Chapter One

Nonviolence and Racial Justice
This article appeared in "Christian Century," the premier liberal Protestant Journal, shortly after almost 100 black clergymen came to the Ebenezer Baptist Church in Atlanta in response to a call from the Reverends Fred Shuttlesworth, Charles K. Steele, and Dr. King. They met on 10-11 January 1957, formed the Southern Christian Leadership Conference (SCLC), and elected King as its first president. This article outlines King's hope that nonviolent direct action could become the philosophy around which committed Christians could rally in order to defeat the "evil" of segregation. With the encouragement and editorial assistance of two very important activist pacifists--the Reverend Glenn E. Smiley, national field secretary of the Fellowship of Reconciliation, and Bayard Rustin, then executive secretary of the War Resisters' League--King sought to use this philosophy through SCLC to focus and direct the new, black struggle for equality. As the president of the Montgomery Improvement Association, he argued that this tactic had been used successfully in MIA's nonviolent boycott against that city's bus company. After 381 days of the black boycott, the U.S. Supreme Court on 13 November 1956 affirmed the 4 June decision handed down by a panel of three judges on the US. District Court, who ruled against the local and state segregation laws of Alabama.

It is commonly observed that the crisis in race relations dominates the arena of American life. This crisis has been precipitated by two factors: the determined resistance of reactionary elements in the South to the Supreme Court's momentous decision outlawing segregation in the publicschools, and the radical change in the Negro's evaluation of himself. While southern legislative halls ring with open defiance through "interposition" and "nullification," while a modern version of the Ku Klux Klan has arisen in the form of "respectable" white citizens' councils, a revolutionary change has taken place in the Negro's conception of his own nature and destiny. Once he thought of himself as an inferior and patiently accepted injustice and exploitation. Those days are gone.

The first Negroes landed on the shores of this nation in 1619, one year ahead of the Pilgrim Fathers. They were brought here from Africa and, unlike the Pilgrims, they were brought against their will, as slaves. Throughout the era of slavery the Negro was treated in inhuman fashion. He was considered a thing to be used, not a person to be respected. He was merely a depersonalized cog in a vast plantation machine. The famous Dred Scott decision of 1857 well illustrates his status during slavery. In this decision the Supreme Court of the United States said, in substance, that the Negro is not a citizen of the United States; he is merely property subject to the dictates of his owner.

After his emancipation in 1863, the Negro still confronted oppression and inequality. It is true that for a time, while the army of occupation remained in the South and Reconstruction ruled, he had a brief period of eminence and political power. But he was quickly overwhelmed by the white majority. Then in 1896, through the Plessy v. Ferguson decision, a new kind of slavery came into being. In this decision the Supreme Court of the nation established the doctrine of "separate but equal" as the law of the land. Very soon itwas discovered that the concrete result of this doctrine was strict enforcement of the "separate," without the slightest intention to abide by the "equal." So the Plessy doctrine ended up plunging the Negro into the abyss of exploitation where he experienced the bleakness of nagging injustice.

A Peace That Was No Peace

Living under these conditions, many Negroes lost faith in themselves. They came to feel that perhaps they were less than human. So long as the Negro maintained this subservient attitude and accepted the "place" assigned him, a sort of racial peace existed. But it was an uneasy peace in which the Negro was forced patiently to submit to insult, injustice and exploitation. It was a negative peace. True peace is not merely the absence of some negative force--tension, confusion or war; it is the presence of some positive force--justice, good will and brotherhood.

Then circumstances made it necessary for the Negro to travel more. From the rural plantation he migrated to the urban industrial community. His economic life began gradually to rise, his crippling illiteracy gradually to decline. A myriad of factors came together to cause the Negro to take a new look at himself. Individually and as a group, he began to reevaluate himself. And so he came to feel that he was somebody. His religion revealed to him that God loves all his children and that the important thing about a man is "not his specificity but his fundamentum," not the texture of his hair or the color of his skin but the quality of his soul.

This new self-respect and sense of dignity on the part of the Negro undermined the South's negative peace, since the white man refused to accept the change. Thetension we are witnessing in race relations today can be explained in part by this revolutionary change in the Negro's evaluation of himself and his determination to struggle and sacrifice until the walls of segregation have been fully crushed by the battering rams of justice.

Quest For Freedom Everywhere

The determination of Negro Americans to win freedom from every form of oppression springs from the same profound longing for freedom that motivates oppressed peoples all over the world. The dynamic beat of deep discontent in Africa and Asia is at bottom a quest for freedom and human dignity on the part of people who have long been victims of colonialism. The struggle for freedom on the part of oppressed people in general and of the American Negro in particular has developed slowly and is not going to end suddenly.

"The most powerful and enduring words of the man who touched the conscience of the nation and the world."(-- The Kansas City Star )

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"We've got some difficult days ahead," civil rights activist Martin Luther King, Jr., told a crowd gathered at Memphis's Clayborn Temple on April 3, 1968. "But it really doesn't matter to me now because I've been to the mountaintop. . . . And I've seen the promised land. I may not get there with you. But I want you to know tonight that we as a people will get to the promised land."

These prohetic words, uttered the day before his assassination, challenged those he left behind to see that his "promised land" of racial equality became a reality; a reality to which King devoted the last twelve years of his life.

These words and other are commemorated here in the only major one-volume collection of this seminal twentieth-century American prophet's writings, speeches, interviews, and autobiographical reflections. A Testament of Hope contains Martin Luther King, Jr.'s essential thoughts on nonviolence, social policy, integration, black nationalism, the ethics of love and hope, and more.

Includes bibliographical references (p. 681-688) and index.

Martin Luther King, Jr. (1929-1968), civil rights leader, advocate of worldwide social justice, and recipient of the Nobel Peace Prize, inspired and sustained the struggle for freedom, nonviolence, and interracial unity. His words and deeds continue to shape the lives and destinies of millions.