American Clergyman, Activist, African-American Civil Rights Leader, Assassinated
Martin Luther King, Jr.
American Clergyman, Activist, African-American Civil Rights Leader, Assassinated
Agape is not a weak, passive love. It is love in action? Agape is a willingness to go to any length to restore community? It is a willingness to forgive, not seven times, but seventy times seven to restore community?. If I respond to hate with a reciprocal hate I do nothing but intensify the cleavage in broken community. I can only close the gap in broken community by meeting hate with love.
Agape means understanding, redeeming good will for all men. It is an overflowing love which is purely spontaneous, unmotivated, groundless, and creative. It is not set in motion by any quality or function of its object? Agape is disinterested love. It is a love in which the individual seeks not his own good, but the good of his neighbor. Agape does not begin by discriminating between worthy and unworthy people, or any qualities people possess. It begins by loving others for their sakes. It is an entirely ?neighbor-regarding concern for others,? which discovers the neighbor in every man it meets. Therefore, agape makes no distinction between friends and enemy; it is directed toward both. If one loves an individual merely on account of his friendliness, he loves him for the sake of the benefits to be gained from the friendship, rather than for the friend?s own sake. Consequently, the best way to assure oneself that love is disinterested is to have love for the enemy-neighbor from whom you can expect no good in return, but only hostility and persecution.
Another basic point about agape is that it springs from the need of the other person ? his need for belonging to the best in the human family? Since the white man?s personality is greatly distorted by segregation, and his soul is greatly scarred, he needs the love of the Negro. The Negro must love the white man, because the white man needs his love to remove his tensions, insecurities, and fears.
It must be emphasized that nonviolent resistance is not a method for cowards; it does resist. If one uses this method because he is afraid or merely because he lacks the instruments of violence, he is not truly nonviolent. This is why Gandhi often said that if cowardice is the only alternative to violence, it is better to fight? The way of nonviolent resistance ? is ultimately the way of the strong man. It is not a method of stagnant passivity? For while the nonviolent resister is passive in the sense that he is not physically aggressive toward his opponent, his mind and his emotions are always active, constantly seeking to persuade his opponent that he is wrong. The method is passive physically but strongly active spiritually. It is not passive non-resistance to evil, it is active nonviolent resistance to evil.
Nonviolence ? does not seek to defeat or humiliate the opponent, but to win his friendship and understanding. The nonviolent resister must often express his protest through noncooperation or boycotts, but he realizes that these are not ends themselves; they are merely means to awaken a sense of moral shame in the opponent. The end is redemption and reconciliation. The aftermath of nonviolence is the creation of the beloved community, while the aftermath of violence is tragic bitterness.
Nonviolent resistance [requires] a willingness to accept suffering without retaliation, to accept blows from the opponent without striking back? The nonviolent resister is willing to accept violence if necessary, but never to inflict it. He does not seek to dodge jail. If going to jail is necessary, he enters it ?as a bridegroom enters the bride?s chamber.?
Nonviolent resistance ? avoids not only external physical violence but also internal violence of spirit. The nonviolent resister not only refuses to shoot his opponent but he also refuses to hate him. At the center of nonviolence stands the principle of love. The nonviolent resister would contend that in the struggle for human dignity, the oppressed people of the world must not succumb to the temptation of becoming bitter or indulging in hate campaigns. To retaliate in kind would do nothing but intensify the existence of hate in the universe. Along the way of life, someone must have sense enough and morality enough to cut off the chain of hate. This can only be done by projecting the ethic of love to the center of our lives.
Nonviolent resistance ? is base don the conviction that the universe is on the side of justice. Consequently, the believer in nonviolence has deep faith in the future. This faith is another reason why the nonviolent resister can accept suffering without retaliation. For he knows that in his struggle for justice he has cosmic companionship. It is true that there are devout believers in nonviolence who find it difficult to believe in a personal God. But even these persons believe in the existence of some creative force that works for universal wholeness. Whether we call it an unconscious process, an impersonal Brahman, or a Personal Being of matchless power of infinite love, there is a creative force in this universe that works to bring the disconnected aspects of reality into a harmonious whole.
The attack is directed against forces of evil rather than against persons who happen to be doing the evil. It is the evil that the nonviolent resister seeks to defeat, not the persons victimized by the evil. If he is opposing racial injustice, the nonviolent resister has the vision to see that the basic tension is not between the races? The tension is, at bottom, between justice and injustice, between the forces of light and the forces of darkness?. We are out to defeat injustice and not white persons who may be unjust.
Unearned suffering is redemptive. Suffering, the nonviolent resister realizes, has tremendous educational and transforming possibilities.
Nonviolent direct action seeks to create such a crisis and establish such creative tension that a community which has constantly refused to negotiate is forced to confront the issue? There is a type of constructive, nonviolent tension which is necessary for growth. Just as Socrates felt it was necessary to create a tension in the mind so that individuals could rise from the bondage of myths and half-truths to the unfettered realm of creative analysis and objective appraisal, we must see the need of having nonviolent gadflies to create the kind of tension in society that will help men to rise from the dark depths of prejudice and racism to the majestic heights of understanding and brotherhood.
Shallow understanding from people of good will is more frustrating than absolute misunderstanding from people of ill will. Lukewarm acceptance is much more bewildering than outright rejection.
There are two types of laws: There are just and unjust laws. I would agree with St. Augustine that ?an unjust law is no law at all.?? An unjust law is a code that is out of harmony with the moral law. To put it in the terms of St. Thomas Aquinas: An unjust law is a human law that is not rooted in eternal law and natural law. Any law that uplifts human personality is just. Any law that degrades human personality is unjust. All segregation statutes are unjust because segregation distorts the soul and damages the personality. It gives the segregator a false sense of superiority and the segregated a false sense of inferiority. To use the words of Martin Buber, the Jewish philosopher, segregation substitutes an ?I-it? relationship for an ?I-thou? relationship and ends up relegating persons to the status of things. So segregation is not only politically, economically and sociologically unsound, but it is morally wrong?
We know through painful experience that freedom is never voluntarily given by the oppressor; it must be demanded by the oppressed.
We who engage in non-violent 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 as long as it is covered up but must be opened with all its pus-flowing ugliness to the natural medicines of air and light, injustice must likewise be exposed, with all of the tension its exposing create, to the light of human conscience and the air of national opinion before it can be cured.
All this? grows out of a tragic misconception of time that will inevitably cure all ills. Actually time is neutral. It can be used either destructively or constructively. I am coming to feel that the people of ill will have used time much more effectively than the people of good will. We will have to repent in this generation not merely for the vitriolic words and actions of the bad people, but for the appalling silence of the good people. We must come to see that human progress never rolls in on wheels of inevitability. It comes through the tireless efforts and persistent work of men willing to be co-workers with God, and without this hard work time itself becomes an ally of the forces of social stagnation. We must use time creatively, and forever realize that the time is always ripe to do right. Now is the time to make real the promise of democracy, and transform our pending national elegy into a creative psalm of brotherhood. Now is the time to lift out national policy from the quicksand of racial injustice to the solid rock of human dignity.
An unjust law is a code that a majority inflicts on a minority group that is not binding on itself. This is difference made legal. On the other hand, a just law is a code that a majority compels a minority to follow and that it is willing to follow itself. This is sameness made legal.
He zooms in on the accusation of untimeliness and, arguing that ?justice too long delayed is justice denied,? and puts in poignant perspective the relativity of timeliness:
History is the long and tragic story of the fact that privileged groups seldom give up their privileges voluntarily. Individuals may see the moral light and give up their unjust posture; but ? groups are more immoral than individuals.
I guess it is easy for those who have never felt the stinging darts of segregation to say, ?Wait.? But when you have seen vicious mobs lynch your mothers and fathers at will and drown your sisters and brothers at whim? when you suddenly find your tongue twisted and your speech stammering as you seek to explain to your six-year-old daughter why she can?t go to the public amusement park that has just been advertised on television, and see tears welling up in her eyes when she is told that Fun-town is closed to colored children, and see depressing clouds of inferiority begin to form in her little mental sky, and see her beginning to distort her personality by unconsciously developing a bitterness toward white people? when you are forever fighting a degenerating sense of ?nobodiness? ? then you will understand why we find it difficult to wait. There comes a time when the cup of endurance runs over, and men are no longer willing to be plunged into the abyss of injustice where they experience the bleakness of corroding despair.
In any nonviolent campaign there are four basic steps: 1) collection of the facts to determine whether injustices are alive; 2) negotiation; 3) self-purification; and 4) direct action.
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.
There is little hope for us until we become toughminded enough to break loose from the shackles of prejudice, half-truths, and downright ignorance. The shape of the world today does not permit us the luxury of softmindedness. A nation or civilization that continues to produce softminded men purchases its own spiritual death on the installment plan.
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.