Judd and Lionel have escaped the bounty hunters who had captured them. But every member of the Young Tribulation Force are more in danger now than ever before. That’s because all citizens wearing the mark of the Antichrist are being rewarded for killing anyone without Carpathia’s mark. Because of this vigilante law, Judd and Lionel are traveling north on foot and visiting a series of safehouses as they slowly make their way back to their friends in Wisconsin. After a long stay in Indiana, Judd and Lionel set out for the final leg of their trek. Just before midnight, Lionel climbed down a steep embankment while Judd waited above on a huge boulder. Suddenly the rock has tipped and begun rolling down the mountain fast to exactly where Lionel is standing.
Vicki and the others at the Western Wisconsin hideout have been repairing cabins and reaching out to millions on the Internet. Vicki is trying to keep her mind busy and away from thinking of Judd. Romance is in the air!
Sam and Mr. Stein flew from Petra to Tel Aviv to speak with the sons of Rabbi Ben–Eliezer who has become a Christian along with his wife. Their oldest son was so angry that John and Lionel had come with the gospel that he trapped them and, along with his younger brother who received Christ, got all three sent to prison. The three of them would have been sent to a Jewish concentration camp the next day, but an angel set them free and took them to Mac McCullum who flew them back to Petra. Ray picks the story up at this point.
A little boy of ten was heard to say to his father at his mother’s funeral, “Maybe she was an angel and God just loaned her to us for awhile.” People in many parts of the world still say that today about Vonnette Bright who went home to be with the Lord and to be reunited with her husband Bill on December 23, 2015.
One of my closest forever friends is a former high school student of mine who I had the joy of directing in many plays. His name is Jim Delarme. Jim is the brother of Grace Stoddard who was Bill Bright’s personal secretary for a number of years. Jim wrote me about a couple of memories among the multitude of memories that he has about Vonnette. Jim wrote:
I VERY much recall Vonette Bright !! Vonette was from Minnesota I believe, a wonderful and VERY gracious special woman. She once kidded me when i asked as a teen. about the Campus Crusade “cabin” at LAKE MEARS…some mile or less away from Forest Home Christian Conference center in the Southern California Mountains above forest falls California. We we were all headed there to spend a couple days,we were riding in the same car…I was just about ready to bundle up and get tough…but asked Vonette how “rustic” the “cabin was”…she said to me ..”.well jim you could just about SPIT between the logs,” but when we arrived I saw a VERY well equipped quite modern “cabin” with all the amenities of a NICE home.
Vonette and I were working together in the large garage at 110 stone canyon dr…on SUNSET blvd.across from UCLA, we were BOTH working up a sweat handling boxes and other stored things, she stops and tells me ” I have to go in (NO cell phones in 1959,1960) and check if my BABY is Born yet”…well for a 16-17 year old kid I was worried that I had worked her TOO hard on her ” day of delivery”…and She sure seemed ENTIRELY too agile,slim, cheerful,and spontaneous for a BRAND NEW MOM !!
When she later told me it was a wonderful and precious adoption..and that She was not the birth mother, but ECSTATIC , tearful and DELIGHTED to “be a new MOM”, I understood.
That “Baby” grew to be a GREAT man whose name was Bill Bright, who like his brother, was nurtured and grew up in the wonderful family of a famous former CANDY Baron.. who then turned out to be a HIGHLY respected famous ambassador and teacher, and EVANGELIST for CHRIST…as did VONETTE. Bill Bright founded the famous “Campus Crusade For Christ ” ministry,with chapters on MANY MANY college campuses both nationally and internationally.
Yes I remember HER !
How co-founder of Campus Crusade for Christ came to know Jesus
By Mark Ellis
Vonette in college
Vonette Zachary grew up thinking she was a Christian, she maintained high moral standards for herself in college, but there was one thing she lacked – a personal relationship with Jesus Christ.
The eldest of four children, she grew up in a happy, quintessentially American home in Coweta, Oklahoma.
Her church background motivated her to strive for goodness and moral purity. But in college, her confidence in Christianity faltered and she began to question her faith.
“My prayers seemed shallow and ineffective. In high school, my major interest centered on church-related activities, but in those early days of college, Bible reading was meaningless. Doubts came, and I was not faithful in church attendance,” she wrote later.
One day after her freshman year in college, she received a letter from a former classmate from her hometown in Oklahoma, Bill Bright. “I remembered him from our school days and was impressed by a speech I had heard him deliver when I was in the seventh grade.”
Bill was establishing himself in business in California, and his stationery read “Bright’s California Confections.” Vonette read the letter several times before she shared it with her father.
When her father read it, he said, “Well, our hometown boy has gone away and made good. Now he’s going to come home for his bride.”
Surprisingly, she decided not to respond to his letter! “I decided I would not allow William R. Bright to think I was thrilled to hear from him, so I ignored the letter.”
A forgotten letter
Months went by and she resumed her college classes. But as she cleaned out a desk drawer one day she rediscovered the letter.
After she told her roommate about the curious young man from her hometown, the roommate insisted she should write to him.
She hadn’t seen Bill in three years, but she spent that evening writing a 10-page response to his original missive.
“That was the beginning of a beautiful romance in which the correspondence flourished as we began to write daily. I received flowers, candy, a telegram or telephone call every week. My long-distance courtship became the talk of campus. I was truly swept off my feet,” she recounted.
When Bill came to visit, they had a delightful time together and Bill quickly brought matters to a head. “After talking about what had happened in the years since we had seen each other, Bill proposed marriage, and I accepted.”
But soon it became apparent to both that Vonette did not share Bill’s passionate faith in Jesus. “As we continued our relationship over the next three years, many spiritual questions plagued me. Bill had a deep religious faith. He sent me passages of Scripture to read, but they just did not have the same meaning to me as they did to him. He would also ask me to pray about concerns. I began to realize I was engaged to a man to whom Christ meant a great deal, and yet He was not real to me.”
“I decided Bill had become a religious fanatic and that somehow he must be rescued from this fanaticism. At the same time, Bill was beginning to think that perhaps I was not a Christian. He knew he could not marry me until there was a change in my spiritual life,” she noted.
Nagging doubts
When Vonette graduated from college she was already engaged to Bill, but doubts about the relationship continued to plague her thoughts.
Then Bill invited Vonette to travel to California for a Christian conference. “My parents were opposed to me going, even though our engagement had been announced and the marriage was planned for September,” she recalled.
As she walked across the stage to receive her degree, she decided she would accept Bill’s invite to California. “My motive was to save Bill from the influence of those I considered fanatics. Unknown to me, Bill’s motive was for me to find Christ.”
After her arrival in L.A., they went to the college conference at Forest Home, a Christian conference center in the Southern California foothills.
Vonette was surprised to meet many on-fire Christians. “I met young people who possessed a quality of life I had never seen. They vibrantly shared their faith. Their statements annoyed me because I felt that Christianity was something personal that you didn’t freely discuss. I tried to put their comments out of my mind, yet I admired them and liked their quality of life.
Afterward, as they discussed the difference in these young people, Vonette came to the sad conclusion that Bill’s faith was right for him, but it wouldn’t work for her.
“I knew I did not want to stand in the way of his relationship with God, so I concluded that perhaps the best thing to do was simply bow out of his life. At the end of the week, I would return his ring and we would go our separate ways,” she decided.
Henrietta Mears
But he was not ready to give up easily. Bill had a secret weapon in his arsenal – he arranged for Vonette to meet with Dr. Henrietta Mears, the highly impactful and inspirational leader of the 6,000-member Sunday school at First Presbyterian Church of Hollywood.
“Miss Mears was expecting me, and what I did not know was that the entire staff was praying for me. Miss Mears explained that she had taught chemistry in Minneapolis and that she could understand how I was thinking. I had minored in chemistry in college, so everything had to be practical and logical to me,” she wrote.
Mears told Vonette that God loved her, and if she was the only person in the entire world, He would have done everything He could to make Himself known to her.
“God has a plan and purpose for you that is far beyond anything you can possibly imagine,” she said. “But before you can know that plan and purpose, it is necessary for you to know God.”
Mears said the reason man does not know God is that he is sinful and separated from God. Speak for yourself, Vonnete thought to herself. That doesn’t apply to me. I’ve worked at this business of being a good girl.
Then Mears showed her Romans 3:23: “All have sinned; all fall short of God’s glorious standard.” Mears explained that sin is falling short of God’s perfect standard and breaking His rules for living.
“I had to admit that I fell short of this standard—and even my own standard—many times. Vonette had been striving ‘desperately’ to be a good person.
Next Mears read Romans 6:23: “The wages [result] of sin [falling short of God’s standard] is death [spiritual separation from God], but the free gift of God is eternal life through Christ Jesus our Lord.”
Then Miss Mears read John 14:6, where Jesus said, “I am the way, the truth, and the life. No one can come to the Father except through me.”
Vonette realized that her attempts to live a good life, keep a high moral standard, and attend church fell short. In spite of these things, there was still something missing in her life.
“I admitted that perhaps Jesus Christ was the ‘ingredient’ I was missing. I turned to Miss Mears and asked, “If Jesus Christ is the way, then how can I know Him?”
Mears responded, “In Revelation 3:20 Christ says, ‘Look! Here I stand at the door [entrance to your heart and life] and knock. If you hear me calling and open the door, I will come in, and we will share a meal as friends.’ Receiving Christ is a matter of turning your life completely over to Him—your will, emotions, intellect. It is as if we walk out of our lives and Jesus Christ walks in. He takes control.”
Vonette suddenly realized that if what she said was true, she had nothing to lose and everything to gain by following Jesus. “I bowed my head to pray and asked Jesus to come in to my heart and take control. At that moment, God became a reality in my life.”
Immediately after she received Christ, God gave her a remarkable dream.
“The picture that came to my mind was one I shall never forget. I was standing in utter darkness on the edge of a diving board. (I do not swim; as a matter of fact, I almost lost my life in a swimming course in college. I passed the course but have not jumped off a diving board since.) In the dream, I did not know whether or not I could swim, but I knew I had to jump—and I found out that I could swim and that God is real! I gave Him all my trust, and He didn’t fail me.”
Vonette began to notice striking changes after she was born again and became a new creature in Christ.
“God’s direction in my life became a reality as I found my strong will and temper easier to control. The Bible
Bill and Vonette’s wedding
became a living Book and a guide for my life. I could not have imagined how the decision I had made would impact the rest of my life, but it has and is continuing to be the greatest influence,” she wrote later.
Bill and Vonette were married a short time later, and their great adventure began.
Soon after the nuptials, Vonette was awakened by Bill with tears streaming down his face. He told her he decided to quit seminary only a month before graduation, sell their yellow convertible and his businesses, and spend the rest of his life telling others about Jesus.
God had given him a vision to launch Campus Crusade for Christ. Still groggy, Vonette said, “Bill, I think you’re overreacting.”
Unsure of this new calling Vonette prayed, If Bill is right, and this is right, I pray that You will give me a heart to respond.
Starting Campus Crusade for Christ
“I sensed an invisible altar waiting somewhere ahead. Gradually, the Lord Jesus answered my prayer and I became willing to put my sacrifices on that altar—my master’s degree, my career, my book manuscript.”
Bill and Vonette’s new ministry was bathed in prayer. “Bill and I recruited everyone we could think of to serve as prayer partners. We worked to fill every [15-minute slot] and have around-the-clock prayer. We wanted to know that someone, somewhere was uniting in prayer for this ministry. Campus Crusade was born in prayer and prayer is still our lifeline.”
Soon the Bright family grew to include Zac and Brad. The ministry grew to campuses across the country and launched internationally. In 1965, Bill wrote a little tract originally called, “Have You Heard of the Four Spiritual Laws?”
This small yellow booklet has been translated into more than 200 languages.
Campus Crusade grew to more than 100 countries and launched more ministries like Athletes in Action and The JESUS Film Project.
In 1988, Vonette introduced legislation for the National Day of Prayer, signed by President Ronald Reagan. She
With their sons, Zac and Brad
served on the National Day of Prayer Task Force from 1982 until 1990.
“I know beyond a doubt that God moved upon my heart with the realization that through united, specific and earnest prayer, we can move the hand of God and have a part in helping change the world.”
Thanks to Vonette’s efforts, today tens of thousands of events are held nationwide for the National Day of Prayer.
In 1993, Vonette launched Women Today International and its radio program, now aired on more than 486 stations.
In 2003, after a valiant fight with lung disease, Bill was called home. Vonette carried on their commitment to helping fulfill the Great Commission until she joined her beloved Bill and her awaiting Savior December 23, 2015.
1.At least 20 people killed by militants during attack at Pakistan university2.Supreme Court to review Obama’s powers in immigration executive actions3.Sarah Palin endorses Donald Trump4.Michigan Gov. Rick Snyder apologizes for Flint water crisis
5.Almost 19,000 civilians were killed in Iraq in under 2 years
The angel who appeared in Chloe’s cell has promised to speak at her intended execution at the guillotine. It is morning and Buck and Rayford are beside themselves, knowing they can do nothing to rescue Chloe. Ray picks the story up at this point. Join him now.
Did you blow it in 2015 or even more recently? Have you sinned BIG? Do you have haunting memories of your past. There is a real eraser that can easily take care of that. Let Ray explain it now.
Philippians 3:13b-14 But one thing I do: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus.
Romans 8: 1 There is therefore now no condemnation for those who are in Christ Jesus.
Galatians 2:20-21 I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God who loved me and gave Himself for me. I do not set aside the grace of God, for if righteousness could be gained through the law, Christ died for nothing.”
2 Corinthians 5:17 Therefore if anyone is in Christ, they are a new creature. Old things have passed away; behold all things are become new.
Letter From A Birmingham Jail by Martin Luther King Jr.
What was the thinking in Martin Luther King Jr.? Why was he so effective among the black people he led? Criticized, lied about, threatened, and hated by those that did not want to accept black people at all. Ray will tell you how this one letter played a part in his own life. Ray says “It is a profound letter and pours out of the man with a fully pacifistic heart”. Ray will begin now.
16 April 1963
My Dear Fellow Clergymen:
While confined here in the Birmingham city jail, I came across your recent statement calling my present activities “unwise and untimely.” Seldom do I pause to answer criticism of my work and ideas. If I sought to answer all the criticisms that cross my desk, my secretaries would have little time for anything other than such correspondence in the course of the day, and I would have no time for constructive work. But since I feel that you are men of genuine good will and that your criticisms are sincerely set forth, I want to try to answer your statement in what I hope will be patient and reasonable terms.
I think I should indicate why I am here in Birmingham, since you have been influenced by the view which argues against “outsiders coming in.” I have the honor of serving as president of the Southern Christian Leadership Conference, an organization operating in every southern state, with headquarters in Atlanta, Georgia. We have some eighty five affiliated organizations across the South, and one of them is the Alabama Christian Movement for Human Rights. Frequently we share staff, educational and financial resources with our affiliates. Several months ago the affiliate here in Birmingham asked us to be on call to engage in a nonviolent direct action program if such were deemed necessary. We readily consented, and when the hour came we lived up to our promise. So I, along with several members of my staff, am here because I was invited here. I am here because I have organizational ties here.
But more basically, I am in Birmingham because injustice is here. Just as the prophets of the eighth century B.C. left their villages and carried their “thus saith the Lord” far beyond the boundaries of their home towns, and just as the Apostle Paul left his village of Tarsus and carried the gospel of Jesus Christ to the far corners of the Greco Roman world, so am I compelled to carry the gospel of freedom beyond my own home town. Like Paul, I must constantly respond to the Macedonian call for aid.
Moreover, I am cognizant of the interrelatedness of all communities and states. I cannot sit idly by in Atlanta and not be concerned about what happens in Birmingham. 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. Never again can we afford to live with the narrow, provincial “outside agitator” idea. Anyone who lives inside the United States can never be considered an outsider anywhere within its bounds.
You deplore the demonstrations taking place in Birmingham. But your statement, I am sorry to say, fails to express a similar concern for the conditions that brought about the demonstrations. I am sure that none of you would want to rest content with the superficial kind of social analysis that deals merely with effects and does not grapple with underlying causes. It is unfortunate that demonstrations are taking place in Birmingham, but it is even more unfortunate that the city’s white power structure left the Negro community with no alternative.
In any nonviolent campaign there are four basic steps: collection of the facts to determine whether injustices exist; negotiation; self purification; and direct action. We have gone through all these steps in Birmingham. There can be no gainsaying the fact that racial injustice engulfs this community. Birmingham is probably the most thoroughly segregated city in the United States. Its ugly record of brutality is widely known. Negroes have experienced grossly unjust treatment in the courts. There have been more unsolved bombings of Negro homes and churches in Birmingham than in any other city in the nation. These are the hard, brutal facts of the case. On the basis of these conditions, Negro leaders sought to negotiate with the city fathers. But the latter consistently refused to engage in good faith negotiation.
Then, last September, came the opportunity to talk with leaders of Birmingham’s economic community. In the course of the negotiations, certain promises were made by the merchants–for example, to remove the stores’ humiliating racial signs. On the basis of these promises, the Reverend Fred Shuttlesworth and the leaders of the Alabama Christian Movement for Human Rights agreed to a moratorium on all demonstrations. As the weeks and months went by, we realized that we were the victims of a broken promise. A few signs, briefly removed, returned; the others remained. As in so many past experiences, our hopes had been blasted, and the shadow of deep disappointment settled upon us. We had no alternative except to prepare for direct action, whereby we would present our very bodies as a means of laying our case before the conscience of the local and the national community. Mindful of the difficulties involved, we decided to undertake a process of self purification. We began a series of workshops on nonviolence, and we repeatedly asked ourselves: “Are you able to accept blows without retaliating?” “Are you able to endure the ordeal of jail?” We decided to schedule our direct action program for the Easter season, realizing that except for Christmas, this is the main shopping period of the year. Knowing that a strong economic-withdrawal program would be the by product of direct action, we felt that this would be the best time to bring pressure to bear on the merchants for the needed change.
Then it occurred to us that Birmingham’s mayoral election was coming up in March, and we speedily decided to postpone action until after election day. When we discovered that the Commissioner of Public Safety, Eugene “Bull” Connor, had piled up enough votes to be in the run off, we decided again to postpone action until the day after the run off so that the demonstrations could not be used to cloud the issues. Like many others, we waited to see Mr. Connor defeated, and to this end we endured postponement after postponement. Having aided in this community need, we felt that our direct action program could be delayed no longer.
You may well ask: “Why direct action? Why sit ins, marches and so forth? Isn’t negotiation a better path?” You are quite right in calling for negotiation. Indeed, this is the very purpose of direct action. Nonviolent direct action seeks to create such a crisis and foster such a tension that a community which has constantly refused to negotiate is forced to confront the issue. It seeks so to dramatize the issue that it can no longer be ignored. My citing the creation of tension as part of the work of the nonviolent resister may sound rather shocking. But I must confess that I am not afraid of the word “tension.” I have earnestly opposed violent tension, but there is a type of constructive, nonviolent tension which is necessary for growth. Just as Socrates felt that 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, so must we see the need for nonviolent gadflies to create the kind of tension in society that will help men rise from the dark depths of prejudice and racism to the majestic heights of understanding and brotherhood. The purpose of our direct action program is to create a situation so crisis packed that it will inevitably open the door to negotiation. I therefore concur with you in your call for negotiation. Too long has our beloved Southland been bogged down in a tragic effort to live in monologue rather than dialogue.
One of the basic points in your statement is that the action that I and my associates have taken in Birmingham is untimely. Some have asked: “Why didn’t you give the new city administration time to act?” The only answer that I can give to this query is that the new Birmingham administration must be prodded about as much as the outgoing one, before it will act. We are sadly mistaken if we feel that the election of Albert Boutwell as mayor will bring the millennium to Birmingham. While Mr. Boutwell is a much more gentle person than Mr. Connor, they are both segregationists, dedicated to maintenance of the status quo. I have hope that Mr. Boutwell will be reasonable enough to see the futility of massive resistance to desegregation. But he will not see this without pressure from devotees of civil rights. My friends, I must say to you that we have not made a single gain in civil rights without determined legal and nonviolent pressure. Lamentably, it is an historical fact that privileged groups seldom give up their privileges voluntarily. Individuals may see the moral light and voluntarily give up their unjust posture; but, as Reinhold Niebuhr has reminded us, groups tend to be more immoral than individuals.
We know through painful experience that freedom is never voluntarily given by the oppressor; it must be demanded by the oppressed. Frankly, I have yet to engage in a direct action campaign that was “well timed” in the view 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 piercing familiarity. This “Wait” has almost always meant “Never.” We must come to see, with one of our distinguished jurists, that “justice too long delayed is justice denied.”
We have waited for more than 340 years for our constitutional and God given rights. The nations of Asia and Africa are moving with jetlike speed toward gaining political independence, but we still creep at horse and buggy pace toward gaining a cup of coffee at a lunch counter. Perhaps 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 have seen hate filled policemen curse, kick and even kill your black brothers and sisters; when you see the vast majority of your twenty million Negro brothers smothering in an airtight cage of poverty in the midst of an affluent society; 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 Funtown is closed to colored children, and see ominous clouds of inferiority beginning to form in her little mental sky, and see her beginning to distort her personality by developing an unconscious bitterness toward white people; when you have to concoct an answer for a five year old son who is asking: “Daddy, why do white people treat colored people so mean?”; when you take a cross county drive and find it necessary to sleep night after night in the uncomfortable corners of your automobile because no motel will accept you; when you are humiliated day in and day out by nagging signs reading “white” and “colored”; when your first name becomes “nigger,” your middle name becomes “boy” (however old you are) and your last name becomes “John,” and your wife and mother are never given the respected title “Mrs.”; when you are harried by day and haunted by night by the fact that you are a Negro, living constantly at tiptoe stance, never quite knowing what to expect next, and are plagued with inner fears and outer resentments; 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 despair. I hope, sirs, you can understand our legitimate and unavoidable impatience. You express a great deal of anxiety over our willingness to break laws. This is certainly a legitimate concern. Since we so diligently urge people to obey the Supreme Court’s decision of 1954 outlawing segregation in the public schools, at first glance it may seem rather paradoxical for us consciously to break laws. One may well ask: “How can you advocate breaking some laws and obeying others?” The answer lies in the fact that there are two types of laws: just and unjust. I would be the first to advocate obeying just laws. One has not only a legal but a moral responsibility to obey just laws. Conversely, one has a moral responsibility to disobey unjust laws. I would agree with St. Augustine that “an unjust law is no law at all.”
Now, what is the difference between the two? How does one determine whether a law is just or unjust? 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 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. Segregation, to use the terminology of the Jewish philosopher Martin Buber, substitutes an “I it” relationship for an “I thou” relationship and ends up relegating persons to the status of things. Hence segregation is not only politically, economically and sociologically unsound, it is morally wrong and sinful. Paul Tillich has said that sin is separation. Is not segregation an existential expression of man’s tragic separation, his awful estrangement, his terrible sinfulness? Thus it is that I can urge men to obey the 1954 decision of the Supreme Court, for it is morally right; and I can urge them to disobey segregation ordinances, for they are morally wrong.
Let us consider a more concrete example of just and unjust laws. An unjust law is a code that a numerical or power majority group compels a minority group to obey but does not make binding on itself. This is difference made legal. By the same token, 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. Let me give another explanation. A law is unjust if it is inflicted on a minority that, as a result of being denied the right to vote, had no part in enacting or devising the law. Who can say that the legislature of Alabama which set up that state’s segregation laws was democratically elected? Throughout Alabama all sorts of devious methods are used to prevent Negroes from becoming registered voters, and there are some counties in which, even though Negroes constitute a majority of the population, not a single Negro is registered. Can any law enacted under such circumstances be considered democratically structured?
Sometimes a law is just on its face and unjust in its application. For instance, I have been arrested on a charge of parading without a permit. Now, there is nothing wrong in having an ordinance which requires a permit for a parade. But such an ordinance becomes unjust when it is used to maintain segregation and to deny citizens the First-Amendment privilege of peaceful assembly and protest.
I hope you are able to see the distinction I am trying to point out. In no sense do I advocate evading or defying the law, as would the rabid segregationist. That would lead to anarchy. One who breaks an unjust law must do so openly, lovingly, and with a willingness to accept the penalty. I submit that an individual who breaks a law that conscience tells him is unjust, and who willingly accepts the penalty of imprisonment in order to arouse the conscience of the community over its injustice, is in reality expressing the highest respect for law.
Of course, there is nothing new about this kind of civil disobedience. It was evidenced sublimely in the refusal of Shadrach, Meshach and Abednego to obey the laws of Nebuchadnezzar, on the ground that a higher moral law was at stake. It was practiced superbly by the early Christians, who were willing to face hungry lions and the excruciating pain of chopping blocks rather than submit to certain unjust laws of the Roman Empire. To a degree, academic freedom is a reality today because Socrates practiced civil disobedience. In our own nation, the Boston Tea Party represented a massive act of civil disobedience.
We should never forget that everything Adolf Hitler did in Germany was “legal” and everything the Hungarian freedom fighters did in Hungary was “illegal.” It was “illegal” to aid and comfort a Jew in Hitler’s Germany. Even so, I am sure that, had I lived in Germany at the time, I would have aided and comforted my Jewish brothers. If today I lived in a Communist country where certain principles dear to the Christian faith are suppressed, I would openly advocate disobeying that country’s antireligious laws.
I must make two honest confessions to you, my Christian and Jewish brothers. First, I must confess that over the past few years I have been gravely disappointed with the white moderate. I have almost reached the regrettable conclusion that the Negro’s great stumbling block in his stride toward freedom is not the White Citizen’s Counciler or the Ku Klux Klanner, but the white moderate, who is more devoted to “order” than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice; who constantly says: “I agree with you in the goal you seek, but I cannot agree with your methods of direct action”; who paternalistically believes he can set the timetable for another man’s freedom; who lives by a mythical concept of time and who constantly advises the Negro to wait for a “more convenient season.” 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.
I had hoped that the white moderate would understand that law and order exist for the purpose of establishing justice and that when they fail in this purpose they become the dangerously structured dams that block the flow of social progress. I had hoped that the white moderate would understand that the present tension in the South is a necessary phase of the transition from an obnoxious negative peace, in which the Negro passively accepted his unjust plight, to a substantive and positive peace, in which all men will respect the dignity and worth of human personality. 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 all 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 your statement you assert that our actions, even though peaceful, must be condemned because they precipitate violence. But is this a logical assertion? Isn’t this like condemning a robbed man because his possession of money precipitated the evil act of robbery? Isn’t this like condemning Socrates because his unswerving commitment to truth and his philosophical inquiries precipitated the act by the misguided populace in which they made him drink hemlock? Isn’t this like condemning Jesus because his unique God consciousness and never ceasing devotion to God’s will precipitated the evil act of crucifixion? We must come to see that, as the federal courts have consistently affirmed, it is wrong to urge an individual to cease his efforts to gain his basic constitutional rights because the quest may precipitate violence. Society must protect the robbed and punish the robber. I had also hoped that the white moderate would reject the myth concerning time in relation to the struggle for freedom. I have just received a letter from a white brother in Texas. He writes: “All Christians know that the colored people will receive equal rights eventually, but it is possible that you are in too great a religious hurry. It has taken Christianity almost two thousand years to accomplish what it has. The teachings of Christ take time to come to earth.” Such an attitude stems from a tragic misconception of time, from the strangely irrational notion that there is something in the very flow of time that will inevitably cure all ills. Actually, time itself is neutral; it can be used either destructively or constructively. More and more I feel that the people of ill will have used time much more effectively than have the people of good will. We will have to repent in this generation not merely for the hateful words and actions of the bad people but for the appalling silence of the good people. Human progress never rolls in on wheels of inevitability; it comes through the tireless efforts 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, in the knowledge 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 our national policy from the quicksand of racial injustice to the solid rock of human dignity.
You speak of our activity in Birmingham as extreme. At first I was rather disappointed that fellow clergymen would see my nonviolent efforts as those of an extremist. I began thinking about the fact that I stand in the middle of two opposing forces in the Negro community. One is a force of complacency, made up in part of Negroes who, as a result of long years of oppression, are so drained of self respect and a sense of “somebodiness” that they have adjusted to segregation; and in part of a few middle-class Negroes who, because of a degree of academic and economic security and because in some ways they profit by segregation, have become insensitive to the problems of the masses. The other force is one of bitterness and hatred, and it comes perilously close to advocating violence. It is expressed in the various black nationalist groups that are springing up across the nation, the largest and best known being Elijah Muhammad’s Muslim movement. Nourished by the Negro’s frustration over the continued existence of racial discrimination, this movement is made up of people who have lost faith in America, who have absolutely repudiated Christianity, and who have concluded that the white man is an incorrigible “devil.”
I have tried to stand between these two forces, saying that we need emulate neither the “do nothingism” of the complacent nor the hatred and despair of the black nationalist. For there is the more excellent way of love and nonviolent protest. I am grateful to God that, through the influence of the Negro church, the way of nonviolence became an integral part of our struggle. If this philosophy had not emerged, by now many streets of the South would, I am convinced, be flowing with blood. And I am further convinced that if our white brothers dismiss as “rabble rousers” and “outside agitators” those of us who employ nonviolent direct action, and if they refuse to support our nonviolent efforts, millions of Negroes will, out of frustration and despair, seek solace and security in black nationalist ideologies–a development that would inevitably lead to a frightening racial nightmare.
Oppressed people cannot remain oppressed forever. The yearning for freedom eventually manifests itself, and that is what has happened to the American Negro. Something within has reminded him of his birthright of freedom, and something without has reminded him that it can be gained. Consciously or unconsciously, he has been caught up by the Zeitgeist, and with his black brothers of Africa and his brown and yellow brothers of Asia, South America and the Caribbean, the United States Negro is moving with a sense of great urgency toward the promised land of racial justice. If one recognizes this vital urge that has engulfed the Negro community, one should readily understand why public demonstrations are taking place. The Negro has many pent up resentments and latent frustrations, and he must release them. So let him march; let him make prayer pilgrimages to the city hall; let him go on freedom rides -and try to understand why he must do so. If his repressed emotions are not released in nonviolent ways, they will seek expression through violence; this is not a threat but a fact of history. So I have not said to my people: “Get rid of your discontent.” Rather, I have tried to say that this normal and healthy discontent can be channeled into the creative outlet of nonviolent direct action. And now this approach is being termed extremist. But though I was initially disappointed at being categorized as an extremist, as I continued to think about the matter I gradually gained a measure of satisfaction from the label. Was not Jesus an extremist for love: “Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.” Was not Amos an extremist for justice: “Let justice roll down like waters and righteousness like an ever flowing stream.” Was not Paul an extremist for the Christian gospel: “I bear in my body the marks of the Lord Jesus.” Was not Martin Luther an extremist: “Here I stand; I cannot do otherwise, so help me God.” And John Bunyan: “I will stay in jail to the end of my days before I make a butchery of my conscience.” And Abraham Lincoln: “This nation cannot survive half slave and half free.” And Thomas Jefferson: “We hold these truths to be self evident, that all men are created equal . . .” So the question is not whether we will be extremists, but what kind of extremists we will be. Will we be extremists for hate or for love? Will we be extremists for the preservation of injustice or for the extension of justice? In that dramatic scene on Calvary’s hill three men were crucified. We must never forget that all three were crucified for the same crime–the crime of extremism. Two were extremists for immorality, and thus fell below their environment. The other, Jesus Christ, was an extremist for love, truth and goodness, and thereby rose above his environment. Perhaps the South, the nation and the world are in dire need of creative extremists.
I had hoped that the white moderate would see this need. Perhaps I was too optimistic; perhaps I expected too much. I suppose I should have realized that few members of the oppressor race can understand the deep groans and passionate yearnings of the oppressed race, and still fewer have the vision to see that injustice must be rooted out by strong, persistent and determined action. I am thankful, however, that some of our white brothers in the South have grasped the meaning of this social revolution and committed themselves to it. They are still all too few in quantity, but they are big in quality. Some -such as Ralph McGill, Lillian Smith, Harry Golden, James McBride Dabbs, Ann Braden and Sarah Patton Boyle–have written about our struggle in eloquent and prophetic terms. Others have marched with us down nameless streets of the South. They have languished in filthy, roach infested jails, suffering the abuse and brutality of policemen who view them as “dirty nigger-lovers.” Unlike so many of their moderate brothers and sisters, they have recognized the urgency of the moment and sensed the need for powerful “action” antidotes to combat the disease of segregation. Let me take note of my other major disappointment. I have been so greatly disappointed with the white church and its leadership. Of course, there are some notable exceptions. I am not unmindful of the fact that each of you has taken some significant stands on this issue. I commend you, Reverend Stallings, for your Christian stand on this past Sunday, in welcoming Negroes to your worship service on a nonsegregated basis. I commend the Catholic leaders of this state for integrating Spring Hill College several years ago.
But despite these notable exceptions, I must honestly reiterate that I have been disappointed with the church. I do not say this as one of those negative critics who can always find something wrong with the church. I say this as a minister of the gospel, who loves the church; who was nurtured in its bosom; who has been sustained by its spiritual blessings and who will remain true to it as long as the cord of life shall lengthen.
When I was suddenly catapulted into the leadership of the bus protest in Montgomery, Alabama, a few years ago, I felt we would be supported by the white church. I felt that the white ministers, priests and rabbis of the South would be among our strongest allies. Instead, some have been outright opponents, refusing to understand the freedom movement and misrepresenting its leaders; all too many others have been more cautious than courageous and have remained silent behind the anesthetizing security of stained glass windows.
In spite of my shattered dreams, I came to Birmingham with the hope that the white religious leadership of this community would see the justice of our cause and, with deep moral concern, would serve as the channel through which our just grievances could reach the power structure. I had hoped that each of you would understand. But again I have been disappointed.
I have heard numerous southern religious leaders admonish their worshipers to comply with a desegregation decision because it is the law, but I have longed to hear white ministers declare: “Follow this decree because integration is morally right and because the Negro is your brother.” In the midst of blatant injustices inflicted upon the Negro, I have watched white churchmen stand on the sideline and mouth pious irrelevancies and sanctimonious trivialities. In the midst of a mighty struggle to rid our nation of racial and economic injustice, I have heard many ministers say: “Those are social issues, with which the gospel has no real concern.” And I have watched many churches commit themselves to a completely other worldly religion which makes a strange, un-Biblical distinction between body and soul, between the sacred and the secular.
I have traveled the length and breadth of Alabama, Mississippi and all the other southern states. On sweltering summer days and crisp autumn mornings I have looked at the South’s beautiful churches with their lofty spires pointing heavenward. I have beheld the impressive outlines of her massive religious education buildings. Over and over I have found myself asking: “What kind of people worship here? Who is their God? Where were their voices when the lips of Governor Barnett dripped with words of interposition and nullification? Where were they when Governor Wallace gave a clarion call for defiance and hatred? Where were their voices of support when bruised and weary Negro men and women decided to rise from the dark dungeons of complacency to the bright hills of creative protest?”
Yes, these questions are still in my mind. In deep disappointment I have wept over the laxity of the church. But be assured that my tears have been tears of love. There can be no deep disappointment where there is not deep love. Yes, I love the church. How could I do otherwise? I am in the rather unique position of being the son, the grandson and the great grandson of preachers. Yes, I see the church as the body of Christ. But, oh! How we have blemished and scarred that body through social neglect and through fear of being nonconformists.
There was a time when the church was very powerful–in the time when the early Christians rejoiced at being 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 people in power became disturbed and immediately sought to convict the Christians for being “disturbers of the peace” and “outside agitators.”‘ But the Christians pressed on, in the conviction that they were “a colony of heaven,” called to obey God rather than man. Small in number, they were big in commitment. They were too God-intoxicated to be “astronomically intimidated.” By their effort and example they brought an end to such ancient evils as infanticide and gladiatorial contests. Things are different now. So often the contemporary church is a weak, ineffectual voice with an uncertain sound. So often it is an archdefender of the status quo. Far from being disturbed by the presence of the church, the power structure of the average community is consoled by the church’s silent–and often even vocal–sanction of things as they are.
But the judgment of God is upon the church as never before. If today’s church does not recapture the sacrificial spirit of the early church, it will lose its authenticity, forfeit the loyalty of millions, and be dismissed as an irrelevant social club with no meaning for the twentieth century. Every day I meet young people whose disappointment with the church has turned into outright disgust.
Perhaps I have once again been too optimistic. Is organized religion too inextricably bound to the status quo to save our nation and the world? Perhaps I must turn my faith to the inner spiritual church, the church within the church, as the true ekklesia and the hope of the world. But again I am thankful to God that some noble souls from the ranks of organized religion have broken loose from the paralyzing chains of conformity and joined us as active partners in the struggle for freedom. They have left their secure congregations and walked the streets of Albany, Georgia, with us. They have gone down the highways of the South on tortuous rides for freedom. Yes, they have gone to jail with us. Some have been dismissed from their churches, have lost the support of their bishops and fellow ministers. But they have acted in the faith that right defeated is stronger than evil triumphant. Their witness has been the spiritual salt that has preserved the true meaning of the gospel in these troubled times. They have carved a tunnel of hope through the dark mountain of disappointment. I hope the church as a whole will meet the challenge of this decisive hour. But even if the church does not come to the aid of justice, I have no despair about the future. I have no fear about the outcome of our struggle in Birmingham, even if our motives are at present misunderstood. We will reach the goal of freedom in Birmingham and all over the nation, because the goal of America is freedom. Abused and scorned though we may be, our destiny is tied up with America’s destiny. Before the pilgrims landed at Plymouth, we were here. Before the pen of Jefferson etched the majestic words of the Declaration of Independence across the pages of history, we were here. For more than two centuries our forebears labored in this country without wages; they made cotton king; they built the homes of their masters while suffering gross injustice and shameful humiliation -and yet out of a bottomless vitality they continued to thrive and develop. If the inexpressible cruelties of slavery could not stop us, the opposition we now face will surely fail. We will win our freedom because the sacred heritage of our nation and the eternal will of God are embodied in our echoing demands. Before closing I feel impelled to mention one other point in your statement that has troubled me profoundly. You warmly commended the Birmingham police force for keeping “order” and “preventing violence.” I doubt that you would have so warmly commended the police force if you had seen its dogs sinking their teeth into unarmed, nonviolent Negroes. I doubt that you would so quickly commend the policemen if you were to observe their ugly and inhumane treatment of Negroes here in the city jail; if you were to watch them push and curse old Negro women and young Negro girls; if you were to see them slap and kick old Negro men and young boys; if you were to observe them, as they did on two occasions, refuse to give us food because we wanted to sing our grace together. I cannot join you in your praise of the Birmingham police department.
It is true that the police have exercised a degree of discipline in handling the demonstrators. In this sense they have conducted themselves rather “nonviolently” in public. But for what purpose? To preserve the evil system of segregation. Over the past few years I have consistently preached that nonviolence demands that the means we use must be as pure as the ends we seek. I have tried to make clear that it is wrong to use immoral means to attain moral ends. But now I must affirm that it is just as wrong, or perhaps even more so, to use moral means to preserve immoral ends. Perhaps Mr. Connor and his policemen have been rather nonviolent in public, as was Chief Pritchett in Albany, Georgia, but they have used the moral means of nonviolence to maintain the immoral end of racial injustice. As T. S. Eliot has said: “The last temptation is the greatest treason: To do the right deed for the wrong reason.”
I wish you had commended the Negro sit inners and demonstrators of Birmingham for their sublime courage, their willingness to suffer and their amazing discipline in the midst of great provocation. One day the South will recognize its real heroes. They will be the James Merediths, with the noble sense of purpose that enables them to face jeering and hostile mobs, and with the agonizing loneliness that characterizes the life of the pioneer. They will be old, oppressed, battered Negro women, symbolized in a seventy two year old woman in Montgomery, Alabama, who rose up with a sense of dignity and with her people decided not to ride segregated buses, and who responded with ungrammatical profundity to one who inquired about her weariness: “My feets is tired, but my soul is at rest.” They will be the young high school and college students, the young ministers of the gospel and a host of their elders, courageously and nonviolently sitting in at lunch counters and willingly going to jail for conscience’ sake. 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 what is best in the American dream and for the most sacred values in our Judaeo Christian heritage, thereby bringing our nation back to those great wells of democracy which were dug deep by the founding fathers in their formulation of the Constitution and the Declaration of Independence.
Never before have I written so long a letter. I’m afraid it is much too long to take your precious time. I can assure you that it would have been much shorter if I had been writing from a comfortable desk, but what else can one do when he is alone in a narrow jail cell, other than write long letters, think long thoughts and pray long prayers?
If I have said anything in this letter that overstates the truth and indicates an unreasonable impatience, I beg you to forgive me. If I have said anything that understates the truth and indicates my having a patience that allows me to settle for anything less than brotherhood, I beg God to forgive me.
I hope this letter finds you strong in the faith. I also hope that circumstances will soon make it possible for me to meet each of you, not as an integrationist or a civil-rights leader but as a fellow clergyman and a Christian brother. Let us all hope that the dark clouds of racial prejudice will soon pass away and the deep fog of misunderstanding will be lifted from our fear drenched communities, and in some not too distant tomorrow the radiant stars of love and brotherhood will shine over our great nation with all their scintillating beauty.
Yours for the cause of Peace and Brotherhood, Martin Luther King, Jr. Published in: King, Martin Luther Jr.
Letter From A Birmingham Jail by Martin Luther King Jr.
Without an equal, I prefer for the sheer fun of it to go daily to Today I Found Out on the Internet to feed my mind. If you do the same thing, you are going to learn a whole lot of things you didn’t know. You’ll learn things like how did Leslie Nielsen go from being a dramatic movie star to a hilarious movie comedian, to the answer of “Why is the sky blue and the sun yellow?” I highly recommend Today I Found Out. I’m an extremely happy subscriber.
When I read Daven Hiskey’s totally interesting article about Martin Luther King Jr., I knew you would want to hear it too. I know Martin Luther King Jr.’s birthday was celebrated yesterday but I think it should at least be a two day holiday because of the great man Martin Luther King Jr. was. You’ll meet him in Heaven. I know you know may want to tell me that you’ve heard some terrible things about this man. Well, you may have heard these rumors from the FBI. And then again, you may hear a lot of terrible things about me. But we will meet in Heaven too. ALL have sinned and come short of the glory of God, but there is no condemnation for those who are in Christ Jesus. Martin was and I am. So thanks to Daven Hiskey, here are some facts about the brilliant preacher, orator, and one of my greatest heroes, Martin Luther King Jr.
Ray says “I know Martin Luther King Jr.’s birthday was celebrated yesterday as a holiday in America, but I believe because of the great man Martin Luther King Jr. was he deserves at least a two day celebration. Daven Hiskey rights for “Today I Found Out” on the Internet, a place where you’ll often find me going. Reserve all judgments until you hear this article.” Join Ray now.
1) His name was originally Michael, not Martin. His father was also Michael King, hence why Martin Luther King Jr. was originally named Michael King Jr. However, after a trip to Germany in 1931, Michael King Sr. changed his own name in homage to historic German theologian Martin Luther. Michael King Jr. was two years old at the time and King Sr. made the decision to change his son’s name to Martin Luther as well.
2) At the age of 12, he seems to have tried to commit suicide. It was May of 1941 when his grandmother passed away after a heart attack. At the time of this event, King Jr. was off disobeying his parents by going to watch a parade when they told him not too. When he came home and learned his grandmother had died, he went upstairs and jumped from the second story window of his house.
3) King wasn’t the only one to die at the Lorraine Motel in Memphis on April 4, 1968. After he was killed, one of the hotel workers, Lorraine Bailey (who was also the wife of the motel owner and who it was named after), upon seeing King get shot, had a heart attack and later died from this. This was partially why there was such a delay in getting an ambulance as Lorraine was also the switchboard operator and so when Reverend Samuel Kyles attempted to call an ambulance using the phone in the motel room, nobody was at the switchboard to make that happen. In Rev. Kyle’s own words,
I ran into the room and picked up the phone to call an operator or to call an ambulance. But, the operator had left the switchboard. There was nobody on the switchboard. I was saying, “Answer the phone, answer the phone, answer the phone.” And there was nobody on the switchboard. So the phone was not answered. (I learned later that the operator had gone out into the courtyard to watch Dr. King. When she saw what happened, she had a heart attack. She was the motel owner’s wife, and she died subsequently.) The police were coming with their guns drawn, and I hollered to the police, “Call an ambulance on your police radio. Dr. King has been shot.” They said, “Where did the shot come from?” … While waiting for the ambulance to come, I took a spread from one of the beds and covered him from his neck down. … I cannot tell you the feelings I had seeing my friend there on that balcony bleeding to death. Finally the ambulance came and took him away.
4) Also on the day King was killed, he was out on the balcony for a smoke. While you’ll be hard pressed to find a picture of him smoking, he smoked regularly, though had a habit of hiding this partially due to the stigma, particularly within the church at the time, but also because he didn’t want his kids to take up smoking, and so didn’t like pictures of himself doing it, nor did he like to smoke when they were around. According to Rev. Kyles, after King was shot but before he was taken away by the ambulance, Kyles removed the package of cigarettes from King’s pocket and got rid of the cigarette butt, partially to attempt to hide the fact that King was smoking at the time he was shot.
5) Martin Luther King Jr. was nearly assassinated a decade earlier than his ultimate death. While on a book tour, signing copies of his book Stride Toward Freedom, on September 20, 1958, King was approached by Izola Ware Curry who asked him if he was Martin Luther King Jr., which he of course replied affirmatively. When he said he was, she said “I’ve been looking for you for five years.” She then pulled out a letter opener and stabbed him in the chest.
It took three full hours to remove the blade. The reason? The sharp point end of the blade was pressing against his aorta and the doctors had to be extremely careful while removing it because of this. The doctor, Dr. Maynard, told him after, “If you had sneezed during all those hours of waiting, your aorta would have been punctured and you would have drowned in your own blood.”
6) King Jr. skipped two grades in high school, 9th and 11th, and entered college (Moorehouse College) at the tender age of 15 in 1944. By 19, he received a bachelor’s degree in sociology.
7) He almost didn’t become a minister. After graduating from college, he still had serious doubts about Christianity and the Bible and told his father (who was a Baptist minister, as his grandfather had also been) that he didn’t want to be a minister and instead was considering becoming a doctor or a lawyer. He later decided that the Bible had “many profound truths which one cannot escape” and chose to become a minister, entering seminary at Crozer Theological Seminary in Pennsylvania. He graduated with his PhD at the age of 25.
8) Although King today is often remembered as being an amazing public speaker, he got a C in public speaking during his first year at seminary. This likely isn’t because he was actually bad at public speaking at this point. His father noted that even before going to seminary King Jr. was one of the best public speakers he’d seen. Whatever caused his professor to give him a C, by his final year King had straight A’s, was the valedictorian of his class, and the student body president.
9) His honeymoon was spent at a funeral parlor… not because someone died, simply because a friend owned the parlor and offered to let him use it for his honeymoon.
10) King convinced “Uhura” on Star Trek, Nichelle Nichols (who incidentally later went on to work for NASA), to continue on with the role after the first season. Nichols stated he told her not to leave the show because she was not only playing a black person as a main character on TV, but she was also playing a character that didn’t conform to the stereotypical black person of the day, usually portrayed. Rather, Uhura was portrayed as an intelligent member of the crew and an equal to those around her.
This seems to have had the intended effect. Whoopi Goldberg once stated when she first saw the character of Uhura on TV, she said “Momma! There’s a black lady on TV, and she ain’t no maid!” It was partially because of this that Goldberg became a huge Star Trek fan and later pushed so hard to get a character on Star Trek the Next Generation, despite the disbelief of the producers that she’d actually want to be on the show.
Now, Star Trek showed the future where there were black folk and white folk working together. I just looked at it as science fiction, ’cause that wasn’t going to happen, really.’ But Ronald saw it as science possibility. He came up during a time when there was Neil Armstrong and all of those guys; so how was a colored boy from South Carolina – wearing glasses, never flew a plane – how was he gonna become an astronaut? But Ron was one who didn’t accept societal norms as being his norm, you know? That was for other people. And he got to be aboard his own Starship Enterprise.”
11) King is to date the youngest male to win a Nobel Peace Prize, winning it in 1964 at the age of 35 (at the time he was the youngest overall for the Peace Prize). The youngest ever to win the Peace prize today is Malala Yousafzai who won it in 2014 at the age of 17.
12) King donated all of the $54,123 (about $400,000 today) he received for his Nobel Peace Prize to the Civil Rights movement. During his acceptance speech, he stated “I believe that unarmed truth and unconditional love will have the final word in reality. This is why right temporarily defeated is stronger than evil triumphant.”
13) King won a Grammy and was awarded a Congressional Gold Medal and a Medal of Freedom. The Medal of Freedom and the Gold Medal make sense, but how on Earth did he win a Grammy, you say? He won it in 1971 for Best Spoken Word Album for “Why I Oppose the War in Vietnam”.
15) His mother, Alberta Williams King, was also murdered. She was killed while attending church in Atlanta in 1974 by a 23 year old man, Marcus Wayne Chenault, who believed “all Christians are my enemies”. He shot and killed her while she was playing organ at the church.
16) King Jr.’s autopsy revealed that stress had taken a major toll on his body. Despite being just 39 at the time of his death, one of the doctors noted that he had “the heart of a 60 year old”.
17) It wasn’t until the year 2000 that all 50 states officially observed Martin Luther King Jr. Day. The last states to join up where Arizona in 1992, New Hampshire in 1999, and Utah in 2000. The holiday itself was originally signed into federal law by President Ronald Reagan in 1983, with the first MLK holiday on January 20, 1986.
18) His “I Have a Dream” speech, which he gave without notes, painted an even bigger target than before on his back, not just with certain people in the general public, but with the FBI. Partly as a result of his friendship with Stanley Levinson, a New York attorney who had ties to the Communist Party USA, the FBI monitored him heavily. In fact, after his “I Have A Dream” speech he was declared “the most dangerous and effective negro leader in the country.”
This was a memo circulated throughout the FBI offices after the speech:
In the light of King’s powerful demagogic speech yesterday he stands heads and shoulders over all other Negro leaders put together when it comes to influencing great masses of Negros. We must mark him now, if we have not done so before, as the most dangerous Negro of the future in this nation from the standpoint of communism, the Negro, and national security. In spite of rumors there is no evidence he had Communist ties
The FBI later said King was having numerous affairs and sent him various anonymous letters stating such things as “You are a colossal fraud and an evil, vicious one at that” and threatening to blackmail him. In another anonymous letter supposedly from the FBI, they stated, The American public, the church organizations that have been helping—Protestants, Catholics and Jews will know you for what you are—an evil beast. So will others who have backed you. You are done. King, there is only one thing left for you to do. You know what it is. You have just 34 days in which to do (this exact number has been selected for a specific reason, it has definite practical significant). You are done. There is but one way out for you. You better take it before your filthy fraudulent self is bared to the nation.
Unfortunately it wasn’t until the late 70’s, however, that the FBI admitted to not finding any evidence to incriminate him. Many of the FBI’s surveillance records, written and audio records, concerning King are currently held in the National Archives, but are sealed from public access until 2027.
19) There are only two other people in American history that have a national holiday in their honor, George Washington and Christopher Columbus. As such, Martin Luther King Jr. is the only native born United States citizen to have a national holiday in his honor. (*note: While Washington was born in Virginia, obviously the United States did not yet exist. For reference, the first President to be born in the country of the United States was Martin Van Buren. He was also the first President not of Irish or British ancestry- his ancestors were Dutch.)
20) Today over 700 streets in the united States are named after Martin Luther King Jr., with one such street in almost every major city. This is not even counting the amazing number of buildings, schools, and the like named after him.
I’ll end this post with the following quote from the great Dr. Martin Luther King Jr. on non-violent resistance:
“Non-violent resistance is not for cowards. It is not a quiet, passive acceptance of evil. One is passive and non-violent physically, but very active spiritually, always seeking ways to persuade the opponent of advantages to the way of love, cooperation, and peace.”
