In this excellent work, we see the excellent research and analytical skills of Baldwin once again brought to the service of examining this pivotal religious and political leader. The Voice of Conscience examines the ecclesiology of Dr. Martin Luther King, Jr., investigating King's understanding of the nature and function of the Christian church. The author outlines King's views on the church, black and white, in the American sphere as well as the world stage. If we would fully understand King, Baldwin successfully argues, we must comprehend him as a product of the church, his understanding of the church, and the continuing relevance of his words and actions for the church.

King's ecclesiology merges from this finely written book in an introduction and six informative and intriguing chapters. After establishing the parameters of his project in the introduction, Baldwin in chapter one looks at “The Roots Factor,” providing a biographical account of King's place in the historical African American Baptist church. The author provides an engaging look at the religious influences of King's grandparents, parents, college, seminary and graduate school professors, and prominent black Baptist ministers. In sum, Baldwin shows how King's thought, identity, understanding of the ministry, commitment to racial and social justice in general, and the role of the church as a vehicle of change were shaped by these influences. In chapter 2, “The True Ekklesia,” Baldwin lays out King's understanding of what should be the true nature of the church. For King, an important role of the church is as an agent for social justice, including the eradication of racism.

King's vision of the role of the black church is illustrated in chapter 3, “A Balm in Gilead.” The black church throughout its history has been a refuge and an agency for the full human rights of African Americans. Baldwin agrees that King should not be hailed as a hero at the expense of, and isolation from, the labor and struggles of ordinary black people; nor should the African American church be idealized regarding its role in achieving racial equity. Nonetheless, Baldwin argues, we should appreciate the pivotal, visionary leadership of King as well as the vanguard in the black church pushing for justice. In chapter 4, “An Uncertain Sound,” the author examines King's understanding of the nature and role of the white American church. The subtitle, “The Ambivalent Soul of the White Church,” conveys King's hopes and frustrations. King expressed severe disagreement with those churches and leaders who fought against racial equality, disappointment with those who did not fully commit to justice, but deep appreciation for those who did take bold stands for fairness. In chapter 5, “Unrestricted Freedom,” Baldwin looks at the church in a global context. Without detracting from the significance of the rest of the book, I think this chapter is one of Baldwin's greatest original contributions to the study of King. The chapter examines King's views on the relationship between American Churches and foreign missions, how the universal church should be involved in the quest for worldwide freedom and community, Christian relations with other religions, and the value of interreligious dialogue. Of course the theological liberalism of King manifests itself in his stances on these issues. He, for example, was not a major proponent of world missions in the traditional and evangelical sense of working actively to convert other peoples to Christianity, and he exhibited great concern regarding the confluence of missions and western culture.

Having examined King's views of the church and its role in both the domestic and global spheres, Baldwin, in chapter 6, “To Be Maladjusted,” engages in the ambitious task of projecting or extrapolating King's continuing relevance for contemporary issues. Remaining true to his thesis, the author posits that King's theology and activities are still helpful in a society still removed from the goal of freedom, equity, and justice. The church must be societally “maladjusted,” fighting for the eradication of racism, poverty, and armed conflict rather than being comfortable with the status quo. Baldwin characterizes the Religious Right and the Megachurch Movement as phenomena against which those motivated by the vision and legacy of King must struggle.

There are some minor questions or concerns. First, some readers might desire more discussion on the development and growth of King's ecclesiology. Did he in 1968, the year of his death, have essentially the same ecclesiology as in 1955? Are there any indications that certain historical developments occasioned alterations in King's theology or ecclesiology? Second, the book strongly and negatively critiques the Religious Right, particularly in the final chapter. Could one, however, make an argument that their views on such issues as abortion, gay rights, and faith based institutions stand in a logical development from some of King's principles and practices? If King were alive today, would he have more affinity between certain aspects of the Religious Right's stances than we might imagine? Would he be as predictably supportive of the liberal political agenda as we might think? I am not suggesting that he would, but an examination of that possibility might prove illuminating, regardless of what the ultimate answer is.

These minor questions aside, Baldwin has done a superb job, as one would expect given his scholarly track record. He has laid out his thesis in clear terms and pursued his objective in a well-written, detailed manner. Professor Baldwin's research is as always deep, meticulous, and comprehensive. In addition to the main body of the text, the book's endnotes are a treasury of bibliographic sources and substantial and pertinent information. For anyone interested in King and the role of the church in the struggle for justice, this is a must read.