WORDS OF WISDOM

Martin Luther King, Jr.

The Negro and the Constitution (in The Cornellian, May 1944)
We cannot be truly Christian people so long as we flaunt the central teachings of Jesus: brotherly love and the Golden Rule. The spirit of Lincoln still lives; that spirit born of the teachings of the Nazarene, who promised mercy to the merciful, who lifted the lowly, strengthened the weak, ate with publicans, and made the captives free. In the light of this divine example, the doctrines of demagogues shiver in their chaff. America experiences a new birth of freedom in her sons and daughters; she incarnates the spirit of her martyred chief. Their loyalty is repledged; their devotion renewed to the work He left unfinished. My heart throbs anew in the hope that inspired by the example of Lincoln, imbued with the spirit of Christ, they will cast down the last barrier to perfect freedom. And I with my brother of blackest hue possessing at last my rightful heritage and holding my head erect, may stand beside the Saxon--a Negro--and yet a man!

An Autobiography of Religious Development (Nov. 1950 essay)
It is quite easy for me to think of a God of love mainly because I grew up in a family where love was central and where lovely relationships were ever present. My parents would always tell me that I should not hate the white man, but that it was my duty as a Christian to love him. Even though I have never had an abrupt conversion experience, religion has been real to me and closely knitted to life. In fact the two cannot be separated; religion for me is life.

Letter from Birmingham Jail (April 1963)
I am in Birmingham because injustice is here. Just as the eighth century prophets left their little villages and carried their "thus saith the Lord" far beyond the boundaries of their home towns; and just as the Apostle Paul left his little village of Tarsus and carried the gospel of Jesus Christ to practically every hamlet and city of the Graeco-Roman world, I too am compelled to carry the gospel of freedom beyond my particular home town. Like Paul, I must constantly respond to the Macedonian call for aid. We have waited for more than three hundred and forty years for our constitutional and God-given rights. A just law is a man-made code that squares with the moral law or the law of God. An unjust law is a code that is out of harmony with the moral law. To put it in the terms of Saint Thomas Aquinas, an unjust law is a human law that is not rooted in eternal and natural law.

Of course, there is nothing new about this kind of civil disobedience. It was seen sublimely in the refusal of Shadrach, Meshach and Abednego to obey the laws of Nebuchadnezzar because a higher moral law was involved. It was practiced superbly by the early Christians who were willing to face hungry lions and the excruciating pain of chopping blocks, before submitting to certain unjust laws of the Roman empire.

I'm grateful to God that, through the Negro church, the dimension of nonviolence entered our struggle.

Was not Jesus an extremist for love -- "Love your enemies, bless them that curse you, pray for them that despitefully use you." Was not Amos an extremist for justice -- "Let justice roll down like waters and righteousness like a mighty stream." Was not Paul an extremist for the gospel of Jesus Christ -- "I bear in my body the marks of the Lord Jesus." Was not Martin Luther an extremist -- "Here I stand; I can do none other so help me God." Was not John Bunyan an extremist -- "I will stay in jail to the end of my days before I make a butchery of my conscience." Was not Abraham Lincoln an extremist -- "This nation cannot survive half slave and half free." Was not Thomas Jefferson an extremist -- "We hold these truths to be self-evident, that all men are created equal." So the question is not whether we will be extremist but what kind of extremist will we be. Will we be extremists for hate or will we be extremists for love? Will we be extremists for the preservation of injustice--or will we be extremists for the cause of justice? In that dramatic scene on Calvary's hill, three men were crucified. We must not forget that all three were crucified for the same crime--the crime of extremism. Two were extremists for immorality, and thusly fell below their environment. The other, Jesus Christ, was an extremist for love, truth and goodness, and thereby rose above his environment.

There was a time when the church was very powerful. It was during that period when the early Christians rejoiced when they were deemed worthy to suffer for what they believed. In those days the church was not merely a thermometer that recorded the ideas and principles of popular opinion; it was a thermostat that transformed the mores of society. Whenever the early Christians entered a town the power structure got disturbed and immediately sought to convict them for being "disturbers of the peace" and "outside agitators." But they went on with the conviction that they were "a colony of heaven," and had to obey God rather than man. They were small in number but big in commitment. They were too God-intoxicated to be "astronomically intimidated." They brought an end to such ancient evils as infanticide and gladiatorial contest. We will win our freedom because the sacred heritage of our nation and the eternal will of God are embodied in our echoing demands.

One day the South will know that when these disinherited children of God sat down at lunch counters they were in reality standing up for the best in the American dream and the most sacred values in our Judaeo-Christian heritage, and thusly, carrying our whole nation back to those great wells of democracy which were dug deep by the founding fathers in the formulation of the Constitution and the Declaration of Independence.

Address at March on Washington for Jobs and Freedom (Aug 1963)
Now is the time to make justice a reality for all of God's children. I have a dream that one day this nation will rise up and live out the true meaning of its creed - we hold these truths to be self-evident that all men are created equal. This will be the day, this will be the day when all of God's children will be able to sing with new meaning "My country 'tis of thee, sweet land of liberty, of thee I sing. Land where my fathers died, land of the Pilgrim's pride, from every mountainside, let freedom ring!" And when this happens, when we allow freedom to ring, when we let it ring from every tenement and every hamlet, from every state and every city, we will be able to speed up that day when all of God's children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual, "Free at last, free at last. Thank God Almighty, we are free at last."

Nobel Prize Acceptance Speech (Dec 1964)
I still believe that one day mankind will bow before the altars of God and be crowned triumphant over war and bloodshed, and nonviolent redemptive goodwill will proclaim the rule of the land. Most of these people will never make the headlines and their names will not appear in Who's Who. Yet when years have rolled past and when the blazing light of truth is focused on this marvelous age in which we live -- men and women will know and children will be taught that we have a finer land, a better people, a more noble civilization -- because these humble children of God were willing to suffer for righteousness' sake.

"The old law about "an eye for an eye" leaves everybody blind."

"Our lives begin to end the day we become silent about things that matter."

"Even if I knew that tomorrow the world would go to pieces, I would still plant my apple tree."

"Agape is understanding, creative, redemptive goodwill toward all men. Agape is an overflowing love which seeks nothing in return. Theologists would say that it is the love of God operating in the human heart. When you rise to love on this level, you love all men not because you like them, not because their ways appeal to you, but you love them because God loves them."

"We may have all come on different ships, but we're all in the same boat now."

"Whatever your life's work is, do it well. A man should do his job so well that the living, the dead and the unborn could do it no better. If it falls your lot to be a street sweeper, sweep streets like Michelangelo painted pictures, like Shakespeare wrote poetry, like Beethoven composed music; sweep streets so well that all the hosts of heaven and earth will have to pause and say, "Here lived a great street sweeper, who swept his job well."

"We must use time creatively and forever realize that time is always hope to do great things."

"The time is always right to do what is right."

"One who condones evils is just as guilty as the one who perpetrates it."

Somehow this madness must cease. We must stop now. I speak as a child of God and brother to the suffering poor of Vietnam. I speak for those whose land is being laid waste, whose homes are being destroyed, whose culture is being subverted. I speak for the poor in America who are paying the double price of smashed hopes at home and death and corruption in Vietnam. I speak as a citizen of the world, for the world as it stands aghast at the path we have taken. I speak as an American to the leaders of my own nation. The great initiative in this war is ours. The initiative to stop it must be ours.
The Trumpet of Conscience, 1967.

A nation that continues year after year to spend more money on military defense than on programs of social uplift is approaching spiritual death.
Where Do We Go from Here: Chaos or Community?, 1967.

The limitation of riots, moral questions aside, is that they cannot win and their participants know it. Hence, rioting is not revolutionary but reactionary because it invites defeat. It involves an emotional catharsis, but it must be followed by a sense of futility.
The Trumpet of Conscience, 1967.

Nonviolence is the answer to the crucial political and moral questions of our time: the need for man to overcome oppression and violence without resorting to oppression and violence. Man must evolve for all human conflict a method which rejects revenge, aggression and retaliation. The foundation of such a method is love.
Nobel Prize acceptance speech, Stockholm, Sweden, December 11, 1964.

Man was born into barbarism when killing his fellow man was a normal condition of existence. He became endowed with a conscience. And he has now reached the day when violence toward another human being must become as abhorrent as eating another's flesh.
Why We Can't Wait, 1963.

The curse of poverty has no justification in our age. It is socially as cruel and blind as the practice of cannibalism at the dawn of civilization, when men ate each other because they had not yet learned to take food from the soil or to consume the abundant animal life around them. The time has come for us to civilize ourselves by the total, direct and immediate abolition of poverty.
Where Do We Go from Here: Chaos or Community?, 1967.

It is necessary to understand that Black Power is a cry of disappointment. The Black Power slogan did not spring full grown from the head of some philosophical Zeus. It was born from the wounds of despair and disappointment. It is a cry of daily hurt and persistent pain.
Where Do We Go from Here: Chaos or Community?, 1967.

Discrimination is a hellhound that gnaws at Negroes in every waking moment of their lives to remind them that the lie of their inferiority is accepted as truth in the society dominating them.
speech, Southern Christian Leadership Conference, Atlanta, Georgia, August 16, 1967.

When we ask Negroes to abide by the law, let us also declare that the white man does not abide by law in the ghettos. Day in and day out he violates welfare laws to deprive the poor of their meager allotments; he flagrantly violates building codes and regulations; his police make a mockery of law; he violates laws on equal employment and education and the provisions of civil services. The slums are the handiwork of a vicious system of the white society; Negroes live in them, but they do not make them, any more than a prisoner makes a prison.
The Trumpet of Conscience, 1967.

It may be true that the law cannot make a man love me, but it can keep him from lynching me, and I think that's pretty important.
Wall Street Journal, November 13, 1962.

Darkness cannot drive out darkness; only light can do that. Hate cannot drive out hate; only love can do that. Hate multiplies hate, violence multiplies violence, and toughness multiplies toughness in a descending spiral of destruction....The chain reaction of evil--hate begetting hate, wars producing more wars--must be broken, or we shall be plunged into the dark abyss of annihilation.
Strength To Love, 1963.

Success, recognition, and conformity are the bywords of the modern world where everyone seems to crave the anesthetizing security of being identified with the majority.
Strength to Love, 1963.

Like an unchecked cancer, hate corrodes the personality and eats away its vital unity. Hate destroys a man's sense of values and his objectivity. It causes him to describe the beautiful as ugly and the ugly as beautiful, and to confuse the true with the false and the false with the true.
Strength To Love, 1963.

Human salvation lies in the hands of the creatively maladjusted.
Strength to Love, 1963.

I am aware that there are many who wince at a distinction between property and persons--who hold both sacrosanct. My views are not so rigid. A life is sacred. Property is intended to serve life, and no matter how much we surround it with rights and respect, it has no personal being. It is part of the earth man walks on; it is not man.
The Trumpet of Conscience, 1967.

The bombs in Vietnam explode at home; they destroy the hopes and possibilities for a decent America.
Where Do We Go from Here: Chaos or Community?, 1967.

We must combine the toughness of the serpent and the softness of the dove, a tough mind and a tender heart.
Strength to Love, 1963.

The church must be reminded that it is not the master or the servant of the state, but rather the conscience of the state. It must be the guide and the critic of the state, and never its tool. If the church does not recapture its prophetic zeal, it will become an irrelevant social club without moral or spiritual authority.
Strength to Love, 1963.

Power at its best is love implementing the demands of justice. Justice at its best is love correcting everything that stands against love.
Where Do We Go from Here: Chaos or Community?, 1967.

The Negroes of America had taken the President, the press and the pulpit at their word when they spoke in broad terms of freedom and justice. But the absence of brutality and unregenerate evil is not the presence of justice. To stay murder is not the same thing as to ordain brotherhood.
Where Do We Go from Here: Chaos or Community?, 1967.

Many of the ugly pages of American history have been obscured and forgotten....America owes a debt of justice which it has only begun to pay. If it loses the will to finish or slackens in its determination, history will recall its crimes and the country that would be great will lack the most indispensable element of greatness--justice.
Where Do We Go from Here: Chaos or Community?, 1967.

Man is man because he is free to operate within the framework of his destiny. He is free to deliberate, to make decisions, and to choose between alternatives. He is distinguished from animals by his freedom to do evil or to do good and to walk the high road of beauty or tread the low road of ugly degeneracy.
The Measures of Man, 1959.

A good many observers have remarked that if equality could come at once the Negro would not be ready for it. I submit that the white American is even more unprepared.
Where Do We Go From Here: Chaos or Community?, 1967.

Nonviolent action, the Negro saw, was the way to supplement, not replace, the progress of change. It was the way to divest himself of passivity without arraying himself in vindictive force.
Why We Can't Wait, 1964.

If a man hasn't discovered something that he will die for, he isn't fit to live.
speech, Detroit, Michigan, June 23, 1963.

To be a Negro in America is to hope against hope.
Where Do We Go from Here: Chaos or Community?, 1967.

Being a Negro in America means trying to smile when you want to cry. It means trying to hold on to physical life amid psychological death. It means the pain of watching your children grow up with clouds of inferiority in their mental skies. It means having your legs cut off, and then being condemned for being a cripple. It means seeing your mother and father spiritually murdered by the slings and arrows of daily exploitation, and then being hated for being an orphan.
Where Do We Go from Here: Chaos or Community?, 1967.