The Scopes Trial Quotes

I do not consider it an insult, but rather a compliment to be called an agnostic. I do not pretend to know where many ignorant men are sure — that is all that agnosticism means.

To be an effective criminal defense counsel, an attorney must be prepared to be demanding, outrageous, irreverent, blasphemous, a rogue, a renegade, and a hated, isolated, and lonely person - few love a spokesman for the despised and the damned.

Life may not be exactly pleasant, but it is at least not dull. Heave yourself into Hell today, and you may miss, tomorrow or next day, another Scopes trial, or another War to End War, or perchance a rich and buxom widow with all her first husband's clothes. There are always more Hardings hatching. I advocate hanging on as long as possible.

As Karl Marx once noted: 'Hegel remarks somewhere that all great, world-historical facts and personages occur, as it were, twice. He forgot to add: the first time as tragedy, the second as farce.' William Jennings Bryan and the Scopes trial was a tragedy. The creationists and intelligent design theorists are a farce.

A century ago, people laughed at the notion that we were descended from monkeys. Today, the individuals most offended by that claim are the monkeys.

I furnished the body that was needed to sit in the defendant's chair. [Explaining his role in the Scopes Monkey Trial.]

If today you can take a thing like evolution and make it a crime to teach it in the public school, tomorrow you can make it a crime to teach it in the private schools, and the next year you can make it a crime to teach it to the hustings or in the church. At the next session you may ban books and the newspapers. Soon you may set Catholic against Protestant and Protestant against Protestant, and try to foist your own religion upon the minds of men. If you can do one you can do the other. Ignorance and fanaticism is ever busy and needs feeding. Always it is feeding and gloating for more. Today it is the public school teachers, tomorrow the private. The next day the preachers and the lectures, the magazines, the books, the newspapers. After while, your honor, it is the setting of man against man and creed against creed until with flying banners and beating drums we are marching backward to the glorious ages of the sixteenth century when bigots lighted fagots to burn the men who dared to bring any intelligence and enlightenment and culture to the human mind.

Looking at Great-Great Grandpa Baldwin's photograph, I think to myself: You've finally done it. It took four generations, but you've finally goddamned done it. Gotten that war against reason and uppity secularists you always wanted. Gotten even for the Scopes trial, which they say was one of many burrs under your saddle until your last breath. Well, rejoice, old man, because your tribes have gathered around America's oldest magical hairball of ignorance and superstition, Christian fundamentalism, and their numbers have enabled them to suck so much oxygen out of the political atmosphere that they are now acknowledged as a mainstream force in politics. Episcopalians, Jews, and affluent suburban Methodists and Catholics, they are all now scratching their heads, sweating, and swearing loudly that this pack of lower-class zealots cannot possibly represent the mainstream--not the mainstream they learned about in their fancy sociology classes or were so comfortably reassured about by media commentators who were people like themselves. Goodnight, Grandpa Baldwin. I'll toast you from hell.

Q: But what do you think that the Bible, itself, says? Don't you know how it was arrived at? A: I never made a calculation Q: What do you think? A: I do not think about things I don't think about. Q: Do you think about things you do think about? A: Well, sometimes.

Conjugal love, like romantic love, wants to be heroic; but it does not limit arbitrarily the scope of this heroism. In its desire to relate itself existentially to heroism, it will find it also in the modest deeds of everyday life, and will transform the tiresome routine of daily duties into golden threads binding oneself closer and closer to the beloved. There is in conjugal love a note of truth which is lacking in romantic love. It is a love that has been tested in the furnace of everyday trials and difficulties and had come out victoriously [...] To be kind and loveable for a moment is no great feat. But to be loving day after day in the most varied and trying circumstances can be achieved only by a man who truly loves.

If my years have taught me anything, it's this: there are many roads to God and all men and women have a right to choose their own. And yet...there are those who want to set a tollbooth at every junction, demanding that you pay and pay and pay, that you walk only on the road they have walked, the only one they say is open.

A local historian later ventured that the Osage murder trials received more media coverage than the previous year’s Scopes “monkey trial,” in Tennessee, regarding the legality of teaching evolution in a state-funded school.

The fundamental bedrock of liberty is tolerance,” he said in July 1925. And as if he could darkly anticipate the implications of the Scopes trial not just for Bryan, or Tennessee, or 1925, but for the future of a nation that was said to cherish liberty, he explained, “Tolerance means a willingness to let other people do, think, act and live as we think is not right; the antithesis of this is intolerance and means we demand the right to make others live as we think is right, not as they think is right.” Otherwise, as he had declared, no one was safe.

Clarence Darrow," the New York Times proclaimed in its lead story, "bearded the lion of Fundamentalism today, faced William Jennings Bryan and a court room filled with believers of the literal word of the Bible and with a hunch of his shoulders and a thumb in his suspenders defied every belief they hold sacred.

Very little truthfulness anywhere, antagonism everywhere, so much calculated to disgust, the gigantic hypocrisies, no holding fierce passions at bay, the ordinary viciousness you can see just by pressing the remote, explosive weapons in the hands of creeps, the gloomy tabulation of unspeakable violent events, the unceasing despoliation of the biosphere for profit, surveillance overkill that will come back to haunt us, great concentrations of wealth financing the most undemocratic malevolents around, science illiterates still fighting the Scopes trial 89 years on, economic inequities the size of the Ritz, indebtedness on everyone’s tail, families not knowing how bad things can get, money being squeezed out of every last thing — that frenzy — and (by no means new) government hardly by the people through representative democracy but rather by the great financial interests, the old American plutocracy worse than ever. You have 300 million people on a continent 3,000 miles wide doing the best they can with their inexhaustible troubles. We are witnessing a new and benign admixture of races on a scale unknown since the malignancy of slavery. I could go on and on. It’s hard not to feel close to existence here. This is not some quiet little corner of the world.

Today the earth speaks with resonance and clearness and every ear in every civilized country of the world is attuned to its wonderful message of the creative evolution of man, except the ear of William Jennings Bryan; he alone remains stone-deaf, he alone by his own resounding voice drowns the eternal speech of nature.

The little town of Dayton - not far from where Katz and I now sat, as it happened - was the scene of the famous Scopes trial in 1925, when the state prosecuted a schoolteacher named John Thomas Scopes for rashly promulgating Darwinian hogwash. As nearly everyone knows, Clarence Darrow, for the defense, roundly humiliated William Jennings Bryan, for the prosecution, but what most people don't realize is that Darrow lost the case. Scopes was convicted, and the law wasn't overturned in Tennessee until 1967. And now the state was about to bring the law back, proving conclusively that the danger for Tennesseans isn't so much that they may be descended from apes as overtaken by them.

This simplicity of aim covers every decision and situation faced in the Christian life. The heart blessed with simplicity of intention is a gospel-filled heart that can endure everything in this life. The gospel-simple heart knows that every trial or stroke of pain comes from God’s hand, with his own glory at stake ultimately. The gospel-simple heart finds the love of God in Christ to be our highest temporal joy and finds freedom from the perpetual entanglements of sin and self. Simplicity of intention is self-denial before God—self-denial of our self-righteousness, self-denial of our self-wisdom, and self-denial of our self-will.15 The gospel-simple heart takes its rightful place under Christ’s lordship, and there is protected from “low, sordid, and idolatrous pursuits.” It entertains no rivals to Christ. It does not accept the bribes of the world. It lives for the glory of God. In enduring trials, or fighting sin, or living out our calling in the world, the gospel-simple heart is driven by one aim: “a single eye to [God’s] glory, as the ultimate scope of all our undertakings.”16

While we waited on a bench outside the motel office, I bought a copy of the Nashville Tennessean out of a metal box, just to see what was happening in the world. The principal story indicated that the state legislature, in one of those moments of enlightenment with which the southern states often strive to distinguish themselves, was in the process of passing a law forbidding schools from teaching evolution. Instead they were to be required to instruct that the earth was created by God, in seven days, sometime, oh, before the turn of the century. The article reminded us that this was not a new issue in Tennessee. The little town of Dayton—not far from where Katz and I now sat, as it happened—was the scene of the famous Scopes trial in 1925, when the state prosecuted a schoolteacher named John Thomas Scopes for rashly promulgating Darwinian hogwash. As nearly everyone knows, Clarence Darrow, for the defense, roundly humiliated William Jennings Bryan, for the prosecution, but what most people don’t realize is that Darrow lost the case. Scopes was convicted, and the law wasn’t overturned in Tennessee until 1967. And now the state was about to bring the law back, proving conclusively that the danger for Tennesseans isn’t so much that they may be descended from apes as overtaken by them.

Of special concern to restorative justice are the needs of crime victims that are not being adequately met by the criminal justice system. Victims often feel ignored, neglected, or even abused by the justice process. This results in part from the legal definition of crime, which does not include victims. Crime is defined as against the state, so the state takes the place of the victims. Yet victims often have a number of specific needs from the justice process. Due to the legal definition of crime and the nature of the criminal justice process, the following four types of needs seem to be especially neglected: 1. Information. Victims need answers to questions they have about the offense—why it happened and what has happened since. They need real information, not speculation or the legally constrained information that comes from a trial or plea agreement. Securing real information usually requires direct or indirect access to offenders who hold this information. 2. Truth-telling. An important element in healing or transcending the experience of crime is an opportunity to tell the story of what happened. Indeed, it is often important for a victim to be able to retell this many times. There are good therapeutic reasons for this. Part of the trauma of crime is the way it upsets our views of ourselves and our world, our life-stories. Transcendence of these experiences means “restorying” our lives by telling the stories in significant settings, often where they can receive public acknowledgment. Often, too, it is important for victims to tell their stories to the ones who caused the harm and to have them understand the impact of their actions. 3. Empowerment. Victims often feel like control has been taken away from them by the offenses they’ve experienced—control over their properties, their bodies, their emotions, their dreams. Involvement in their own cases as they go through the justice process can be an important way to return a sense of empowerment to them. 4. Restitution or vindication. Restitution by offenders is often important to victims, sometimes because of the actual losses, but just as importantly, because of the symbolic recognition restitution implies. When an offender makes an effort to make right the harm, even if only partially, it is a way of saying “I am taking responsibility, and you are not to blame.” Restitution, in fact, is a symptom or sign of a more basic need, the need for vindication. While the concept of vindication is beyond the scope of this booklet, I am convinced that it is a basic need that we all have when we are treated unjustly. Restitution is one of a number of ways of meeting this need to even the score. Apology may also contribute to this need to have one’s harm recognized.

The mere fact that the Scopes trial drew so much public interest was a sign of the growing secularism and irreligion in American society.

The same year as the Scopes Monkey Trial, the American Association for the Advancement of Atheism was founded.

In the heart of the valley, where the green grass grows, There's a whisper of hope, in the river that flows. It sings of the strength, that comes after the rain, Of new beginnings, beyond the pain. Hope is the anthem, of our soul's refrain, A melody of promise, in life's vast domain. It's the light in the tunnel, the break of dawn, The reason we keep, keepin' on. When the night's at its darkest, just before the morn, Hope is the feeling, that helps us be reborn. It's the hand that we hold, when we're lost and scared, A reminder of love, and the moments we've shared. Hope is the anthem, of our soul's refrain, A beacon in the darkness, a relieving balm for pain. It's the courage in our hearts, the unwavering song, The power to move forward to where we belong. It's not just a word, it's a force that's true, A fire inside, that sees us through. Through trials and troubles, it leads the way, To brighter paths, come what may. Hope is the anthem, of our soul's refrain, A steadfast companion, on life's winding train. It's the spark in our spirit, the undying flame, The essence of life, in every name. So let's hold onto hope, with all our might, Through the struggles, through the fight. For with hope in our hearts, we'll find the scope, To climb every mountain, to conquer every slope. May this uplift your spirit and fill you with a sense of hope for the future.

The other goal was to prohibit teaching of evolution. The Klan backed a new law in Tennessee that made it a crime for a public school teacher to explain “any theory that denies the story of Divine Creation of man as taught in the Bible.” The fear was that if evolution were accepted, it would imply that all people had a common origin. For the Klan, that meant there was “no fundamental difference between themselves and the race they pretend to despise,” as the Defender, a Black newspaper in Chicago, put it. A part-time science teacher and high school football coach, John T. Scopes, challenged the new law. William Jennings Bryan, the aging populist and former Democratic presidential nominee, was enlisted to take up the creationist cause in what became known as the Scopes Monkey Trial. Bryan withered in the summer heat of the outdoor courtroom in 1925, and melted under questioning about biblical literalism from his opponent, Clarence Darrow. The trial ended with a $100 fine of the high school science teacher. Bryan died five days later.

widespread attention was attracted by the series of lectures presented in 1902 under the auspices of the German Oriental Society and attended by Kaiser Wilhelm II. What the Scopes trial was to the discussion of evolution, these lectures were to comparative studies.

James intentionally enlarges the scope of suffering when he writes, “trials of many kinds.” By doing this, he invites those who experience depression to learn that, whatever the cause, depression will test our faith and serve as a catalyst for growth rather than a reason for despair. Yes, depression is spiritual in the same way that all suffering brings us face-to-face with critical spiritual realities.

The Earth Speaks, clearly, distinctly, and, in many of the realms of Nature, loudly, to William Jennings Bryan, but he fails to hear a single sound. The earth speaks from the remotest periods in its wonderful life history in the Archaeozoic Age, when it reveals only a few tissues of its primitive plants. Fifty million years ago it begins to speak as 'the waters bring forth abundantly the moving creatures that hath life.' In successive eons of time the various kinds of animals leave their remains in the rocks which compose the deeper layers of the earth, and when the rocks are laid bare by wind, frost, and storm we find wondrous lines of ascent invariably following the principles of creative evolution, whereby the simpler and more lowly forms always precede the higher and more specialized forms. The earth speaks not of a succession of distinct creations but of a continuous ascent, in which, as the millions of years roll by, increasing perfection of structure and beauty of form are found; out of the water-breathing fish arises the air-breathing amphibian; out of the land-living amphibian arises the land-living, air-breathing reptile, these two kinds of creeping things resembling each other closely. The earth speaks loudly and clearly of the ascent of the bird from one kind of reptile and of the mammal from another kind of reptile.

The textbook in question in the infamous Scope's Monkey Trial was partially written by the Harvard educated white supremacist, Charles B. Davenport.

Of special concern to restorative justice are the needs of crime victims that are not being adequately met by the criminal justice system. Victims often feel ignored, neglected, or even abused by the justice process. This results in part from the legal definition of crime, which does not include victims. Crime is defined as against the state, so the state takes the place of the victims. Yet victims often have a number of specific needs from the justice process. Due to the legal definition of crime and the nature of the criminal justice process, the following four types of needs seem to be especially neglected: 1. Information. Victims need answers to questions they have about the offense—why it happened and what has happened since. They need real information, not speculation or the legally constrained information that comes from a trial or plea agreement. Securing real information usually requires direct or indirect access to offenders who hold this information. 2. Truth-telling. An important element in healing or transcending the experience of crime is an opportunity to tell the story of what happened. Indeed, it is often important for a victim to be able to retell this many times. There are good therapeutic reasons for this. Part of the trauma of crime is the way it upsets our views of ourselves and our world, our life-stories. Transcendence of these experiences means “restorying” our lives by telling the stories in significant settings, often where they can receive public acknowledgment. Often, too, it is important for victims to tell their stories to the ones who caused the harm and to have them understand the impact of their actions. 3. Empowerment. Victims often feel like control has been taken away from them by the offenses they’ve experienced—control over their properties, their bodies, their emotions, their dreams. Involvement in their own cases as they go through the justice process can be an important way to return a sense of empowerment to them. 4. Restitution or vindication. Restitution by offenders is often important to victims, sometimes because of the actual losses, but just as importantly, because of the symbolic recognition restitution implies. When an offender makes an effort to make right the harm, even if only partially, it is a way of saying “I am taking responsibility, and you are not to blame.” Restitution, in fact, is a symptom or sign of a more basic need, the need for vindication. While the concept of vindication is beyond the scope of this booklet, I am convinced that it is a basic need that we all have when we are treated unjustly. Restitution is one of a number of ways of meeting this need to even the score. Apology may also contribute to this need to have one’s harm recognized. The theory and practice of restorative justice have

Crossroads On the call, use this checklist: Do you perform a demo for this prospect and spend 30–60 minutes with him or her? Do you add the user to a drip campaign and follow up later? Do you disqualify the user? Is the user willing to change their business requirements to make this software work? Some of our users change how they process orders to make Connex work for them. Avoid scope creep with the 15-minute call. Trial users are usually disrespectful of your company’s time. Find a way to “yes” If your software lacks a feature and there is a workaround, suggest it. For example, customers would ask us if we had an Etsy integration. We said we can sync with it if the they purchase a 3rd party add-on. If your company plans to build a feature, alert the trial user. Systems like UserVoice and UpVoty can ask users to subscribe to a feature request and receive an alert when it is made.

But it’s easier when the choice to limit your scope feels like editing rather than acting. Remember that this moment is not your life, it’s just a moment in your life.

The Court—I desire to thank the lady, little girl or whoever it may be that is so mindful of the court as to send up this beautiful bouquet.  (Applause.)

He is undertaking now, under his statement to influence the jury by reading a statement to them.

The Court—Today is Friday. Mr. Malone—Yes, Your Honor.

Do you think about things you do think about?

It is easy enough, my friends, to have a passion to find a truth, or to find a fact, rather, that coincides with our preconceived notions and ideas, but it sometimes takes courage to search diligently for a truth, that may destroy our preconceived notions and ideas.

Habermas writes: “The ideals of freedom . . . of conscience, human rights and democracy [are] the direct legacy of the Judaic ethic of justice and the Christian ethic of love. . . . To this day there is no alternative to it.”17 None of this denies that science and reason are sources of enormous and irreplaceable good for human society. The point is rather that science alone cannot serve as a guide for human society.18 This was well summarized in a speech that was written for but never delivered at the Scopes “monkey trial”: “Science is a magnificent material force, but it is not a teacher of morals. It can perfect machinery, but it adds no moral restraints to protect society from the misuse of the machine. . . . Science does not [and cannot] teach brotherly love.”19 Secular, scientific reason is a great good, but if taken as the sole basis for human life, it will be discovered that there are too many things we need that it is missing.

contumacious

Oberlin

screened at least into your eighties.89 Sigmoidoscopy uses a much smaller scope than in a colonoscopy and has ten times fewer complications.90 However, because the scope may only go about two feet inside your body, it might miss tumors farther inside. So which is better overall? We won’t know until randomized controlled colonoscopy trials are published in the mid-2020s.91 Most other developed countries do not recommend either scoping procedure, though. For routine colon cancer screening, they still endorse the noninvasive

No law can shackle human thought,

Liberty is always under threat,” Scopes concluded, “and it literally takes eternal vigilance to maintain it.” He quoted Clarence Darrow: “You can only be free if I am free.

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Paul McCartney’s solo career, Willie Mays’ last season with the New York Mets, Robert De Niro in Cape Fear, William Jennings Bryan at the Scopes Monkey Trial, John Ashbery’s Flowchart, Georgia O’Keeffe’s last 10 years of paintings, T.S. Eliot’s plays, & John Glenn’s last flight as an astronaut. The Beatles’ Long and Winding Road, Jim Brown’s last season, Keats’ Odes, Mozart’s concertos, Sylvia Plath’s Ariel, Jimi Hendrix at Woodstock, Wilfred Owen’s lyrics, & Marie Curie in her laboratory. The former set we recall- if at all- because all of the folk were past their prime- way past. Almost embarrassing were their quests &/or achievements. The latter we recall- & will most likely always do so with fondness & fervor- because they left their respective quests at the height of their powers. It’s how we all hope to be recalled. When we think of an afterlife we always envision ourselves at the prime of our life. Who would want to inhabit a realm filled with yipping old yentas & crusty altacockers? It’s one of the oldest stereotypes there is about the creationary impulse: The fires of youth. One of the great sources of woe for a lot of artists is that just as they get enough time & experience under their belts to gain technical skill in their field, the impulse to do so wanes. There seems to be a brief nexus where the 2- skill & desire- meet & are sustaining. Too young & a lot of crap- with potential- is produced. Too old & little work is made- & what is is skilled but dull, repetitive, & uninteresting. Thus most artists, &/or scientists, have similar careers which graphed would form a nice slowly rising & falling horizontal arc whose rounded apex is between the years 35 & 50. But is it necessarily so? There are examples of such who defy the conventional wisdom in poetry. The 2 best examples in the English language are Wallace Stevens & William Butler Yeats- in fact their poetry probably kept improving with age. But for every Stevens & Yeats there’s the last 20 years of Whitman’s bloated poetry & terrible prose, Hardy’s verse, Pound’s Cantos, Ginsberg’s last 30 years, Ashbery, James Merrill, W.S. Merwin, Muriel Rukeyser, Gwendolyn Brooks, Robert Bly, Quincy Troupe, & on & on.

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