The Scopes Trial: Theater in the Making

Yesterday, I wrote about Inherit the Wind, the play and movie that used the famous 1925 Scopes "Monkey" Trial as its inspiration. As I explained there, the play distorts the events that happened in Dayton, Tennessee to the extreme, making all but the broad outline unrecognizable. This is a shame, because the real story is no less riveting, even though no one has really heard it. In order to understand the events that played out at what was termed "the Trial of the Century,"1 one must understand the motivations behind the trial itself.

The Scopes Trial — The Background

Because of the play, the Scopes trial has been tarnished as an exercise in closed-mindedness and anti-science. Actually, it seems that everyone at least tacitly understood the whole thing to be a publicity stunt. While the Butler Act was passed overwhelmingly by both the Tennessee House and Senate, there was at least some expectation that the bill would be vetoed by Governor Peay. According to Tennesseans and Their History, "The governor considered the Butler Act chiefly symbolic and publically doubted that it ever would be enforced."2

However, no one counted on the newly founded American Civil Liberties Union and its president looking to set up a case to garner some free publicity. According to Marvin Olasky and John Perry:

The organization had a steady flow of money… what the ACLU needed more than cash was publicity. To that end, Baldwin and the rest of the leadership scanned the landscape for government actions they could challenge or laws they could test. With their original rationale gone, ACLU leaders moved from one cause to another in defense of free speech and free thought.3

They go on to describe how the ACLU's secretary, Linda Milner, would collect "stacks of newspaper clippings" on anything that might interest the leadership. When she found an article on the law passed in Tennessee, she showed it to Baldwin and "he and Milner agreed on the spot that enactment of the law signaled an important opportunity to promote the ACLU and its liberal agenda."4 The ACLU then took out an ad in several Tennessee newspapers, asking for a person to volunteer as a defendant in "a friendly test case" of the law.5

The Scopes Trial — Searching for a Defendant

That ad was read by George Rappleyea, a mining engineer, who knew his impoverished town of Dayton needed something to breathe life into its morbid frame. Olasky and Perry write that in reading the ad:

Rappleyea saw something beyond a law or an argument. He saw a national cause in search of a focal point, a national stage casting for a willing star. Surrounded by the rusted relics of Dayton's prosperous past, he saw in the ACLU appeal a chance to put his struggling community in the national spotlight. Big news would generate big crowds, and that meant big business—maybe even a return to the glory years.6

Rappleyea sold the idea to the Dayton town leaders while talking at a local drug store soda fountain table. In The Tennesseans and Their History, it tells that Rappleyea was debating the point that "biology could not be taught without teaching evolution. Scopes happened to come in at this point" and agreed. While he wasn't the biology teacher, he did help the students prepare for their tests. When asked if he ever taught evolution "Scopes said that any teacher who followed the state-approved textbooks taught evolution. The Dayton town leaders decided to take the ACLU up on its offer and had Scopes indicted by the Rhea County grand jury. (This put Scopes in an somewhat awkward position, as he was not sure that he ever had taught evolution, and he hoped his students would not remember he hadn't.  The regular biology teacher, however, was a family man who did not want to face trial.)"7

The Scopes Trial — Add Celebrity Lawyers

Give that teaching evolution was a national discussion in 1925, the case made national news. But, the trial positively exploded when two of the most famous lawyers of that day decided to get involved. William Jennings Bryan was a popular figure of the World's Christian Fundamentalist Association, an early 20th century movement. The ECFA was worried that the ACLU would get all the press and spin the publicity against their version of creationism, so they asked Bryan, a nationally known speaker and three-time presidential candidate to partner with the prosecution, an offer that the Dayton leadership willingly accepted.

For the defense, the reporter, atheist, and Friedrich Nietzsche fan H.L. Menken (characterized in the play as E. K. Hornbeck) approached Darrow to lead the defense, but not for John Scopes' sake. "Nobody gives a damn about that yap schoolteacher. The thing to do is to make a fool out of Bryan" he is recorded saying.8 Darrow agreed to do so and waived all fees as "he couldn't resist such an enormous target" as Olasky puts it.9

The Scopes trial is normally offered as evidence of how science and religion are at odds. While it is true the various factions had different opinions on creation, evolution, how to teach, God and law, there is one point upon which everyone agreed: the trial had nothing to do with finding the truth, it was all about the publicity.

References

1. "The "Trial of the Century" Draws National Attention." History.com. A&E Television Networks, n.d. Web. 24 Mar. 2015. http://www.history.com/this-day-in-history/the-trial-of-the-century-draws-national-attention.
2. Bergeron, Paul H., Stephen V. Ash, and Jeanette Keith. Tennesseans and Their History. Knoxville: U of Tennessee, 1999. Print. 251.
3. Olasky, Marvin N., and John Perry. Monkey Business: The True Story of the Scopes Trial. Nashville, TN: Broadman & Holman, 2005. Print. 18.
4. Olasky, 18.
5. Olasky, 18.
6. Olasky, 8-9.
7. Bergeron, 252.
8. Olasky, 26.
9. Olasky, 26.
Image courtesy Ann McKelvie. Licensed by Creative Commons CC BY-SA 2.0 license.

The Blow-Hard Bias of Inherit the Wind

"I'm frustrated!"

The plea came in from a girl who was taking a required undergrad English course where the professor assigned an analysis of the 1955 play Inherit the Wind, which presents a fictionalized account of the famous Scopes "Monkey" Trial held in Tennessee thirty years earlier. For those of you that don't know, substitute teacher John Scopes was put on trial for violating Tennessee's Butler Act, a law prohibiting any state-funded school from teaching that "man has descended from a lower order of animals."1

Inherit the Wind – Not History

The play (and the subsequent 1960 movie with Spencer Tracy) proved immensely popular at the time. However, there are some real problems with the events in the way the play presents them. While the broad points are the same, the play changes so many details that the authors acknowledged their play isn't history. In the play's preface they wrote:

Inherit the Wind is not history. The events which took place in Dayton, Tennessee, during the scorching July of 1925 are clearly the genesis of this play. It has, however, an exodus entirely its own.

Only a handful of phrases have been taken from the actual transcript of the famous Scopes Trial. Some of the characters of the play are related to the colorful figures in that battle of giants; but they have life and language of their own - and, therefore, names of their own.2

While this disclaimer may help, I don't think it makes things clear enough. Most people don't realize just how slanted and biased the caricatures are in the play when one compares it to the real-life events. Therefore, I would like to take a bit of time to explore some of the misconceptions that usually occur when the play or movie is viewed.

Inherit the Wind – How the Bias Shows

In both the play and the film, Christianity and its proponents are nothing more than straw men that authors Jerome Lawrence and Robert E. Lee knock down with ease. Lawrence and Lee state, "Inherit the Wind does not pretend to be journalism. It is theatre. It is not 1925. The stage directions set the time as 'Not long ago.' It might have been yesterday. It could be tomorrow."3 Lawrence in an interview stated the motivation for writing the play wasn't religion versus evolution, but the intellectual stifling he saw in the anti-Communist movements of the 1940s and 1950s, ""We used the teaching of evolution as a parable, a metaphor for any kind of mind control. It's not about science versus religion. It's about the right to think."4 Yet, it's more than clear that Lawrence and Lee place those who hold to something other than an evolutionary account of human origins into the "mind control" camp. For example, take two characters Lawrence and Lee create who didn't exist in the actual trial, Reverend Brown and his daughter Rachel, who is engaged to the Scopes character, named Cates in the play. During the play, Rachel, explains "You see, I haven't really thought very much. I was always afraid of what I might think, so it seemed safer not to think at all" but then sees that she must change and begin to see things Cates's way.

In her very comprehensive article that takes down many of the foibles in the play, Carol Iannone observes "While Inherit the Wind remains faithful to the broad outlines of the historical events it portrays, it flagrantly distorts the details, and neither the fictionalized names nor the cover of artistic license can excuse what amounts to an ideologically motivated hoax."5

Inherit the Wind – More Factual Errors

Other factual errors abound, and all of them are strategically created to make those who want the Butler Act upheld to look bad. Dr. Richard M. Cornelius, who is one of the foremost experts on the Scopes trial wrote the book William Jennings Bryan, The Scopes Trial, and Inherit the Wind. Below, he provides a quick overview of some of the pore egregious errors perpetrated by the play:

Here are some of the instances where Inherit the Wind differs from the historical facts of the trial record and the events surrounding it. (For convenience, the names of the historical characters which the play supposedly involves are used.)6

1.  The trial originated not in Dayton but in the New York offices of the American Civil Liberties Union, for it was this organization that ran an announcement in Tennessee newspapers, offering to pay the expenses of any teacher willing to test the new Tennessee anti-evolution law.
2. When a group of Dayton leaders decided to take advantage of this offer, their main reason was not so much defense of religion as it was economics, for they saw the trial as a great means of publicity that would attract business and industry to Dayton.
3. Others responsible for the trial were the media, who worked hard to persuade Bryan and Darrow to participate in the trial.
4. John T. Scopes was not a martyr for academic freedom. Primarily a coach of three sports, he also taught mathematics, physics, chemistry, and general science. He agreed to help test the law even though he could not remember ever teaching evolution, having only briefly substituted in biology. He was never jailed, nor did he ever take the witness stand in the trial. The people of Dayton liked him, and he cooperated with them in making a test case of the trial.
5. William Jennings Bryan was not out to get Scopes. Bryan thought the Tennessee law a poor one because it involved fining an educator, and he offered to pay Scopes' fine if he needed the money.
6. Bryan was familiar with Darwin's works, and he was not against teaching evolution—if it were presented as a theory, and if other major options, such as creationism, were taught.
7. The trial record discloses that Bryan handled himself well, and when put on the stand unexpectedly by Darrow, defined terms carefully, stuck to the facts, made distinctions between literal and figurative language when interpreting the Bible, and questioned the reliability of scientific evidence when it contradicted the Bible. Some scientific experts at the trial referred to such "evidence" of evolution as the Piltdown man (now dismissed as a hoax).
8. The defense's scientific experts did not testify at the trial because their testimony was irrelevant to the central question of whether a law had been broken, because Darrow refused to let Bryan cross-examine the experts, and because Darrow did not call on them to testify. But 12 scientists and theologians were allowed to make statements as part of the record presented by the defense.
9. The topic of sex and sin did not come up in the trial. Neither did Bryan believe that the world was created in 4004 B.C. at 9 a.m.
10. Instead of Bryan being mothered by his wife, he took care of her, for she was an invalid.
11. Scopes was found guilty partly by the request of Darrow, his defense lawyer, in the hope that the case could be appealed to a higher court.

Tomorrow, I will explore the background behind the original trial and show why it isn't the draconian groupthink it's portrayed to be.

References

1. "House Bill No. 185 – Butler" Public Acts of the State Of Tennessee Passed by the Sixty-Fourth General Assembly, 1925. 1925-3-21. http://www.tennessee.gov/tsla/exhibits/scopes/images/Butler%20Act.pdf
2. Lawrence, Jerome, Robert Edwin Lee, and Alan Woods. The Selected Plays of Jerome Lawrence and Robert E. Lee. Columbus: Ohio State UP, 1995. Print. 9.
3. Lawrence, Lee, and Woods. 1995.
4. "Garfield Center Announces Open Auditions for Inherit the Wind." The Garfield Center for the Arts at the Prince Theatre. Garfield Center for the Arts at the Prince Theatre, n.d. Web. 24 Mar. 2015. http://www.garfieldcenter.org/garfield-center-announces-open-auditions-for-inherit-the-wind/.
5. Iannone, Carol. "The Truth About Inherit the Wind." First Things. First Things, Feb. 1997. Web. 20 Mar. 2015. http://www.firstthings.com/article/1997/02/002-the-truth-about-inherit-the-wind--36.
6. "Inherit the Wind" (2002). Theatre Productions. Book 25. http://digitalcommons.cedarville.edu/theatre_productions/25

Five Things Your Worldview Must Account For

Recently, Tom Gilson posted an open question on his blog. He asked those that identify themselves as atheist or agnostics, "What does your worldview explain better than Christianity?" Gilson was careful to distinguish an atheistic belief from a worldview, given that atheism is the denial of God's existence but isn't robust enough in itself to qualify as a worldview.

There have been many answers to the question received so far from atheists, but most have been disheartening. It isn't because I may or may not disagree with them. They are disheartening because none of them describe a worldview. They each take on one aspect of understanding the world, namely the scientific enterprise, but leave so much more out of their answers.

I've explained before that a worldview is the way one sees and interprets the way the world works. It's basically a framework for understanding and interpreting the various facts we encounter in our lives. That's why any attempt to outline a worldview must account for at least the following five things. I'd like to go over each of these quickly.

1. One's understanding of origins

The concept of origins is central to interpreting many things in the world. Some of the key questions of origins include: Where did we come from? Why is there something rather than nothing? What is reality? Where do good and evil find their foundations? These are all crucial when seeking to make sense of people and situations. For example, if you hold that human beings bear God's image, you are going to have a different perspective on the nature and dignity of issues like assisted suicide, abortion, and the equality of all people.

2. One's understanding of rationality

Reason is a key component of understanding our world, so providing an account of rationality and why or if we can rely on our reasoning skills is important. How does reason work in the world? Is it a reliable way of knowing things? How can one know that?

3. One's understanding of purpose

Another primary factor in interpreting the world is identifying if there is any kind of purpose to our world and if so, how can one discover that purpose. The understanding of telos—that there is a design or an ultimate end to the cosmos, humanity, or even to each individual will play a huge part in how one values others, the environment, and many other areas.

4. One's understanding of morality

Morality and its grounding has been something I've written about quite a bit, but every worldview must have some kind of understanding of what morality is and where it comes from. Societies simply cannot function without certain agreed upon notions of right and wrong. Even if your worldview holds that objective morality doesn't exist, it must be expressed and integrated into your explanation of how society determines values.

5. One's understanding of ultimate ends

Lastly, every worldview has some kind of account of what our ultimate ends are. Is there a reality beyond this world? Do we cease to be when we die? How does one discover this end and how does this life relate to any our ultimate end? This along with the question of purpose are key to helping us decide how to act in various circumstances.

One of the reasons I hold to the Christian worldview is it answers each of the five questions and does so in a way where each area is integrated with the others to form a coherent whole. Christianity gives a single picture of the world, where each of these five areas makes sense with 1) the way we observe our world to work and 2) makes sense with each other. They follow naturally from one to the next. Without an integrated, coherent worldview, values and judgments become confused or contradictory.

So, what's your worldview? Have you thought about each of these five areas? Does your worldview not only account for each, but does it do so in a way that isn't ad hoc, or happenstance?

What Do We Mean by Morality?

It's quite popular today to believe that morality is not something that stands above all of humanity but that moral laws are themselves created by humans. Consistent Christians should deny this view; the Bible teaches that moral duties come from God and are therefore objective and not relative to an individual or to a culture. Yet, most people don't have a good understanding of what we even mean by morality or what is necessary for certain values and duties to be considered moral at all.

In this video clip, Lenny reviews three specific components that must be accounted for in any moral framework: how do moral obligations obtain, does the person have real moral freedom, and is there a genuine responsibility that attaches the obligation to the person in question. Any theory of morality that is missing one of these components cannot explain morality in any meaningful way.

Photo by Joe Mabel (CC BY-SA 3.0)

Are Christians Wrong to Believe in Only One Way?

Paul Copan comments on how those who quickly criticize Christians for believing they hold to the one true faith are wrong in their own assumptions. In his book True for You, But Not for Me: Overcoming Objections to Christian Faith he writes:

For the relativist, it's a curious assumption that those holding to the reality of absolute truth are absolutely arrogant. There's no intrinsic contradiction between (A) holding firmly to convictions and (B) treating with love and dignity those who disagree; living harmoniously with people who hold radically different views is a hallmark of maturity. We'd all benefit from the courageous words of qualified people who display both firmness of conviction and civility (or respect)-as Paul says it, "speaking the truth in love" (Ephesians 4:15). Martin Marty (b. 1928), noted observer of religion, states that the problem of modernity is that the people "who are good at being civil often lack strong convictions, and the people who have strong convictions often lack civility."