For some conservative Christians––of which I am one (I always feel it necessary for some to remember just how theologically conservative I am!)––this posture toward Dr. King and this federal holiday is presented as theological conviction or moral clarity. Yet, in reality, this posture reflects a profound misunderstanding of the doctrines of sin and common grace, as well as the importance of history to the Christian faith. In my view, as a conservative Reformed Presbyterian, the rejection and marginalization of Dr. King and his namesake holiday run counter to my church tradition. And what is at stake is not just the reputation of the man, but fundamental convictions concerning our tradition. 

I know not all our readers are Reformed Christians, but allow me to make the case that MLK Jr. Day, and other celebrations like it––celebrations like Juneteenth and Black History Month––are vital to our contemporary pursuits of faithfulness. 

Reformed Christianity & the Historic Faith

Reformed Christians, by conviction, are people of history and memory. For many, we hold to ancient creeds, set centuries-old confessions as our doctrinal standards, sing songs and hymns that have transcended generations (I know some critique us for singing old hymns, but there is something beautiful about singing songs that have been sung for generations, as opposed to songs that will likely be forgotten in a couple of years. Though, for what it is worth, I enjoy those songs too), and read and embrace the writings and teachings of those across centuries. Why? 

Well, there are many reasons, but one is certainly because we perpetually do not trust the moral and theological self-sufficiency of any present moment. We take seriously both the virtues and the errors of those who have come before, as there is nothing new under the sun. As historians will say, history might not repeat, but it does rhyme. And, we would rather rhyme with that which is honorable, not with that which is deplorable. To hold that type of conviction, we have learned well what it means to honor the honorable and reject the dishonorable in our historic figures. 

Since the Reformation alone, Martin Luther’s courage reformed the church in ways we still benefit from, yet, by every measure, he was also anti-Semitic, and his rhetoric could be sinfully harsh and schismatic. For Reformed Christians, we are forever indebted to John Calvin, yet, despite being confronted about his sinful willingness to allow the brutal execution of Servetus, he nonetheless sanctioned it. For my research, I find Abraham Kuyper to be a profound public theologian. He is one from whom I have learned much and continue to learn. Yet, Kuyper was a cultural superiorist whose writing concerning non-Western cultures can make my skin crawl. 

All of this, of course, says nothing about the biblical tensions we must also hold. Abraham was the father of a nation that blesses the whole world, yet he was sexually exploitative. David was a man after God’s own heart, yet was an adulterer and murderer. Peter was one of Jesus’ closest disciples, yet also denied him and, in his actions, rejected the Gospel to the Gentiles. 

Whether considering ancient biblical history, church history, or modern history, the same principle remains: to marginalize important historic figures is not wisdom; it is historical arrogance. The Reformed tradition insists we tell the truth about sin—but also believe that God sovereignly works through sinners to accomplish real justice, real reform, and real blessing for others. And if we cannot hold both realities to be true at the same time, we are destined to overly rhyme the worst aspects of our history. 

Common Grace & the Public Good

The Reformed tradition has always affirmed that God restrains evil and promotes human flourishing and the common good through believers and unbelievers alike. That said, returning to Dr. King, the question cannot simply be whether he was a sinner or whether his doctrinal perspectives were precise and aligned with our own. Instead, we must consider whether his work contributed to real justice and neighbor-love in the public square. The answer is an unequivocal, yes. 

Through the work of Dr. King and the Civil Rights Movement as a whole, the United States moved closer, though imperfectly, to the biblical standard of rulers not showing partiality and protecting the vulnerable (Proverbs 31:8-9). The Civil Rights Movement dismantled the pervasive racial caste system of the United States, expanded legal protections for those who were previously oppressed, and affirmed––at least legally––the full dignity of Black Americans, and many other minorities, before the law. 

These are not trivial accomplishments. They are the fruits of moral clarity and prophetic witness that deeply align with biblical justice. Lest one assume otherwise, the Civil Rights Movement was deeply Christian. The Civil Rights Movement, in many ways, began making the United States look more like a "Christian nation" (For more, see my article, "The Prophetic Voice of the Black Church," which shows how the historic black church has consistently moved the American church toward a more faithful Christianity). To deny this because one of the prominent leaders was sinful is to deny the Reformed account of how God works in history at all.

The Marxist Accusations 

While I would rather not spend time on this accusation, its pervasiveness demands some attention. The accusation that Dr. King was a Marxist flows from a woefully unserious analysis of his perspectives and is used to lazily discredit him. A primary issue with Marxism is that it is rooted in an atheistic materialism. Dr. King was rooted in Christian theology, with the conviction that all people are made in the imago Dei. To criticize capitalism, particularly where it oppresses and dehumanizes the poor, is not Marxism; it is faithful biblical hermeneutics and Christian witness. 

The Reformed tradition has always allowed principled critique of economic systems without collapsing into ideology. In my own research, I could bury anyone interested in the content of Calvin, Kuyper, Bavinck, and others on economic idolatry, including their views on central features of capitalism. And if you want one of the best theological evaluations of capitalism, Bob Goudzwaard's book, Capitalism & Progress, is a must-read. To treat any criticism of exploitative capitalism as Marxism is discordant with the Reformed tradition.

The Danger of Rewriting History

The attempt to marginalize Dr. King is not theological prudence, faithful Christian witness, or truth-telling. It is a dangerous form of moral and theological revisionism. When we erase or marginalize those in our history who confronted injustice and demanded that we live up to the theological ideas we claim, we risk forgetting how Christians accommodated and perpetuated evil, and how churches resisted a faithful public witness.

Within my own tradition, this is especially true of the American Presbyterians. American Presbyterians have historically, and frankly continue to be, those with the most robust “theological” rationale for enslavement and segregation. While it is not always helpful to assume what could have happened historically, if the federal government had not forced equality before the law and desegregation, I am not sure many American Presbyterians would have done so of their own volition. And I say that as one who loves being a Presbyterian. (Also, as a side note, I am happy to have conversations about the role of the state and the proper relationship between federal power vs. ecclesial reform. I will not pretend that there are no real tensions. However, in my view, these types of political theology questions are not sufficient excuses to discredit my main point). 

This is precisely why Christians must care about history––and not whitewashed versions of it––and honor historic figures whose contributions have shaped our present realities, even if they were flawed and sinful. To assume we can discard their witness and legacy is not maturity. It is pride. History, in all its messiness, humbles us. It reminds us that what we possess today––in this case, equal protection under the law––was costly, requiring some to give their lives. Dr. King was one of them. 

Celebration is not Canonization 

Finally, in case it needs to be said, celebrating Dr. Martin Luther King does not mean we canonize him. Public remembrance is not an endorsement of every aspect of anyone’s life. It is possible, and Reformed Christians ought to be particularly well-versed in this, to hold two truths together: Martin Luther King Jr. was a sinner, and God used Martin Luther King Jr. to help lead the American nation toward a more just public life by reminding many that equality, compassion, justice, and the dignity of all are Christian ideals. 

To refuse to be grateful for all that God has done through Dr. King and the Civil Rights Movement is not faithfulness; it is ingratitude disguised as righteousness. And that is a sin worth naming.

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Father, we thank you that you are faithful across generations. We thank you that we are the products of the works you accomplish throughout history. Forgive us for the arrogance we can possess in assuming we can discard or marginalize that history or those you used to make much of yourself, despite their flaws. 

We thank you for the life and work of Dr. Martin Luther King Jr., and many others who fought for Civil Rights. I pray you would, by your Spirit, make us a people who also fight for the dignity of all people, believing that the reason we do so is because you are a God who loves, sees, and stands with the oppressed and vulnerable amongst us. In Jesus name, Amen.