Quotes of All Topics . Occasions . Authors
On the one hand we are called to play the good Samaritan on life's roadside; but that will be only an initial act. One day we must come to see that the whole Jericho road must be transformed so that men and women will not be constantly beaten and robbed as they make their journey on life's highway. True compassion is more than flinging a coin to a beggar; it is not haphazard and superficial. It comes to see that an edifice which produces beggars needs restructuring. "A Time to Break Silence," at Riverside Church
They asked if our own nation wasn't using massive doses of violence to solve its problems, to bring about the changes it wanted. Their questions hit home, and I knew that I could never again raise my voice against the violence of the oppressed in the ghettos without having first spoken clearly to the greatest purveyor of violence in the world today-my own government. For the sake of those boys, for the sake of this government, for the sake of hundreds of thousands trembling under our violence, I cannot be silent.
At times, life is hard, as hard as crucible steel. It has its bleak and painful moments. Like the ever flowing water of a river, life has its moments of drought and its moments of flood. Like the ever-changin cycle of the seasons, life has the soothing warmth of the summers and the piercing chill of its winters. But through it all, God walks with us. Never forget that God is able to lift you from the fatigue of despair to the buoyancy of hope, and transform dark and desolate valleys into sunlit paths of inner peace.
I also came to see that liberalism's superficial optimism concerning human nature caused it to overlook the fact that reason is darkened by sin. The more I thought about human nature the more I saw how our tragic inclination for sin causes us to use our minds to rationalize our actions. Liberalism failed to see that reason by itself is little more than an instrument to justify man's defensive ways of thinking. Reason, devoid of the purifying power of faith, can never free itself from distortions and rationalizations.
The nation is sick; trouble is in the land, confusion all around...But I know, somehow, that only when it is dark enough can you see the stars. And I see God working in this period of the twentieth century. Something is happening in our world. The masses of people are rising up. And wherever they are assembled today, whether they are in Johannesburg, South Africa; Nairobi, Kenya; Accra, Ghana; New York City; Atlanta, Georgia; Jackson, Mississippi; or Memphis, Tennessee, the cry is always the same: 'We want to be free.'
The most dangerous type of atheism is not theoretical atheism, but practical atheism -that's the most dangerous type. And the world, even the church, is filled up with people who pay lip service to God and not life service. And there is always a danger that we will make it appear externally that we believe in God when internally we don't. We say with our mouths that we believe in him, but we live with our lives like he never existed. That is the ever-present danger confronting religion. That's a dangerous type of atheism.
A time comes when silence is betrayal. That time has come for us in relation to Vietnam. A nation that continues year after year to spend more money on military defense than on programs of social uplift, is approaching spiritual death.I knew that America would never invest the necessary funds or energies in rehabilitation of its poor so long as adventures like Vietnam continued to draw men and skills and money like some demonic destructive suction tube. So I was increasingly compelled to see the war as an enemy of the poor.
Actually, we who engage in nonviolent direct action are not the creators of tension. We merely bring to the surface the hidden tension that is already alive. We bring it out in the open, where it can be seen and dealt with. Like a boil that can never be cured so long as it is covered up but must be opened with an its ugliness to the natural medicines of air and light, injustice must be exposed, with all the tension its exposure creates, to the light of human conscience and the air of national opinion before it can be cured.
In a sense we've come to our nation's capital to cash a check. When the architects of our republic wrote the magnificent words of the Constitution and the Declaration of Independence, they were signing a promissory note to which every American was to fall heir. This note was a promise that all men - yes, black men as well as white men - would be guaranteed the unalienable rights of life, liberty and the pursuit of happiness... America has given the Negro people a bad check, a check which has come back marked 'insufficient funds.'
The darkness of racial injustice will be dispelled only by the light of forgiving love. For more that three centuries American Negroes have been frustrated by day and bewilderment by night by unbearable injustice, and burdened with the ugly weight of discrimination. Forced to live with these shameful conditions, we are tempted to become bitter and retaliate with a corresponding hate. But if this happens, the new order we seek will be little more than a duplicate of the old order. We must in strength and humility meet hate with love.
I feel that non-violence is really the only way that we can follow because violence is just so self-defeating. A riot ends up creating many more problems for the negro community than it solved. We can through violence burn down a building, but you can't establish justice. You can murder a murderer, but you can't murder murder through violence. You can murder a hater, but you can't murder hate. And what we're trying to get rid of is hate, injustice, and all of these other things that continue the long night of man's inhumanity to man.
Truth is found neither in Marxism nor in traditional capitalism. Each represents a partial truth. Historically capitalism failed to see the truth in collective enterprise, and Marxism failed to see the truth in individual enterprise. Nineteenth century capitalism failed to see that life is social and Marxism failed and still fails to see that life is individual and personal. The Kingdom of God is neither the thesis of individual enterprise nor the antithesis of collective enterprise, but a synthesis which reconciles the truths of both.
The potential beauty of human life is constantly made ugly by man's ever recurring song of retaliation. The oceans of history are made turbulent by the ever rising tides of revenge. Man has never risen above the injunction of the lex talionis: "Life for life, eye for eye, tooth for tooth, hand for hand, foot for foot." In spite of the fact that the law of revenge solves no social problems, men continue to follow its disastrous leading. History is cluttered with the wreckage of nations and individuals that pursued this self-defeating path.
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.
History will have to record that the greatest tragedy of this period of social transition was not the strident clamor of the bad people, but the appalling silence of the good people. Injustice anywhere is a threat to justice everywhere. We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly. He who passively accepts evil is as much involved in it as he who helps to perpetrate it. He who accepts evil without protesting against it is really cooperating with it.
I have a dream that one day on the red hills of Georgia, sons of former slaves and sons of former slave-owners will be able to sit down together at the table of brotherhood. I have a dream that one day, even the state of Mississippi, a state sweltering with the heat of injustice, sweltering with the heat of oppression, will be transformed into a oasis of freedom and justice. I have a dream my four little children will one day live in a nation where they will not be judged by the color of their skin but by content of their character. I have a dream today!
Violence never really deals with the basic evil of the situation. Violence may murder the murderer, but it doesn’t murder murder. Violence may murder the liar, but it doesn’t murder lie; it doesn’t establish truth. Violence may even murder the dishonest man, but it doesn’t murder dishonesty. Violence may go to the point of murdering the hater, but it doesn’t murder hate. It may increase hate. It is always a descending spiral leading nowhere. This is the ultimate weakness of violence: It multiplies evil and violence in the universe. It doesn’t solve any problems.
We must remember that intelligence is not enough. Intelligence plus character--that is the goal of true education. The complete education gives one not only power of concentration, but worthy objectives upon which to concentrate. The broad education will, therefore, transmit to one not only the accumulated knowledge of the race but also the accumulated experience of social living. If we are not careful, our colleges will produce a group of close-minded, unscientific, illogical propagandists, consumed with immoral acts. Be careful, brethren! Be careful, teachers!
Join with the Earth and each other, to bring new life to the land, to restore the waters, to refresh the air, to renew the forests, to care for the plants, to protect the creatures, to celebrate the seas, to rejoice in the sunlight, to sing the song of the stars, to recall our destiny, to renew our spirits, to reinvigorate our bodies, to recreate the human community, to promote justice and peace, to love our children and love one another, to join together as many and diverse expressions of one loving mystery, for the healing of the Earth and the renewal of all life.
We are now faced with the fact, my friends, that tomorrow is today. We are confronted with the fierce urgency of now. In this unfolding conundrum of life and history, there is such a thing as being too late. Procrastination is still the thief of time. Life often leaves us standing bare, naked, and dejected with a lost opportunity. . . . Over the bleached bones and jumbled residues of numerous civilizations are written the pathetic words, 'Too late.' ... Now let us begin. Now let us rededicate ourselves to the long and bitter, but beautiful, struggle for a new world.
We know through painful experience that freedom is never voluntarily given by the oppressor; it must be demanded by the oppressed. Frankly I have never yet engaged in a direct action movement that was 'well timed,' according to the timetable of those who have not suffered unduly from the disease of segregation. For years now I have heard the word 'Wait!' It rings in the ear of every Negro with a piercing familiarity. This 'wait' has almost always meant 'never.' We must come to see with the distinguished jurist of yesterday that 'justice too long delayed is justice denied.'
Power properly understood is nothing but the ability to achieve purpose... one of the great problems of history is that the concepts of love and power have usually been contrasted as opposites --- polar opposites --- so that love is identified with a resignation of power, and power with a denial of love... What is needed is a realization that power without love is reckless and abusive, and love without power is sentimental and anemic. Power at its best is love implementing the demands of justice, and justice at its best is power correcting everything that stands against love.
And you know, it's possible that the priest and the Levite looked over that man on the ground and wondered if the robbers were still around. Or it's possible that they felt that the man on the ground was merely faking. And he was acting like he had been robbed and hurt, in order to seize them over there, lure them there for quick and easy seizure. And so the first question that the Levite asked was, "If I stop to help this man, what will happen to me?" But then the Good Samaritan came by. And he reversed the question: "If I do not stop to help this man, what will happen to him?
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.
There may come a time when it will be possible for you to humiliate your worst enemy or even to defeat him, but in order to love the enemy you must not do it... The Greek language has another word [for love]. It calls it agape. Agape is more than romantic love. Agape is more than friendship. Agape is understanding, redemptive goodwill for all men. Agape is an overflowing love, a spontaneous love, which seeks nothing in return. And theologians 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, not because they are worthful to you, but you love all men because God loves them. And you rise to the noble heights of loving the person who does the evil deed while hating the deed that the person does. And I think this is what Jesus means when he says, “Love your enemies.”