Across the Lines: Charles Parham’s Contribution to the Inter-Racial Character of Early Pentecostalism, by Eddie Hyatt

The Ku Klux Klan Distortion

Those who accuse Parham of racism commonly refer to the fact that he once commended the Ku Klux Klan in one of his sermons. What has been overlooked is that the KKK of the 1920s projected itself very differently from the KKK of the 19th century and the later 20th century. The KKK of the of the 19th century was an overt, anti-black organization intent on keeping the freed slaves from obtaining any affluence and power. It eventually died out and had ceased to function by 1872.

The new Klan, formed in 1915, masked its racism and presented itself as the guardian of morality, patriotism and the Protestant faith. It opposed divorce, sexual immorality and intervened in family situations where physical abuse was known to be taking place. In a 20/20 documentary Hugh Downs stated that, “In the 1920s the Ku Klux Klan promoted family values and advocated a return to old time religion.” Because of this, many blacks of this era did not view it as a threat, as is pointed out by David Lowe in his history of the KKK.¹⁰

In addition to promoting patriotism and sexual morality, the KKK of the 1920s also took a very anti-Catholic stance, voicing the fears of many Protestants at the large Catholic immigration from southern Europe during the early 20th century. One writer has pointed out that religious support for the Klan in Kansas (Parham’s home state) during this time “was a result, by and large, of a fear of Catholics.”¹¹

During the 1920s the KKK became a potent political force and helped elect governors and senators, mayors and councilmen, not only in the south, but in other regions as well. It reached its pinnacle of power in 1924 when its membership and power were decisive factors in the Democratic national convention. Lowe points out that the Klan had assumed such power that many joined as an expedient or political measure.¹² For example, a young Harry Truman, who later as president desegregated the American armed forces, joined the Klan in 1922.¹³ During that same period, a young lawyer, Hugo Black, who later became a Supreme Court justice, also joined the Klan.¹⁴ It is from this general era that Robert Byrd, the Democratic senator from West Virginia at the time of this writing, also became a member of the Klan.

With the Klan having gained such prominence in the 1920s, it is not surprising that Parham would comment on them and their activities. Parham never belonged to the Klan (as some have asserted) and his commendation of them is likely related to their championing of patriotism, marriage and family, not to their masked racial agenda. Parham went on to declare that even the supposedly positive efforts of the Klan were doomed to failure because they lacked a purely spiritual agenda.¹⁵

Concluding Thoughts

The racial openness Parham exhibited in Kansas and Houston flowered for a time at the Azusa Street Mission in Los Angeles. However, instead of continuing to be a prophetic voice on race, Pentecostals capitulated to the surrounding culture and adopted the ways of the heathen, i.e., racial segregation. And although Pentecostals have made positive changes in recent years, they have come in the wake of a changing American culture, not as the result of any prophetic voice or vision.

Tags: character, Charles Parham, contribution, early, pentecostalism, Racial, racism

Category: Church History, Fall 2004, Pneuma Review