A RHETORICAL STUDY OF THE PREACHING OF DOCTOR MARTIN LUTHER KING, JR, PASTOR AND PULPIT ORATOR Thesis for the Degree of Ph. D. MICHIGAN STATE UNIVERSITY Mervyn A. Warren 1966 s: F r)!“ t“). J... usxliikz. llllIllllllllllllilllllllllllllllllHHllllllllllllllllllllll 3 1293 10490 3376 _ " I ', C‘ -.-:1'L'. .zsgfln amt; University This is to certify that the thesis entitled - A RHETORICAL STUDY OF m PREACHING OF DOCTOR MARTIN 1.me KING, JR., PASTOR AND PULPIT ORATOR presented bg Me rvyn A . Warren has been accepted towards fulfillment of the requirements for Ph. D. degree in Speech \ Major prdfessor \ Date November 10, 1966 0-169 -4 Il[l[[[f[.lll|lly‘ ABSTRACT A RHETORICAL STUDY OF THE PREACHING or DOCTOR mum LUTHER KING, JR... PASTOR AND PULPIT ORATOR by Mervyn A. Herren ‘Hartin Luther King. Jr., is first of all a clergy-an and next a civil rights leader and makes a distinction between his sermons and his civil rights nass neeting speeches.l The salient purpose of this inquiry is to study Dr. King's oral counnnication as disclosed principally in his pulpit discoursee- those addresses which may characterize, more accurately, the Ian and his public speaking and, furthermore, place him in the cor- rective perspective as a minister of the gospel rather than as a political or sociological figure. While the writer includes biographical and his- torical‘naterials, theological considerations, and the sermons the-selves in terns of the constituents of rhetoric (invention, arrangement, style, delivery, and nelory), an attempt is nude not only to appraise his ser-oncraft but also to discover what contribution, if any, Dr. King nukes to contemporary preaching. The over-all approach of the study is that of generalisation, rather than case study, to ascertain significant trends in Dr. King's rhetorical and houiletical practice. Mervyn A. Warren Principal data in the investigation include (1) a total of sixteen sermons preached in the context of worship, (2) materials from the "Martin Luther King, Jr., Collection" (personal papers and manu- scripts) which Dr. King gave to the Boston University Library, 1964, (3) personal interviews with Dr. King, members of his family, several of his former college, seminary, and university teachers, and others, (4) eight tape recordings of Dr. King's sermons, (5) all of the books currently in print by and about Dr. King, and (6) live settings of witnessing Dr. King in preaching situations. Born in a Christian home and a family of three generations of preachers ("Old Country preacher, Rev. Williams" [great grandfather7, A. D. Williams [grandfathe§7, and M. L. King, Sr. [fathe:7),'uartin Luther King, Jr., possesses a heritage significantly conducive for his choice of a profession in the Christian ministry. Beyond this, however, he would seek to prepare himself for the pulpit through a harmonious blend of theory (he holds the B.A., B.D., and Ph.D. degrees) and prac- tice (he engaged in preaching on weekends throughout his academic career). The theological frame of reference in the sermons of Dr. King is mainly that of a "moderate" liberal and a social gospeler whose cardinal doctrines (Chapter III) find their principal sources in Jesus Christ, Henry David Thoreau, G. W. F. Hegel, Walter Rauschenbusch, Mohandas K. Gandhi, and Reinhold Niebuhr. Although the thematic spectrum of Dr. King's sermons includes such theological‘ggpgi as God, Jesus Christ, the Church, the preacher, man, love, prayer, faith, and good and evil, the constant, general theme is the brotherhood of man as a necessary factor in an effectual relationship with God. Mervyn A. Warren Dr. King's delivery, in terms of both the audible and visible codes, is commendably effective (Chapter IV). Irrespective of the fact that he uses the extemporaneous mode of delivery, Dr. King, nevertheless, follows generally the procedure of writing out his sermons in full during preparation. Writing his sermons results in (l) the analysis, synthesis, and organization of materials, (2) the selection of an appro- priate language, and (3) the familiarization of the sermon outline and movement of ideas. Non-artistic invention in Dr. King's pulpit address takes the form of examples, narratives, statistics, and quotations, while the artistic elements (ethical, logical, and pathetic proofs) comprehend his (1) establishing himself as a clergyman of competence, character, and good-will, (2) reasoning from example, enthymeme, analogy, and causal relation, and (3) appealing to a relatively broad range of "impelling ‘motives" against the threefold emotional backdrOp of "happiness," "holiness,” and ”love." Responses to the King sermons have been classi- fied as (1) local, spontaneous responses, (2) local, delayed responses, and (3) general, implied responses. Chapter V further reveals that the disposition of Dr. King's sermoncraft conforms to the tripartite parti- tion of introduction, body, and conclusion, while the language style of his preaching may be described as having a perspicuous, forceful, and adaptable word choice, a varied, rhythmic, and informal word composition, and an apprOpriately lively use of figures. The contemporary pulpit, whether Protestant, Catholic, or Jewish, will never be the same; for one has ascended the podium and given it a Mervyn A . Warren challenge that reaches really and deeply into the human situation. It all is happening in our time and through the effective ministry of Dr. Martin Luther King, Jr. 1Personal Interview, August 31, 1966. A mum STUDY OF rm: PREACHIIG OP DOCTOR MN m KING, JD... PASTOR AID WIT 0111303 by 1/0 a Mervyn A\.O Warren A MSIS Submitted to Hichigan State University in partial fulfillment of the requirements for the degree of DOCTOR 0!’ PHILOSOPHY College of Co-iunication Arts-"Department of Speech 1966 @ Capyright by MBRVYNHA. WARREN 1967 DR. MARTIN Lumen KIIO, JR. ACKNOWLEDGMENTS It affords me unalloyed pleasure to offer special thanks to the following personsfor their invaluable assistance in this project: Dr. Martin Luther King, Jr., who not only expressed an interest but also gave of his time. Dr. Kenneth G. Hence, my major advisor and committee chairman, whose efficiency in the field of rhetoric and public address and whose dedication to the guidance of the searchers for knowledge are surpassed only by his commitment to Christian ideals. Dr. David C. Ralph, Dr. Robert T. Anderson (Department of Religion), Dr. Frederick G. Alexander, and.Dr. Gordon L. Thomas, whose classes helped to provide both the foundation for this study and also inspiration for continued inquiry. Hiss Dora McDonald (personal secretary to Dr. Martin Luther King, Jr., of the SCLC office, Atlanta, Georgia), Dr. Robert Green (De- partment of Education), and Rev. Andrew‘Young (Executive.Assistant to Dr. King), who played major roles in my securing a personal interview with the subject. Mr. John H. Johnson, Editor and Publisher, Johnson Publications (Ebony, alet, et cetera), who made available pertinent photographs of Dr. King. Elder C. E. Bradford, President, the Lake Region Conference of Seventh-day Adventists, my immediate employer, whose understanding and interest yielded inneasurable encouragement during moments when iii pastoring a district of three churches and writing a dissertation seemed altogether incompatible. my wife, Barbara, and our two year old son, "Skipper,"-- the former who has been a positive influence from the beginning and in the and also typed most of the final copy, while the latter tolerated my frequent absence and lack of fatherly attention with a maturity exceed- ing his tender years. iv ACKNOWLEDGMENTS . . . . . . LIST OF TABLES . . . . . . LIST OF ILLUSTRATIONS . . . LIST 0? Chapter I. II. APPENDICES . . . . THE INTRODUCTIOI . TABLE Statement of Purpose . Definition of Terms . . OF CONTENTS Limitations Imposed . . . . . . . . Justification of the Project . . . Previous Studies 'Materials and Sources . Plan of Organization . RHETORICAL BIOGRAPHY "The Soil": His Heritage . . . . . Birth, family, and environment . King's Personality Physical aspects Emotional aspects . . Spiritual aspects . . King the elder, King the younger "The Seed": Bis Education . . . . Elementary and high school days . V Page iii ix xi 10 ll 11 14 20 20 21 24 25 27 28 vi Chapter Page MorehouseCollege................ 29 Quest for causes . . . . . . . . . . . . . . . . 31 Deciding to becomeaminister . . . . . . . . . . 33 The "first sermon" . . . . . . . . . . . . . . . 36 Crozer Theological Seminary . . . . . . . . . . . 36 BostonUniversity................ 40 "The Fruition": Bis Career . . . . . . . . . . . . 45 Themilieu................... 45 Harriage.................... 46 To Dexter Avenue Baptist Church . . . . . . . . . 46 From Montgomery to Ebenezer and the SCLC . . . . 58 m settings for Dr. King's preaching . . . . . . 66 Responses to the preaching of King . . . . . . . 69 III. MAJOR WOGICAL mums III THE seasons OP DR. KING . 76 msswacss.................... 76 HenryDavid‘l‘horeau................ 76 WalterRauschenbusch.............. 78 HohandasK.Gandhi............... 81 Reinholdliiebuhr..'............... 83 Personalisn................... 85 G.fl.P.Bhgel................. 87 ”versuswandm .......... 88 TheSocialGospel..........I...... 9O TEESEMOIS.................... 91. God....................... 94 JesusChrist.................. 95 Chapter TheChurch............. ThePreacher............ ‘Man . . . . . . . . . . . . . . . . Thehegro ............ TheCaucasian .......... Love ............... Prayer . . . . . . . . . . . . . . . Paithp............... GoodandBVil ........... IV. PREPARATIOIANDDSLIVBH........ Method of Sermon Praparation . . . . . HethodofDelivery .......... file Visible Code (The Preacher as Seen) Physical Factors Conducive to King's Effective- nessasaPreacher............. Bodily Action in Delivery . . . . . . The Audible Code (The Preacher as Heard) V. INVENTION, ARRANGDIENT, ARDSTYLB . . . . . Immw C O O O O O O O O O O O O O IDIHARTISTIC ELEMENTS OI INVIITION . Examples............. Narratives and Stories . . . . . . Statistics . . . . . . . . . . . . Quotations (or Appeal to Authority) ARTISTIC W or Imus . . . lthiulrroofw ...... najor Criticisms Against Dr. King "Co.“lilt".......... vii Page 96 99 101 103 105 106 108 109 110 114 115 118 123 123 124 125 130 130 132 132 135 139 140 149 149 157 157 viii Chapter Page 'mnr" . O C C C O O C O O C C O O O O O I I I“ Love and nonviolence an affront to Negroes . 161 Dr. King's activities a misuse of pulpit . . 164 Employment of non-Biblical sources to support Biblical concepts is unChristian . 169 Losialhoo£M£)osesesseessse 169 Reasoning from Example or Generalization . . . 170 Reasoning from Analogy . . . . . . . . . . . . 171 Reasoning from Causal Relation . . . . . . . . 173 notional Proof (gathos) . . . . . . . . . . . . 174 mm D O O O O O O O O O I I O O O O O O O O 188 msoooos-ooosoosslsssssoos 192 The yardstickbyRudolf Plesch . . . . . . . . . 194 Thesermonsamples............... 196 The sermons as measured by the yardstick . . . . 196 word “nice 0 O O O O O O O O O C O O O O O O D O 198 WordComposition................. 199 Embellishment.................. 201 OralandilrittenStyle.............. 208 VI. SWAIDCOKCHJSIORS............... 211 Rhetorical and Theological Background . . . . . . . 211 Rhetorical Criticism of the Sermons . . . . . . . . 212 King's Contribution to Preaching and Theology . . . 216 APPUDICRS ........................... 219 L smlocum 285 LIST OF TABLES Page Who Are the Leaders-"How They Rate" . . . . . . . . . . 63 A Table of Bible References Quoted by Dr. King in SixteenSermonsStudied............... 143 Sources of All the Quotations and References in Sixteen Sermons of Dr. Martin Luther King, Jr. . . . . . . . . 144 "Quick Reference Chart" by Rudolf Plesch . . . . . . . . 195 The readability of three sermons of Dr. King as measured bythePleschyardstick................ 197 Sentence coqosition of one typical sermon of Dr. King . 200 Figure LISTOPIIJJJSTRATIONS Page Dr.MartinLutherKing,Jr. ............... ii ”TheBigPiveinCivilRights".............. 64 An updated account of ”. . . Imjor civil-rights organiza- tions in the 0.8. and their leaders-grouped according tomth’.uwforflsesseseseessssee 65 Dr. King seen with Dr. Karl Barth, noted Protestant theo- logian, and with Mr. Lyndon B. Johnson, President of the United St.te‘ Ofmr‘.“ e s s-e e e e e e e s e e 113 Dr. King Address a Group of Baptist Ministers in Chicago . 128 Dr. King preaches in his first pastorate (Dexter Avenue Baptist Church, Montgomery, Alabama), in the St. Mary Church (East Berlin), and in several other speaking .1Mt10m O O O O O O O O O O O O O O O O O O O O O O 129 Dr. Martin Luther King, Jr., While Receiving an Award from the Catholic Interracial Council . . . . . . . . . . . . 153 Dr. Martin Luther King, Jr., 1964 Nobel Peace Prize Winner, in Oslo, Norway (Award in hand) . . . . . . . . 154 ‘— Append ix 16. IN. II. 1.1. IK. IL. IN. LIST OF APPENDICES RESPONSES TO PERSONAL CORRESPONDENCE CONCERNING DR. KING Letter, December 15, 1965, from Miss Dora McDonald, personal secretary to Dr. Martin Luther King, Jr. . . Letter, December 17, 1965, from Dr. Robert L. Green, . Director of Education, Southern Christian Leadership Conference (at the time of the writing of this let- ter, Dr. Green was on a year's leave from the Depart- ment of Education, Michigan State University) . . . . Letter, January 28, 1966, from Dr. August Schou, Director, Nobel Peace Prize Office, Oslo, Norway . . Copy of the speech delivered by Dr. Gunner John at the Nobel Peace Prize ceremony, at which time Dr. King receivedtheAward.................. Letter, February 3, 1966, from Dr. Benjamin E. Mays . . Letter, February 8, 1966, from Dr. Morton S. Enslin . . Letter, February 11, 1966, from Rev. Martin L. Goslin . Letter, February 18, 1966, from Dr. Morton S. Enslin . Letter, February 19, 1966, from Professor Robert E. Keighton O O O I O O O O O O O O I O O O I O O O O 0 Letter, June 15, 1966, from Dr. George D. Kelsey . . . Latter, February 22, 1966, from Dr. Benjamin E. Mays . Letter, February 23, 1966, from Dr. L. Harold Devolf . Letter, March 18. 1966, from Dr. L. Harold Dewolf . . . Letter, September 7, 1966, from Mrs. Martin Luther King, St. (motherofDr.King). . . . . . . . . . . . xi Page 221 222 223 224 230 231 232 233 234 235 236 237 239 240 Append ix II A. II B. II C. II D. II E. II E. II G. II B. II-I. II J. II J(l). II K. II L. 11‘“. II N. MATERIALS DIRECTLY conuscrsn WITH, OR FOUND IN, 'm MARTIN LUTHER KING, JR.. COLLECTION or MANUSCRIPTS AND ransom PAPERS" AT ms sosrou UNIVERSITY LIBRARY Letter, September 17, 1965, from Dr. Howard B. Gotlieb, Chief of Reference and Special Collections, Boston Unlversitylerariu...... see a e s so a e a Letter, February 21, 1966, from Dr. Howard B. Gotlieb. . "Request to Quote from Unpublished Materials in the Special Collections of the Boston University Libr‘ries O I O O I O O O O O I C O I O I O O O O O 0 Copy of the news release regarding the "personal papers and manuscripts" given by Dr. King to the Boston University Library Letter, December 2, 1954, from Rev. M. L. King, Sr., to his son, '11. 1... Jr." r O C O C O C O C C I O O O O I 0 Letter, March 19, 1963. from Dr. Keith J. Fennimore, Albion College, to Dr. Martin.Luther King, Jr. . . . . Letter, February 28, 1956, from Dr. M. J. Jones, Fisk University, to Dr. King Letter. Fabmry 1, 1956, fr“ Dre Ms J. Jones s e s s s Letter, February 25, 1956, from Rev. Kelly Miller Smith, First Baptist Church, Nashville from Dr. Melvin Watson, Letter, August 14, 1952, Morehouse College "Comandments for Volunteers" Letter, December 23, 1957, from Vice-President Richard Nixontomoliuooooo.............. Letter, November 13, 1958, from President Dwight D. EisenhowertODr.K1ng......o......... Letter, December 10, 1958, from Mr. Harry S. Truman, former President of the United States to Dr. King. . . Letter, November 10, 1959, from Mr. John F. Kennedy, United States Senator, to Dr. King . . . . . . . . . . xii Page 243 244 245 246 249 250 251 252 253 254 257 258 259 260 261 Appendix Page Telegram,‘March 9, 1960, from Dr. Martin Luther King, Jr., to Mr. Dwight D. Eisenhower, President of the O C 262 United States . . . . . . . . . . . . . . . . . . II 0. II P. Letter, April 19, 1960, from Dr. King to Mr. Harry S. Truman, former President of the United States. . . 263 II Q. ‘Letter, November 28, 1960, from Mr. Lyndon B. Johnson, President of the United States, to Dr. King ..... . . 265 II R. Letter, March 16, 1961, from Dr. King to Mr. John F. Kennedy, President of the United States . . . . . . . 266 II S. Letter, March 18, 1961, from Mr. Robert Kennedy, Attorney General of the United States, to Dr. King . 267 II T. Telegram, November 1, 1961, from the White House to Dr.K1ng...................... 268 II U. "An Autobiography of Religious DevelOpment" (a paper written by’Martin Luther King, Jr., for a class at 269 at Crozer Theological Seminary) . . . . . . . . . . . xiii CHAPTER I INTRODUCTION In the mid-fifties of the twentieth century, a "miracle in Alabama, unheralded, without precedent, . . . put the entire nation to the test.”1 The so-called niracle movement, an assertion of human and civil rights by Negro citisens of Montgomery, was led by a person engaging in his first church pastorate. Martin Luther King, Jr., that leader, soon thereafter was to enter upon a ministry perhaps broader than before anticipated. Today, approximately a decade later, King, a Nobel Peace Prise winner of 1964,2 is nationally and internationally recognised not only as a dynamic and effective leader for the cause of human and civil rights but also as a forceful and persuasive practitioner of public address. The artist of a 1133 cover drawing of King, conceiving a mold into which to cast his subject, saw him "mainly as an orator," and declared that King "has moved more peeple by his oratory than anyone else I can think of."3 The success and acclaim accompanying King's civil rights endeavors, however, have well-nigh overshadowed his primary profession, namely, that of pastor and preacher. Indeed, some peOple must be h In. Nation, March 3, 1956. ”.769, 170. 211m. New York Times, December 11, 1964, p. 1. 3312, March 19, 1965, p. 21. 1 2 reminded that King is first of all a clergyman and next a civil rights champion. It might very well be that King's increasing awareness of the trend accounts for his frequent reference to his ministerial status. He recently said, "I am may things to many people; Civil Rights leader, agitator, trouble-maker and orator, but in the quiet recesses of my heart, ; am fundamentally a clergyman, a Baptist preacher."1 (Underlining supplied) Another statement in similiar vein affirms, "As a minister of the Gospel, I have a priestly function and a prophetic function."2 Apparently unknown to some is the fact that also the educational orientation of King is theological (Croser Theological Seminary, 8.1)., 1951 ; School of Theology, Boston University, Ph.D., 1955) and that his present ministerial post is Associate Pastor of the Benezer Baptist Church in Atlanta, Georgia. As succinctly put by a newspaper editorial: ". . . this run is a . . . preacher, an evangelist.”3 Statement of Purpose The specific purpose of the present project is to study the public address of liartin Luther King, Jr., as revealed in his sermons-- those discourses which might best admit insight into the "quiet recesses" of his heart and into his concept of a "priestly" and "prOphetic" function. This study will include biographical and his- torical matters, theological considerations, and the sermons themselves in terns of the canons of rhetoric: invention, arrangement, style, l“artin Luther King, Jr., "The UnChristian Christian," M, XX, No. 10 (August, 1965), 77. . 2111s State Journal (Lansing, Michigan), August 22, 1965, p. A-3. 3Detroit Free Puss, June 25, 1963. 3 delivery, and memory. Giving attention also to possible responses to King's sermons, the investigation seeks to describe, analyze, interpret, and evaluate his preaching practices mainly within the context of traditional principles of speech criticism with consideration, as well, of his training in oral co-manication. Definition of Terms By "sermon," the present study refers to "the spoken comication of divine truth with a view to persuasion."1 This divine truth, which Broadus affirms to be the subject of preaching, is cen- 2 Another trally the gospel as revealed and offered in Jesus Christ. workable definition is ”the truth of God voiced by a chosen personality to meet human needs."3 It is recognised that in the strictest sense the communication setting may be a possible indicator of distinction between the "sermon" and the "oration." That is, ideally, a sermon presupposes that the auditors have assembled for the purpose of worship or for the purpose of that edificstion which finds it roots in the (bristles faith. All of the addresses of King focused in the study were delivered in a church service. Beyond the setting, another factor influencing the distinctive character of a sermon is that indicated by Dr. Hartin Luther King, Jr., himself. When asked by the writer if he made a difference between his 1’1‘. Harwood Pattison, The Making of the Sermon (Philadelphia: The American Baptist Publication Society, 1960), p. 3. 2John A. Broadus, 0n the Preparation and Deliveq of Sermons (New York: Harper and Brothers, 1944), p. 6. 3Andrew W. Blackwood, The Preparation of Sermons (New York: Abingdon Press, 1948), p. 13. l. "sermons" and his civil rights mass meeting and policy "speeches,” Dr. King answered, "Definitely. All of my sermons are Biblically based and theologically grounded, that is, they grow out of Bible texts, whereas my speeches are often based on social, economic, and political 1 issues." Dr. Benjadn E. Mays uses almost identical language when he eqhasises that "A sermon is Biblically based. The preacher takes a text and develops the sermon in the light of the situation out of which 2 the test came." Enlarging further on his concept of a sermon and bringing into sharper focus the difference between it and an oration, Dr. lays, the veteran clergyman and homiletician, continues: A sermon is religiously oriented, and it is designed to give people religious motivation that will enable them to carry on in the days ahead without breaking under the strain of everyday life. It is designed to enable people to live better lives spiritually and morally. An oration is seldom biblically based, and it is not necessarily religiously oriented. Orations are not usually designed to motivate people to enable them to live better lives and to carry on without breaking under the everyday strain of life. Orations lack the spiritual note that is characteristic of a sermon.3 the fundamental attributes, then, which are associated with a "sermon" are (l) a vehicle for divine truth, the gospel as revealed in Jesus Christ, (2) an address presupposing a setting of religious worship, (3) a Biblically based message, and (4) a coqosition of moral and spiritual motivation. 'lhe present inquiry will not, however, limit itself to the term "sermon" in describing and discussing Dr. King's discourses. For the 1Personal Interview, August 31, 1966. 2Personal Interview, February 15, 1966. 31bid. Following the February 15, 1966, telephone interview with Dr. Mays, the interviewer submitted certain statements from that conversation to the interviewee for possible revisions. Dr. liays' latter containing this quotation is found in Appendix I K. purpose of facility, such nomenclatures as "sermon," "Speech," "address," and perhaps even "oration," may be used rather interchange- ably,- recognizing, nevertheless, possible technicalities of distinc- tions Limitations Imposed While no attempt will be made to present an extensive biography of‘lartin Luther King, Jr., biographical considerations will be included for the purpose of portraying the man and his background as a preacher. Nor will this be a detailed treatise on his theology; rather, theologi- cal observations will be included primarily for the purpose of further clarifying King's ideas, concepts, and habits relative to his preaching process. Although any sermon and/or any sermonic phase of a secular address may receive consideration in the study, the research focuses on the public speaking of King as revealed particularly in sixteen of his published sermons.1 The over-all approach is that of generalization, rather than a case study, in order to discover salient trends and patterns. Justification of the Project Intrinsic Merit That King is generally accepted as an articulate voice of both national and international stature probably needs little defense. Perhaps December 10, 1964, underscored the fact when he received the Nobel Peace Prize Award at Oslo, Nbrwsy. Gunner Jahn, Chairman of the 1Martin Luther King, Jr. , Strength to Love (New York: Harper and Row, Publishers, 1963). Norwegian Parliament's Nobel Committee, is reported to have . . . hailed King as an "undaunted champion of peace" and the "first person in the Western world to have shown us that a struggle can be waged without violence." ' Dr. Jahn Spoke . . . describing Dr. King‘s background and his fight for civil rights. He said that though Dr. King "has not personally committed himself to the international conflict, his own struggle is a clarion call for all who work for peace."1 The Oslo ceremony acclaimed King as a preacher. Contrast- ing him.to an indifferent clergy, a portion of Dr..Jahn's cere- monial speech asserted: . . . Martin Luther King discovered . . . fishes] all the Negro clergy [End no§7 tackled the social problems of their community; many of then were of the opinion that ministers of religion had no business getting involved in secular movements aimed at improving peOple's social and economic conditions. Their task was "to preach the gospel and keep men's minds centered on the heavenly."2 Noting further, the significant involvement of pulpit discourse in the Negro protest movement, Jahn continued: Some of the coloured clergy, in their sermons as well as in their personal attitude, championed the cause of Negro equality, and this had given many fresh confi- dence and courage. (Underlining ours) Also relevant to the intrinsic claim of our study is the obser- vation that at the Nobel Peace Prize ceremony, Dr. King delivered a 1The New York Times, December 11, 1964, p. 32. 2The complete text of Dr. Gunner Jshn's speech, sent upon request to the present investigator by Dr. August Schou, Director, Norwegian Nobel Institute (De Norske Nobelinstituti: Institut Nobel Norvegien), is found in Appendix I D. 3121.4. 7 "sermon-like acceptance speech."1 The present study posits that it is the "sermon" which best characterizes our subject. That King himself is conscious of the importance of oral communication is revealed in his acknowledgment that "the eloquent statement of ideas is his greatest talent, strongest tradition, and most constant interest."2 A study of the discourse of Martin Luther King, Jr. , will provide an understanding and a basis of appraisal of a controversial figure who employs public speechmaking as a primary vehicle in accomplishing his ends. Inherent in his preaching might be unique and noteworthy emphases regarding "the faculty of discovering . . . the available means of persuasion."3 More than merely to measure the man and his sermoncraft, however, our investigation also seeks to ascertain what contribution, if any, King makes to public address on the contem- porary scene. Previous Studies In the file of studies as provided by "Knowar's Index" (1902-1965), Speech Monographs, there are recorded no other research projects on the preaching of Dr. King. Although there is a related study on "Martin Luther King, In: Rhetorician of Revolt" (Ph.D. dis- sertation by Donald Hugh Smith, University of Wisconsin, 1964), this is limited to his civil rights campaign speeches and writings during three specific occasions, namely: 1) "The Montgomery Movement" (1955-56), 2) "The Birmingham Movement" (1963), and 3) "The March on Washington" (1963). The sermons of King are not the principal concern of Mr. Smith. 1The New York Times, December 11, 1964, p. l. 21.. D. Reddick, Crusader without Violence (A Bianca! of Martin Luther KingL Jr.) (New York: Harper and Brothers, 1959), p. 51. 3Aristotle, The Rhetoric, trans. Lane Cooper (New York: Appleton-Century-Crofts, Inc., 1932), p. 7. Materials and Sources Among the important publications comprising the core of source materials are the following: Books by Martin Luther King, gr.: §§ride Toward:greedom, (1958), an account and interpre- tation of the background and setting of the‘Montgomery, Alabama, episode from its initiation in 1954 through 1957. Montgomery is the scene of King's first parish post. [The‘Measure of a Man, (1959), a compilation of two sermons as delivered at Purdue University to the National Confer- ence on Christian Education of the United Church of Christ in 1958. Both sermons occur also in Strenth to Love. Why We Can't Halt, (1963), an expression of motivating ideas of King regarding his efforts for the human rights cause. These ideas find their roots in his theology. Strength to Love, (1963), a collection of seventeen sermons preached by King. These provide the focal point of our study of his public discourse. Books about Martin Luther King, J r.: Crusader without Violence (A 312E911} of Martin 1.. Kim by L. D. Reddick, (1959), presents the life of King through 1958. jggrtin Luther K1533» The Peaceful warrior, by Ed Clayton, (1964), is a brief account of the subject's life written especially for children and young people. 9 What Manner of Man (A Biography of Martin L. King) by Lerone Bennett, Jr., (1964), affords a "more comprehen- sive work to date chronicling the life and deeds" of his subject through 1965. Bennett is a former schoolmate of King. The "Martin Luther King, Jr., Collection," personal papers and manuscripts given to, and in the custody of, the Boston University Library, provided the investigator with invaluable and otherwise unavailable materials on both the personal and professional life of the man. Including such items as sermon manuscripts, personal correspondence sent and received, even classroom term.papsrs and lecture notes, the "Collection" spans the period from‘King's student days to 1963. Dr. King gave a total of sixteen transfer files of materials to his alma meter in 1964, and he adds to the gift periodically. Dr. Howard B. Gotlieb, Chief of Reference and Special Collections at the Boston Uni- versity Libraries, very cordially made available to the.writer every facility within his department for the examination of the King documents. The Collection will hereafter be referred to as "The M. L. King Collec- tion." Personal interviews included the following: Dr. Martin Luther King, Jr.; Kev. Martin Luther King, Sr.; Mrs. Martin Luther King, Sr.; Dr. Benjamin B. Mays, President (now and during King's college days) of Morehouse College; Dr. Lloyd 0. Lewis, Professor-Emeritus of Speech and Religion, and King's first public speaking teacher,7Morehouse College; Professor Robert B. Keighton, Professor-Emeritus of Homiletics, and King's homiletics teacher, Croser Theological Seminary; Dr. Morton S. Enslin, Professor-heritus of New Testament Literature at Croser and 10 presently Chairman of the Department of Religion, Bryn Mawr College (Dr. Enslin is also Editor of the renowned and scholarly religious publication: Journal of Biblical Literature); Dr. L. Harold Devolf, former Professor of Systematic Theology at Boston University School of Theology and now Dean of Wesley Theological Seminary, Washington, D.C. (Dr. Dewolf served as King's major Professor and also as the First Reader of his Ph.D. dissertation at Boston); Dr. S. Paul Schilling, Professor of Systematic Theology, Boston University school of Theology (and Second Reader of King's doctoral dissertation); Dr. Welter G. Muelder, Dean of the Boston University school of Theology; and Mr. Lerone Bennett, Jr., author of a biographical work on Dr. King and also Senior Editor of £2222 'magazine. Rev. Charles E. Sutton, Associate Pastor at the Central Methodist Church (Detroit), where the researcher witnessed two worship services during which time Dr. King preached, made available six taped sermons delivered there by King in previous years. Some eight taped sermons in all are used in the study. Plan of Organization Chapter I The Introduction Chapter II A Rhetorical Biography and Historical Background Chapter III Major Theological Themes in the Sermons of Dr. King Chapter IV Preparation and Delivery Chapter V Invention, Arrangement, and Style Chapter VI Summary and Conclusions CHAPTER II nnrroum BIOGRAPHY "The Soil": His Heritage I am . . . the son of a Baptist preacher, the grandson of a Baptist preacher and the great grandson of a Baptist preacheri The Church is my life and I have given my life to the Church. With this succinct autobiographical statement, Martin Luther King, Jr., su-arizes the professional stock from which he sprang-- one in which oral comanication loomed large and meaningful. The heritage to which he refers is comprised of Rev. Martin Luther King, Sr., Rev. A. D. Williams, and another Rev. Mr. Williams. We shall look into the careers of these three predecessors in the order in which they served. - The Baptist preacher of whom Dr. King is a great grandson served during the early days of the family's history in Georgia. Because the patriarchal person is his maternal great grandfather, Dr. King directed the writer to his mother, Mrs. Alberta King, for biographical informa- tion.2 Mra. King graciously responded to the writer's inquiry and said of her son's great grandfather that "Many times I heard my father talk about him, an Old Country preacher, not widely known. I never knew him, as he died long before I was born when my father was very young."3 1‘Msrtin Luther King, Jr., "The UnChristian Christian," Ebony, xx, No. 10 (August, 1965), 77. 2Personal Interview, August 31 , 1966. 3Letter, September 7, 1966. This correspondence from Mrs. King, Sr., which followed a personal telephone interview with her, is found in Appendix I - ll. 11 12 She continued by stating that "All I can remember is he was an Old Country preacher, Rev. Williams, Greene County, Ca."1 King's maternal grandfather, Adam Daniel Williams, the second preacher in his heritage, began his Atlanta pastorate in 1894, one year after the death of Frederick Douglass and one year before the celebrated "Atlanta Speech" of Booker T. Washington.2 Pastoring the Ebenezer Baptist Church until his death in 1931, Rev. Mr. Williams' ministry functioned under the shadow of four significant molders of thought regarding the place of the emancipated Negro in American society. These four--!'rederick Douglass, Booker T. Washington, W. E. B. DuBois, and Marcus Carvey--represented up to that time what is generally regarded as the most talented leadership in the history of Negro resist- ance. to the system of racial segregation and discrimination. Douglass, the protester, (the first great national Negro leader and the boyhood idol of Martin Luther King, Jr.), would seek full citizenship of the Negro by sustained contention and direct action via political and legal maneuvers within the system. Washington, the conciliator, would operate through compromise with, and acceptance of, the system by the proving of self and race via head, hand, and heart education. DuBois, the revolutionary, would work (sometimes on the edges of, and sometimes outside of, the system) by nrshalling the white liberal and Negro militant forces mainly throng: the "mightier pen." It was DuBeis who, in June of 1905, su-oned the first assewly of the civil and humn rights organization (The Niagara Movement), which developed into the 11bid. 2Basil Mathews, ggoker T. Washington: Educator and Interracial Integreter (Cartridge: Harvard University Press, 1948), pp. 50-1, 58, 91-2. 13 National Association for the Advancement of Colored People (NAACP). Garvey, the black nationalist, would call for separation from the sys- tcmxthrough the abandonment of the United States and the creation of a Negro state in Africa:1 The modern facsimile of Garvey is Elijah Muha-nad, leader of the so-called "Black Muslims," with whom the human rights approach of King, Jr., would later clash. It is quite probable that Williams was not unconscious of these divergent voices and may have been influenced to a degree by all. By virtue of his heading the large Ebenezer Baptist Church in Atlanta, the city not only of Washington's famous address and the headquarters (for a while) of DuBois' activities but also the center of Negro militancy, Williams moved to the forefront as one of the early leaders of the NAACP in that southern metropolis. Msrtin.Luther King, Sr., succeeded his father-in-law, A. D. Williams, as pastor of Ebenezer in 1931.2 Continuing the tra- dition of his predecessor, King, Sr., found a place among the leading and pioneering spirits of the modern Negro resistance cause in Atlanta. The context of his leadership and his method of action were perhaps that which was most prevalent .ong Negro clergyman of his day.as described in the following quotation: 1.1.erone Bennett, Jr., What Manner of Man (A Ligaphy of Martin Luther Kigg, Jr. (Chicago: Johnson Publishing Company, Inc., 1964), p. 11f. ‘21.. D. Reddick, Crusader Without Violence _(_A_ Biography of Martin Luther King, Jr.) (New York: Harper and Row, Publishers, 1959), p. 51. 14 Negro preachers, men made in the image of King the elder and his father-in-law, were pivotally successful in molding the leadership tradition of this movement, a tradition that stressed lyrical and somewhat efulgent oratory and a cautious, "realistic" approach to the problems of a racial minority which lacked absolute initiative vis-a-vis their oppressors and had to attack therefore with tact and with caution. The limitations of this tradition, its inarticulation with the great masses of Negroes and its reliance on the goodwill and generosity of the Oppressors, were, in part, a reflection pf the Negro situation, a situation defined by powerlessness. The NAACP, dominated in the beginning by white liberals, awakened the Negro to a whole new vista of respectable social protest--litigation, lobbying, propaganda of enlightenment. During the 1920's, branches of the organization sprang up in all sections of the United States, not excluding Atlanta--a hub for the spokes of the "new protest." While frightening some Negroes of that day, the "new protest", nevertheless, seemed tame enough to others, including Asa Philip Randolph} then a young labor leader deriding sterile protest and calling for a break- through to the masses. girth, family, and environment.-- Into such an arena of activity, Martin the younger was born on January 15, 1929, in Atlanta, Georgia. Ten months later, November 13, the nation would experience the death of the "Big Bull Market," the dying of the "Coolidge-Bower Prosperity," the "crash" of the American economy.3 Atlanta, like other cities, was striving for survival. lBennett, op. cit., p. 10. 2Ass Philip Randolph was featured on the cover of L__:_l__fe, September 6, 1963, as one of the "minds" behind the organisation of the 'Tiarch on Washington," when over 200,000 Negroes and whites streamed into the nation's capital in support of the Negro's modern protest for equal rights in the United States. 3Frederick Lewis Allen, Only Yesterday (New York: Bantam Books, 1931), pp. 226-2420 15 During this time of economic turmoil, King, Sr., who served as associate pastor to his father-in-law two years before the latter's death, was also sharing the twalve-room house of his in-laws, thus rendering himself sufficiently secure to provide for his family. He eventually assumed full responsibility for both the parish and the household. This period of American history witnessed a papulation decrease in rural living and an increase in urban residence. Particularly Negroes were crusading from the South and its segregationist and discriminatory policies in quest of better times in the North. By 1930, 207. of American Negroes were residing in the cities of the North. In the theological world, Protestantism was going through a transition from hard-core fundamentalism to a searching liberalism. Many Protestant clergyman abandoned traditional Christian doctrines (such as the infallibility of Scripture, the bodily ressurection of Jesus, and the miracles) and embraced what Hordern calls "a reconstruc- tion of orthodox Christianity."2 Hordern further describes the tug of war between fundamentalism and liberalism in these words: Although the fundamentalists saw the liberals as subversives of the faith, liberals saw themselves as the saviours of the essence of Christianity. For the liberal, it was the fundamentalist who was destroying Christianity by forcing it into the molds of the past and making it impossible for any intelligent man to hold it. Typical of the attitude of liberals was the oft-quoted statement of Posdick that, for him, it was not a question of new theology or old but a question of new theology or no theology. lArthur 8. Link, American Epoch: A History of the United States Since the 1890's (New York: Alfred A. Knopf, 1958), p. 296. 2William Hordern, A Bean's Guide to ProtesgaLnt Theology (New York: its Macmillan Company, 1955), 83. 31bid. 16 Because of the impact that liberalism would later have on 'Martin, Jr., it mdght be well to offer at this point a brief explanation of theological liberalism. In short, liberalism is an attempt to "modernize" Christianity, to rethink it in thought forms believed to be more comprehensible to the modern world. Seeking to reconcile Christianity with modern science and scholarship, liberalism refuses to follow the practice of accepting religious beliefs on the basis of authority alone; instead, it demands that all theology pass the bar of reason and experience, using as one of its basic tools the method of higher criticism.1 One of the important elements of liberalism, ebpecially as it affects the ministry of Martin Luther King, Jr., is the "social gospel," a school of theology which could claim as its champions men like Reinhold Niebuhr. (An explanatory discussion of the social gospel school is found on page 90f. of the present study.) As for liberal theology in general, Martin, Jr., would later have an encounter with it during his senior year at Crozer Theological Seminary. In his book, Strength to Love, page 135f., King graphically describes his intellectual journey from a strict fundamentalist tradition to what he calls a more satisfying liberalism. Aspects of liberal theology which held lasting appeal for young Martin were: 1. Its devotion to the search for truth 2. Its insistence on an open and analytical mind 1Lbid” p. 84. l7 3. Its refusal to abandon the best lights of reason1 EVentually he became disenchanted with liberalism's doctrine of man which taught essentially the natural goodness of man and the natural power of human reason. The reality of the tragedies of history and man's consistent inclination to war, bloodshed, graft, corruption, and injustice caused King to see convincingly the depths and strength of sin. He then charged liberalism with having a "superficial Optimism concerning human nature" and with overlooking man's inadequacy in terms of trying to rid himself from his sinfulness. Although King, Jr., abandoned liberal theology as far as the doctrine of man was concerned, he did not return to fundamentalism; on the contrary, he began to consider neo- orthodoxy (or what Dr. L. Harold DeWolf would prefer calling neo- Reformation theology) as championed by such renowned theological thinkers 2 as Karl Barth, Emil Brunner, Reinhold Niebuhr, and Paul Tillich. King's own assessment of his consideration of neo-orthodoxy is in the following words: Although I rejected some aspects of liberalism, I never came to an all-out acceptance of neo-orthodoxy. While I saw neo- orthodoxy as a helpful corrective for a sentimental liberalism, 1In Appendix II D is a classroom paper believed to have been ‘written.while‘King, Jr., was a student at Crozer Semdnary in‘which he gives a very intuitive and perceptive description of his religious develOpment. ‘He includes there statements of what he considers his "natural" penchant for intellectual analysis, criticism, and inquiry. The paper is taken to have been written at Crozer because of internal evidence; he makes the statement that "My days in college WERE very exciting ones" and than later says that "when I came to Crozer." (Under- lining and "all caps” supplied). In a personal interview, August 31, 1966, Dr. King informed the writer that he does not recall for which class the paper was written. 21.. Harold DeWolf, Pgesent Trends in Christian Thought (New York: Association Press, 1960), 77-97. See also Hordern, op. cit., 121-164. 18 I felt that it did not provide an adequate answer to basic questions. If liberalism was too optimistic concerning human nature, neo-orthodoxy was too pessimistic. Not only on the question of man, but also on other vital issues, the revolt of nee-orthodoxy went too far. In its attempt to preserve the transcendence of God, which had been neglected by an overstress of his innanence in liberalism, neo-orthodoxy went to the extrane of stressing a God who was hidden, unknown, and “wholly other." In its revolt against overemphasis on the power of reason in liberalism, neo-orthodoxy fell into a mood of anti- rationalism and semifundementalism, stressing a narrow uncritical biblicism. This approach, I felt, was inadequate both for the church and for personal life. So although liberalism left me unsatisfied on the question of the nature of sun, I found no refuge in neo-orthodoxy, I am now convinced that the truth about man is found neither in liberalism nor in neo-orthodoxy. Bach represents a partial truth. A large segment of Protestant liberalism defined man only in terms of his essential nature, his capacity for good; neo-orthodoxy tended to define men only in terms of his existential nature, his capacity for evil. An adequate under- standing of man is found neither in the thesis of liberalism nor in the antithesis of neo-orthodoxy, but in a synthesis which reconciles the truths of both.1 Discussing liberal theology in an interview with the writer and also in his book (Piesent Trends in Christian Thought, page 18), Dr. 1.. Harold DeWolf categorizes King, Jr., with the "moderate" liberals such as Dr. John C. Bennett, President of Union Theological Seminary, and Dr. Walter G. Muelder, Dean of the School of Theology, Boston University. 'Moderate liberalism, " according to Dr. DeWolf, continues the theological stress of applying "Christian principles, not only to personal life but also to the solution of the great social problems of our time" but differs from pure liberalism in that it (”moderate ]Martin Luther King, Jr., Strength to Loy; (New York: Harper 6: Row, Publishers, 1963), p. 136. Dr. King's mentioning to the "wholly other" concept of God is a reference to Dr. Karl Barth, a leading pro- ponent of neo-orthodoxy. A photograph of King and Barth at a theological conference follows Chapter III of our study. 19 liberalism") is not visionary concerning the nature of'man.1 Instead, moderate liberal theologians feel deeply the deeperate sinfulness of humanity and see much of this sinfulness "imbedded and perpetuated in social relations and institutions." Confident that "the power and love of God can outmatch all other powers, moderate liberals have sought to give apprOpriate and healing expression to this faith in social policy," concerned especially with the selfish and materialistic structures as seen in the following: (1) much of the economic policy, (2) the sensual indulgence of conspicuous consumption, (3) the denial of brotherhood between races and classes, and (4) the warring hostilities of the nations which threaten‘world catastrophe.2 Under the leadership of King the elder, Ebenezer grew from a membership of 600 to 4,000.3 If such phenomenal growth is indicative of good leadership and effective communication, one does not wonder that King, Jr., probably inherited these qualities. Not only were young Martin, his sister, Willie Christine (one year older), and his brother, Alfred Daniel (one year younger) reared in an atmosphere which promoted public speaking, but, indeed, public address seemmd rather destined to become the salient source of the family's income. 1Although the specific quotations of this paragraph are taken from Dr. DeWolf's Present Trends in Christian Thoughg, these exact thoughts were also expressed to the writer in a personal interview, March 6, 1966. 2The successive four paragraphs above are an interim discussion of religious liberalism, particularly in the early and following years of inertia Luther King, Jr. The discussion is placed there because of the chronological setting and the condition of flux and change in the theo- logical world during the 1930's, those years when Rev.‘Mr. King, Sr., Baptist preacher of the fundamentalist order, was guiding both little ‘Martin, Jr., the whole of the King family, and his church along tradi- tional paths of evangelical religion. 3Reddick, 22, cit., p. 86. 20 . While Willie Christine teaches in a Baptist college for girls, Martin, Jr., ministers as associate pastor with King, Sr., in Atlanta; and Alfred Daniel pastors in Birmingham. That the daughter should follow the occupation of the mother, Mrs. Alberta King, and the sons that of the father might be indicative of the strong influence exerted by the parents. In any event, children of the King household were taught . . . to love and respect . . . parents and elders. The old— fashioned verities of hard work, honesty, thrift, order and courtesy were adhered to faithfully. Education was looked upon as the path to competence and culture. The church was the path to morality and immortality.1 King ' s Personality Physical aspectg." Martin Luther King, Jr., could easily be mistaken for a medium sized athlete--five-feet-seven inches tall, broad shoulders, muscular neck, tipping the scales at "A heavy-chested 173 lbs."2 Though his physique may generally strike theeye as being that of a lightwaight pugilist, his slender hands are those of a less rough profession. Wainwright observed that "they are tapered and slim, delicate adjuncts of his compelling voice."3 The first detailed biographical sketch of King said, in part, that "Dr. King is a rather soft spoken man with a learning and maturity far beyond his twenty-seven years. His clothes are in conservative good taste and he has a small trim mustache. . . ."4 1 Ibid., p. 51. z'nan‘ of the Year," Time, January 3. 1964, p. 13. 3London Wainwright, 'Martyr of the Sit-ins," Life, XLIX (November 7, 1960), 124. l‘New York Times, March 21, 1956, p. 28. 21 Perhaps the most descriptive observation of the physical King comes from his biographer, Reddick: King‘s face is boyish. Bis features are soft and rounded, except for his eyes, which have a slight Oriental slant. His lips and nose are full and well formed; his forehead is rather high with a receding hairline. His clear brown eyes sparkle. lie wears a small mustache . . . . King keeps his crinkly black hair close cut and well trimmed. . . . In n‘wordw‘Martin.Luther King is an attractive, healthy, physical type, easy going, with good motor control and all of his senses active. Bis robust health is perhaps part of the basis for his energy and poise. In a word, again, one might say that the man is quite gifted physically. In a paper for a class at Crozer Seminary, he admitted as web when he wrote: Prom the very beginning I was an extraordinary healthy child. It is said that at my birth the doctors pronounced me a one hundred percent perfect child, from a physical point of view. Even today this physical haromony still abides, in that I hardly know how an ill moment feels. Emotional aspects." From what the present inquirer has been able to ascertain, King is basically a man of even temperament, amazing calm, and an almost inmerturbable equilibrium. King offers the following crytic self-analysis of himself: I am an "ambivert--half introvert and half extrovert."3 Although biographers invariably relate instances of his early "non-violent" tendencies as a lad, they also point out the element of "tension" lurking, perhaps, betwaen the two Opposites of introversion and lemma. . . cit., 2-3. 2"An Autobiography of Religious Development," The M. L. King Collection. The complete text of this paper is found in Appendix II P. 3Bennett, op. cit., p. 18. 22 extroversion. One example is that of young‘Martin's twice attempting suicide before his thirteenth birthday. The first case in point is the time when his brother, as D., accidentally knocked their grandmother unconscious while sliding down the banister. Thinking his grandmother mortally injured,'uartin dashed to a second floor window and jumped. Lying motionless, oblivious to hysterical screams, he seemed dead. But "then, as though nothing had happened, he got up and walked away."1 A second leap from the second floor window occurred in 1941 on the death of his grandmother. .Again, he survived, sustaining mere minor bruises. these experiences, against the backdrOp of his customarily shunning school-boy spots and fights, may suggest that with King we are dealing with "a man of considerable complexity."2 Further insight into the emotional network of the man comes from observing his parents. His father is characterized by such terms as "volatile," "emotional," "trigger-tempered;" his mother, "calm," "cool," "slow to anger," "deliberate in speech and action."3 The pendulum of King's emotional make-up seemingly lingers longer in the direction of his mother. King exudes an easy-going, unaffected friendliness. Reddick records: King's naturalness is felt by everyone who comes face to face with him. To meet him is to enter an atmosphere of simplicity, free of pretense or posing. He smiles and shakes hands easily. He is unhurr ed. He never seems to respond impulsively or impatiently. 1Bennett, Op. cit., 18-19. 21bid., p. 18. 31ers. 4Reddick, 02. cit., p. 7. 23 0ftimes depicted as possessing a diminutive sense of humor, or laughing "politely, a split second too late,"1 he, nevertheless, has been known to be the "life of the party." Again Reddick comments: "Never given to clowning in public, King will regale his friends at private parties with his imitations of religious entertainers and fellow preachers. . . ."2 However, King himself does explain a lack of humor due to certain encounters within his life since the‘Hontgomery, Alabama, movement . He admits: I'm.sure I've become more serious. I don't think.I've lost my sense of humor, but I know I've let many Opportunities go by without using it. I seldom joke in speeches any more. I forget to."3 In the interview with Wainwright, King confessed to being too tolerant: It is one of my weaknesses as a leader. I'm too courteous and I'm not candid enough. However, I feel that my softness has helped in one respect: £e0ple have found it easy to become reconciled around me. Wainwright warns, however, against misinterpreting the preceding and similar attitudes when he writes: The impression of otherworldliness, or passivity, does not last. However gentle King's voice, however soft his mien, these attitudes cannot completely mask the mdnd behind them. It is brilliant, one-tragk and tough, constantly on the move toward its single goal." lWainwright, loc. cit. ZReddick, o . cit., p. s. 3WilliamPeters, "The Han.Who Fights Hate With Love," Redbook, 6111 (September, 1961), p. 91 l‘Wainwright, Op. cit., p. 132. 51bid., p. 124. 24 From the same reporter comes the following observation: When he is not on a platform, King does not at first convey any overpowering strength of personality. A deferential conversationalist, he replies to questions with as much courtesy as conviction. He often seems curiously at rest, even somnolent. He appears beyond surprise, beyond disappointment, beyond jubilation, a man whp has seen it all before and knew it would all happen. _Sp_iritual a_spect.-- If any one word explains the fabric of King's spiritual cloth, it is "love." He never ceases to emphasise that at the heart Of the nonviolent movement and in the heart of the non- violent resister is the principle of love. "the nonviolent resister," he contends, "not only refuses to shoot his Opponent but he also refuses to hate him."2 this love to which King would have all humanity subject is described as "understanding," "redeeming good will for all men," "purely spontaneous," "unmotivated," "groundless," "creative." Avers King, "It is not set in motion by any quality or function of its Object. «3 It is the love of God operating in the human heart. The importance and significance of the ethic of love are presented by Carl 1‘. Rowan, successor to Edward R. Murrow and former Director of the U. 8. Information Agency, who sketches a contrast between King, an apostle of love, and W. E. B. DuBois, an apostle of its counterpart: 11mm. Zinnia Luther King, Jr., Stride toward Freedom (First PERMIAL LEM paperback edition; New York: Harper and Row, Publishers, Inc.. 1964), p. 85. It should be noted that this is the "paperback" edition of the 1958 "hardback" edition. The pagination of the two editions differs. All references in the present study to Stride toward Freedom are to the "paperback.” 31mm. 25 LBuBois and Kit-37 personify the colored man's quandary: whether to fight hate with hate or with love. DuBois is an old man whose cup Of racial bitterness runneth over-- a nonagenarian brooding out his last days in a desperate admiration of things Russian and an irreconcilable hatred of things white American. King, a mere thirty (thirty-seven in l96__6_/, is a bright new intellectual general in America's racial wars, unique in that he Offers the refuge of love to those who might follow DuBOis down that forlorn trail of bitterness. the contrast between these two leaders goes to the very heart Of the Negro's dileslnanand perhaps to that of a Western world trying to establish rapport with the emerging masses of Asia “d AfriC‘e e e o Martin Luther King brings to his mission a belief in the power of religion to move men; DuBois brought an Open contempt for organized religion. 'fhe Montgomery pastor seems to know the difference between being courageous and being pugnacious; DuBois never did. . . . Because the stakes are so great today for all mankind, one puts down the MO“ biography with a passionate hOpe that the strife will be neither so grim nor so daily as Will DuBOis expects. And one cannot escape the concomitant hope that love can,- indeed, will- be the powerful, sfvipg force that the young man from gontgonery thinks it is. [brackets and underlining supplisg/ K11 the elder, KiggL the you_ng_e_p.-- It is only natural, perhaps, that one would presume to compare the two living Kings who co-pastor the same congregation, Ebenezer Baptist Church in Atlanta, Georgia. At best, the men probably lend themselves more easily to contrast.2 Physically, King, Sr., is a much larger man-- weighing over two hundred pounds to King, Jr.'s more than a score pounds less than two hundred. 1"Carl 1'. Rowan, "Heart of a Passionate Dilens," 13o Saturday Review, XIII (August I, 1959), 20-21. Rowan here reviews two biographi- cal works, namely: W. Li. DuBois: Nejgo Leader in Time of Crisis by Francis L. Broderick, and Crusader Without Violence: A Biogrsflgz of Martin Luther KingI Jr., by L. D. Reddiok. 2Note also the emotional make-up of King, Jr., relative to that of his mother and father on page 22 of the present study. 26 The presence of the father exudes at once a forwardness and confidence that border on arrogance. He is equally outspoken. One day, when King, Jr., was about eight, the father took him downtown to a shoe store and sat in front Of the place of business awaiting service when a white clerk approached and said: "I'll be happy to wait on you if you'll just move back there to those seats in the rear." "Nothing wrong with these seats," the elder King retorted. "Sorry," said the clerk, "but you'll have to go back there." "We'll either buy shoes sitting here," the father shot back, flaring up, "or we won't buy any shoes at all.“ then taking the hand of his son, King stomped fumingly from the store.1 King, Sr., has always been known to demand courteous treatment from whites and also to have expressed his willingness and readiness to demonstrate that his "actions" can speak equally as loudly as his "words." Well within his rights as dictated by self-respect, he Often gives overt expression at the moment against the system of segregation. The son tends more toward observing, contemplating, marshalling a strategy and a philosOphy with *which to strike at the root Of the disgraceful system. King, Jr.'s presence is quiet and unassuming, while the father has been known to adndt his non-subscription to "nonviolence," the term‘which has become a watchword of the younger. Whereas the father may smile more freely, laugh more heartily, and get angry more quickly, the son presents a directly opposite tendency. While King the elder is strongly Opinionated, the younger offers a more willing ear to the Opinions of others. With all due respect for his firstborn son and associate pastor —. Inennett, op. cit., pp. 19-20. 27 of Ebenezer, King, Sr., may quite readily inform an audience that has come expecting to hear the son preach that he, too, is a preacher Of no mean magnitude. On the other hand, one never hears the slightest sug- gestion of self-laudation from the son. A former Morehouse Professor who had the rare privilege of teaching both Kings reveals that in academic performance King the younger had the "edge" over his father. He hastens to add, however, that it is to be considered that the elder King entered college as a mob Older man.1 there are, of course, points of similarity. ‘Both are staunch supporters of human rights; both affirm that the pulpit holds not only a spiritual but also a social responsibility to the sheep of God's flock. Both are Baptist preachers, the father of the fundamentalist tradition, the son of the more liberal brand. An excursion over the landscape of the "heritage" of Martin Luther King, Jr. , brings to view a soil fertile with discipline, rich with religion, pregnant with possibilities for public speaking. "The Seed": Bis Education When his sister, wristine, started attending the Yonge Street Blasntary School in 1934, five-year-old Martin, rather "precocious and talkative," tagged along and enrolled also by pushing his age up a year. The secret became known to the teacher when Martin gave himself away by artlessly talking about his last birthday party. He was put out and made to wait another year. l'Confidential Interview, December 7, 1965. (This personal interview is termed ”confidential" because the interviewee preferred that his name not be revealed.) 28 ‘glementary and high_school day_.-- From the very outset, Martin liked going to school. It is reported that "He was a good pupil, and during the course of his elementary and secondary education skipped about three grades."1 For two years, 1935-37, he attended Yonge Street Elementary; then he transferred to David T. Howard Elementary School (later Howard became a high school). From Howard, he went to the Laboratory nigh of Atlanta University, a private school, where he was a B} student. After two years, the private school closed; consequently, Martin returned to public school, one which his grandfather,.A. D. Williams, had been influ- ential in persuading the city of Atlanta to build, namely, the Booker T. Washington.aigh. Here he skipped both the ninth and the twelfth grades.2 The first fifteen years of Martin's life seem fortunate enough: Physically, he was healthy. Intellectually, he was slightly ahead Of his age group. Socially, he was enjoying the threshold years of self-discovery and the companionship of the Opposite sex. He were good clothes, had a little money in the bank--and was willing to work for more.3 For precocious Martin, high school days included membership in several clubs and participation in a number of public speaking activi- ties. During his senior year, 1944, he won both the local and regional Elks oratorical contest. He considered the accomplishment the "summit of his youthful achievements"; and today, some twenty years later, he remembers the subject Of the oration as ”something about the Negro and lladdick, 2p, cit., p. 54. 2151a. 3Ibid.. p. 61. 29 the (‘.oustituti.on."1 It was destined to be a recurring theme in his career addresses. norgouse College.“ At only fifteen years of age, he matricu- lated at liorehouse College in Atlanta, of which the famed Dr. Benjamin Hays was (and still is [1966]) president. President Hays, minister- teacher who had received his lh.D. free the University of Chicago, had set into operation a plan for early admissions at Morehouse. the plan, essentially, provided for admitting pre-eighteen year olds upon evidence (through a series of qualifying examinations) of high intelligence and 'mnotionalwmeturity. Dr. Lloyd 0. Lewis, rrofessor-lleritus of‘Hordhouse College and the first public speaking teacher of King, remembers him as ”attentive,” "serious minded," "open-inded (though having a mind of his own)," and a ”thinker at fifteen.“ Dr. Hays observed the same student and recollects, too, a "serious minded" lad who "listened nore intently than most other students when anyone spoke in chapel."3 Aesording to Dr. Lewis, while there was no Department of Speech as such at Morehouse in the early lSfiO's, efficient oral expression occupied a salient place among the currieuluu.requirements. Ivory student had to take at least one course in the fundamentals of public speaking.‘ concerning Martin's performance in the speech class, Professor Lewis Ilenett, 32, cit., p. 25. 2Personal Interview, December 7, 1965. 3l’crsonal Interview, February 15, 1966. ‘Personal Interview, December 9, 1965. 3O remembers little "outstanding” for which to single himnout except that ‘lartiu possessed unusual'"poise“ and ”self-reliance.”l the intense interest in public address which lartin revealed in high school continued throughout his tenure at lorehouse. the environ- ment'was unusually favorable in view of the varied outlets for speech activities. Professor Lewis referred to several Opportunities for oral communication as (l) the'weekly assemblies and chapels, (2) the student body meetings (when students could set forth and defend their preposi- tions and opinions), and (3) the classes themselves. Recalling the ‘meaningful informality surrounding a speech situation.when a student delivered a public speech, the Professor told of one day when he literally interrupted the address of a student assembly speaker who gmispronounced a word. ”flipping it in the bed", or correcting the speech ‘violation then and there rather than awaiting a later time, not only reinforced the correct pronunciation in the mind of the embarrassed speaker but also made an.indelible impression on the auditors, among whom were other students of public speaking. Another opportunity at Horehouse for encouraging the development of good speech was the annual J. L. Webb Oratorioal Contest, of‘whieh Dr. hays believes that King was a winner for at least two years.2 Particularly three significant things happened to hartin during his norehouse days: 1. le acquired a keen awareness of, and began an intellectual and pragmatic quest for, causes and remedies of the plight of the masses. 1Personal Interview, December 7, 1965. 1Personal Interview, February 15, 1966. 31 2. He decided to become a minister. 3. He preached his first sermon. We shall now elaborate on each of these three deve10pments. Quest for causes.- During his earlier years in college, in addition to wanting at one time to be a physician and at another time a lawyer, King had been also a sociology major. He made for himself a connendable classroom record. Recognizing as a student of sociology, howaver, the need for more than mere textbook knowledge, he sought, between semesters, types of employments which would very definitely exposed him to conditions of the masses. Being the son of a prominent Negro clergyman and civic leader, he could easily have landed a job in any of the numerous Negro-owned businesses. Nevertheless, he chose the work of the course laborer, toiling often at menial, backbreaking jobs with the masses to "learn their plight and feel their feelings."1 One seller was spent unloading trains and trucks at the Railway Express Company and another helping in the stockroom at the Southern Spring Bed Mattress Company. Observing that legro males received drastically less pay than white males for identical jobs, he saw the reality of a theory expounded in Professor Halter (hiver's sociology classes that the love of money was the root not only of evil but indeed of race.2 But such was not the only sociological picture observed by King. When he was a member of Atlanta's intergrated Intercollegiate Council, his concept broadened. Associating with whites on a basis of substantial equality L l'Dennett, 22. cit., p. 28. 21b id . 32 for the first time, King developed a more varied view on race. He is quoted as remarking concerning this inter-racial experience: The wholesome relations we had in this group convinced me that we have many white persons as allies, particularly among the younger generation. I had been ready to resent the whole white race, but as I got to see more white people my resentment was softened and a spirit of cOOpera- tion took its place.1 As a nineteen year old college student, King also expressed himself via the written word. In an article, "the Purpose of Education," for the campus newspaper, Haroou tiger, 1948, he argued well the kind of relationship one's education should sustain to the masses. After noting that "most" of his fellow students thought that education was for the purpose of providing "proper instrument of exploitation" to enable them to perpetuate the plight of the masses, young Martin asserted that education, on the contrary, should equip men with "noble ends rather than means to an end." lie continued: At this point, I often wonder whether or not education is fulfilling its purpose. A great majority of the so-called educated people do not think logically and scientifically. hen the press, the classroom, the platform, and the pulpit in many instances do not give us objective and unbiased truths. To save man from the morass of propaganda, in my opinion, is one of the chief aims of education. Education Inst enable one to sift and weigh evidence, to discern the true from the false, the real from the unreal, and the facts from fiction. . the function of education, therefore, is to teach one to think intensively and to think critically. But education which stops with efficiency may prove the greatest menace to society. the most dangerous criminal may be the man gifted with reason, but with no morals. Ihe late Eugene rel-edge, in my opinion, possessed one of the better minds of Georgia, or even America. hereovcr, he 11h“. 33 were the Phi Beta Kappa key. By all measuring rods, hr. ralndge could think critically and intensively; yet he contends that I am an inferior being . . . . We must remember that intelligence is not enough. Intelligence plus character--that is the goal of true education. The couplets education gives one not only power of concentration, but worthy objectives upon which to concentrate. fee broad education will, there- fore, transmit to one not only the accumulated knowledge of the race but also the aces-slated experience of social living.1 For him the pattern was set, the forula clear: education f character f a concern for the masses. Ewen when he was a teenager, his sky shone with such noble lodestars. Decidigg to become a minister.-- A decision in favor of the ministry as a profession was preceded by a staunch repellent against the religious tradition of the legro. In spite of a very deep urge in favor of his becoming a preacher, King, Jr., was repulsed by the typical emotionalism, hand-clapping, "amen-ing,” "shouting," and a widely untrained clergy which generally characterised the legro church and which, he felt, were inharmonious with respectable intellectuality and relevant sociology.z He himself further admitted as much when he said, 1Martin Luther King. Jr., ”lhe Purpose of Education,” Haroon Tiger (1968) . 2In his once-on work, _‘ihe History of the Reggo Church (Associated Publishers, 1921), pages 167-184, Carter G. Hoodson mentions the probable roots of an uneducated Negro ministry. Dr. Woodson documents that during pro-Civil Var days (c. 1830-1860) , legro ministers were generally deemed incapable of the mental development known to the white man. barred from most theological seminaries in the North, few were favored with finishing a formal discipline preparatory to the parish; consequently, many Negro preachers began, unfortunately, capitalizing upon and taking questionable pride in their predicament. Vloodeon observes that "Preaching to his congregation, the ignorant minister would often boast of having not rubbed his head against the college walls, whereupon the congregation would respond: 'Amen.‘ Sometimes one would say: ‘1 did not write out my sermon.‘ With equal fervor the audience would cry out: 'Praise ya the Lord."' 3t. "1 had doubts that religion was intellectually respectable, l revolted against the enotionalism of Negro religion, the shouting and the stamping. I didn't understand it and it embarrassed me."1 His first biographer describes Ebenezer Baptist (the church into which Martin, Jr., was "born" and to which he returned in 1960 as Associate Pastor following his Montgomery pastorate) as once containing a substantial umber of these elements when he writes that it . . . was essentially a congregation of working class people . . . thoroughly familiar with the high charge of emotion-othe shouting and the beautiful but full-throated singing-«ad the general direct behavior of the evangelical denominations to which the najority of liegroes of America belong.2 A person very familiar with Ebenezer and its leadership confided in the writer that once this parish consisted predominantly of the typical, emotionally charged "happy“ congregation but that the arrival of King, Jr., as Associate Pastor yielded a two-dimensional appeal, thus making for a greater balance of emotional ism and intellectualisn, funda- nentalism and liberalism, working class people and professionals .3 Martin's earlier revulsion against the ministry was evoked, however, not merely by the extrinsic forms of negro worship. Be carried a conviction that these outward proclivities simply bore little, if any, relevance to the intrinsic problems and needs of the Negro masses . However, Morehouse College rose to the occasion in customary fashion and offered several outstanding examples of intelligent, -L blah of the Year," Time, January 3, 196“, p. Us. ' zxeddick, 22. cit., p. as. 3Confidentia1 Interviews, March, 1966. 35 seminary-trained clergyman, among whom were Dr. Benjamin B. Mays, the President, and Dr. George D. Kelsey, then Chairman of the Religion Department at Morehouse and now Professor of Ethics at Drew University. These ministers mirrored the ideal, and King caught the brilliant reflection and beheld convincing evidence that what be conceived as a respectable ministry was imdeed possible. Relating the experience to the present writer, Martin Luther King, Jr., said that in Dr. Mays and Dr. Kelsey he saw that "religion could be intellectually acceptable as "1 Furthermore, while a Morehouse student. well as emotionally satisfying. King concluded that the ministry provided the only framework in which he could prOperly position his growing concept of responsibility to his social milieu. In 1947, his senior year at Morehouse, he decided to enter the ministerial profession. When asked why he thought King decided to ascend the sacred podium of preaching, Dr. Hays replied that he believes King received ”a 'call', that inner urge which compels one to do _t_h_i_s_ rather than are.“ fears after accepting the inner challenge to ministerial service, King gave the following resume' of this "call“: uy call to the ministry was neither dramatic nor spectacular. It came neither by some miraculous vision nor by some blinding light experience on the road of life. Moreover, it was a response to an inner urge that gradually came upon me. This urge expressed itself in a desire to serve God and humanity, and the feeling that my talent and my cosmitment could best be expressed through the ministry. At first l'Personal Interview, August 31, 1966. 2Personal Interview via Telephone, February 15, 1966. J‘ll 36 . I planned to be a physician; then I turned my attention in the direction of law. But as I passed through the preparation stages of these two professions, I still felt within that undying urge to serve God and humanity through the ministry. During my senior year in college I finally decided to accept the challenge to enter the ministry. I came to see that God had placed a responsibility upon my shoulders and the more I tried to escape it the more frustrated I would become. A few months after preaching my first sermon I entered theological seminary. This, in brief, a an account of my call and pilgrimage to the ministry. The "first sermon."-- Upon informing his pleased parents of the decision to enter the ministerial ranks, young liartin was permitted, perhaps even directed, by his pastor, the elder King, to preach a "trial sermon.” Years later his father remarked that ". . . he started giving the sermon--I don't remember the subjectuin the first unit of the church and the crowds kept coming, and we had to move to the main auditorium."2 Satisfied not only with Martin's decision but also the evidence of ability conveyed by the sermon, the father returned home that night and thanked God. Later in the same year, the son was ordained to the gospel ministry and appointed assistant to his father at Ebenezer Baptist church. Croser Theological Salim." In June, 191.8, Harris Luther King, Jr., nineteen years old, graduated from Horehouse with a Bachelor l”Folder: Letters Received," The M. L. King Collection. T313 statement was written by Dr. King on August 7, 1959, in response to a request by Joan Thatcher, Publicity Director of the Board of Education and Publication of the American Baptist Convention, Division of Christian Higher Education, July 30, 1959. Miss Thatcher mentioned in her letter to Dr. King that the American Baptist Convention wrote "twenty persons who we feel are outstanding representatives of various Church vocations. Host of their names will be well known to Baptist young peeplc. We are asking each of you to write a brief statement of 100 to 500 words describing your' own call from God to the church vocations. These will then be quoted in a leaflet and in magazine articles we are preparing." The complete text of the letter by Hrs. Thatcher and the response by Dr. King are found in the H. L. King Collection, Boston University Library. ennctt, Op, cit., 27-28. 37 of.Arts degree. Fall of the same year found the young Atlantan in the Herth--Chester, Pennsylvania--matriculating at Crozer Theological Seminary, to which, because of promise as both a student and minister, he had been given a scholarship. Crozer at that time was among the tap ten theological schools in the United States.. The change fromlcollege campus to seminary scene rather paralleled in.time a change in the spirit and trend of the world. ‘Wbrld‘Whr II, just concluded two years prior, did not leave the world unchanged; on the contrary, it discharged forces which began disrupting racial strata. In Asia, Africa, and America, men of color were now expressing concern about world conditions and making significant overtures for a more racially integrated world scene. During such an era of flux and change, Martin, customarily mature and intelligent beyond his years, sensed more and more the emerging spirit of assertiveness among the world's colored peoples. Asa Philip Randolph (a Negro labor leader [President of Brotherhood of Sleeping Car Porters/ and known as the foremost mass protest organiser at that time) threatened in 1947-48 to get underway a civil disobedience movement 1 The threat stirred protesting against segregation in the U. 8. Army. thousands of young Negro collegiates--inc1uding King. Newsweek magasine reported that of 2,200 Negro college youth polled on 26 campuses by the national Association for the Advancement of Colored Peeplc (NhACP), 1,619, or 71%, indicated that they favored A. Philip Randolph's proposal for resisting a draft under the then present segregation policy.2.At this 1"Crisis in the'Making: U.S. Negroes Tussle with Issue . . . of Resisting a Draft Law Because of Racial Segregation,” Newsweek, June 7, 1%8. 9?. ‘28.90 21mm. 38 tflme, even‘while King was registering at Crozer, a conflagration of contention swept over the U. S. with regards to President Harry S. Truman's and the Progressive party's uphill battle for a "strong" civil rights legislation.1 It did not go unnoticed by this young seminary student, who found permissible pride in the expanding ethos of the Negro. What he‘would later term.the Zeitgeist stirring in the womb of time was even then, perhaps, preparing him to stand at the crossroads of outdated traditionalism and a new world outlook regarding the Negro's place in the modern world.2 In the meantime, King pursued his studies. Three years of professional discipline at Crozer consisted of (1) history and criticism of the Bible, (2) Church history and special phases of the lives and works of the‘major prophets, (3) the psychology of religion, ethics, and social philosophy, and (4) Church administration and homiletics. Dr. Horton S. Enslin, the New Testament professor for whom King had the greatest of respect, said the following about King-- an aspiring student of theology: When I first met and observed Martin both in my classroom and in mu'home (he dined in my house several times), I saw that he was always a perfect gentleman and knew that he was marked for the sword belt [meaning that he was destined to succeed]; he was going to be someone, not a private but an officer in the rank. He was a smooth boy and knew the world was round. Professor Robert E. Keighton, King's homiletics teacher, describes the homiletics curriculum.as covering four areas, namely: 1Barry S. Truman, "Civil Rights Massage to Congress,” Vital Speeches of the Del, XIV (February 15, 1948), 258-61. 2Bennett, op. cit., p. 34. 3Personal Interview; March 7, 1966. 39 (1) sermon preparation, (2) practice preaching (before classmates), (3) preaching problems, and (A) preaching in public (for seniors),1 According to Professor Keighton, no textbook was used for the course. Be well remembers King but hastens to add that he recalls nothing especially outstanding about the student as far as "preaching'is con- cerned and has no particularly high esteem.for his preaching today. Not commenting very extensively on his former student, the former Professor simply labels him as a "product of his environment," a possible "opportunist." Professor Keighton would not elaborate except to say that he feels that King preaches only to those who agree with him.2 The investigator was not permitted to probe the uncomplimentary comments; but he notices that in all of the published works onHHartin Luther King, Jr., references to imminent and influential teachers of his seminary and graduate school days do not list his homiletics Professor. Because King very well knew that serious social problems existed in the world generally and in the U. S. particularly, he began reading furiously book after book at Croser in "a serious intellectual quest for a method to eliminate social evil."3 The reading list took him on . excursions with philosophers Plato, Aristotle, Rousseau, and Looks; oxistontialists Kierkegaard, lietssche, Sarto, Tillich, Jaspors, and Heidegger; social theorists niebuhr,‘uhrx, Hegel, Raoschonbuseh, and Gandhi. lo re-read Thoreau. 1Telephone Interview, March 6, 1966. Rev. Robert E. Keighton, Professor-Emeritus of Homiletics, Crozer Theological Seminary, is now retired and at the time of the present writing is doing an interim assignment at the Landsdown Baptist Church, Chester, Pennsylvania. 21bid. guartin Luther King, Jr., Strength to Love (flew'York: Harper and Row, Publishers, 1963), p. 137. 40 The theological concepts which exerted the most relevant influence on King will be reviewed in the following chapter. While King's academic performance at‘Horehouse (1944-48) had been commendable, his three years (1948-51) in racially integrated Crozer Seminary were nothing short of fantastic. So papular a student was he that he was elected president of the student government. As the most outstanding student, he received the Plafker Award and was also Senior Class President. Graduating as valedictorian with an “A" average, he received his Bachelor of Divinity (B.D.) degree in June, 1951, and was awarded the Lewis Crozer Fellowship ($1,200) to matriculate at the graduate school of his choice for doctoral studies. Dr. Sankey L. Blanton, President of Crozer, could write to Martin following his gradua- tion and say: "I regard you as one of the most promising students I have met."1 Boston‘University.-- Irrespective of being buffeted by arguments that he would become "over-educated" and have too many degrees for church congregations that most likely would be lower class or at best lower middle class, the serious student had applied to at least two graduate schools of theology: Edinburgh University (Scotland) and Boston University. Edinburgh acknowledged the receipt of his transcripts and stated that they were of "sufficiently high quality" to be accepted in the Post- Graduate School for 1951.2 He headed, instead, for Boston University-- 1Letter, November 1, 1951, "Folder: Letters Received," The M. L. King Collection. 2Letter from.Dr. 0. S. Ranken, Faculty of Divinity, December 15, 1950, "Folder: Letters Received," The M. L. King Collection. Ama— 41 a lemding center for "personalism," a concept in philosOphy that emphenisee-the value .of the human personality. The concept, treated in more detail in the following chapter, would later find homage in many of King's sermons. King's intellectual pursuit begun at Morehouse and accelerated at Crozer gained .munentum at Boston. Unstinted credit goes particularly to the late «Dr. Edgar S. Brightman and Dr. L. Harold DeWolf, two fore- most exponents of "personalism" or personal idealism, for stimlating his thinking at Boston. Dr. DeWolf, then Chairman of the Systematic Department, informed the investigator that of all the doctoral students to whom he has served .as major advisor at Boston University (some fifty in all) he rates King among the first half dozen and proudly reveals that King is one of only two of his students who completed the Ph.D. requirements within a three- 1 year period. " The former Boston Professor describes his former pupil as "a very good student, all business, a scholar's scholar, one digging deeply to work out and think through his philosophy of religion and life."2 nor did a knowledge of Martin's reputable academic ability come to the notice only of those who taught him. While Dr. Walter G. Huelder, Dean of the School of Theology, Boston University, did not have him in any of his classes, he recalls vividly the "serious, mature, brilliant student in philosophical theology."3 1Personal Interview, March 6, 1966 21bid. 3Personal Interview, March 4, 1966. 42 The researcher posed the following question: Is it not possible for a pupil to establish himself as an intelligent student by mastering content materials and accurately answering exam questions in a course without necessarily executing efficient oral communication? Both Dr. S. Paul Schilling (also Professor of Systematic Theology, B. U., and the Second Reader of King's doctoral dissertation) and Dr. DeWolf answered "yes." However, commenting on King's facility in self- expression, Dr. Schilling remarks enthusiastically that he was "direct, very effective, not superfluous."1 Emphasizing further the clarity with which King communicated, even during the defense of his Ph.D. disserta- tion, Dr. Schilling says that whenever he was talking, a listener never had to interrupt him and ask, "Now what did you mean back there when you said . . . thus and so . . .?"z The student of theology was not gibberish or circumloquacious but always clear. Dr. DeWolf also referred to King’s efficiency in oral expression by adding that not only was he "always clear and precise but meticulously systematic and resourceful. His arrangement of ideas, even in ordinary conversation, was superbly organized."3 Only one regret, and that to his student's credit, did Dr. DeWolf mention concerning his relationship with King and that was the following: jHr. King manifested such initiative and self-disciplined organization of his work that he was rendered more independent than the average doctoral student and, accordingly, sought little time for the guidance and counsel of his major professor.4 1Personal Interview, March 3, 1966. 21bid. 3Personal Interview, March 6, 1966. 41bid. 43 On the point of "organization," it is interesting to note that when Martin Luther King, Jr., left Boston and took up the pastorate of Dexter Avenue Baptist Church (Hontgomery), he sent plans of his church organization to two of his friends for criticism. Both recipients, Major J. Jones (who later became Dean of the Chapel, Fisk University) and‘Helvin Watson (on the faculty at'uorehouse College) complimented Martin for the‘well-thought-through plans but mildly warned him that his "details" might tend toward "over-organization."1 Similar to an arrangement he had while at Crozer (taking supple- mental courses in philosophy at the University of Pennsylvania), King likewise took classes in philosOphy at Harvard while enrolled at Boston. Another influence on King's speaking, particularly in group discussion, was the PhilosOphical Club (an extracurricular activity) organized by him.and Philip Lenud, a divinity student at Tufts University. What started out as a weekly get-together of a dozen or so students meeting in Martin's apartment soon grew to larger and encouraging pro- portions.2 It apparently was a periodic procedure even to invite a Seminary Professor to address the group or lead them in a discussion of some theological subject, for‘Hartin wrote a letter to Dr. DeWolf on May 15, 1954, thanking him for the interesting lecture he had given to "our Theology Club on last‘uonday evening." He went on to say in the thank-you-letter that as a result of Dr. DeWolf's lecture, the club members understood more clearly the "meaning of the Kingdom" and "just how it is to come."3 1"Folder: Letters Received," The M. L. King Collection. ZKeddick, op. cit., p. 88. 3 "Folder: Letters Sent," The Mn L. King, Jr., Collection. 44 Although in the midst of a very busy and intensive academic program at Boston'University, King, Nevertheless, took time to practice public speaking by preaching on week ends. Cities in which he delivered sermons during his B. U. days included Atlanta, Baltimore, Boston, Chattanooga, Washington (D. 0.). Lansing (Michigan), Hethuen massachusetts), Montgomery, Philadelphia, and Roxbury (Massachusetts).1 Successfully passing the oral examination on his dissertation, "A.Cbmparison of the Conceptions of God in the Thinking of Paul Tillich and Henry Nelson.Wieman," King was awarded the Ph.D. in Systematic Theology in.June, 1955. The same month, his major Professor, Dr. DeWolf, wrote his prize student a personal letter in which he said: "I shall be deeply interested in following both your professional and your personal career. . . . I expect splendid achievements from.you and shall always regard you with high appreciation and pride."2 The teacher's expectation proved prophetic. Characterized by a brilliant intellect, broad education, power- ful capacity for hard work, enormous will power, and a large ambition, King‘went out to face the world. The seed was, indeed, germinable; the seed, indeed, fell not on stony ground. 1 Ipid. These cities were extracted from letters which he sent expressing appreciation to various pastors for their having granted him the opportunity to preach in their churches. 2Letter, June 4, 1955, "Folder: Letters Received," The'M. L. King, Jr., Collection. 45 The Fruition: His Career The ‘milieu.- May, 1954, will forever be chronicled as historic in the United States. From the chambers of the Supreme Court issued forth the epochal decision to abolish segregation in public schools.1 The same month and year marked also the genesis of the first church pastorate of Martin Luther King, Jr. For more than half a century, segregation had been legalized by the Plessy vs. Ferguson case, affirming the Southern premise that the purpose of the Fourteenth Amendment was not to "enforce social, as dis- tinguished from political equality, or a commingling of the two races."2 The Negro had argued that social prejudices could be fought by legisla- tive measures; but the Supreme Court, in the 1896 Plessy decision, declared that "If one race be inferior to the other socially, the Constitution of the United States cannot put them upon the same plane."3 Justice John Marshall Harland voiced the lone dissent when he declared: There is no caste here. Our Constitution is color-blind, and neither knows nor tolerates classes among citizens. In respect of civil rights, all citizens are equal before the law. 'May 17, 1954, saw the Supreme Court (by a 9 to 0 vote) dissolve the 1896 decision by accepting the weighty and documented arguments of Thurgood‘Harshall,'gg‘pl., that racially segregated and discriminated education does have negative effects upon the Negro pupil. Justice _____ 1347 U.S. 483 (The Case of Brown vs. The Board of Education , 1954. 2163 U.S. 537 (13¢ Case of Plesvas. Ferggson , 1896. 3 Ibid. 4Ibid. 46 Harlem's “color-blind note" resounded once more, and the Court ruled: We cannot turn the clock back to 1868 when the /Fourteenth/ Amendment was adapted, or even to 1896 when Plessy vs. Ferguson was written. . . . We conclude that in the field of public education the doctrine of "separate but equal" has no place. Separate educational facilities are inherently unequal. Marriage.f- The year before, in 1953, and while still a resident student at Boston University, King married the beautiful and talented Coretta Scott, who was at that time a student at the New England Conser- vatory of Music. Born and reared in Heiberger, Alabama, Coretta was the second of three children in the household of Obadiah and Bernie McMurry Scott. Her ancestors had owned land in the area since the Civil War. To the union of Martin and Coretta would be born four children: Yolanda, Martin 111, Dexter Scott, and Bernice. It was in the summer of 1954 when Coretta Scott King was graduated from the New England Conservatory of Music and when her husband passed his preliminary examinations at Boston. EQgDexter Avenue ngtist Church.-- They then.moved south to take up duties at the Dexter Avenue Baptist Church, Mbntgomery, Alabama, the pastorate of which had been officially accepted the preceding spring predicated on three considerations: (1) That the parsonage be completely furnished, (2) That he be granted an allowance of time to complete his work at Boston University. coming to Dexter as full pastor not later than September 1, 1954. In the interval, he would fill the pulpit at least once or twice per month; in such a proposal, expecting Dexter to ‘— l347 U.S. 483 (The Case of Brown vs. The Board of Education , 1954. 47 defray expenses in his commuting from Boston to Montgomery, and (3) That the proposed salary ($4,200 per year) be increased as the church progresses.1 Why did'Martin go to the Deep South to pastor a church? What led to the decision? Whatever King lacked upon the completion of his residence require- ments at Boston University, it was certainly not opportunities for employment. In addition to at least two from.Northern churches and the same number from the South, he could admit being proffered a teaching position, a deanship, and an administrative appointment in three colleges.2 The zenith of his ambition called for a minister-teacher career--inspired by the career of his longtime idol, Dr. Benjamin.E. Mays, President of ‘Morehouse College. But the wisdom of better judgment would point to pastoring before accepting a teaching post in the academic world. Coretta agreed but favored the northern pulpits. Would not moving to the South curtail her musical career and stifle Opportunities for further study and cultural outlets so handily available in Boston? The South, with its race problems, held no enchangment. Never- theless, King argued passionately for the hard and narrow path of duty.3 To the Southland they decided to go. Dexter was King's preference, too, by virtue of certain advantages. Besides providing upper-income parishioners who were largely professionals from the Alabama State College (the state-sponsored institution for Negroes), Dexter Avenue Baptist Church was rather "intellectual" and 1Folder: Letters Sent," The M; L. King, Jr. Collection. anartin Luther King, Jr., Strideggoward Freedom (How York: Harper and Row, Publishers, Inc., 1964), p. 2. 3Bennett, op. cit., p. 49. 48 discountenanced "emotionalism" and "amen-ing"-- thus promising a more ideal‘milieu for a young, sensitive and disciplined preacher. King had already "taken the temperature and checked the pulse of Dexter" when, l in.January of 1954, he delivered his "trial" sermon. He was satisfied; so was the congregation. In retrospect five years later, during a "farewell" program called "This Is Your Life" honouring King at the time of his resignation to take up his new pastorate in.Atlanta, the narrator of the program described in the following words the attitudes surrounding the initial reception of their pastor: He was received kindly by Dexter members but not without mixed emotions. Some were impressed by the pending Ph.D. degree, others were dismayed by his youth [then 25 years old]. In spite of some skepticism and mixed emotions, Dexter's members were committed to give their new pastor their best in the spiritual hOpe that this would elicit from him his best and that in due time he would‘obtain the stature of greatness. In one respect we were in error, for long before he was "due" as we had envisioned the time table, he had exceeded the greagness much beyond the anticipation of his most devoted admirers. The narrator then paid implicit tribute to King's facility in pulpit oratory when he referred to how a certain.member of the Pulpit Committee of Dexter, during the Committee's process of deciding which minister they would invite to take charge of its leadership, had been strongly advised to delay any recommendation until the church had "heard the young M. L. King."3 —_ 1With Dexter, as it is with many independently Operated parishes, it was a policy first to invite several ministers to preach at different times and then extend an official call based partially on the minister's ability to preach. zholder: Dexter Avenue Church," The M; L. King Collection. 31bid. 49 A8 an indication of the dismay which accompanied some of the members' thoughts of his youth, it has been reported that one lady felt that the twenty-five year old cleric looked kind of lost up there with- out his mother. King's first sermon at Dexter was entitled, "The Three Dimensions of a Complete Life"- love of self, love of neighbors, and love of God, thus auguring well the overall scope of his pulpit address. Dexter's pastor very soon gained the reputation of being a very good preacher. Invitations to preach on special days became a common occurence. Just after one such engagement, when the young and dynamic pulpiteer had preached as a guest speaker in another church, his dad, the Rev. an L. King, Sr., wrote the following fatherly commendation and advice to the up-and-coming clergyman: Alexander called me yesterday just to tell me about how you swept them.at Friendship Sunday. Every way I turn peOple are congratulating me for you. You see, young man, you are becom- ing papular. As I told you, you must be much in prayer. Persons like yourself are the ones the devil turns all of his forces aloose to destroy. What plans would the twenty-five year old pastor outline for his first parish? What nuances of thought resided in his thinking? King himself relates the early days: The first few weeks in the autumn of l954-were spent formulating a program that would be meaningful to this particular congrega- tion. I was anxious to change the impression in the community that Dexter was a sort of silk-stocking church catering only to a certain class. Often it was referred to as the "big folks' church." Revolting against this idea, I was convinced that worship at its best is a social experience with peOple of all levels of life coming together to realize their oneness and unity under God. Whenever the church, consciously or uncon- sciously, caters to one class it loses the spiritual force of 1Letter, December 2, 1954, "Folder: Letters Received," The M; L. Ring Collection. A copy of the letter appears in Appendix II E. 50 the "whosoever will, let him.come" doctrine, and is in danger of becoming little more than a social club with a thin veneer of religiosity. I was also concerned'with broadening the auxiliary program of the church. These activities, when I arrived, consisted chiefly of the Sunday School, where adults and children assembled to study the tenets of Christianity and the Bible; the Baptist Training Union, designed to develop Christian leadership; and the'Missionary Society, which carried the mes- sage of the church into the community. Among the new functions I decided to recommend were a committee to revitalize religious education; a social service committee to channel and invigorate services to the sick and needy; a social and political action commdttee; a committee to raise and administer scholarship funds for high school graduates; and a cultural committee to give encouragement to promising artists.1 How did the congregation at Dexter respond? King reports: Since many points in the new program represented a definite departure from the traditional way of doing things, I was somewhat dubious about its acceptance. I therefore presented my recommendations to the church with some trepidation; but, to my surprise, they were heartily approved. The response and cooperation of the members from this moment on was impres- sive. Almost immediately the membership began to grow, and the financial report for the first six months revealed that the income of the church had almost tripled over previous years. The various new committees were functioning well, and the program.of religious education was characterized by sturdy growth. There Was time, too, for manifest interest in the larger community of the city. Locked in racial segregation's iron grasp, Montgomery pre- sented a typical socio-politico-economic gulf between its 70,000 Caucasians (median income $1,730) and 50,000 Negroes (median income $970). While 94% of the white families had flush toilets inside their homes, only 312 of the Negroes enjoyed such facilities. King continues a graphic portrayal of the Montgomery scene as he saw it: 1 King, Stride, pp. 10-11. 2 Ibid., p. 11. 51 The two communities moved, as it were, along separate channels. The schools of course were segregated; and the United States Supreme Court decision on school integration, handed down in May 1954, appeared to have no effect on Montgomery's determina- tion to keep them that way. If a.white man and a Negro wanted to ride in a taxi together, they could not have done so, since by law white Operators served white passengers exclusively and Negroes rode in a separate system confined to them. True, Negroes and whites met as employers and employees, and they rode to work together at either ends of the same buses, with a sharp line of separation between the two groups. They used the same shapping centers, though Negroes were sometimes forced to wait until all the whites had been served, and they were seldom given the dignity of courtesy titles. In several sec- tions of town, Negro and white residential neighborhoods adjoined, and in others they interlocked like the fingers of two hands. But each section turned its back on its neighbor and faced into its own community for its social and cultural life. There were no integrated professional organizations of physi- cian, lawyers, teachers, and so forth; and even when such professionals shared membership in national organizations, they went their separate ways at home. No interracial ministerial alliance existed in Nontgomery. There was no local Urban League to bring Negro and white together on an interracial board, and the active membership of the'Hontgomery Chapter of the National Association for the Advancement of Colored Peeple (NAACP) was entirely Negro. The largest institution of higher learning in Montgomery was the all-Negro Alabama State College, 'mainly devoted to teacher training, with a faculty of almost 200 and a student body of approthately 2000. . . . Alabama law and its administration had worked to keep Negro voting down to a minimum. By 1940 there wgre not more than 2000 Negro voters in all Alabama. Today.[l9§i7 the number is closer to 50,000, but although this represents progress, it is still less than 10 per cent of all Negroes of voting age in the state. In 1954 there were some 30,000 Negroes of voting age in Montgomery County, but only a few more than 2000 were registered. This low figure was in part the result of the Negroes' own lack of interest or persistence in surmounting the barriers erected against them; but the barriers were them- selves formidable. Alabama law gives the registrars wide discretionary powers. At the registration office are separate lines and separate tables for voters according to race. The registrars servicing Negro lines move at a noticeably leisurely pace, so that of fifty Negroes in line, as few as fifteen may be reached by the end of the day. {All voters are required to fill out a long questionnaire as a test of eligibility. Often Negroes fill out the questionnaire at several different times before they have been informed that they have done so 52 successfully. In the light of these facts it was not surpris- ing to find that there was no Negro in public office in either the city or the county of‘Montgomery.1 King's concern for these problems of Montgomery revealed itself in his organizing (in his church) the Social and Political Action Com- ‘mittee, which served to keep the congregation intelligently informed on the social, political, and economic status of things and to keep before them the importance of the NAACP and the necessity of being registered voters, and-- during state and national elections-- to sponsor forums and mass meetings to discuss the major issues.2 King himself became a very active member of the local branch of the NAACP, raised money in his church, and delivered several speeches for the organization. The pulipt at Dexter will be long remembered for its having been occupied by one who led.Montgomery's monumental bus boycott, the episode which Louis Lomax views as the "first major battle" of the Negro revolt.3 Ironically, Dexter is less than one hundred yards from the Alabama State Capitol, near which one hundred years before, 1861, Jefferson Davis, the Confederacy's new president, was introduced with these words: "The man and the hour have met." In the mid-nineteen fifties, Montgomery and the world would witness the converging of a new man and a new hour. The career of Martin Luther King, Jr., was catapulted into national and international attention by leading a bus boycott started from a December 1, 1955, incident when a Negro woman, Mrs. Rosa Parks, 11bid., pp. 14-15. 21bid. 3 Louis Lomax, The Negro Revolt (Harper 8 Brothers, 1962), p. 111. S3 refused to "move back" on a crowded city bus to let a white passenger have her seat. The bus driver had her arrested, the Negro community reacted, the boycott began and lasted for one year until receipt of the Supreme Court order affirming the decision of a special three-judge U. S. District Court which had ruled unconstitutional the.Alabama state and local segregation laws on buses. Fifty thousand Negro citizens of Montgomery (ministers, physi- cians,.prefessors, porters, maids, laborers, housewives 2£_gl,) had shed all claims of rank, class, or creed and rallied under the leadership and direction of the‘Montgomery Improvement Association,1 organized as home- base to which all participating in the boycott looked for instruction. The MIA provided not only some three hundred automobiles for regular transportation from forty-six pick-up stations, leased space in buildings to receive additional complaints and requests from citizens, and kept the community informed on develOpments and strategy, but also arranged for mass meetings by using the facilities, on a rotation plan, of various churches during which time the people could communicate and express them— selves. The Montgomery Negro exemplified the crystallization of a racial self and proved an effective Opponent of the white city beauracracy. The'gggigg described the massive front as having "the nature of a miracle, something that has never happened before in the history of the South."2 1Organized by Montgomery Negro citizens, the MIA elected as its president the youthful preacher, Dr. Martin Luther King, Jr. Among others serving in leadership capacities were E. D. Dixon, treasurer; Fred D. Gray, attorney; and the Rev. Ralph D. Abernathy (then minister og'thg'rirst Baptist Church, Montgomery), who served then as until now .[l9QQI King's "right hand man," his counselor and friend. King often serio-comically refers to Abernathy as "my dearest friend and cellmate." (Time, January 3, 1964, p. 14) ZCsrey McNilliams, Miracle in Alabama," Nation, sworn. (March 3, 1956), p. 169. 54 The very first address that King delivered December S, 1955, as president of the MIA posited a problem which would perpetually challenge his public speaking in the civil rights context: how could he make a discourse that would be militant enough to keep the Negro aroused to positive action and yet moderate enough to keep this fervor within con- trollable and Christian bounds?1 He decided on facing the challenge head-on by attempting to combine two apparent irreconcilables: the mili- tant and the moderate forces. Interestingly enough, King's message that evening to the first mass meeting in theiMontgomery episode did not contain anything explicit of Hegel, Ranachenbusch, or even Gandhi. He did, however, quote Jesus Christ and Booker T. Washington.when he said: Our method will be that of persuasion, not coercion. ‘We will only say to the people, "Let your conscience be your guide" . . . Love must be our regulating ideal. Once again.we must hear the words of Jesus echoing across the centuries: "Love your enemies, bless them that curse you, and pray for them that deepitefully use you." If we fail to do this our protest will end up as a meaningless drama on the stage of history, and its memory will be shrouded with the ugly garments of shame. In spite of the mistreatment that we have confronted we must not become bitter, and end up hating our white brothers. As Booker T. Washington said, "Let no man pull you so low as to make you hate him" . . . If you will protest courageously, and yet with dignity and Christian love, when the history books are ‘written in future generations, the historians will have to pause and say, "There lived a great peeple--a black peeple-dwho injected new meaning and dignity into the veins of civili- zation." This is our challenge and our overwhelming responsi- bility. By virtue of the fact that "love" and "forgiveness", Siamese twins of passive resistance, were conspicuous themes of the actions of lKing, Stride, p. as. 21bid., p. as. 55 Dr. King during the Montgomery movement, it is quite convenient to assume that Gandhism~was'always in the fore. Evidence supports otherwise. Note the reaction of King to the first bombing of his home, January 30, 1956, which threatened the very lives of his wife and baby. Although he had spoken met forcefully and persuasively that same evening on "love" and "forgiveness” at the mass meeting, the demands of husband-hood and fatherhood brought him to feel a need for self-defense. The next day found him in the sheriff 's office applying for a gun permit. He was finally denied the permit, but by then had come to the conviction that self-defense was not the way.1 Although his home was bombed a total of three times, his self-defense would forever be "the weapon of non- violence."2 In his first major interviews (one with editor Robert E. Johnson of Lei, the other with reporter Tom Johnson of the Momery Advertiser), however, King made no mention of Mahatma Gandhi. To Tom Johnson, he pinpointed the "social gospel" as his chief motivation. Tom Johnson reported: Besides the religious philosOphers, King was particularly interested in the German philosOphers Kant and Hegel. The latter, his favorite, fathered the "dialectical process" which holds that change is the cardinal principle of life and that in every stage of things there is a contradiction which only the "strife of Opposites" can resolve. The explicit avenue for Gandhism into the protest movement apparently came from a Southern white woman named Juliette Morgan (librarian) who had noted in a letter to the Montgomeg Advertiser 1Bennett, 02. cit., p. 71 2"Man of the Year," Time, January 3, 1964, p. 27. 3Montgomery Advertiser, January 19, 1956. 56 editor that similarities existed between the Montgomery protest and Gandhi’s passive resistence. ‘MIA leaders, already headed in.this direction,.capitalised on the idea, frequently using Gandhi as an authority particularly in their appeals for restraint. Northern and EurOpean reporters took it from there.1 This is not to say, though, that King was unfamiliar with the philosOphy of Gandhi. Nothing could be farther from.the truth. As a student at Crozer Seminary, he had read and re-read several books on the Indian protest leader.2 It is just that Gandhi occupied no overtly conscious position in the initial strategy. The career of Martin‘Luther King, Jr., is buttressed by the fact that he is a man of deep, inner strength. If any one experience marks the moment of "conversion" from a mere pastor to a minister with illim-‘ itable inner resources, it would probably be that which occurred one night in 1956. Pressured by the claims of leadership, engulfed by the omnipresent conceivability of sudden or violent death, forced, as it were, to the Procrustean bed of responsibility, King sat dejectedly in the kitchen of his home and told God he could go no further alone. His heart overflowed: I am here taking a stand for what I believe is right, but now I am afraid. “the peeple are looking to me for leadership, and if I stand before themnwithont strength and courage, they too 'will falter. I am.at the end of my powers. I have nothi left. I've come to the point where I can't face it alone. 1Bennett, Op. cit., p. 72. 2A closer look into King's first formal contact with the tech- niques ofiuahatma Gandhi will be found in the following chapter. 3am, Stride, p. 114. S7 What resulted from that prayer of relinquishment? Did God answer the petitioning pastor? Listen to his own testimony: At that moment I experienced the presence of the Divine as I had never experienced Him before. It seemed as though I could hear the quiet assurance of an inner voice saying: "Stand up for righteousness, stand up for truth; and God will be at your side forever." Almost at once my fears began to go. 14 uncertainty disappeared. I was ready to face anything. And face almost anything he did, including twenty-three arrests from January 26, 1956, through June ll, 1964, and a near fatal stabbing by a deranged woman in Harlem on September 20, 1958, while he was autographing his first published book: Stride Toward Freedom. .By 1957, Hartin Luther King, Jr., was "one of America's most sought after speakers and his name was known in almost every corner of America."2 In that one year alone, he delivered 208 addresses and traveled some 780,000 miles. James I... Hicks of New York City's Amsterdam News singles out the Prayer Pilgrimage to the Lincoln Memorial, May 17, 1957, as catapulting King from a mere nationally and interns- tionally known preacher to the number one spokesman for the Negro.3 Bellowing "give us the ballot" as his theme, he electrified a crowd of 25,000. He continued: "Give us the ballot, and we will transform the salient misdeeds of bloodthirsty mobs into the abiding good deeds of orderly citizens. Give us the ballot ... . ."4 nicks remarked that King "emerged from the Prayer Pilgrimage to Washington as the No. 1 leader of # 11bid., 114-15. 2Bennett, op. cit., p. 79. 3Reese Cleghorn, "Martin Luther King, Jr. , Apostle of Crisis," The Saturday Evening Post, CGXXXVI (June 15, 1963), p. 15. “this . 58 16 million Negroes . . . At this point in his career, they will follow him anywhere. "1 He had been first quoted in lime, the leading news magazine, on Marsh 5, 1956; by February 18, 1957, 115 ran a cover story on the Baptist preacher; this was not to be its last. ‘ Perhaps for half a century, since the age of Booker T. Washington, Negroes had been looking for a leader. Indeed, some had begun to mark off the beginning of a new era with the emergence of Dr. King.2 As King's image loomed over the horizon, Negroes 53 massa were confronting him with the hepeful query: Art than he who should cone or should we look for another? Prom liontjgmer) to Ebenezer and the SQI._Q.-- Willing to serve in any honourable way available, in addition to pestering Dexter Avenue Baptist Church and chairing the Montgomery Improvement Association (MIA), King accepted the presidency of the Southern Christian Leadership Conference (SCIC, and formerly the Southern Conference on Transportation and Non-violent Integration). January lO-ll, 1957, dates the formation of the organisation; and upon accepting the presidency, King himself became an institution. On Sunday, November 29, 1959, Dexter Avenue Baptist Church would hear a saddening announcement. Because of mounting and broadening responsibilities (which he named as (1) his pastorate, (2) presidency of the MIA, (3) presidency of the SCLC, (4) extensive speaking appointments, (5) daily office chores, and (6) "the general strain of being known”), 11bid. zLerone Bennett, Jr., "Prom Booker T. to Martin Luther King," M. XVIII, N0. 1 (November, 1962), 152-62. 59 he released a "painful decision," in the following words: "I would like to submit my resignation as pastor of Dexter Avenue Baptist Church to become effective on the fourth Sunday inJanuary."1 An associate-pastorate to his father, The Rev. M. L. King, Sr., of the Ebenezer Baptist Church in Atlanta, Georgia, would not require nearly so many pastoral responsibilities as a pastorate at Dexter. Consequently, more time could be allotted for the broader universe of the SCLC and the myriad speaking engagements. By 1963, he again bore the reputation of being "the most powerful Negro leader in.America."2 Salaried at one dollar a year from SCLC and $6,000 from Ebenezer Baptist Church, Dr, King receives his income mostly from speaking fees, gifts, books, and magazine articles. In 1958, he reported a total income of $25,348, over twice as much as the $10,000 later published by Jaggg. The SCLC was shit to boast a growth from a nucleus of five workers (and a budget of $63,000) in 1960 to a staff of forty (and a budget of $800,000) in 1963. As the generally proclaimed number one Negro leader in.America, Dr. King would afford prestige for the SCLC, thus rendering that organization a strong rival of, and cooperator with, the other major civil rights groups, namely: the National Association for the Advancement of Colored Peeple (NAACP), the National Urban League, the Congress of Racial Equality (CORE), and the Student Non-Violent Coordinating Comaittee (SNCC). A one-page spread from Lg (June 28, 1963, p. 16) presenting the basic dogma and emphasis of each of these civil rights organizations appears on page 64 of the present chapter. 1Bennett, 02: cit., p. 106. 2Reese Cleghorn, 'hartin Luther King, Jr., Apostle of Chrisis," '3!e_Saturday Evenigg Post, CCXXXVI (June 15, 1963), p. 15. 60 It should be noted that by the spring of 1966, two of these organizations (CORE and SNCC) had changed leaders, revised their attitudes on non- violence, and taken up a new rallying cry of "black power," the precise definition of which has been somewhat elusive. At any rate, because of its connotations, the "black power" slogan has been rejected by both the SCLC and the NAACP. An up-dated one-page spread on the civil rights movements by U. 8. News and World Report (July 18, 1966, p. 33) includes three additional groups: (1) the "Black Muslims," (2) the Revolutionary . Action Movement (RAM), and (3) the Deacons for Defense and Justice. (The up—dated account of eight civil rights organizations is on page 65 of this chapter.) With the dynamic thrust of Wyatt T.‘walker, assistant to Ring and executive director of SCLC, the organization moved into the very fore of the human.rights struggle. Others attracted to SCLC included James Bevel, Dorothy Cotton, Andrew J. Young (who, in 1964, succeeded‘walker as executive director), Ralph D. Abernathy (who also moved from Hontgomery and took a church in Atlanta), James Lawson, and Fred Shuttlesworth. Between the big civil rights campaigns such as those at Albany, Georgia, the Thatch on.Washington," Selma and Birmingham, Alabama, and Chicago, Dr. King spends a great amount of time in airplanes and hotels, at banquets and receptions, and before lecture platforms and pulpits. 'Weekly he travels three to four thousand miles, during which time any twenty-four hour period in a major city might mean two to three formal addresses, a press conference, and several interviews with radio, tele- vision, and print media personnel.1 1Bennett, op. cit., p. 187. 61 Here is a private citizen concerning whom Reese Cleghorn could write the following during the much publicized Birmingham human rights campaign in 1963: King's position in the rights movement unquestionably is enhanced by the fact that he has the ear of the President and, for that nutter, of figures around the world . . . . Not only is he on speaking terms with African leaders; to an extent few white Americans appreciatf, his name is known and revered throughout much of the world. (Underlining supplied) During the Dwight D. Eisenhower administration, King conferred with both the President and Vice-President Richard Nixon'and seemed to have had even a closer relationship with President John P. Kennedy. King was also one of the 1,200 invited VIP's who attended the Kennedy funeral in St. Matthew's Cathedral, Washington, D. C. Lyndon Baines Johnson, successor to John P. Kennedy, "sumaoned him almost ismediately to the White House to confer on the change of administration."2 In the Appendices will be found copies of letters (relative to the civil rights movement) to liartin Luther King, Jr., from President Harry S. Truman, President Dwight D. Eisenhower, Vice-President Richard Nixon, Senator John P. Kennedy (then a declared candidate for the Presidency of the United States), Attorney General Robert Kennedy, and President Lyndon B. Johnson. Dr. and Hrs. King have been invited guests of President Kwame Nkrumah of Giana, Jomo Kenyatta of Kenya (they did not go to Kenya, how- ever, because of the transition following President Kennedy's assassination l'Cleghorn, o . cit., p. 19. A photograph of Dr. King in confer- ence with President Lfion B. Johnson will be found at the end of Chapter III, Niajor Theological memes in the Sermons of King." 2Bennett, op. cit., p. 197. 62 which necessitated King's remaining in the United States), and of Prime Minister Nehru of India. New does‘Nartin Luther King, Jr., compare in pepularity and effectiveness with other Negro leaders? Newsweek (”The Big'Nan.Is Nartin.Luther King,.Jr.,” July 29, 1963, pp. 30-32) conducted a poll among the "rank and file" Negroes in 25 cities and among 100 selected Negro ”leaders" to ascertain a reading on the attitudes of Negroes and how they rank their own people regarding the human rights endeavor. 0f the four- teen Negroes receiving significant ratings, Dr. King ranked number one *with 802 ”favorable“ rating from the "rank and file" and 951 "favorable" from the 100 selected leaders contacted in the poll. A capy of the rat- ings is on page 63 of this chapter. . Although the United States may claim many influential Negro leaders, none other but King has received the distinctive honor of "Man of the Year" by _T_Lm_e_ magazine (January 3, 1964). Not only was King the first Negro so awarded but also only the third personality in the reli- gious world (l932--uohandas K. Gandhi; 1962--P0pe John XXIII are the other two). The award which unequivocally made him.a truly worlddwide figure and international preacher was the Nobel Peace Prize of 1964. The thirty- five year old King was "the twelfth American, and the youngest person ever, to be so honored."1 Nartin Luther King, Jr., is "a man who has earned fame with speeches."2 Indeed, the flower of his career has blossomed and yet con- tinues to bloom. 11m. OCtObCr 23. 19“, p. 27. 2Time, January 3, 1964, p. 13. TABLE 1 Who Are the Leaders—How They Rate Ratings by Rank and File Favorable 88 80 79 78 68 64 62 60 T 55 53 51 4O 15 'Lesethnnlpevnent Poor 1 \lOJOOOJ 29 .24 Martin Luther King Jr r . n9» 1‘ Jackie Robinson a - «a James Meredith 3, r Medgar Evers 3:. w A Roy Wilkins h; A Thurgood Marshall 49 Ralph Bunche l. A Dick Gregory 'E, f- ‘5 A Harry Belalonle «a Lena Home A A Floyd Patterson ” c.... u > \ Adam Clayton Powell 3 .1 ‘9' James Baldwm es 9. -. ,_ t; - ,,. Eluah Muhammad Favorable 95 Ratings by the Leaders Poor 82 81 92 92 94 87 80 73 68 50 52 67 17 1 2 T T T 1 T T T T T 16 T Ts— 63 64 THE BIG FIVE IN CIVIL RIGHTS OWEVER spontaneous it may seem. the Negro revo lution is guided by five civil organizations. Some- times they work together. but the alliance is uneasy. ‘ntey employ different strategy and tactics. And as the revolu- tion gathers impetus there is increasing rivalry—not only for recognized leadership but for the financial backing that it brings The five top organizations excluding the Black Muslims. who are not interested in civil rights: THE N.A.A.C.P.: In the Courts Founded in 1909, the National Association for the Ad- vancement of Colored People has become the nation‘s biggest (400 000 members In I 200 chapters) best- known civil rights organization. For years it fought the Negros battles in the courts achieved its greatest triumph in 1954 after its special counsel Thurgood Marshall now a federal appellate judge. successfully argued for the Su- preme Court‘s historic school desegregation decision. But to Negroes nowadays court action seems not nearly enough, and the NA.A.C.P. is feeling the pressure. Last week able Executive Secretary Roy Wilkins complained publicly: “The other organizations furnish the noise and get the publicity while the N.A.A.C.P. furnishes the man- power and pays the bills. A good many things have not been made known to our membership. They have come to believe that we are standing on the sidelines working up legal cases while everybody else is participating in nonviolent direct action. We don‘t like to have people talking about us as if we were old and sitting in the corner knitting." As if to give weight to his words. Wilkins re- cently went to Jackson. Miss. deliberately got himself arrested as a civil rights demonstrator. THE NATIONAL URBAN LEAGUE: In the Community The Urban League's executive director. Whitney Young Jr.. is unwilling to follow Wilkins‘ example. “I do not see." he says, “why I should have to go to jail to prove my leadership." Founded in 19l0 and mainly sup- ported by white philanthropic funds (notably including the Rockefeller). the Urban League stresses community action. including job training and social welfare programs. The most “professional" of the organizations, the league, with its fulltime, salaried staffers. furnishes research and planning guidance to almost all the other groups. With chapters in 65 cities. the Urban League seeks civil rights progress through biracial consultation and co- operation. For that reason it is sometimes accused of Uncle Tomism—but smart. tough Director Young. 42, is certainly no Uncle Tom. Educated at Kentucky State College, the Massachusetts Institute of Technology and the University of Minnesota. he was dean of the Atlanta University School of Social Work when selected for his Urban League post. As soon as he assumed Urban League leadership. he stepped up the organization's pace. A vet- eran staffer protested: “We don‘t work this fast. Replied oung: "From now on, we will. We‘ve got to, or we 'll be left behind. " Young argues that the U.S. Negro. having suffered centuries of injustice. requires not mere equality, but a WILKINS YOUNG FARMER T limited period of special treatment. to enable him to ac- cept his legal rights. He wants a massive. domestic Mar. shall Plan. with emphasis on slum clearance and job train- ing. Still, Young refuses to let the Urban League name h; used in the activist demonstrations going on across the nation. Says he. “You can holler. protest march. picket, demonstrate: but somebody must be able to sit in on the strategy conferences and plot a course. There must b; the strategists. the researchers and the professionals to carry out a program. That s our role." CORE: On the Road The Congress of Racial Equality makes claim to in- venting the sit-in and the Freedom Ride. Formed in I942, it first tried the sit-in technique that year on a Chica restaurateur named .lack Spratt. Says CORE‘s Nation! Director James Farmer. 43: "The N.....AACP is Iho Justice Department. the Urban League is the State Do panmenl. and we are the nonviolent Marines.‘ Farmer a World War II conscientious objector. de- scribes himself as a disciple of Gandhi. Says he: "lu going to be a long hot summer. These spontaneous dem- onstrations are going to be a problem. Our job is Io channelize them constructively. I feel very strongly for nonviolence." Yet for one 'reason or another, violenq: often accompanies CORE‘s demonstrations. $.C.l..C.: In One Man's Image The Southern Christian Leadership Council owes its existence almost entirely to the inspirational qualities of its founder: the Rev. Martin Luther King Jr. King started S C L. C. to give him organizational backing after his successful Montgomery bus boycott in 1956. But tor quite a while, King suffered an eclipse—and S..CLC. seemed almost ready to go out of business. King came back this past April. when he organized civil rights demonstrations in Birmingham. Since then. C.L.C. has been just about the hottest organization in the civil rights field—much to the discomfiture of other groups. “King." complains the leader of one. "is getting all the money." Yet as an organization. S.C.L. . would probably fold tomorrow were King to leave it. S.N.C.C.: On the Streets The Student Nonviolent Coordinating Committee (dubbed “SNICK“) was formed in I960 at a Raleigh meeting of Southern Negro college students. That meet- ing was called by none other than Martin Luther King-— but King was unwilling to move fast enough to satisfy the youngsters. Brash, reckless and disorganized. smut is headed by a 35-year-old Chicagoan named James For- man. With its shock troops heading into Southern towns to start segregation protests and voter-registration drives. SNICK counts success in terms of bloodied noses, beating! at the hands of cops. and days spent by its members in jail. The bigger. better-organized civil rights organizations shudder at smcx‘ s bobtail operations. “They don‘ t consult anybody." But for raw courage and persistence. SNICK wins grudging admiration even from its rivals. KING WAN 65 Here are the major civil-rights organizations in the U. S. and their leaders—grouped according to what they stand for: “BLACK POWER" Student Nonviolent Coordinating Com- mittee (SNCC). Always a militant group, it has become even more mili- tant in recent months. Ousted its old leaders in May. New head is Stokely Carmichael, age 25, born in Trinidad. He has made the cry "Black power!u . the SNCC slogan. He advocates ' “Black Panther" politics. with all- ,. Negro parties, rejects President John- l // son's proposed civil-rights bill as a ‘ I. ‘ “sham," opposes Vietnam war and the draft. With no organized membership, SNCC relies heavily on youthful volunteers, directed by a staff of about 100, headquartered in Atlanta, Ga. Congress of Racial Equality (CORE). Also becoming more militant under new director, Floyd B. McKissick. In recent convention, CORE endorsed “black power,” refused to rule out violence, declared for self-defense by Negroes when necessary, condemned the Vietnam war and the draft. Claims 80,000 members—about a third of them white—in 200 chapters, mostly in the North. Headquarters: New York. “NONVIOLENCE” Southern Christian Leadership Confer- ence (SCLC). This Atlanta-based, cler- gy-led organization is headed by the Rev. Dr. Martin Luther King, Jr., Who is known as the originator of nonviolence and who still advocates it. After years of operations in South, Dr. King recently expanded his activities to Chicago. Not a membership organi- ntion, SCLC has affiliated groups in many cities. Notional Association for the Advance- ment of Colored People (NAACP). Biggest and oldest of the civil-rights organizations—also regarded as one of the most conservative. Reports 1965 membership of 440,538 in 1,642 ttnits in all 50 States, with 1965 income of $1,860,000. Executive Director Roy kl’llkins rejects "black power" because It implies antiwhite.” He advocates Iactal integration. NAACP has stressed legal action to obtain Negro rights, was instrumental in winning important rulings in Supreme Court, including 1954 ruling against segregated schools. National Urban League. Stresses ecm nomic progress for Negroes, oper- ates programs for training Negroes, helping them find jobs. improving their health, housing and education. Has branches in about 70 cities. with professional stall of about 600, and claims "tens of thousands of mem- bers of both races." Executive direc- tor is \Vhitney M. Young, In. who says, “just as we press for equality without, we must prepare for excel- lence within." League's headquarters is in New York City. Outside the civI‘I-rights movement are such Negro or- ganizations as these: "ARM AGAINST WHITES" Revolutionary Action Movement [RAM]. Most radical of all Negro organi- zations, committed to “revolution" against whites. Members study tech- niques of sabotage and guerrilla warfare. RAM operates so secretly its size is unknotm, but believed small. confined to a few big cities includ- ing New York, Detroit and Phila- delphia. Its pamphlets name Robert Franklin Williams as "chairman in exile." Mr. Williams fled U.S. in 1961 while under indictment on a charge of lddnaping a white couple in North Carolina. found asylum in Castro's Cuba. He also has visited Red China and North Vietnam. Deacons for Defense and Justice. An organization of armed Negro vig- ilantes prepared to fight back against any white attack on Negroes. Oper- ates in South, with organizations in Alabama, Louisiana and Mississippi. Claims to have provi ed guard for “freedom march” on Jack- son, Miss., in June. Apparently no central head. One local leader is Charlie Sims, in Bogalusa. La. “BLACK NATIONALISM" Block Muslims. A self-styled religious sect, claiming links with Moslem re- ligion. Muslim leader, Elijah Muham- mad, preaches that white men are "a race of devils." He spurns integration and calls for w plete separation of the races and er tion of a black state inside the United States. Muslim leaders claim a membership of about 200,000. but well-informed sources say that actual membership is under 10,000, with many Negroes dropping out after only a short membership. Headquarters in Chicago, “1th mosques in several cities. 66 The Settings for Dr. King's Preaching Now that we have followed Dr. King from his puberty to his pulpit, it is altogether opprOpriate that we consider the general occasions of his pulpit address. By "occasion" we mean the setting in which, and the people to whom, he presents his propositions. What kind of audience does King usually address? Especially does the setting loom large in signifi- cance when we are reminded by Aristotle that a speech situation is composed not only of the Speaker and the subject but also the "persons addressed; and the end or object of the speech is determined by . . . the audience."1 As observed in the study by Dr. Irving J. Lee, an audience consists not merely of "peeple" but of old peOple, poor peeple, rich peOple, and so on.2 Listeners within a given audience may differ also with respect to their attitudes toward a spokesman. Hence, there are several suggested ways in which one may classify auditors. While it appears wise to avoid an attempt to fit arbitrarily King's audiences into some pro-constructed mold, yet one can recognize in the audience classi- fication by Law Serett and Irving J. Lee epprOpriate prototypes which adequate depict those to whom King preaches. Serett and Lee classify audiences as follows:3 1. ‘zhe Neutral Audience "the neutral, or rational and objective, audience is Open- minded toward the speaker and his ideas." 1'l'honeeen, Op. cit., p. 60. 2Irving J. Lee, “A Study of Emotional Appeal in Rhetorical Theory, with Special Reference to Invention, Arrangement, and Style,” (North- weetern‘Univereity, 1939), Ph.D. Dissertation, Department of Speech. 3The audience classification as here presented is taken from Principles of Speaking (Belmont: Wadsworth Publishing Company, Inc., 1962). pp. 116-120. 67 2. The Friendly Audience "This type of audience usually is already convinced of the speaker's proposition--and its members probably like him and his ideas." 3. 'ihe Apathetic Audience ”The apathetic audience is neither friendly nor hostile, neither agreed nor Opposed to the speaker's ideas.“ 4. The Hostile Audience Here the audience "is Opposed to . . . [Ehe speaker'é] or ideas, or has a personal dislike for them; this is, naturally, one of the risks of having a reputation of any kind." 5. The Mixed Audience Such an audience is "composed of persons who have differing attitudes toward his preposition." Dr. King invariably preaches to a “nixed audience, mixed not merely in terms of varying attitudes respecting his prOpositions but Idxed in terms of age, race, education, employment, and intelligence. Because most of his preaching is by special invitation (except, of course, when he occupies his Associate-Pastorate pulpit at Ebenezer Baptist Church in‘Atlaata), his audiences would normally be classified as ”friendly" or at least ”neutral"; and this is usually the case on the part of the sponsoring groups themselves, that is, the groups which extend the invitation to King for his services. However, in view of his national and international prominence, the sponsoring groups capitalize upon his reputation and widely advertise the engagement. This inevitably attracts to the preaching situation a heterogeneous congregation. How does King meet the challenge of preaching to a considerably heterogeneous audience? While no evidence has been found to indicate an adjustment of the general quality of the sernon, King does localize his examples and statistics as a particular audience is likely to be more 68 familiar with, or even persuaded by, facts indigenous to its own geographical area. For example, while preaching in the Central Methodist Church in Detoit, King did not use statistics and examples character- ising Selma or Birmingham; instead, his facts were of Chicago, another large northern city with which Detroit could more legitimately and prac- tically compare itself. The major adjustments, however, seem to be made in his expression, that is, his rhythm, his voice tones, and his word choice. The practice coincides with that advocated by Oliver and Cortright who advise: "One solution . . . Ed the problem of delivering a discourse to an audience composed of both high and low intelligencg is to . . . adapt the gualitz of your ideas to the highest eomon denomi- nator; their greasion to the lowest." Unlike Booker 1'. Washington, with whom King is often compared as an influential voice among the Negro masses and the white liberals, 2 instead, he does not have different addresses for different audiences; he delivers the same discourse before all groups be they Negro, white, Northerners, or Southerners.3 As mentioned under ”voice” in the present chapter, King at times will become informal and even "folksy" in terms of articulation and pronunciation when addressing a predominantly unlettered audience, although the basic content of his sermon maintains 1Robert 1‘. Oliver and Rupert L. Cartright, Effective Speech (New York: Holt, Rinehart and Winston, 1961), p. 265. 21a Willis Norman Pitts' study, "A Critical Study of Booker T. Washington as a Speechmaker with an Analysis of Seven Selected Speeches" (Ph.D. Dissertation, University of Michigan, 1952), it was observed that Washington generally recognized and prepared for three audiences, namely: (1) the southern white audience, (2) the northern audience, and (3) the Negro audience. 3Lerone Bennett, Jr., What Manner of Manlhigggghy of nartin 1.. K13) (fiicago: Johnson Publishing Company, 1964), p. 190. -— q._ 5‘ 69 its good quality with reference to his over-all ethical, logical, and pathetic proofs. In general, it can be said that Dr. King can be commended for such a practice, which does more than merely assist in establishing rapport; it also assists in "encoding" his message in a way suitable to the intended receivers.1 While Hartin Luther King, Jr., is an ordained Baptist clergyman, he preaches to Protestant churches of nearly all denominations and is literally unable to accept the voluminous invitations to deliver baccalaureate sermons. Educational institutions where King has spoken include: 'Hichigan State University, Harvard, Yale, University of California Clerkeley), Texas, Albion College, Hinnesota,‘Wisconsin, ‘lorehouse College, Oakwood College (Huntsville, Alabama), Howard Uni- versity, Southern University, Tuskegee Institute, and Netre Dame. Responses to the Preaching of King In concluding this chapter on the career of Dr. King, we shall now devote attention to possible responses given his public discourse. One may well ask what has Dr. King's preaching accomplished? ‘What are the outcomes? Except, perhaps, when he delivers a sermon is his Atlanta parish, King does not follow the procedure of "Opening the doors of the church" or inviting unchurched listeners to "join." A possible reason for this may hinge on the fact that he preaches in almost all protestant denomi- nations; and as a minister of the Baptist denomination, he probably hJon Eisenson, J. Jeffery Auer, and John V. Irwin, the szchology of Communication (New York: Appleton-Century-Crofts, 1963), p. 180. Here Dr.‘flilton Valentine of the University of Colorado (and author of the essay composing Chapter XI in this book by Eisenson, et a1.) maintains that "if the language.of.a.speaker is not understood or is misinterpreted by his hearers, his instrumental communication ceases to influence, . except perhaps negatively." 70 would not be espected to ask peOple to become members of another faith. Admittedly, however, the explicit attitude of Dr. King on the matter of denominational lines of demarcation is not revealed. In any event, there ‘25; responses to his preaching--or for what purpose does a speaker speak? Principal responses to the pulpit address of Dr. King as inter- preted by the researcher are termed (1) Local, spontaneous responses, (2) Local, delayed responses, and (3) General, implied responses. Local, spontaneous responses are those which auditors make during and immediately following the sermon. Especially when his listeners include what are generally thought to be typical Southern Negroes, King's sermon in the process of being delivered may be frequently punctuated with such involuntary reactions as "Amen, Brother“ or "That's right” or "Preach on now." From more inhibited auditors, the immediate response may consist of a mmile or a nod of the head giving assent to some point which King is making. Sometimes, if the host congregation is sponsoring also a civil rights fund rally, listeners contribute a liberal monetary donation after the preaching service. The writer has never, however, known Dr. King himself to solicit the donation. Local, delayed responses are principally those which have been observed particularly in letters written to Dr. King. For example, following a sermon which he delivered at Albion College (Albion, Michigan), correspondence from Professor Keith J. Pennimore expressed the "sincere gratitude” of the entire Albion community "for the inspiring message.”1 Dr. Pennimore went on to say that "one cannot assess with accuracy the lLetter, liarch 19, 1963, "Folder: Letters Received," M. L. Ring Collection. 71 full impact of such an address, but I can assure you that already the waves of its implications are radiating throughout both campus and town."1 Another example of the kinds of letters sent in response to King's preach- ing is that from Dr. Ms J. Jones, Dean of the Chapel, Fisk University (Nashville, Tennessee), in.which he expressed "appreciation" for King's participation in the Religious Emphasis Week. Dr. Jones continued that ”Your mere being on our campus lent so much to the spirit of the occasion for you were a living example of the social concern which we feel that Christianity and the Church ought to have in every existing community."2 A student at Tuskegee Institute responded, "After listening to your wonderful sermon in Tuskegee's Chapel a few Sundays ago, entitled 'The Three Dimensions of a Complete Life,‘ I became . . . inspired."3 From Southern.University (Baton Rouge, Louisiana) came the reaction that "All day long peeple have been remarking about the effectiveness of your mes- sage Sunday night. It is by far the mountain peak for this year, and I am deeply grateful to you."4 A visitor to Dr. King's Montgomery parish (Dexter Avenue Baptist Church) congratulated him for "the grand response the congregation is giving you."5 It might be argued that most of the preceding reaponses expressed via letters are from academic institutions and, therefore, do not typify 11bid. 2Letter, February 28, 1956, "Bolder: Letters Received," M. L. King Collection. 3Letter, Sylvester Jones, August 20, 1955, "Folder: Letters Received," I. L. King Collection. “Letter, Dean of Students, Southern University, October 18, 1955, "Bolder: Letters Received,” M. L. King Collection. 5Letter, Dr. Melvin Watson, Department of Religion, Warehouse College, December 15, 1954, "Folder: Letters Received," h. L. King Collection. 72 responses made by the ordinary audience. It is believed, on the contrary, that these letters'gg voice the sentiments of the local, delayed responses of the humbler classes and that the absence of such letters from that segment of society (the common peOple) is due rather to the fact that the masses seldom 3.1229. their responses. Variables to help account for the obvious abundance of letters in the‘u. L. King Collection from‘Univer- sity auditors over the common mass of listeners may be such facilitating particulars as secretaries, typewriters, and even the ability to express oneself in a satisfactory manner to an international personality. The kind of local, delayed responses which would describe those of most of the masses are voter registration, voting, sit-ins, wade-ins, kneel-ins, and demonstration marches. General, implied responses to Dr. King's oral communication refer to those observed in organizations and various echelons of the government (federal, state, and local) in terms of revised policies in favor of racial integration and in terms of legislative measures, judicial decrees, and executive orders. The sources of the general, implied responses are not necessarily members of King's immediate audience when the sermon itself is in the process of being delivered. But the preaching of Dr. King is not done in a vacuum. His national and international prestige renders him and his every public word the tapic of reporters from every division. of news media (newspaper, magazine, radio, and television); consequently, often'within a matter of minutes, the audience of King suddenly broaden! to include millions. In a very real sense, then, his sermons are eventu- ally delivered to the entire nation and the world, even if only in quoted parts. It is maintained that because of the wide publicity afforded the 73 declarations of Dr. King, such decisions and actions as the following may be considered as possibly influenced by and, therefore, probable responses to his preaching: 1. In 1954455, the period when.Martin‘Luther King, Jr., led the momentous bus boycott in Montgomery, Alabama, the United States Supreme Court decided that in the field of education "the doctrine of 'separate-but-equal‘ has no place. Separate educational facilities are inherently unequal."1 Although the specific area of King's activity at the time:was public transportation in Montgomery and not public education, yet his bold and successful endeavor cannot be said to have not given an important measure of impetus to the over-all civil rights cause. The Nation,‘flarch 3, 1956, pp. 169, 179, saw the Montgomery episode as a "miracle 7' in.A1abama, unheraled, without precedent, . . .11 put the entire nation to the test.” In 1962, President John 1’. Kennedy signed an executive order outlawing discrimination in housing financed by the Federal Housing Authority or the Veterans Administration.2 The year 1965 witnessed President Lyndon B. Johnson's votingcrights bill passed. 111m, June 21, 1963, p. 15. 2Time, January 21. 1966, p. 19A. 4. 5. 74 Also in 1965, the Southern Baptist Convention, member- ship 10.6 million, voted overwhelmingly to accept a report by its Christian Life Commission which said in part: "In a spirit of true repentence, we prayerfully rededicate ourselves to the Christian ministry of reconciliation between Negroes and whites."1 During the current year, 1966, President Johnson has offered to Congress a much broader civil rights package than the late John P. Kennedy. The most controversial element of the bill is his demand for laws "'resting on the fullest constitutional authority of the Federal Government' to prohibit discrimination in housing sales or rentals."2 Simultaneous to the time of the writing of the present section of our study, August, 1966, Dr. King is in Chicago, Illinois, where his civil rights organization, The Southern Christian Leadership Conference (SCLC), has been sponsoring a drive for the last several months to alleviate Negro ghettos and slum conditions. One of the dramatic moments came on Sunday, July 11, 1966, when, following an anti-s1um.ra11y attended by some 35,000 at Chicago's Soldier Iield, Dr. King led a march to the City Hall, where on the door he posted demands which included better housing, more jobs, and l‘l'ime, June 11, 1965, p. 68. zTime, January 21, 1966, p. 19A. 75 better schools (News-Palladium, Benton Harbor, Michigan, July 11, 1966, p. 1). The event was remi- niscent of Martin.Luther, the Protestant reformer, who posted his ninety-five theses on the door of the Wittenberg castle in 1517. Since the occurence of a series of civil rights demonstrations in Chicago, the ‘Mayor, Mr. Richard Daley, has called together business, civic, and religious leaders for an airing out of the protested problems. Dr. King was among them; and at the time of this writing, the response of Mayor Daley's meeting has figured significantly in establishing lines of communication and dialogue between pertinent parties. The preceding decisions and actions are by no means meant to be all-inclusive of the general, implied responses to the preaching of Dr. King. They are only typical examples of innumerable and like decisions made all over the nation in an effort to redress racial grievances. Nor can it be stated dogmatically that irrefutable causal relationships exist among these decisions and King's oral communication. Nevertheless, it does not seem unreasonable to assume strongly that within the context of civil rights, relevant decisions and actions would in some measure be influenced by the most articulate and persuasive voice in the civil rights 681186 e CHAPTER III 'HAJOR IBEOLOGIGAL THEMES IN THE SERMONS OF DR. KING Dr.‘flartin Luther King, Jr., is a preacher who possesses, as Dean‘Huelder expressed it, a "thoroughly thoughtout intellectual and theological position."1 What is the framework of Dr. King's religious presuppositions? In the present chapter, we shall delineate the salient sources of his theological concepts and then present examples of the statement of these concepts as found in the King sermons. THE SOURCES Henry David Thoreau The first introduction of Dr. King to the tenet of non-violent social resistance came through his reading, as a student at Morehouse College, thoreau's Essay on Civil Disobedience.2 Although Thoreau addressed himself to the immediate issue of slavery and the:Mexican War, his appeal soared beyond the context of immediate concern; for he "spoke 1Personal Interview, Dr. Halter G. Muelder, Dean, School of Theology, Boston University, March 4, 1966. 2In its first form, Thoreau's composition had been presented as a lecture entitled "The Rights and Duties of the Individual in Relation to Government" delivered twice before the Concern Lyceum in 1848. It appeared the next year in Elizabeth Peabody'sgéestheticgggpers as "Resistance to Civil Government.” Later it was to be called "Civil Disobedience.” See the following: Thoreau: Peeple,_Principles, and Politics, edited by Milton Meltzer (New York: Hill and Wang, American Century Series, 1963), pp. 35-36; Concord Rebel (A Life of Henry,§, :horeau) by August Derleth (new York: Chilton Company, 1962), pp. 69, 9,846,204. 76 77 l to the issue of the moral law in conflict with government law.“ He contended that "it is not so desirable to cultivate a respect for the law, so much as for the right. The only obligation which I have a right to assume is to do at any time what I think is right."2 The duty of ”right" above the question of law would become a fundamental principle of King's social reform movement. 0n the relation of unjust laws to moral man, Thoreau declared: Unjust laws exist: shall we be content to obey them, or shall we endeavor to amend them, and obey them until we have succeeded or shall we transgrass them at once? . . . If it [the government] is of such a nature that it requires you to be the agent of injustice to another, then, I say, break the law . . . . What I have to do is to see 3 . . that I do not lend myself to the wrong which I condemn." Specifically on the question of slavery, he averted the following: I know this well. that if one thousand, if one hundred, if ten men whom I could name--if ten honest men only--ay, if one honest man, in this State of Massachusetts, ceasing to hold slaves, were actually to withdraw from cOpartnership, and be lockedgup in the county_jail therefog, it would be the abolition of slavery in.America. For it matters not how small the begizning may seem to be: what is once well done is done forever. Reportedly, when Thoreau was incarcerated on an occasion for having broken what he considered an unjust law, a friend from the outside recognized him in the jail and remarked, "Why, Thoreau, what are 133 doing in there?" Replied Thoreau, in typically pregnant overtones, "My 1Heltzer, loc. cit. 2Carl Bode, ed., The Portable Thoreau (New York: The Viking Press, 1960), p. 111. also Heltser, loc. cit. 3;b1d., 119-20. ‘1b1d., p. 121. 78 friend, what you doing out there?“ "Under a government which imprisons any unjustly," he later wrote, "the true place for a just man is also a prison."1 So profoundly moved was King by this concept of "non-c00peration with evil"2 that he re-read Thoreau time and time again. King later said that "This was my first intellectual contact with the theory of nonviolent resistance."3 At the same time (the middle and late 1940's) while King was being introduced to Thoreau's "Civil Disobedience," one Mahatma K. Gandhi was already implementing the phi1050phy of passive resistance to free India from British rule. Gandhi's renowned movement is said to have been inspired also by Thoreau's concept.A Halter Rauschenbusch Not until he matriculated at Crozer Theological Seminary, 1948, did King enter upon a "serious intellectual quest for a method to elimi- nate social evil."5 Among the varied concepts encountered, that of the "social gOSpel," particularly as prepounded by Rauschenbusch, gained the ascendency in his thinking. King later wrote of the experience: Although my major interest was in the fields of theology and phiIOSOphy, I spent a great deal of time reading the works of the great social philosOphers. I came early to Halter Rauschenbusch's Christianity and the Social Crisis, which left an indelible imprint on my thinking by giving me a theological basis for the social concern which had already grown up in me as a result of my early experiences. 1151s.. p. 122. 2L. D. Reddick, Crusader without Violence (A Biography of Martin Luther King) (New York: Harper and Brothers, 1959), pp. 15-18. 3Hartin Luther King, Jr., Stride Toward Freedom (New York: Harper and Row, Perennial Library, 1964), p. 73. IAugust Derleth, Concord Rebel (A Life of Henry D. Thoregg) (New York: Chilton Company, 1962), p. 204. 5King, loc. cit. 6.19.11. 79 Rauschenbusch's was not, however, a philOSOphy with which King perfectly agreed. Though finding complete compatibility with the dynamics of a social gospel which demanded that one's religion go beyond himself to a positive influence upon his environ, he, nevertheless, detected in Rauschenbusch's brand at least two unacceptable elements, namely: (1) ”the nineteenth century 'cult of inevitable progress' which led him ‘liiuschenbuscEZ'to a superficial Optimism concerning man's nature," and (2) the danger of "identifying the Kingdom of God with a particular social and economic system-~a tendency which should never befall the Church . "1 TwO points on which King could find considerable agreement with Rauschenbusch are the following, which the present investigator extracted from works of the social philosopher: (1) There are two great entities in human life,--the human soul and the human race,--and religion is to save both. Christianity must offer every man a full salvation. The individualistic gospel never did this. Its evangelism never recognized more than a fractional part of the saving forces at work in God's world. Salvation was often whittled down to a mere doctrinal prOposition; assent to that, and you were saved. Social Christianity hold to all the real values in the old methods, but rounds them out to meet all the needs of human life.2 (2) . . . if the pulpit is willing to lend its immense power of proclamation and teaching, it will immeasurably speed the spread of the new conceptions. 'With the assistance of the clergy everything in matters of social reforms is easy; without such help, or in spite of it, all is difficult and at times impossible.‘ None can deny that the pulpit has the teaching function, and that its obligation runs wherever a moral question can lIbid. 2Halter Rauschenbusch, Christianizing the Social Order (New York: The Macmillan Company, 1912), p. 114. 80 be raised. Those who think the institutional Church a departure from.the spiritual mission of the Church, must concede all the more that the Church should teach plainly on the moral causes and remedies of social misery. If the Church is not to deal with mass poverty by its organized work, its obligation is all the greater to deal with it by the sword of the word. Preach- ing on social questions is not an innovation in the history of the pulpit. The Fathers, the great medieval preachers, the leaders of the Reformation--all dealt more boldly with public questions than the classical sermonizers of the genera- tions just preceding ours. In all the history of preaching the pulpit has perhaps never been so silent in this direction as in the nineteenth century before the social movement began to affect Christian thought.1 If a minister uses the great teaching powers of the pulpit sanely and wisely to open the minds of the people to the moral importance of the social questions, he may be of the utmost usefulness. . . .‘ The two previously mentioned points of agreement may be summarized thus: (1) Religion must concern itself with not only the £25255 but also the present life, ministering not merely to the individual person but also to the person's environment. (2) The pglpi£_must lend positive assistance for the effective dissemination of such a concept if social evils are to be eliminated. After lauding Rauschenbusch for his contribution to the Church in insisting that her gospel deal with both individuals and society, King states his resulting conviction resulting from his having read Rauschenhusch: It has been my conviction ever since reading Rauschenbusch that any religion which professes to be concerned about the souls of men and is not concerned with the social and economic conditions that scar the soul is a spiritually moribund religion only wait- ing for the day to be buried. It well has been said: 'A religion that ends with the individual, ends.‘ 1Walter Raunchenbusch, Christianity and the Social Crisis (New York: The Mbcmillan Co., 1917), pp. 357-58. 21bid., 367-68. 3King, loc. cit. 81 Following the reading of Rauschenbusch, King no doubt knew that his own potential pulpit would provide a platform for emphasizing the proverbial "here and now" as well as the "sweet by and by." Hohandas K . Gandhi It was also at Crozer Seminary that King first read Gandhi. Having just heard Dr. Mordecai Johnson (then president of Howard Uni- versity) give a lecture at the Fellowship House of Philadelphia on his visit to India, the young Crozerite was so moved by Johnson's message and so impressed by the idea of the applicability of Gandhi's non-violent movement to the Negro's struggle in America that immediately following the lecture he purchased about six books on the life and work of Gandhi, the renowned personality who led in India's passive resistance against British rule. Later, writing of his study of Gandhi, Dr. King said: As I read his works I became deeply fascinated by his cam- paigns of nonviolent resistance. The whole Gandhian concept of satyagraha (satya is truth which equals love and graha is force; satyagraha thus means truth-force or love-force) was profoundly significant to me. As I delved deeper into the philosophy of Gandhi, my skepticism concerning the power of love gradually diminished, and I came to see for the first time that the Christian doctrine of love, Operating through the Gandhian method of nonviolence, is one of the most potent weapons available to an oppressed penple in their struggle for freedom.1 LMartin Luther King, Jr., Strength to Love (New York: Harper and Row, Publishers, 1963), p. 138. Just as Thoreau created a term, "civil disobedience," to describe his protest, so Gandhi minted a Hindu expres- sion, "Satyagraha," to portray his protest philosOphy. Disliking the term "passive resistance," Gandhi offered a prize for a better name embodying his new kind of mass-yet-individual Opposition to unfair govern- ment. His cousin,‘uaganlal Gandhi, suggested "Sadagraha"-- meaning "firmness in a good cause." The suggestion was amended by Mohandas Gandhi to become "Satyagraha,"-- truth-force or love-force, being "strong not with the strength of the brute but with the strength of the spark of God." Gandhi says that Satyagraha is "the vindication of truth not by inflic- tion of suffering on the opponent but on one's self." In breaking civil law, one accepts (in good conscience) penalty for the violation. See The Life of lahatma Gandhi by Louis Fisher, p. 77. 82 King hastens to add, however, that at that particular time he acquired merely an intellectual understanding and appreciation of Gandhi's position and possessed ”no firm determination to organise it in a socially effective simation."1 Before reading Gandhi, King had felt that the ethics of Jesus were effective merely in "individual" relationship. Jesus' ineratives M‘>-‘——_J—_—_— _ to "turn the other cheek" and "love your enemies" were pertinent only, thought King, in situations when individuals [note the plural] were conflicting with other individuals (such as racial groups vs. racial groups and/or nations vs. nations). Gandhi, however, altered King's thinking. Gandhi deeply respected Jesus of Nazareth and, furthermore, accepted his pronouncements of the Sermon on the Haunt Olatthew ful-7:27) as furnishing significant bases for his own (Gandhi's) creed of non- violence.2 It was, indeed, by studying Gandhi that King's personal canon of thought on the power of love vis-a-vis social problems began to crystallize . King maintains: Gandhi was probably the first person in history to lift the love ethic of Jesus above mere interaction between individuals to a powerful and effective social force on a large scale. For Gandhi love was a potent instrument for social and collective transformation. It was in this Gandhian emphasis on love and nonviolence that I discovered the method for social reform that I had been seeking for so many months. The intellectual and moral satisfaction that I failed to gain from the utilitarianism of Bentham and Hill, the revolu- tiomry methods of Her: and Lenin, the social-contracts 1Ibis. 2Louis Fisher, Gandhi: His Life and Hesse e for the World (new York: New American Library (A Mentor Book A mentor Book ,1960), p. 129. See also H. K. Gandhi, Erijan (July 7, ), quoted in H. K. Gandhi: Non-Violent Resistange, ed. Bharatan Kumarappa (New York: Schocken Books, 1961), p. 176. H 83 theory of Hobbes, the 'back to nature' Optimism of Rousseau, and the superman philosOphy of Nietzsche I found in the nonviolent resistance philosOphy of Gandhi. I came to feel that this was the only morally and practically sound method Open to oppressed people in their struggle for freedom. King was quoted in Time (January 3, 1963, p. 14) to the effect that from his background he gained his regulating Christian ideals, while from Gandhi he learned his operational technique. Reinhold Niebuhr King's senior year at Crozer brought him into contact with the writings of Niebuhr, who, according to Bordern is ”the most important living American theologian.“ liebuhr's theology, an effort to apply Christianity to socio-politico-economic spheres, always "begins with the human, the material, the social."3 Niebuhr seems to have favored violent resistance to totalitari- anism. At least he interpreted Gandhi's nonviolent resistance to be dependent on circumstances when he wrote that "violence could be used as the instrument of moral goodwill, if there was a possibility of a triumph quick enough to obviate the dangers of incessant wars," which means, continues Niebuhr, "that nonviolence is a particularly strategic instrument for an oppressed group which is hopelessly in the minority and has no possibility of developing sufficient power to set against «4 its Oppressors. 1King, Stride, pp. 78-9. 2William Bordern, A Lazgn's Guide to Protestant lheolon (New York: The lacmillan Company, 1955), p. 147. 311914.. p. 143. 4 Reinhold Niebuhr, moral lien and Inoral Socie Ethics and Politics) (New York: Charles Scribner s Sons, pp. 25 . f. 84 On the other hand, and while Martin Luther King, Jr., was only three years of age, in 1932, liebuhr presaged that "the emancipation of the Negro race in America probably waits upon the adequate deve10pment of this kind [nonviolent resistanc_g7 of social and political strategy."1 He recognized, nevertheless, that "the white race in America will not admit the Negro to equal rights if it is not forced to do so. Upon that point one may speak with a dogntism which all history justifies."2 One premise for such a conclusion might be Niebuhr's belief that power and pride are closely allied and that the ego, threatened by insecurity, grasps for more power rather than relinquishes or liberally shares it.3 whereas King agreed that power concedes nothing without demand, he disagreed with Niebuhr's charge that "pacifism" is a kind of passive nonresistance to evil asserting naive trust in the power of love. Niebuhr apparently viewed pacifism as an unrealistic submission to evil power. But King contends that true pacifism is: . . . a courageous confrontation of evil by the power of love, in the faith that it is better to be the recipient of violence that the inflicter of it, since the latter only multiplies the existence of violence and bitterness in the universe, while the former may develope a sense of shame in the oppo- nent, and thereby bring about a transformation and change of heart. Yet there reuined -ch in the thinking of liebuhr which King found palatable, namely: (1) liebuhr refuted the false Optimism charac- —-+ 1%.. p. 252. 21bid.. p. 253. 3Reinhold Niebuhr, Qe lature and Destiny of Man (law York: Charles Scribner's Sons, l941),pp.’l f. 85 teristic of a large segment of Protestant liberalism, without falling into the anti-rationalism of Karl Barth or the semi-fundamentalism of other dialectical theologians, and (2) he exercised unusual insight into human. nature and the behavior of nations and social groups, the complexity of human motives and the relation between morality and power, and kept in view the reality of sin. writing with prephetic accuracy, the noted theologian seemed to have ,prognosticsted the eventual emergence of a nonviolent protest move- ment by legroes in the following words: One waits for such a camaign with all the more reason and hope because the peculiar spiritual gifts of the Negro endow him with the capacity to conduct it successfully. He would need only to fuse the aggressiveness of the new and young negro with the patience and forbearance of the old legro, to rob the former of its vindictiveness and the latter of its lethargy.1 Personalism It -is altogether relevant to devote attention to the concept of "personalism,” for King considers it his basic philosophical position.1 While a .student at Boston University, under the direction of the late Dr. Edgar s. Brightman (one of America's leading advocates of the concept)2 and Dr. L. Harold DeWolf, King delved deeply into the element of personal idealism, or personalism, which maintains that personality comprises the clue to the meaning of ultimate reality and insists further the importance of the dignity of heme personality. AAA—A 1Niebuhr, Moral Man, p. 254. 20!! page 40 of the present study, it is noted that King, before matriculating at Boston University, had been accepted for graduate stud- ies at Edinburgh University (Scotland). When the writer asked Dr. King why he went to Boston instead, Dr. King replied that it was mainly be- cause of his interest in philosophical theology and the presence of Dr. Brightman (a foremost teacher in this area of study) that finally "tipped the scale” in favor of Boston University. (Personal Interview, August 31, 1966). e : *v.~—__~_-’4 86 Borden Parker Bowne, predecessor to Brightman and also a leading exponent of personalism, provides a rather explicit brand of the philosOphy as set forth thus: Personalise conceives reality as a self or belonging to a self. By self is meant a unitary, self-identifying con-. scious agent. A self capable of the realisation of values . may be called a person. . . . Synapsis is the ultimate form of intelligibility. All parts can be understood only when interpreted through their membership in the whole person to which they belong . . . . Reality is rational and hence in some‘way an organic whole . . . . In the final synopsis of thought all reality must be viewed as conscious experience . . ._Z§ignifying[ that concrete reality is a self or person. Providing the present inquirer with a further definition of per- sonelimm together with the moral implications thereof and King's rela- tion thereto, Dr. Dewolf says: Briefly, personalists believe that the basic reality is per- sonal. the Supreme Person, God, is the source of all that process which we call the physical universe and the creator of all other persons. Since human personality is in the likeness of God and the object of God's own love, every human person, however humble or'wicked, must be treated as of inestimable dignity and worth. In metaphysics the person- aliate believe that the physical universe exists only by the energizing of God in the experience of persons, including himself. I do not know whether Dr. King subscribes to this account of the physical universe or not. However, he has been, as he confesses, deeply influenced 2y other onto- logical and ethical ideas of personalism. Because personalism is a philosophy which assumes a Christian and religio-ethical view of life, King could identify with it and incul- cate it into his theological presuppositions. The demand of personalism that only personality (finite and infinite) is ultimate reality afforded 1Walter G. linelder and Lawrence Sears, ed., 11:; Development of American Philosophy (Cambridge: 2Personal Interview, larch 6, 1966. following the interview with Dr. Deuolf, the present investigator sent to himlnotes from the interview for any recommended revisions. This definition of "person- alism" is from Dr. Dewolf'e reply. Bis letter is found in Appendix I M. 87 King two convictions: (1) a metaphysical and philosophical foundation for the idea of a personal God, and (2) a metaphysical footing for the dignity and worth of all human personality. G. W. P. Hegel Just prior to the death of his teacher, Edgar S. Brightman, King had been studying under him at Boston University in an analysis of that monumental work of Hegel, Phenomenology of Hind. He read also, in spare time, Hegel's Philosophy of History and Philosophy of 1132;. One of the salient philosophies of Hegel with which King came to grips was that of "absolute idealism." A relatively brief definition of the concept is given by Hordern when he writes: Idealism is based on the belief that, if man is to have any faith in his knowledge, he met presuppose a rational struc- ture to the world apart from his mind. Ken's reasoning powers, his logic and his a priori asstmptions can only understand the world if the world acts in accordance with them. In other words, we can only trust our minds if the world is ultimately based on mind or reason. Idealism thus came to interpret all reality as the manifestation of a divine mind. Idealism seemed very appealing to many Chris- tians because it attacked all philosophies of materialism. Idealists like Royce and Hegel had made Christian terminology an inherent part of their systems. But to these men the Christian doctrines were only symbols of rational truths known to men's reason. Thus the divinity of Jesus was a symbolic statement for the fact that all men have a divine aspect to their natures. The basic concept of the Bible, which is that God has revealed himself in certain events of history was considered by the idealiste as naive and pre-philosophical.1 King strongly disagreed with the Hegelian philosOphy of "abso- lute idealism,” considering it "rationally unsound“ as "it tended to «2 swallow up the nmny in the one. There were other aspects of ‘Hegel's l-Hordern, 02. cit., pp. 85-6. 2King, Stride, p. 82. 88 thinking, however, which King found stimulating and with which he concurred. For example, Hegel's contention that "truth is the whole" led King to what he later termed "a philosOphical method of rational "1 King admits further that the Hegelian analysis of the coherence. dialectical process aided him in realising that growth comes through struggle. In a laconic tribute to Dr. King's facility in translating his complex learning into apprOpriately simple symbols and thought forms for sermon situations, Ernest Dunbar, Senior Editor for Look, wrote: "In. the pulpit, King su-ons up masterful oratory that blends Hegel with hallelujahs.”2 Mg versus M and £59; 'l‘hat love is the ethic which provides the basic framework within which Dr. King functions as both a preacher and a human rights leader has already been discussed on pages 24 and 25 of the present study. King himself likes to underscore the particular emphasis of love that motivates his activities by referring to the three most popular Greek words for love, namely: gags... w, and £593. Offering an explanation for each of these phases of love, King notes that in the philosophy of Plato gags denoted the yearning of the soul for the divine.3 King observes that eros has come now to depict a rather aesthetic or romantic sort of love. the semanticist would probably direct us to the current denotation and connotation of the 1King, Stride, p. 82. 2Ernest Dunbar, "A Visit with Hartin Luther King," Look 3r1ng; op. cit., p. 86. 89 English "erotic" (a derivative) to remind us of the general, present- day interpretation of 352;. In antiquity, the Greeks viewed grgg as a "daemon" driving man beyond himself to fulfillment which, in Plato's opinion, could be achieved only in a final vision (by the soul) of truth, beauty, and goodness in eternity.1 Philia is understood by Dr. King to mean an "intimate affection between personal friends," a kind of "reciprocal love; the person loves because he is loved."2 Dr. King is emphatic in explaining that when he preaches about loving those who Oppose you, he means neither.g£gg nor phili; but ggegg,-an understanding, redeeming good will for all men, an over- flowing love which is altogether spontaneous, unmotivated, groundless, and creative, and is set in Operation by no quality or function of its object.3 Further descriptions which King gives for gggpg are the fol- lowing: 1. It is disinterested love, that is, the individual exer- cising it seeks not his own good, but the good of his neighbor. 2. It springs from the‘gggg_of the other person. 3. It is not a weak and passive but "love in action." 4. It denotes a recognition of the fact that all life is interrelated.4 In the New Yestament of the Bible, aggpe reaches its most exalted function in God's love 1V'anA. Harvey, A.Bandbook of theological Terms (New‘York: the Hacmillan Company, .1964), p. 14. 2King, loc. cit. 90 revealed through the giving of Jesus Christ for a sinful world.1 Dr. King firmly believes that only‘gggpg love will heal a community beset by racial ills and that he is called of God to preach and practice this love in order to "restore" the comaunity and to resist injustice and meet the needs of humanity. The Social Gospel The social gospel, which is a product of liberal theology,2 strongly stresses "the need to apply Christian principles, not only to personal life, but also to the solution of the great social problems of our time."3 Basically, the social gospel, an effort to Christianise society, is not really new in history. Hedieval Catholicism, Calvinism, and the Protestant Reformation sects certainly bore a message for society; nevertheless, "there was a modern twist . . . as it appeared among liberal Christians of the late nineteenth and early twentieth centuries."4 Social gospelers were insisting that it is not sufficient to preach a fire insurance gospel to save a man from.hell. It is useless, they contended, to save men one‘by one while a corrupt social system is "5 "damning them by the thousands. As man lives in, and is largely libid. 2In the rhetorical biography, Chapter II, pages 15-19, note the discussion of liberalism as it relates to fundamentalism and neo- orthodoxy; also discussed there is Dr. King's relationship to these three emphases of theology and his current theological identification as interpreted by a leading contemporary theologian. A discussion of "liberalism" appears in Chapter II, rather than in the present chapter on theological themes, in order to afford the biographical setting and context in*which religious liberalism affected the develOpment and growth of Dr. King. 3L. Harold Dewolf, Present trends in Christian Thought (Rev York: Association Press, 1960), p. 18. d O O O O :ggr arm, op cit , p 94 91 molded by, society, they argued, a corrupt society inevitably corrupts man. ‘lany social gospelers supplanted a life after death with a hape for a utOpian earthly community. Quite frequently, the "Kingdom of God" to which Jesus Christ summoned men‘was interpreted to mean not life after death nor an earthly society established by God's apocalyptic event in the Second Advent of Christ but rather a society where men live in brotherhood, love, and justice. Hot God but man with the help of God was to con- struct such a society. Although the social gospel had no one formula for saving society, it did tend to assert that Christians had clear, moral choices to make in areas of economy, politics, and social order. Some social gospel thinkers would go so far as to identify the Christian social order with such ideologies as democracy, socialism, the New Deal, or the cosperative movement.1 "Peace" and "race“ were perhaps the two most discussed issues among social gospelers. Both war and racial discrimination were repudiated. 1113 SBMCIS whether explicitly stated or implicitly implied, the consistent overoall theme of the sermons of Dr. hartin Luther King, Jr., is that all men must live together as equal human beings in a brotherhood or in what the noted philosopher-theologian, Josiah Royce, calls the "Beloved Co-nity."2 Other than in those theologians and social philosophers 11bid. ZHordern, op. cit., p. 86. 92 discussed in the previous section of this chapter, this predominant theme probably finds its impetus also in Paul Tillich, concerning whom King writes: "All theology as he fiillich'i sees it, has a dual function: to state the basic truth of the Chriuian faith and to interpret this truth in the existing cultural situation. In other words, theology has both a 'kerygmatic' and an 'apologetic' function."1 Yypical expression of this general theme (regardless of the specific tapic of the sermon) is the following: the real tragedy . . . is that we see people as entities or merely as things. Yoo seldom do we see peeple in their true humanness. A spiritual myopia limits our vision to external accidents. we see men as Jews or Gentiles, Catholics or Pratestants, Chinese or American, Negroes or whites. We fail to think of them as fellow human beings made from the same basic stuff as we, molded in the same divine image. The priest and the Levite saw only a bleeding body, not a human being like themselves. But the good Samaritan will always remind us to remove the cataracts or provincialism from our spiritual eyes and see man as men. If the Samaritan had considered the wounded man as a Jet first, he would not have stopped, for the Jews and the Samaritans had no dealings. He saw him as a human being first, who was a Jew only by accident. Ihe good neighbor looks beyond the external accidents and discerns those inner qualities that make all men human and, therefore, brothers. (Sermon: "On Being a Good Neighbor") Ordinarily, perhaps, a homiletician might criticise King for selecting one, constant, and never-wavering theme, because it may seem not to allow for the variety of thematic sermonising which is thought to lIartin Luther King, Jr. , "A Comparison of the Conceptions of God in the ninking of Paul Yillich and Henry Nelson Hieman" (Ph.D. Disserta- tion, Graduate School, Boston University, 1955), p. 16. noticing a con- spicuous absense of any explicit reference to Henry Helson Vienna in King's sermons (particularly in view of several references to Paul Yillich), the writer asked Dr. King if Wienn exerted any influence at all on his theological beliefs. Dr. King's response was mildly negative; then he further explained that the reason for a lack of references to Vienna in his sermons is that Hieman's theology was somewhat humanistic, almost naturalistic in its emphasis and, as such, was rendered more incompatible to his (King's) theology. Dr. King hastened to add, how- ever, that Hieman had made valuable contributions to the over-all body of theological knowledge. (Personal Interview, August 31, 1966). 93 characterise the best preachers. One must take into account, however, the guideline given by Hines when he reminds us that "a speaker's tapic is often suggested, sometimes dictated, at least in a general way, by the occasion."1 Such is the case with Dr. King, who, as a universally known preacher championing the human rights movement, is generally expected to address himself to the cause he espouses. His first biographer, Beddick, admdts that race relations constitutes King's primary concern and expresses hope for the day'when his talented preaching‘will include other areas. At one time, King himself granted that the demanding acti- vity of the civil rights movement had caused him to lead "a life of giving out and never stopping to take in." "I have lost freshness and creativity. I cannot write new speeches each time I talk, and it is a great frustration to have to rehash old stuff again and again."2 Such a healthy and wholesome self-analysis contributes toward accounting for the greatness of the man. There are within his sermons, nevertheless, specific Christian themes observed by the present investigator as appearing most frequently and which, therefore, mdght be considered a reliable indicator of King's theology. Yhe purpose here is not to offer an exhaustive analysis of but rather to list the kinds of theological conceptions common to his sermonic discourse. We shall now present these tenants. l'Janes A. Hines, Speech-Hang (New York: D. Appleton-Century (JO-put}, 1938). Fe 49. 2Londonwainwright, "Iartyr of the Sit-ins," Life, (November 7, 1960), pp. 133-34. 94 God Dr. King's most explicit expression on the doctrine of God is found in the sermon "GOD IS ABLE," in which He is described as a super- natural Being who possesses the quality of omnipotence, that is, unlimited power. Delineating three specific abilities of God as against specific "threats" to God (namely, (1) that God is being replaced by man's scientific genius, space gravel, and mastery of the cosmic order, (2) that colonialism and segregation are necessary evils substantiated by history, and (3) that problems and disappointments of life may crush mankind), King says respectively that (1) God is able to sustain the vast scape of the physical universe, (2) God is able to subdue all the powers of evil.Z:mid the contemporary cry that "God is dead," King declares that segregation is dying7, (3) God is able to give man internal resources to confront the trials and difficulties of life. As if to combat deism, the belief that God is creator~and final judge of man but‘flho in the interval remains aloof from, and completely beyond the range of, human experience, King says in the sermon "tug DEAIB OF EVIL UPON IKE SEASEORE" that God sustains‘ais world and its inhabitants. Be proclaims: We met be reminded anew that God is at work in his universe. He is not outside the world looking onwwith a sort of cold indifference. Here on all the roads of life, he is striving in our striving. Like an ever-loving rather, he is working through history for the salvation of his children. As we struggle to defeat the forces of evil, the God of the universe struggles with us. A similar picture of a creator-God is seen in the sermon "IRA! IS m2". As if to contend with atheism, disbelief in the existence of a supreme being, the sermon "ARTIDOIBS FOR.!EAR” argues that "Irreligion . . . 'would have us believe that we are orphans cast into the terrifying 9S immensities of space in a universe that is without purpose or intelli- gence." Assuming that God fosters justice, freedom, and love for the wel- fare of his creatures, how does Dr. King account for the existence of racial segregation and discrimination in a God-created and God-sustained world? Ihe sermon "SHAIIERED DRENIS" answers: We as s peOple have long dreamed of freedom, but we are still confined to an Oppressive prison of segregation and discrimi- nation . . . .‘Imst we conclude that the existence of segre- gation is a part of the will of God, and thereby resign our- selves to the fate of Oppression. Of course not, for such a course would be blasphemy, because it attributes to God some- thing that should be attributed to the devil. God, then, in the sermons of King, is the sustaining power in the universe whose presence assures the ultimate triumph of good over evil. As the one who provides man*with inner resources to meet effectively life's problems, God works not separately but in cOOperation with man‘s faith to cast out evil in any form from man's environment. 'Jesus Christ Io Dr. King, Jesus Christ is divinity clothed in.humanity. ‘Ke it is who has come to mankind for the expressed purpose of revealing God. In posing the following epistemological question, the sermon "mm DIMENSIONS OF A mm LIFE“ provides also an answer: where do we find this God? In a test tube? ho.‘Where else but in.Jesus Christ, the Lord of our lives. By‘knowingflhim 'we know God. Christ is not only God-like but God is Christ- like. Christ is the word made flesh. ‘ne is the language of eternity translated in the words of time. If we are to know what God is like, and understand his purposes for mankind, ‘we must turn to Christ. By commiting ourselves absolutely to Christ and his way we will be participating in that marvelous act of faith that will bring us to the true knowledge of God. Typical expressions which the present writer interprets as indica- tive of King's belief in.a God-Christ are: "our'Lord and Hester, Jesus 96 Christ" and "God in Christ" (both from the sermon IRANSFOMED noncon- I’OMSI'"), the "Body of Christ" (referring to the Christian church, in the sermon "PAUL'S rm 1'0 AIRMCAH millerAllS"), "God through Christ" (Sermon: "3mm DREAIS"), and the "gospel of Jesus Christ" ("11W SHWLD A CHRISTI“! VIE! WISH") . Jesus Christ provided man with a divine epistemology. He consti- tuted God in human flesh, living among men to demonstrate how man met live in terms of basic virtues and moral relationships with Christians generally recognises as God-ordained. the Church In calling the church the Body of Christ, "PAUL'S LETTER TO W MW" portrays a mystical relation between the church and its Spiritual Leader. Dr. King does more than utilize the phrase as a borrowed term from the Apostle Paul (1 Corinthians 12:27). To him the church actually comprises the mystical body of Jesus Christ. Concerning the relationship of the church to its environment, the sermon "LOVE II ACIIOI" declares that the church is the chief moral guardian of the cmnity and as such must implore humanity to be "good" and Well-intentioned" and must also extol ”conscientiousness" as well as “kimdheartednsssJ' lot only does humanity look to the church for moral guidance but the church, indeed, should disconnect itself with the 3.11.952 393 (the tendency of society to be apathetic about apprOpriate change) and unequivocally address itself also to man's plight caused by economic deprivation and a corrupt political and social system. ("A KIOCK A! mum) Bow cast the church relate to the state? the same sermon propounds : 97 The church must be reminded once again that it is not to be the master or the servant of the state, but the conscience of the state. It must be the guide and the critic of the state,--never its tool. As long as the church is a tool of the state it will be unable to provide even a modicum of bread for men at midnight. What leads to an irrelevant church, a church which finds itself out of touch with its milieu? After having presented a historical back- ground of how the Protestant Reformation appropriately purged the stag- nant medieval church, Dr. King speaks of an extreme element of Reforma- tion theology in the Calvinistic doctrine of the total depravity of man, which encouraged an otherdworliness and thus a rather anti-social con- cern ("TEE AISUER TO A PERPLEXING QUESTION"): This lopsided Reformation theology has often led to a purely otherworldly religion. It has caused many churches to ignore the "here" and emphasize only the "yonder.” By stressing the utter hepelessness of this world and emphasising the need for the individual to concentrate his efforts on getting his soul prepared for the world to come, it has ignored the need for social reform, and divorced relation from life. It sees the Christian gospel as only concerned with the individual soul. Recently a church was seeking a new minister and the pulpit coumittec listed several qualifications that he should possess. The first qualification.was: 'He must be able to preach the true gospel and not about social issues.’ This emphasis has lead to a dangerously irrelevant church. It is little more than a country club where people assemble to hear and speak pious platitudes. Further irrelevancy ensues from the church's apparently typical stand (or lack of a stand) regarding war: In the terrible midnight of war men have knocked on the door of the church to ask for the bread of peace, but the church has often disappointed them. What more pathetically reveals the irrelevancy of the church in present-day world affairs than its witness regarding war? In a world gone mad with arms buildups, chauvinistic passions, and imperialistic exploitation, the church has either endorsed these activities or remained appallingly silent. During the last two world wars, national churches even functioned as the ready lackeys of the state, sprinkling holy water upon the battleships and joining the mighty armies in singing, 'Praise the Lord and pass the ammuni- tion.‘ .A weary world, pleading desperately for peace, has often found the church morally sanctioning war. ("A [DOCK Ar ”MIG-IT") 98 Dr. King does not hesitate to specifiy the Christian church. the spiritual body on earth to which he unstintingly devotes his time and talent. as having had an active part in establishing racial segregation and discrimination. as charges in the same sermon: It is to the everlasting shame of the American church that white Christians deveIOped a system of racial segregation within the church, and inflicted so many indignities upon its Negro worshippers that they had to go out and organize their own churches. Putting its finger on the divisive and unChristian American system of a "white church" and a "llegro church," the sermon "PAUL'S LETTER ro AIBRICAII CHRISTIAIIS" posits the query: how can segregation exist in the true Body of Christ? In appraising the wristian church in general, King does not fail to chide the so-called legro church in particular. lie brings to the fore two ineffective extremes often found in the church of this ethnic group: There are two types of Negro churches that have failed to provide bread at midnight. One is a church that burns up with emotionalism and the other is a church that freezes up with classism. he former is a church that reduces worship to enter- tainment, and places more emphasis on volume than on content. It confuses spirituality with muscleality. The danger of this church is that its members will end up with more religion in their hands and feet than in their hearts and souls. So many peeple have gone by this type of church at midnight, and it had neither the vitality nor the relevant gospel to feed their hungry souls. The other type of legro church that leaves men unfed at midnight is a church that develops a class system within. It boasts of the fact that it is a dignified church. and most of its meflers are professional peeple. It takes pride in its exclusiveness. In this church the worship ser- vice is cold and meaningless. The music is dull and uninspir- ing. The sermon is little more than a nice little essay on current events. If the pastor says too much about Jesus Christ the meters begin to feel that he is taking the dignity out of the pulpit. If the choir sings a Negro spiritual, the meibers bow their head in shame feeling that this is an affront to their class status. The tragedy of this type of church is that it fails to see that worship at its best is a social experience with peeple of all levels of life conning together to realise their oneness and unity under God. This church ends 99 up losing the spiritual force of the 'whosocver will let him come' doctrine, and is little more than a social club with a thin veneer of religiosity. When men have gone by this church at midnight they have either been ignored altogether because of their limited education or they have been given a loaf of stale bread that has been hardened by the winter of morbid class consciousness. ("A m AT mum") According to the sermon mamas WOMST," the church has been rendered fragile through a dilution of its gospel and through conforming to the status 33 of the world. no challenge is set forth: Ever since that time [the Apostolic era, first and second centugics A.D.. when the church thrived in its primitive pwegl the church has been like a weak and ineffectual trum- pct making uncertain sounds, rather than a strong trumpet sounding a clarion call for truth and righteousness. If the church of Jesus Christ is to regain its power, and its manage its authentic ring, it must go out with a new determination not to conform to this world. In short, the sermons of Dr. Iartin Luther King, Jr., reveal his serious dissatisfaction with, and his expressed hope for, the church. He feels that the church should not be a thermometer, recording and registering the temperature of majority opinion but a thermostat, trans- forming and regulating through precept and example the tcwcrature of society. As the qctical Body of Christ and as God's supreme channel on earth for truth, rifit-coucnecs, justice, and peace, the church should serve as a moral conscience to its environment and should seek to contri- bute to the answer of mankind's social, economic, political, as well as spiritual needs. The Preacher . References to the ministerial profession in the sermons of King depict a dissatisfaction similar to that regarding the church. Preachers often conform when they should transform, they frequently preach sermons irrelevant to the real needs of mankind, and they 100 apparently feel safer when functioning within the physical and philo- sophical walls of the church building. from "TIAISFOMED IOICOIII'OUIST," the scathing admission comes: . . . we preachers have often joined the enticing cult of con- formity. We, too, have often yielded to the success symbols of the world, feeling that the size of our ministry must be measured by the size of our automobiles. So often we turn into showman, distorting the real meaning of the gospel, in an attempt to appeal to the whims and caprices of the crowd. We preach soothing sermons that bypass the weightier matters of Christianity. We dare not say anything in our sermns that will question the respectable views of the comfortable members of our congregations. If you want to get ahead in the ministry, conform: Stay within the secure walls of the Sanctuary. Play it safe. How many ministers of Jesus Christ have sacrificed truth on the altar of their self-interest, and, like Pilate, yielded their convictions to the demands of the crowd. Additional consents which provide insight into Dr. King's concepts of the ministry are: l. The minister's sermon, disappointingly, is often "little more than a nice little essay on current events." ("A “OCT. AT XIDIIGI'T") 2. The pulpit, in many instances, does not give us "objective and unbiased truth." ("A much HID AND a TENDER W') 3. "The most popular preachers are those who can preach soothing sermons on 'now to be nappy' and 'low to Relax.‘ Some have been tempted to re-translate Jesus' comand to read 'Co ye into all the world and keep your blood pressure down and lo I. will make you a well-adjusted personality.‘ All of this is indicative of the fact that it is midnight in the inner lives of men and women." ("A ”OCR AT mules-Pu 4. The Christian preacher has a responsibility to discuss Comnism with his congregation for three reasons: 101 a) Believed in by almost one billion peoples of the world, communism is embraced by many as a religion and is such a force today as cannot be ignored. b) Con-union is the only serious rival to Christianity. (Judaism, Buddhism, Hinduism, and lohamedanism may stand as possible alternatives to Christianity but cosmlunism is the most formidable rival.) c) It is unfair and unscientific to condemn a system without first knowing what that system teaches and why it is wrong. ("am sum A cansrus vzmv contestant") Other than the implied solutions accompanying the charges, King's remedy for the ministerial profession is general. He urges that preachers recapture something that early firistians had; they were aglow with a wholesomely radical gospel. Ian Dr. King's estimate of man is dualistic. In the sermon entitled WT 18 m," he states that man is created by God in the ”image of God," thereby possessing a rational capacity and the ability to fellow- ship with the Divine; on the other hand, and true to his imputed theo- logical position as a ”moderate liberal,"1 King admits in the same sermon that "man is a sinner" who possesses, however, the Cod-bestowed "ability to choose between alternatives, so he can choose the good or the evil, the high or the low." The dualism in the nature of man (at once a crea- ture characterised as both good and bad) results, according to King's __._i sermon, from the concept that "he has misused his freedom [This quite ‘t. harold molt. Present Ecnds in Christian m5 (low tori: Association Press, 1960), p. 18. Also on page 18f. of the present study, the meaning of "moderate liberal" is discussed. 102 possibly is a reference to the sin of man in the Garden of Eden or at least a reference to the over-all concept of the fall of mag—i"; hence, ”some of the image of God is gone. Therefore, man is a sinner in need of God's divine grace." That can is indeed free and fulfills God's pur- pose in life only by exercising "a voluntary choice” finds brief treat- ment in "1118 ours as 3111. UPC! m SI’ASIQRB."1 How does Dr. King recon- cile the freedom of man with the fatalistic brand of predestination? he does not. he simply recognises certain inherent limitations upon man by virtue of man's existence in time and space. The sermon, “Slam ems, " elaborates : Since freedom is a part of the essence of man, the fatalist, in his denial of freedom, becomes a puppet and not a person. he is right in his conviction that there is not absolute freedom, and that freedom always Operates within the frame- work of predestined structure. Thus a man is free to go north from Atlanta to Washington or South from Atlanta to liami. But he is not free to go north to hiami or South to Washington. freedom is always within destiny. But there is freedom. we are both free and destined. Freedom is the act of delib- erating, deciding and responding within our destined nature. Even if destiny prevents our going to some attractive Spain, there still remains in us the capacity to take this disappoint- ment, to answer it, to make our individual response to it, to stand up to it and do something with it. Fatalism doesn't see this. It leaves the individual stymied and helplessly inade- quate for life. "TIE Answer TO A PM” QUESTIOI“ proffers a solution to the question of why cannot man deliver himself from his moral, social, eco- nomic, and political evils. bphasising man's corrupt nature as the 1"in several of Dr. King’s sermons, Paul Tillich is a salient source for the doctrine of the freedom of man. in an all-inclusive decla- ration su-arising his concept of this doctrine, King proclaims: 'Ian, says Paul Tillich, is an because he is free." ("IN SHOULD A GRISTIAI VIE cosmnsaz"). All other references to or quotes from Tillich on men's nature in the sermons of Dr. King pertain to Tillich’s dogma of the "courage to be" or the incumbency upon man to determine to go on living, asserting, and achieving "in spite of" roadblocks, obstacles, and disap- pointnants . (Sermons containing this concept include: "sum IM" AID "ARMS TOR FERN) 103 major element in the problem, Dr. King says: The answer to this question is rather simple. lhn by his own power can never cast evil out of the world. The humanist's hope is an illusion. It is based on too great an Optimism concerning the inherent goodness of human nature. There are thousands of sincere and dedicated peeple outside the churches ‘working unselfishly through various humanitarian movements to cure the world of its social evils. I would be the last to condemn these people because they have not yet found their way to God, for 1 would rather that a man be a committed humanist than an uncommitted Christian. But so many of these dedicated people, having no one but themselves to save themselves, end up disillusioned and pessimistic. They are disillusioned because they started out with a great illusion. For them there is no sinner or no sin. lumen nature is essentially good, and the only evil is found in systems and institutions; just enlighten people and free them from the crippling yoke of poverty, and they will save themselves. All of this sounds wonderful and soothingly pleasant. But it is an illusion wrapped in superficiality. It is a kind of self-delusion ‘which causes the individual to ignore a basic fact about human nature e lore than just the negative aspect, Dr. King also underscores the positive potential of humanity and mankind's value in the reckoning of God as in the following words: Inn, for Jesus, is not mere flotsam and jetsam in the river of life, but he is a child of God. ls it not unreasonable to assume that God, whose creative activity is expressed in an awareness of a sparrow's fall and the number of hairs on a man's head, excludes from his encompassing love the life of man itself? be confidence that God is mindful of the individual is of tremendous value in dealing with the disease of fear, for it gives us a sense of worth, of belonging, and of et-homeness in the universe. ("AlTlDOTBS FOR I’M") it is not uncouon for Dr. King to abandon the directing of his sermon to the general category of generic men and address himself to a specific man (in terms of race), namely, the "legro" and the ”Caucasian." The legro.“ Isking a broad application of the text matthew 10:16) which advises, “be ye therefore wise as serpents, and harmless as doves," the sermon "A room III! LII A mm W offers the 104 following admonition to Negroes with respect to the race problem: This text has a great deal Of bearing on our struggle for racial justice. we as Negroes must combine tough mindedness and tender heartedness if we are to move creatively toward the goal of freedom and justice. There are those soft minded individuals among us who feel that the only way to deal with Oppression is to adjust to it. “they follow the way Of acqui- escence and resign themselves to the fate of segregation. In almost every pilgrimage up freedom's road some of the Oppressed prefer to remain Oppressed. Almost 2800 years ago loses set out to lead the children Of Israel from the slavery of Egypt to the freedom of the Promised Land. he soon discovered that slaves do not always welcome their deliverers. hey would rather bear those ills they have, as Shakespeare pointed out, than flee to others that they know not of. They prefer the 'fleshpots of Egypt' to the ordeals Of emancipation. But this is not the way out. This soft minded acquiescence is the way of the coward. ly friends, we cannot win the respect Of the white peOple Of the South or the peOples Of the world if we are willing tO sell the future Of our children for our personal and inediate safety and comfort. loreover, we must learn that the passive acceptance of an unjust system is to cooperate with that system, and thereby become a participant in its evil. loncOOperation with evil is as much a moral obligation as is cOOperation with good. there are those hard hearted individuals among us who feel that Our only way out is to rise up against the Opponent with phy- sical violence and corroding hatred. they have allowed them- selves tO become bitter. But this also is not the way out . . . . It creates many more social problems than it solves. So I am convinced that if we succumb to the temptation of using violence in our struggle for freedom, unborn generations will be the recipients of a long and desolate night Of bitterness, and our chief legacy to them will be an endless reign of mean- ingless chaos. There is still a voice echoing through the vista of time saying to every potential Peter, 'Put up your sword . . . . .'. There is a third way Open to us in our quest for freedom, namely, non-violent resistance. It is a way that conbines tough mindedness and tender heartedness. It avoids the com- placency and donothingness of the soft minded and the ‘ 'violence and bitterness of the hard hearted. It is tough enough to resist evil. It is tender hearted enough to resist it with love and nonviolence. It seems to me that this is the method that mmst guide our action in the present crisis in race relations. Ior met the legro assume that his segregated and discriminated lOt is providential. ‘lhe sermon "masses DBMS" gives the following 105 perspective: Inst we conclhde that the existence of segregation is a part Of the will of God, and thereby_resign ourselves to the fate of oppression. Of course not, for such a course would be blasphemy, because it attributes to God something that should be attributed tO the devil. The Caucasian.-- In an effort to palliate the white man's fear of the legro, King suggests a solution in the sermon WAITIDOTES FOR FEAR": If our white brothers are to master fear, they must depend not only on their commitment to Christian love but also on the Christlike love which the legro generates toward them. Only through our adherence to love and nonviolence will the fear in the white community be mitigated. A guilt-ridden‘white minority fears that if the legro attains power, he will with- out restraint or pity act to revenge the accumulated injustices and brutality of the years. A parent, who has continually ‘mistreated his son, suddenly realises that he is now taller than the parent. Will the son use his new physical power to repay for all Of the blows of the past? Once a helpless child, the legro has now grown politically, culturally, and economically. Iany white men fear retali- ation. The legro must show them that they have nothing to fear, for the legro forgives and is willing to forget the past. The legro_ must convince the white man that he seeks justice_ for both himself and the white man. A mass movement exercising —love and nonviolence and demonstrating power under discipline should convince the white community that were such a movement to attain strength its power would be used cree 'atively and not vengefully. What then is the cure Of this morbid fear of integration? We know the cure. God help us to achieve it! Love casts out fear. It is to the balance life that King summons humanity at large. This has three dimensions, namely, length (the inward drive to achieve one's personal ends and ambitions), breadth (the outward concern for the welfare of Others), and height (the upward reach for God). ("TIRBE‘IEIEI- smss as a mm tum} n noting the similarity between the theme Of this sermon by King O and that log the "Symmet Of Life"” Philli s brooks the‘writer ri i ed ofh “ether or 53; there was a conscious relationship. .%m r answered in the affirmative and stated that Brooks' sermon.had. ins ired8 him to develop the sermon "ems sneasmss or A camera 1.112. {mg ngpro- ceeded tO say that much of his preaching has been influenced byr Phillips Brooks. (Personal Interview, August 31,1966) 106 Love Although there have been in the present study three previous discussions of the love ethic in the life and ministry of King (pages 24-5, Carl T. Rowan's contrast between King and DuBois; pages 88-90, a diffen- tiation among "agape," "philia," and "eros;" pages 161-164 love as a target for criticism against King), it appears apprOpriate to refer to this cardinal virtue again--this time in the immediate context of King's sermons. It was pointed out in the preceding section of this chapter (under the heading "Man") that love constitutes the mastering remedy for the Caucasian's fear of the Negro. ("ANTIDOTES FOR FEAR"%, In the sermon "LOVE IN ACTION," forgiveness is depicted as an active expression of love. In another sermon "LOVING YOUR ENEMIES," Dr. King affords essentially the identical treatment of love as in "LOVE IN ACTION," emphasizing the element of forgiveness as its empirical manifestation. However, in "LOVING YOUR EIEMIES," he goes beyond what he calls the "practical Egg" of loving enemies to the "theoretical ghz." Assuming that the absence of love brings inevitably its opposite (hatred), Dr. King presents the following reasons for loving: 1. Hate multiplies hate-~the endless cycle must be discontinued. 2. Hate renders not only the hated but the hater scarred and distorted. 3. Love is the only force capable of transforming an enemy into a friend. 4. Loving one's enemies is not only a commandment from God but also a pre-requisite to knowing God. 107 It is this particular sermon that includes a discussion of the three emphases of love as expressed in the Greek words: gggpg.,pfl$l$g. and‘gggg. (An interesting and perhaps even significant observation by the present investigator concerns a statement that King makes about these three'words. Dr. King remarks that "In the Greek New Testament are three wordsforlove...ggg...p_t§_l_ig...gg§p_g...." meobser- vation is that the Greek New Testament carries only two words (philia and ‘35325) for love. The other word for love to which he refers (2522), though a part of the Greek language (Classical) is not included in the New Testament (Kaine). That fgggg is never used in the New Testament"1 may be rather common knowledge to students of the Bible (particularly New Testament language students). Then why would King make such an erroneous statement? One possible explanation for this perhaps more academic than significant error may be due to the fact that while a student at Crozer Theological Seminary, he did not enroll in any of the Greek language classes.2 Listening to Dr. King preach and perusing his printed sermons -reveal almost incontestably that love is the most recurring of theological L L‘ 1 .ssuu‘ and Movements Of Thou ht in Contemporary,Protestantism) (Cleveland: The Wraushfng Compgny, 1958)? p. 217. 2Personal Interview, Dr. Norton 5. Enslin, march 7, 1966. In relating to the present writer the courses which Martin Luther King, Jr., took in his department (such as New Testament Life and Literature, The Gospels, and Greek Religion), Dr. Enslin mentioned that, as far as his records nd’ Kin d d not take an Greek lan u e c1 sses Durin th August Bl, lgggf’persgnal interview, 0%. King himgel§ con irmed Dr. Englinvs information and added that one of his (King‘s) keenest "regrets" is the fact that in all of his theological training he never took even one course in Greek. Although the present writer recognizes the possibility and even the probability of a causal relationshi between Dr. King's not studying Gree and Dr. King's error concerning t e "three words for love [In the New Testament7," he does not want to derive unwarranted assumptions from the obser ation. Admittedl , man other students of theology who have not had forms raining in the §reek anguage have nevertheless, been known to be i3 orme on the particu arly linggistic notation made here it may be a ed that some preachers avoid e technical error by prefac ng a discus- sio f t d 'th h a s at me t as: " are are three 0 1 war a in cfifi‘fieggi tagguaggfctwo of wfiic are fang? in the New Tag: £eSE." 108 themes to be found in his addresses. Prayer Dr. King strongly believes in, consistently practices,1 and urgently advocates the process of communication which men call prayer. His fervent desire, however, is that men would place prayer in a practical perspective. Associating prayer with race relations, the sermon "THE ANSWER TO A PERPLEXIRC QUESTION" first points out a misuse and then a suggestive right use of prayer: —_. The idea that man must wait on God to do everything has led to a tragic misuse of prayer. He who feels that God must do everything will end up asking him for anything. Some people see God as little more than 'a cosmic bellhop' that they will call on for every trivial need. Others see God as so omnipo- tent and man as so powerless that they end up making prayer a substitute for work and intelligence. A.man said to me the other day: '1 believe in integration, but I know it will not come until God gets ready for it to come. You Negroes should stop protesting and start praying.‘ Well I'm sure we all need to pray for God's help and guidance in this integration struggle. Bet we'will be gravely misled if we think it will come by prayer alone. God will never allow prayer to become a substitute for work and intelligence. God gave us minds to think and breath and body to work, and he would be defeating his own purpose if he allowed up to obtain through prayer what can come through work and intelligence. No, it is not either prayer‘gg human effort; it is both prayer‘ggg human effort. Prayer is a marvelous and necessary supplement of our feeble efforts but it is a dangerous and callous substitute. 'Noses discovered this as he struggled to lead the Israelites to the Promised Land. God made it clear that he would not do for themwwhat they could do for themselves. In the Book of Exodus we read: 'And the Lord said unto‘uoses, Wherefore criest thou unto me? Speak unto the children of Israel, that they go forward.' (Underlining ours) 1Note on pages 56-7 of the present work that it was a prayer experience which Dr. King says provided him'with the necessary inner forti- tude to continue leading the Mentgomery Protest, 1956. A further indica- tion of King's prayer practice is the fact that in the "H. L. King Collection" the writer observed in King's itinerary schedule that an average of from one to two (and sometimes three) days each week was devoted to "Day of Silence and Meditation." Such days did not include Sundays, when Dr. King is always occupying a pulpit. 109 In King's thinking, prayer bears an important relation to war. The same sermon previously quoted declares: We must pray earnestly for peace. But along with our prayers we must work vigorously for disarmament and suspension of nuclear tests. We must use our minds as rigorously to work out a plan for peace as we have used them to work out a plan for war. We met pray with unceasing passion for the emergence of racial justice. But along‘with this we must use our minds to deve10p a program and organise ourselves into mass non- violent action and use every resource of our bodies and souls to end the long night of racial injustice. We must pray unrelentingly for economic justice. But along with our prayers we must work diligently. . . . Prayer, then, to King, comprises a necessary Christian process that implores the Divine to act in behalf of mankind; but the process must be accompanied by human co-Operation and responsibility in terms of work and intelligence. Faith Along with candid self-analysis, courage, and love, faith provides a remedy for fear. ("ANTIDOTES FOR PEAR") . Contrasting the efficacy of man's faith in religion with his trust in psychiatry and man's hepe in utopianism with stark reality, he expounds: Abnormal fears and phobias that are expressed in neurotic anxiety may be cured by psychiatry; but the fear of death, non- being, and nothingness, expressed in existential anxiety, may be cured only by a positive religious faith. A positive religious faith does not offer an illusion that we shall be exempt from pain and suffering, nor does it imbue us with the idea that life is a drama of unalloyed comfort and untroubled ease. Rather, it instills us with the inner equi- librium needed to face strains, burdens, and fears that inevitably come, and assures us that the universe is trustworthy and that God is concerned. ”SEATTERED DREAMS" sees in faith a source of inner strength in the face of disappointments: 110 In the final analysis our ability to deal creatively with shattered dreams and blasted hOpeS will be determined by the extent of our faith in God. A genuine faith will imbue us with the conviction that there is a God beyond time and a 'Life beyond Life.’ Thus, we know that we are not along in any circumstance, however dismal and catastrOphic it may be. God dwells with us in life's confining and oppressive cells. Faith seems to be, for King, a medium by which may relies on a power up and beyond himself. That power is supernatural, for that power is God. Man's ability to meet adequately the issues of life is derived in direct ratio to his reliance on the higher power. Good and Evil The doctrine of dualistic forces existing in the universe, struggling for supremacy is quite prevalent in the sermons of King. These forces are irreconcilable Opposites and known as ”good" and "evil",-- "good" eventually to emerge as victor. ("Tl-IE DEATH OP EVIL UPON THE SEASHORE") . Is the existence of evil debatable?" that is, can it be a mere figment of the imagination? In the same sermon, which is King's most extensive discussion of "good" and "evil”, he maintains that while we may debate the origin of evil, only a victim of superficial Optimism would debate its reality. What is the relationship of good and evil to man? As discussed under the heading of 'Tian“ in the present chapter, man's nature itself is dichotomized by these forces in that he is at once a creature formed in God's image (good) and also a sinner (evil). Han, nevertheless, must strive to cast evil (in all of its mltiple forms) out of his midst. "But it will not be removed," admonisbes King, "by man alone nor by a Dictatorial God who invades our lives. It will be removed when we will Open the door and allow God s i.'—_ -f 111 through Christ to enter. 'Behold I stand at the door and knock,’ sayeth the Lord, 'if any man will Open the door I will come in to him and sup with him and he with It.” ("THE ANSWER TO A PERPLEXING QUESTION") . He says in this same sermon, when applying evil to a bad habit in a man's life, that the following is the formula for overcoming: What, then, is the way out? Not by our own efforts, and not by a purely external help from God. One cannot remove an evil habit by‘mere resolution; nor can it be done by simply calling on God to do the job. It can be done only when a man lifts himself up until he can put his will into the hands of God's will as an instrument. This is the only way to be delivered from the accumlated weight of evil. It can only be done when we allow the energy of God to be let loose in our souls. The force of "good" reveals itself in history in the form of justice, truth, righteousness, and peace, while "evil" comes in the form of injustice, falsehood, unrighteousness, and war. King"s concept of good and evil affords a basis for civil dis- obedience, as is recognized in the sermon "LOVING‘TOUR ENEMIES." Here he proclaims: We cannot in all good conscience obey your unjust laws, because nonco-Operation with evil is as much a moral obligation as is co-operation with good. Perfect Optimism characterizes the outlook of King with respect to the inevitability of the defeat of evil particularly regarding the ramifications of racial segregation and discrimination. He avers: Looking bact‘l;t the 1954 Supreme Court decision to ban segre- gation from public educating], we see the forces of segregation Brsdually dying on the seashore. The problem is far from solved and gigantic mountains of apposition lie ahead, but at least we have left Egypt, and with patient yet firm.determina- tion we shall reach the promised land. Evil in the form of injustice and eXploitation shall not survive forever. A Red Sea passage in.history ultimately brings the forces of good- ness to victory, and the closing of the same waters marks the doom and destruction of the forces of evil. 112 . . . evil carries the seed of its own destruction. In the long run right defeated is stronger than evil triumphant . . . . As we struggle to defeat the forces of evil, the God of the universe struggles with us. Evil dies on the seashore, not merely because of man's endless struggle against it, but because of God's power to defeat it. (Brackets supplied) ' v . 113 Dr. Martin Luther King. Jr., seen with (1) Dr. Karl Darth, Professor of Systematic Theology, University of Basil, during Barth's first visit to the United States, 1962; and seen in (2) consultation with Mr. Lyndon B. Johnson, President of the United States. Dr. Darth and President Johnson represent three areas of society to which Dr. King's pulpit address is directed: the spiritual, the economic, and the political. 7! ‘_ . . \\~‘I .v.‘l I' - m Barth amnl king: Stellar ovarian (1) MARTIN lUTHER KING JR. WIYH THE PRESIDENY OF THE U.S. (2) ‘0 CHAPTER IV PRERARATION AND DELIVERY . . . the effect of all . . . oratorical devices depends on how they are delivered. Delivery, I assert'is the dominant factor in oratory;‘without delivery the best speaker cannot be of any account at all, and a moderate speaker with a trained delivery can often outdo the best of them.1 There has been a full recognition of the need for effective delivery. Effective speaking depends on meaningful stimuli derived from.. . . delivery. It is true that the manner Of speaking can make a big difference in whether or not the meaning is put across . . . . Good speakers keep the communication process in prOper balance by thinking Of delivery only as a tOOl to help them to get their ideas across. Broadly conceived and as here considered, "delivery" concerns the following: (1) King's method Of preparing his sermons, (2) his method of delivery, (3) physical factors conducive to his effectiveness as a preacher, (4) his bodily action (gestures) in delivery, and (5) his use of the voice as an instrument Of persuasion.‘ ¥ l‘Ilarcus Tullius Cicero, De Oratore, Trans. by H. Rackham (Cambridge: Earvard University Press, 1948), III, p. 169. 2Lester Thonssen and A. Craig Baird, Speech Criticism (New York: The Ronald Press Company, 1948). p. 434. 3K. G. Nance, D. C. Ralph, and N; J. Wiksell, Principles Of Engagigg (Wadsworth Publishing Company, Inc., 1962), pp. 199-200. 4Thonssen, Op, cit., p. 435. 114 115 Method Of Sermon Preparation When King entered upon his first pastorate (Montgomery, 1954), he spent at least fifteen hours each week in preparing his sermon for Sunday morning worship. His systematic procedure usually commenced on Tuesday, when he began outlining ideas Of what he wanted to say. Wednes- day meant doing necessary research and also thinking of illustrative material, life situations always being included. The actual writing of the discourse took place on Priday and was usually completed on Saturday night.1 By Sunday'morning, the sermon had been committed to memory. Although Dr. King says he writes out his sermons before delivering them on Sunday morning, investigation has disclosed in the "M. L. King Collection" a letter from a Tuskegee Institute student who requested Of King a cOpy Of the sermon, "THREE DIMENSIONS OF A C(MPLETE LIFE," which he had recently preached in the Tuskegee Chapel.2 While this is the same discourse preached by Dr. King the year before, 1954, as a trial sermon in the Dexter Avenue Baptist Church, nevertheless, the response tO the student said in part that this particular sermon "was one of the sermons that I do'ng£_have written in manuscript form" (Underling Supplied) and that when he had a chance to write it out, he would mail the student a cOpy.3 Perhaps one should accept Dr. King's statement at face value and simply conclude that this happened to have been an excep- tion to his writing out his pulpit messages. Another possibility is that ___ ,, “Martin Luther King, Jr., Stride Toward Freedom (New York: Harper and Row, Publishers, 1964), Perennial Library Edition, Paperback, pp. 11- 12. 2Letter, August 20, 1955, "Folder: Letters Received,” The M. L. King Collection. 3Letter, "Tolder: Letters Sent," The M. L. King Collection. 116 what King meant was that he had no extra cepy for distribution. Such a meticulous approach as that followed by Dr. King in sermon preparation would be later modified, however, by an increasing demand upon his time by human rights activities. [See page 93 of Chapter III for cements by King himself regarding the effect that intense involvement in the civil rights movement has had on him-- including his speech prepara- tio_t_17. Dr. King related to the writer that his current practice of preparing his sermons is far from the rigid procedure of his pre-civil rights involvement. He continued, "I very seldom get to write out my sermons as I did in the past. I frequently have to be content with an outline."1 Dr. King further stated that his current practice is usually to begin thinking about his Sunday sermon at the beginning of the week, perhaps on Monday, and then to start writing an outline not earlier than about Saturday, one day before the sermon is to be delivered .2 Concern- ing the complex network of activities crowded into a typical week of Dr. King, Drnest Dunbar, Senior Editor of Lock, writes: During a recent week, he spoke at a fund-raising rally in Hhite Plains, N. Y., on Tuesday. On Wednesday evening, he addressed similar rallies in two other New York towns. On Thursday, he met in Manhattan with fellow board members of the Gandhi Society, an organisation that provides legal aid to Negro integration leaders; then consulted with publishers of a forthcoming book of King sermons, and flew to the West Coast to give lectures to the students at Los Angeles State and San Jose State colleges. On Sunday, he went to Houston, Texas, for a fund-raising dinner. On Monday, he flew to Washington, D. C., to join other Negro leaders for a White House audience with President Kennedy on American policies in Africa. After- wards, Kennedy and King met alone to discuss the continued bombing of Negro churches in Alabama. At the day's end, King returned to the Atlanta, Ga.. headquarters of the Southern Christian Leadership Conierence, of which he is president, to help organize an SCLC voter-registration drive in the South. l'Persomal Interview, August 31, 1966. 21ers. 117 Somewhere, during the day, he managed to write his biweekly column for a Negro newspaper and COMPOSE A SERMON for his next church service . . . . King continues to cram his days with organizing demonstrations, fund-raising speeches, morale- building visits wi backwoods Negroes, writing columns and DELIVERING SERMONS. (Underlining and all-caps supplied) On one occasion in Montgomery, December, 1955, King was faced with the predicament of having only twenty minutes to prepare an address, intense involvement in civil rights affairs having consumed much more of his time than anticipated. What would he do under the circumstance? True to his customary approach, he would pray and then formulate an out- Because of a lack of time in*vhich to write, King could do no line. Relating the incident three more than sketch an outline in his mind. years later, he remarked that the address had "evoked more response than any speech or sermon I had ever delivered, and yet it was virtually “‘Prepared." He said that for the first time he came to know pragmati- tally what the older preachers meant when they would urge, "Open your mouth. and God will speak for you."3 Dr. King, nevertheless, did not permit this singular instance to dilute his general procedure of adequate sermon preparation. He declares, "While I would not let this experience tempt me to overlook the need for continued preparation, it would always remind me that God can transform man's weakness into his glorious opportunity."4 The reference to “God" in the preceding statement takes on vital significance when one recognizes Ernest Dunbar, "A Visit with.Martin Luther King,“ Look, (rebruary 12, 1963), 92-94. 96. ZStride, op. cit.,, p. 49. It may be mentioned here that although this particular discourse was said to have been "unprepared," the meaning 18 that it was not the result of direct, specific preparation. It was, however, the product of indirect, general preparation by virtue of the fact that the speaker drew upon his accumulated stock of ideas and exPeriences. 31bid. 4Ibid. 118 that faith in God through prayer consistently precedes and accompanies King's gathering and assessment of sermon materials.1 The present writer witnesses this dependence on preparatory prayer when, at the Central Methodist Church in Detroit during the Lenten Season, he was privileged to be in the pastor's study with Dr. King. Before leaving the study room for the pulpit, King and fellow clergymen bowed in prayer. ror what, precisely, did they pray? Their petitions were for God to bestow upon the preacher of the hour, Dr. King, power, physical strength, and effective oral persuasion for the sermon situation. Another indication of King's belief in, and dependence upon, prayer as a source of preparation may be derived from the general trend of his weekly schedule. Among the personal papers of King at the Boston University Library, the writer noted in an appointment book of the renowned preacher that often from two to three days each week are set aside for special "Prayer andHeditation."2 There was no evidence given that these days were spent solely (or even partially) in specific £35229 preparation, per se; however, the practice coincides well with what has been discovered to be a prayer habit of King and thus a source of spiritual power and confidence and, in consequence, general sermon preparation. Method of Delivery Of the four principal methods of delivering an address (impromptu, eInteslporaneous, reading the manuscript, and manorising the discourse), the k libid” pp. 3, 45, 49. See also What Manner of Man by Lerone Bennett, p. 65. z'rhe M. L. King Collection. 119 method normally employed by Dr. King is extemporaneous. He organizes his thoughts carefully into an outline and then acquires absolute command of the pattern of thought and controlling ideas. As exemplified below, King may, and does, preach the identical sermon twice, yet use different words in some instances to express the same idea. Notwithstanding the fact that he generally writes his sermons out as a finished product, he never carries a manuscript (other than the Bible itself) into the rostrum. When asked if there was any conscious reason for his preaching without a manuscript (or even without notes or a written outline), Dr. King told the writer: "Occasionally, 1 read a policy speech or an address for civil rights, but I never read a sermon. Without a manuscript, I can communicate better with an audience. Furthermore, I have greater rapport and power when I am able to look the audience in the eye."1 Dr. King's procedure of not making use of a manuscript may prompt the question: If he does not speak from the completely prepared script, then why would he spend time writing it? Is the process an annihilation of precious time? The answer is "no," for writing out the sermon benefits incalculably King mainly in three ways: (1) It promotes the analysis, synthesis, and organization of materials, (2) It fosters the selection of a planned and orderly use of language (more in detail is said about King's language in the section on "Style" in Chapter V), and (3) It assists in the process of familiarizing himself with the organization and movement of ideas. 0n the three occasions when the present inquirer witnessed Dr. King in a sermon situation, King held true to his customary practice of g 1 Personal Interview, August 31, 1966. 120 preaching without.p sermop_manuscript or even without notes of any kind. Two of these occasions were on the same day when King delivered the same sermon twice (at a 10:00 a.m. service and a 12:00 noon service),1 thus affording the writer an opportunity to observe King's mode of delivery by comparing the two separate sermon settings. sermons on tape and then transcribed them to written form. The writer recorded the two Observations concerning their delivery include the following: The content of the sermons in both services remained the same in terms of theme, controlling thought, and over-all movement of ideas. There were, however, marked variations in delivering those thoughts and ideas, as noted below: smon no. :1 1. Following the announcement l. of his sermon title, "A KNOCK AT MIDNIGHT," King announced also the Bible text on which his sermon was based. In Sermon No. 1, however, he gave only the name of the Bible book (St. Luke) and the chapter. Providing examples of the 2. midnight blackness which King says depicts the social order in the United States, King presented the state of Alabama as one example: "In Alabama alone over the last few years, 8043 TWENTY- SIX Negro and white civil rights workers have been brutally murdered. In most instances, most of the PEO- PLE who COMMITTED TEE MURDERS are walking the streets today scotofree." SERMON NQ,,2 He announced not only the Bible book and the chapter but also the verses. "In Alabama alone over the last few years,‘HORE THAN TWENTY-FIVE Negroes and white civil rights workers have been brutally mur- dered, and in most instances THE PERPETRATORS of these EVIL ACTS are walking the streets scat-free." Huarch 3, 1966, Central‘nethodist Church, Detroit. The occasion was the Lenten Season. Two worship services were held to accommodate the large crowds desirous of hearing Dr..King. hereinafter. in the present chapter, the sermon (" A KNOCK AT HIDMGIT") preached at both services will be referred to as "Sermon No. 1" (when delivered at the 10:00 a.m. service) and "Sermon No. 2" (when delivered at the 12:00 noon service). 3. Turning to the North for 3. an example of midnight in the social order, he cited that in Chicago there are 97.7% of the Negro people living in the ghetto, 412 of the Negro families liv- ing in dilapidated, deterio- rated rented housing condi- tions, 90% of Negro students attending schools that have more than 922 Negro enroll- nent, which, King deduced, ‘means that more than 90% of Chicago schools are segre- gated. Then he touched on the unemployment problem by saying that the unemployment rate among Chicago Negroes is 3 to l (3 Negroes to every 1 white) and that some 100,000 Negroes out of a papulation of 1,000,000 find themselves chronically un- employed. In that part of the sermon 4. where he discussed “midnight in the psychological order," King posited the question, "Today, what are the pOpular books in psychology?" He himself answered: "They are books entitled Modern Man in Search of a Soul, Man égginst ,flimself, Thg_Neurotic Perso- gpligygof Our Times." Then 'he related "best sellers" in the area of religion. 121 He began his enumeration of figures by citing not the 97.7% statistic but the 41%, proceeded to the 90% statistic of Negro students' attending the more than 92% racially segregated schools, and then mentioned the case of unemployment of 100,000 Chicago Negroes. Notice that in Sermon No. 2 he omitted both the 97.7% and the 3 to 1 figures which he included in Ser- mon No. 1. Here he answered the ques- tion about pOpular works in psychology by listing "Man AgLinst Himself, Modern Man in Search of a Soul Zfiote the reverse order of these preceding two books_to that in Ser- mon No. ll, and The Neu- rotic Personality of 93; Time." Then, before pro- ceeding immediately into a discussion of "best sellers" in religion as does Sermon No. l at this point, here he mentioned also three depth psycholo- gists, namely, Freud, Adler, and Jung. They are not included in Sermon No. l. 5. In several instances, Ser- 5. mon No. 1 and Sermon No. 2 differed linguistically. A few examples are: "I would HAVE YOU THINK WITH ME THIS MORNING from the subject... . ." "a e e the CONFLICT in Viet Nam." "One hundred years ago, A GREAT'AMERICAN, Abraham Lincoln, signed the IMMORTAL DOCUMENT WHICH WE KNOW AS the Emancipation Proclama- tion. THIS DOCUMENT WAS SIGNED T0 FREE the Negro of the long night of chattel slavery." "PeOple are more frustrated and bewildered today than any period of human history." Sermon No. 1 concluded by 6. reciting words from the Negro spirituals "There Is a Balm in Gilead" and "We Shall Overcome." 122 "I would LIKE TO PREACH on the subject. . . ." ". . . the WAR in Viet Nam." "One hundred years ago, Abraham Lincoln ISSUED and signed the Emancipa- tion Proclamation, FREE- ING the Negro from the long night of chattel slavery." "PeOple are more frus- trated, DISILLUSIONED, and bewildered today than AT any period of human history." Sermon No. 2 used words from the same spirituals in its conclusion but then quoted, as a final note, the following words from Job 38:7. "And when we believe this, 'Epp_morn- 3:93 stars gill sing together, and the sons pf God will shout for Jpz.'“ (The underlined are from Job. The modification is that whereas Job records the action of the verbs as past tense, Dr. King recited the action as future.) The purpose of the preceding comparison and contrast of the same sermon preached by Dr. King at different times on the same day is to assist in supporting the observation that he does not necessarily use a manuscript when he delivers a sermon and to demonstrate that he has 123 masterful control over the main ideas and divisions of his sermons while at times employing diversified words to verbalize those ideas. It is demonstrated here also that Dr. King will sometimes vary his supporting materials (as in the case of the statistics cited above). Dr. King's extemporaneous mode of delivery promotes not only rap- port and power but also adaptability, flexibility, awareness of feedback, and naturalness. The Visible Code (The Preacher as Seen) Physical rectors Conducive to King's Effectiveness asia Preacher To those who see Martin Luther King, Jr., for the first time, perhaps the most striking surprise is his relatively small stature. His sixty-seven inch (five foot, seven inch) height does not afford him an imposing physique. A slight stockiness and an upright posture, however, suggest health and heartiness, confident bearing without brazen over- confidence. In the judgment of this researcher, when King stands before an audience, he not only exudes this confidence but also inspires it in his congregation, and thus does much to create an atmosphere quite condu- cive to persuading his auditors to respond positively to his prepositions. As presented in more detail in the context of biographical consi- derations on page 20 of Chapter II, other physical assets of King include his "good motor control," "poise," perennially well-trimmed hair and mustache, youthful face with soft features, and clothes which are always in conservative good taste. Unlike the situation when he speaks in a nondworship setting, Dr. King follows the practice of preaching in an elegant, black, pulpit robe, which contributes to the worshipful and reverent atmoSphere and platform dignity of the sermon occasion. Bodily Action in Delivery Very infrequently during any one sermon does Martin Luther King, Jr., enlist much gross bodily action. More often than not, he remains in the very spot where he initially placed himself; but when he does move, his movements appropriately punctuate his words. Occasionally, to sup- plement a point, he extends his right hand-- sometimes palm-up, sometimes finger pointing. IMost often, King is seen.in a characteristic gesture of clenching the fist while bending and straightening out the elbow back and forth (ofthmes rapping the pulpit podium) for emphasis. Facial gestures of King come even less frequently than his other movements, a serious, placid countenance usually maintaining itself even during his use of humor. When.his face does register a point which he is setting forth, it is usually a facial expression which conveys emphasis, resolution, and determination. Eye contact is one of his strong points. Notwithstanding the fact that this medium of communication is nonverbal, it can be (as it is with Dr. King) a vital asset. Looking directly at his audience while speaking not only serves to awaken interest in his information but also helps him to be cognizant of feedback and audience reaction; and, as has been men- tioned before in connection with King's mode of delivery, it gives him "greater rapport and power."1 While the writer believes that there may be room for more gestures in sermon delivery by Dr. King, he does not say that King necessarily should make use of them. It would be well to consider the power inherent in.King's customary practice because of its value in avoiding inanity and also its value in blending with his poised, mild, tranquil personality. 4‘._ 1Personal Interview, August 31, 1966. 125 The Audible Code (The Preacher as Heard) Within a very few moments after Dr. King begins preaching, a listener is probably sure to become aware of at least two things: (1) King is a Southerner, (2) King makes effective use of his voice. His articulation and pronunciation generally comply with the norms of what may be termed an educated Southern expression. Although his vowels and consonants are usually enunciated and articulated very clearly, distinctly, and unaffectedly, he has been known to substitute a “d” sound for initial "th" in such words as "the," "this," and "that" when he thinks it necessary for rapport. When the majority of his audi- tors are uneducated, he might deliberately become a little folksy and informal. This researcher has not known or heard, however, of King's mispronouncing a word in terms of improper syllabification irrespective of the immediate audience. One of the marks of genius in Dr. King's effective oral communi- cation is his ability to adapt apprOpriately and persuasively to any congregation whether it is‘Harsh Chapel (Boston University), Andrew Ranking Chapel (Howard University), Harvard Chapel, Riverside Church (New York), the Sunday Evening Club (Chicago), or whether it is a less liturgical, less formal, and less polished congregationnwhich may be predominatly unlettered. Dean Huelder, of the School of Theology at Boston‘Univsrsity, has also observed as'much in the following words to the writer: ‘When he is addressing the predominantly Southern Negro type audience, King's sermon is more rhythmic and emotional; yet I have never heard him use quite this technique when addressing the more sophisticated Boston audiegce for_exampls. The alas- ing thing about King is his . . . [ability/Ito adapt . . . to varied audiences. Is is a master-adapter. 1Personal Interview, Dr. Walter G. Muelder, March 4, 1966. ‘L‘ 126 Dean Mnelder proceeded to volunteer a comparison between Martin Luther King, Jr., and Billy Graham, the world famous evangelist, on the point of adaptability: "King is a more profound leader than Billy Graham. Graham is the same everywhere. King adjusts."1 Based on the theory that speech is an "overlaid function," that is, speech is produced biologically by muscles and structures which have other primary body functions, voice and health are very intimately related.2 It is no small wonder, then, that King (endowed with near per- fect health)3 should possess a dynamically forceful voice whose gglgmg is invariably adequate. As a speaker sensitive to his immediate environ- ment, he, therefore, varies the volume in a manner consonant with the subject, the occasion, and the setting. Tb°.2$£SE of his voice falls within the category of deep baritone, the timbre of which is of rich quality. At the beginning of a sermon, the voice conveys a minimum of emotion; then, as he progresses farther into his message, he may reveal the complete gamut of emotions-- except humor, which is executed via an idea or a turned phrase but never by any change in vocal quality or vocal pitch. Voice 5523; is unimpressively limited in.King's oral communication. An analysis of several taped ser- mons discloses the fact that King's pitch ranges on the musical scale from.a high of "A" above middle "C" to a low of "B" below middle "C," less than an octave in range. The most consistent pitch of his public 1Ibid. 2Virgil A, Anderson, Training_the SpeakiggVoice (New‘York: Oxford University, 1957), p. 6. See also Effective Speech by Robert T. Oliver and Rupert L. Cartright, p. 357. 3King considers himself as having been specially endowed with the gift of good health. Note pages 20-21 and also Appendix II U ("An Antebiography of Religious Deve10pment"). 127 speaking voice seems to be from "F-sharp" to "G-natural." His Optimum pitch, the level at which one's voice performs best, would appear to be about "1'." Concerning the‘gggg (or speed of utterance) of his speaking, Dr. King begins his sermons unhurriedly, deliberately, almost "at a snail's pace," soon, however, increasing the rate to what may be con- sidered "normal." His deliberateness in utterance is a distinct asset in his attempt to achieve understandability (clarity of the meaning of his discourse) and attention. he knows also how to make use of pgggg, meaningfully punctuating his rate. The duration of sound in King's speechmaking is the factor which, probably more than any other, reveals his regional speech pattern. He is not just a Southerner but a preacher who has deep roots in the Negro Baptist religious heritage and tradition; furthermore, he is thoroughly familiar with and has acquired the relevant tones and rhythm‘which con- vey meaning especially to the Negro masses. The over-all melody of his speech is commendably rhythmical without being metrical while tran- scending regional appeal and attaining universal effectiveness. ,Al Knettner, in The State Journal_(Lansing, Michigan), June 16, 1965, page C-S, said that King is "gifted with a magnetic speaking voice" while London Wainwright also applied an all-inclusive description when he commented that Dr. King's voice is "compelling."1 LLondon wainwright, 'Martyr of the Sit-ins," Life, XLIX '(November 7, 1960),‘124. DR. KING ADDRESSES A MP 0? MIST MINISTERS II CHICAGO (1) (2) (3) 129 Dr. King in his first pastorate, Dexter Avenue Baptist Church montgonery, Alabama). Dr. King delivering a sermon behind the Iron Curtain in East Berlin's famous Herienkirche (St. Mary's Church). Dr. King in several speaking situations which portray a variety of facial expression. cmrrss v INVENTION, mm, mm sms mvmmou Be [the speaker] . . . ought first to find out what he should say. Invention . . . is an investigative undertaking, embracing a survey and forecast of the subject and a search for the arguments suitable to the given rhetorical effort. . . . The concept of invention includes the entire investigative under- taking, the idea of the status, and the modes of persuasion-- logical, emotiogal, and ethical--in all of their complex interrelations . I‘be deveIOpment of a subject-"after it has been selected, narrowed, analysed, and organiseduconstitutes an important part of the work of speech-aking.3 1n. quotations above indicate the nature and importance of the constituent of rhetoric known as "invention." his constituent is also treated in such homiletical works as those by T. Barwood Pattison and John A. Broedus, leading homiletics authors of the late nineteenth lflarcus Tmllins Cicero, De Oratore (use! York: Harper and Brothers, 1890), 178. Trans. by J. R. Watson (Bohn Classical Library Edition). 2Lester monsoon and A. Craig Baird, ggeech Criticism (The Ronald Press Coqany, 1943), p. 79. 3Kenneth G. Hence. David C. Ralph, and Milton J. hihsell, Principles of 852% (Belmont: Wadsworth Publishing Company, Inc.. 1962). Po 52- 130 131 century.1 ‘ Battison says that "in every semen there should be an element of argument. . . and .> . . reason. its power of clear statement is the great pacer in the pulpit as at the bar."2 Stating the case even more specifically, Broadus believes that "Of basic inportance in preaching is the ability to lay hold of appropriate materials by use of which the subject may he amplified into a full sermon,- the power to discern new relations of ideas and to join them together in effective discourse."3 In further elaboration, Broadus reduces his concept of the inventive pro- cess into two main steps: 1. Knowledge, experience stimli (or acquiring a combination of factual stimuli). 2. Selection, relation, response (or responding to the combination of stimli). Interpreting Broadus' two steps in the inventive process in the light of Aristotle's rhetorical framework, we may say that the combina- tion of _f_gctual materials or stimuli is also known as "non-artistic" proofs, thatgisiin the words of Aristotle, "proofs. . . such as are 11m his doctoral study, "Conceptions of Arrangement in American Protestant Bomiletical Theory," (Michigan State University, 1964) , Daniel E. Weiss found in a survey of ninety-five professors that among the most significant theorists in terms of use (their works) and/or influence in American homiletical theory during the late nineteenth cen- tury were 1‘. Barwood Pattison (the second most influential theorist according to 59 respondents) and John A. Broadus (the first most influen- tial with 82). 2'i'. narwood Pattison, The Makigg of the Sermon (micago: The American Baptist Publication Society, 1941). pp. 227-28. 3.! ohm A. Broadus, On the Preparation and Delivery of Sermons (NOV York: Harper and Brothers, 1944), p. 76. l'Broadus , Op , cit . , 76-77 . 132 not supplied by our own efforts, but existed beforehand"1 such as 2 Also, the speaker's examples, narratives, statistics, quotations. response to the factual materials which he finds for his discourse is discribed as "artistic" proofs or means of persuasion which, according to Aristotle, “may be furnished by the method of Rhetoric throng our own efforts", that is, through the moral and ethical character of the speaker (or "ethos"),3 through the reasoning process of the speaker (or “logos"), and through the emotions he elicits from his listeners for a favorable reaction to his speech (or "pathos"). ‘l‘hese introductory conents on the meaning of "invention" will serve as guidelines in our study of the inventive element as found in the sermons of Martin Luther King, Jr. NON-ARTISTIC Ems OP INVEN'HOR Examples Examples abound plenteously and effectively in the sermons of King, usually in the form of both instances and illustrations .4 Most of 1Aristotle, The Rhetoric of Aristotle (Applaton-Century-Crofts, Inc” 1932), p. 8. Trans. by Lane Couper. 2Rance, loc. cit. 38m would make a distinction between "ethos" and “ethical proof" by defining ”ethos" as what a speaker _i_._s_ and "ethical proof" as what a speaker does to establish his "ethos.“ In his essay, "Conceptions of Ethos in Ancient Rhetoric" (Speech Monographs, 1947, Vol. 14, pp. 55-65), Dr. William H. Sattler uses the two as synonymous terms. The present study will also employ these terms interchangeably. l"In Principles of Speakin , pp. 52-53, a distinction is made among "instances," "illustrations," a narratives/stories by including instances and illustrations under the label of "examples" and defining them as fol- lows: INSTANCES are considered allusions or references to specific cases and are not completely develOped descriptions, nor do they contain the details of the case. ILLUSTRATIONS are fully develOped instances or en eXpansion of the instance through the inclusion of pertinent details. The NARRATIVE (or STORY) consists of real or fictional details which are gener- ally arranged chronologically for the purpose of clarifying or proving a Point. The NARRATIVE "differs from.the EXAMPLE in that its details are ‘rr‘nsld in a specific sequence, and its events are unfolded according to n plot or scheme that leads to a climax." 133 his examples, however, are instances; and they seem to occur most often in the first half of his sermons. 11118 may indicate his desire for clarity in developing his subject. The sources of the examples are usually either persons or nations. For instance, in the sermon "THREE DIMENSIONS OF A CWLETB LIFE,” Dr. King exemplifies the poetic and philosophical insigats of Greece by referring to Aeschylus, Euripides, Sophocles, Socrates, Plato, and Aristotle. hphasising the musical contribution of western civilisation, he lists Handel, Beethoven, and Bach; then he supports the assertion that "we already have inspiring examples of Negroes who have plunged against cloud-filled nights of oppression new and blazing stars of achievement” by mentioning Booker T. Washington, Marian Anderson, George Washington Carver, and Ralph Bunche. Following are additional illustrations of King‘s use of examples: Assertion: Regarding racial segregation and discrimination in America, "the wind of change began to blow." W3 "143? 17. 1954. . . . the Supreme Court ren- dered its historic decision." ("OUR GOD IS ABLE“) Assertion: "Abnormal fears are emotionally ruinous and psychologically destructive ." Mg: Differentiating between normal and abnormal fears, "Signind Freud spoke of a person who was quite properly afraid of snakes in the heart of an African jungle and of another person who neurotically feared that snakes were under the carpet in his~city apartment." ("ANTIDOTBS FOR FEAR") Assertion: Using the Good Samaritan parable (Luke 10) as ' the foundation, Dr. King says, "Oneof the great tragedies of man's long trek along the highway of history has been the limiting of neighborly concern to tribe, race, class, or nation." Bangles: 134 l. ”The God of early Old Testament days was a tribal god and the ethic was tribal. 'Thou shalt not kill' meant 'Thou shalt not kill a fellow Israelite, but for God's sake, kill a Philistine.'" 2. "Greek democracy embraced a certain aris- tocracy, but not the hordes of Greek slaves whose labors built the city-states." 3. "The universalism at the center of the Declaration of Independence has been shame- fully negated by America's appalling tendency to substitute 'some' for 'all.‘ Numerous peOple in the North and South still believe that the affirmation, 'All men are created equal,’ means 'All white men are created equle." lo. "Our unswerving devotion to monopolistic capitalism makes us more concerned about the economic security of the captains of industry than for the laboring men whose sweat and skills keep industry functioning." ("ON BEING A GOOD NEIGHBOR") The same sermon continues the thought of provincialism and posits the question, "that are the devastating consequences of this narrow, group- centered attitude?" The answer is asserted: "It means that one does not really mind what happens to the peOple outside his group." Dis junc- tive examples are: 1. "If an American is concerned only about his nation, he will not be concerned a bout the peOples of Asia, Africa, or South America. Is this not why nations engage in the madness of war without the slightest sense of penitence? Is this not why the murder of a citizen of your own nation is a crime, but the murder of the citizens of another nation in war is an act of heroic virtue 2" "If manufacturers are concerned only in their personal interests, they will pass by on the other side while thousands of working peeple are stripped of their jobs and left displaced on some Jericho road as a result of automation, and they will judge every move toward a better destribution of wealth and a better life for the working man to be socialistic." 133 3. "If a white man is concerned only about his race, he will casually pass by the Negro who has been robbed of his personhood, stripped of his sense of dignity, and left dying on some wayside road." A final model of King's use of example is the following: Assertion: "One of the great glories of the gospel is that Christ has transformed so many men, and 'made sons of nameless prodigals." Egggplgg: "He transformed a Simon of Sand into a Peter of Rock. He changed a persecuting Saul into an Apostle Paul. Be changed a lust-infested Augustine into a Saint Augustine. Tolstoi's beautiful confession in.'My Religion' is the experience of men in every nation and every tribe: 'Pive years ago I came to believe in Christ's teaching, and my life suddenly became changed: I ceased desiring what I had ‘wished before, and began to desire what I had not wished before. What formerly had seemed good to me appeared bad, and what had seemed bad appeared good . . . . The direction of my life, my desires became different: what was good and bad changed places." ("THE ANSWER TO A PERPLEXING QUESTION") A survey of a large body of Dr. King's sermons discloses the fact that the use of examples constitutes the strongest and most prevalent non-artistic element of invention in his pulpit discourse. Narratives and Stories In contrast to the incidence of examples in the sermons of King, narratives and stories appear rather infrequently. While more frequent use of stories would probably give his sermons a very beneficial medium through which to help sustain interest, further clarify salient points, and create a varied and change of pace, Dr. King (in the sixteen sermons intensively studied in the present inquiry) does not make use of so many stories as, perhaps, one would expect. It might be that his use of so few stories is due to his having such a large number of experiences in L: ~- a._ " 136 his human rights activities from which to draw and so many points in any one sermon to make in a limited time that he reduces most of the poten- tial narratives and stories to shorter instances and illustrations. In this way, there is the opportunity to include‘pgpg real life situations for the purpose of supporting and clarifying 2252 points. When.King does utilize narratives, there is no doubt of the intended purpose. Ne consistently follows with a clinching, thematic statement. Following are cases in point: CONVEYING THE VALUE OF INNER SPIE;TUA;,STE§§§2§: Narrative: "As I come to the conclusion of my message I would like for you to in- dulge me as I mention a personal experience . . . ." Dr. King here related his experience of being utterly discouraged and despondent at one point during the civil rights movement in Montgomery. After one in a series of threatening telephone calls one night, he could not sleep. King then prayed to God about the situation and "experienced the pres- ence of the Divine as . . . never . . . before." fifly experience with God,” says King in concluding the narrative, "had given me the strength to face it." Thematic Statement and Application: "Yes, God is able to give us the interior resources to face the storms and problems of life." (”OUR GOD IS ABLE") $381211“; THE IMPORTANCE OF BRIGHT OPTIMISI IN THE FACE OF LIFE'S DARK PROBLEEQ: Narrative: "I recall a very meaningful experience during the bus boycott in.uontgomery, Alabama. . . ." Here King tells how the successful car pool of eleven 'months was threatened with extinction by the city“uayor, who instructed the city's legal department to "file such .“r_ “A__ Thematic Statement and Application: 137 proceedings as it may deem prOper to stop the Operation of car pool or transportation system growing out of the bus boycott." As cheif defen- dant, King was summoned to court. During a critical moment of the court session, when things were looking rather bleak for the boycotters, a reporter handed Dr. King a newspaper which stated: 'The United States Supreme Court today unanimously ruled bus segregation unconstitutional in Montgomery, Alabama.' The night before we were in a confusing mid- night, but now daybreak had come." “Yes, the dawn will come. Disappoint- ment, sorrow and despair are all born in midnight, but we may be con- soled by the fact that morning will come. 'Weeping may tarry for a night,’ says the Psalmist, 'but joy cometh in the norning.'” ("A KNOCK AT NIDNIGIT") DEPICTING THE IMPORTANCE OF MAN'S INCLUDING GOD IN HIS PLANS: Narrative: "The story goes that a wise old preacher went to a distant college to deliver a baccalaureate sermon. After finishing his message he lingered around the campus to talk ‘with some of the members of the graduating class. He soon found himmelf talking with a brilliant young graduate named Robert. His first question to Robert was: 'What are your plans for the future?’ 'I plan to go immediately to law school,‘ said Robert. 'What then, Robert,' inquired the preacher. 'well,' responded Robert, 'I plan to get married and start a family and then get myself securely established in my law practice.‘ 'What then, Robert,‘ continued the preacher. Robert retorted: 'I must frankly say that I plan to make lots of money from my law practice, and thereby I hOpe to retire rather Thematic Statement and __Appl ication: 138 early and spend a great deal of time traveling to various parts of the world-~something that I have always wanted to do.‘ 'What then, Robert?’ continued the preacher with almost annoying inquisitiveness. 'Well,’ said Robert, 'these are all of my plans.‘ The preacher, looking at Robert with a countenance expressing pity and Fatherly concern, said: 'Young man, your plans are far too small. They can extend only seventy- five or a hundred years at the most. You must make your plans big enough to include God and large enough to include eternity.'" ”This is wise advice. I suspect that all too many of us are still dabbling with plans that are big in quantity, but small in quality-- plans that move on the horizontal plane of time rather than the verti- cal plane of eternity.” ("THREE DIMENSIONS OF A CONPLETE LIFE") smssmc ms was!) son unmmnou m rommsfly oases 1'0 Erasmus mm mm orrosrnos: Narrative: "When I first flew from New York to London, it was in the days of the propellor type aircraft. The flight took over 9% hours. (The jets can make the flight in 6 hours.) On returning to the-States from London I discovered that the flying time would be twelve hours and a half. This confused me for the moment. I knew that the distance returning to New York was the same as the dis- tance from New York to London. Why this difference of three hours, I asked myself. Soon the pilot walked through the plane to greet the passengers. As soon as he got to me I raised the question of the dif- ference in flight time. Bis answer was simple and to the point. 'You must understand something about the wind,‘ he said. 'When we leave New York,‘ he continued, 'the winds are 139 in our favor; we have a strong tail wind. When we return to New York from London, the winds are against us; we have a strong head wind.' And then he said, 'don't worry though, these four engines are fully capable of battling the winds, and even though it takes three hours longer we will get to New York.” genetic Statement ‘ggd Application: "Nell, life is like this. There are times when the winds are in our favor--moments of joy, moments of great triumph, moments of fulfill- ment. But there are times when the winds are against us, times when strong head winds of disappointment and sorrow beat unrelentingly upon our lives. We met decide whether we will allow the winds to over- whelm us or whether we will journey across life's mighty Atlantic with our inner spiritual emgines equipped to go on in spite of the winds. This refusal to be stopped, this 'courage to be,’ this determination to go on living 'in spite of,‘ is the God in man. He who has made this discovery knows that no burden can overwhelm him and no wind of adversity can blow his hope away. He can stand anything that can hap- pen to him." ("SNATTERED DREAMS") Statistics Of the sixteen sermons studied in the inquiry, only four were found to contain significant statistical data. By significant, the investigator means figures employed not just as a passing reference but as uterial used for the obvious purpose of buttressing a specific point. Typical of the kind of statistics in the King sermons are those be pre- sented when the present writer heard him in the Central Methodist Church (Detroit, March 3, 1966). Dr. King stated that in Chicago there are 140 97.77. of the Negro peeple living in the ghetto, 417. of the Negro families living in dilapidated, deteriorated rented housing conditions, 907. of Negro students attending schools that have more than 921 Negro enrollment-- which means, he continued, that more than 907. of Chicago schools are segregated. Concerning the unemployment rate among Chicago Negroes, he said that three Negroes to every one white are without work-which means that some 100,000 Negroes out of a papulation of 1,000,000 find themselves chronically unemployed. Statistics are not utilized regularly by Dr. King although he. has been known to repeat the same set of figures in different sermons. His statistics are of a high order principally because of relevance and meaningfulness and almost always pertain to the nation's number one domestic item" the race problem. A listener might be inclined to wonder, however, as does the present investigator, about the validity of Dr. King's statistics, inasmuch as he seems never to cite documented sources. Quotations (or Appeal to Authority) The fourth type of non-artistic argument which King uses is that of quoting, paraphrasing, or referring to authority. The citations usually originate either from literary materials such as the Bible, the Constitution of the United States, the Declaration of Independence, and the Emancipation Proclamation or from testimony of fact and/or opinion as found in the prose and poetry of experts in theology, philosOphy, sociol- ogy, and even anthrOpology. In the illustration on page 144, it is shown that the 16 sermons in the sampling contain a total of 178 quotations: 70 or 39.3% of these come from the Bible, 21 or 121 from other literary sources, and 87 or 492 from persons. As observed, the Bible is quoted more than all other 141 literary sources combined, while citations from non-Biblical, historical, and contemporary personalities exceed in number all other quoted sources. It is precisely because of this phenomenon (his liberal utilization of non-Biblical and philosophical sources to prove or even to support Biblical themes) that Dr. King has been attacked and called an ecletic rather than a real Christian preacher.1 According to Dr. DeWolf, King's answer to the attack is the fact that historically great theologians have been glad to use as many elements in philosophy and non-Christian sources as would help the cause of religion. It might be noted further that one of the greatest of Christian preachers, the Apostle Peel, when standing on the podium of Mars' Hill, quoted the non-Christian Athenian poets when he declared, ". . . as certain also of your own poets have said, For we are also His offspring.” (Acts 17:28) One writer, Ellen G. white, com- ments that Paul "stood undaunted, meeting his Opposers on their own ground, matching logic with logic, philosOphy with philosophy, eloquence with eloquence."2 It would appear, then, that Martin Luther King, Jr., in making use of non-Biblical and philosophical sources as supporting materials in his sermons, is but following a legitimate tradition of e"Playing "all the available means of persuasion."3 Relevant and appli- cable to Dr. King's concept of preaching is the definition of the art L lit was during a personal interview with one of Dr. King's Boston University professors, Dr. L. Harold Dewolf, March 6, 1966, that the charge was first brought to the attention of the investigator. Dr. Dewolf directed the investigator to a source of the charge, namely, Dr. Joseph Washington's book, Black Religion (Boston: Beacon Press, 1961:). Page 10 criticises King because of a syncretistic element "due to the dominance of philosOphy over systematic theology." 2Ellen G. white, Acts of the Apostles mountain View: Pacific Press Publishing Association, 1911), pp. 235-236. 3Aristotle, the Rhetoric of Aristotle (New York: Appleton-Century. Crofts, 1m., 1932) ,tp. xxxvii, trans. by Lane COOper. 142 provided by Dr. Charles B. Ueniger, who said that it is "that branch of speech which, employing all available means and taking to itself the whole regim of human knowledgg with emphasis on the Bible, seeks by per- suasion to draw men to a better life and a more abundant entrance into the Kingdom of God."1 the number of Bible references in a given sermon reached a high of 12 in one discourse and a low of l in another; hence, no sermon*was devoid of at least one Bible quotation. A grand total of 70 such references in 16 sermons yields a mean (average) of 4.6 per sermon, a relatively generous use of Bible texts particularly in view of Dr. King's liberal theology. His plenteous use stirs little more than gentle sur- prise, however, when one takes into account King's early roots and strict discipline in fundamental theology as a son of a Southern Baptist clergy- ‘man. the New testament, with a total of 53 quotations, provides more 5222; for his sermons than the Old testament, with a total of only 17, 3.2 times fewer than the New testament. Another feature regarding Dr. King's use of the Bible pertains to specific books (i.e., Exodus, l Jehn, et cetera). As there are 66 books comprising the Old testament, the nine which he uses for sources of quotations indicate that he utilised only 13.62 of Old testament books. the 13 New testament books are a plenteous 481 of that section of the holy Biblg. For the specific Biblical books, chapters, and verses quoted by Dr. King, see the table on page 141 of this chapter. 1Norval Pease, "Charles B.‘Heniger's theory of Speech and Bomiletics as Revealed in His Teaching Procedures, His Writings, and His Public Addresses" (unpublished Ph.D. dissertation, Department of Speech, Michigan State University, 1964), p. 7. 143 TABLE 2 A IABLE GI BIBLE REFERENCES QUOTED BY DRA MARTIN LUTHER.KING, JR.. 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His sermon, ”PAUL'S LETTER TO AMERICAN CERISTIANS," states the ground of such a con- viction in these words: Do not despair if you are condemned and persecuted for righ- teousness' sake. When you testify for truth and justice, you are liable to scorn, Often you will be called a Communist merely because you believe in the brotherhood of man. Some- times you may be put in jail. . . . It may mean losing a job or social standing with your group. Even if physical death is the price that some must pay to free their children from psych010gical death, then nothing could be more Christian. Do not worry about persecution, American Christians; you must accept this when you stand up for a great principle. . . . 'Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad, for great is your reward in heaven: for so persecuted they the prOphets which were before you.I King has never been known to compromise his convictions. At a Southern Christian Leadership Conference (SCLC) convention in Birmingham, Alabama, a visibly disturbed white youth leaped onto the speaker's ros- trum and began pummeling King; but King made no effort to defend himself and even refused to file charges against the yough who, admittedly, made the attack because of the preacher's integratioaist views. Clearly, King is a man of love. He is also a man of himility. ‘Agaia, Ernest Dunbar crystallizes the Opinion of many when he declares that "adulation might make some men pompous, but‘Nartin Luther King remains a warm, friendly, human being."1 Dr. King also evinces good will. His image does not convey the idea that he is motivated by personal profit or gain. Upon receiving the 1Dunbar, op. cit., p. 94. 156 Nobel Peace Prize in December, 1964, he announced that all of the $58,000 accompanying the award would go for the human rights endeavor. It has been reported that as President of SCLC, the civil rights organization to which he gives the greater portion of his time and talent, he receives a mere $1.00 a year in pay and limits himself to less than $10,000 annual salary as Associate Pastor at Ebenezer Baptist Church. What is the value of the preceding laudations accorded Dr. King? The student of rhetoric and public address believes that "source credi- bility" or the ethical proof of a speaker whether ascribed (what the speaker is thought to be) or earned (what the speaker proves himself to be) assumes immense importance.1 A study by Berlo and Culley affirmed concerning the effect of an audience's prior judgments about the speaker's ethos that the audience's attitude changes would always proceed in the direction that increases harmony between the attitude changes and existing listener frames of reference or what the audience expects of the partic- ular speaker.2 In King there resides a complementary combination of competence, character, and good will. The King mystique is almost inexplicable; yet he remains a living, practical, and to some people, a disturbing reality. "By deed and by preachment," Eggg lauds, "he has stirred in his peOple a Christian forbearance that nourishes hape and smothers injustice."3 His {Jon Eisenson, J. Jeffery Auer, and John V. Irwin, The Psychology .2£,Commnnication (New York: Appleton-Century-Crofts, 1963), p. 287. 2David K. Berlo and Halbert E. Culley, "Some Determinants of the Effect of Oral Communication in Producing Attitude Change and Learning," _S_Leech Nomaphs, Vol. 24, No. 1, (March, 1957), 10-20. 3Time, January 3, 1964. p. 14. III! I I'll ll'l II III I‘ll! l III. I. _ -1 4:5- 158 for example, was made in the spring of 1960 by former President of the United States, Mr. Harry S. Truman. Dr. King answered in a letter to Mr. Truman the following: For many years I have admired you. Like many other Negroes I have deeply appreciated your civil rights record. But I must confess that some of your recent statements have completely baffled me, and served as an affront and disappointment to millions of Negroes of America. Your statement that appeared in the morning paper affirming that the 'sit-ins' were Commu- nist inspired is an unfortunate misrepresentation Of facts. The more you talk about the sit-ins the more you reveal a limited grasp and an abysmal lack Of understanding of what is taking place. It is a sad day for our country when men come to feel that Oppressed peOple cannot desire freedom and human dignity unless they are motivated by Communism. Of course, we in the South constantly hear these‘HcCsrthy-like accusa- tions and pay little attention to them: but when the accusa- tions come from a man who was once chosen by the American peOple to serve as the chief custodian of the nation's destiny then they rise to shocking and dangerous prOportions. We are sorry that you have not been able to project yourself in our place long enough to understand the inner longing for freedom and self respect that motivate our action. We also regret that you have not been able to see that the present movement on the part of the students is not for themselves alone, but a struggle that will help save the soul of America. As long as segregation exists, whether at lunch counters or in public schools, America is in danger of not only losing her prestige as a world leader, but also Of losing her soul. I have worked very closely with the students in this struggle and the one thing that I am convinced of is that no outside agency (Communist or otherwise) initiated this movement, and to my knowledge no Communist force has come in since it started, or will dominate it in the future. The fact that this is a spiritual movement rooted in the deepest tradition of nonviolence is enough to refute the argument that this movement was inspired by Connunism which has a materialist and anti-spiritualistic world view. No, the sit-ins were not inspired by Communism. They were inspired by the passionate yearning and the timeless longing for freedom and human dignity on the part of a peOple who have for years been trampled over by the iron feet of Oppression. They grew out of the accumu- lated indignities of days gone by, and the boundless aspira- tions Of generations yet unborn. We are very sorry that you have missed this point, and that you have been misled either by your own analysis of the struggle or by misinformation that 161 I cannot.gongeive of Mr. Hoover making a statement like this without [hi3] being under extreme pressure. He has apparently faltered under the awesome burdens, complexities, and responsibilities Of his office. Therefore, I cannot engage in a public debate with him. I have nothing but sympathy for this man who has served his country so well.1 Newsweek also noted that general and public "puzzlement persisted over Hoover's decision to speak out when he did, and it posed the query about the seventy-year Old Hoover's readiness for retirement.2 The arti- cle did more than imply doubt regarding Hoover's wisdom and even veracity when it quoted an editorial Of The New York Herald Tribune ("The Strange World of J. Edgar Hoover") as saying that the FBI director had shown "a cavalier recklessness with fact and fancy" and further when it quoted a New York Times editorial that "it would be wise to let the mandatory provisions of the Federal retirement law take effect on.Mr. Hoover's 70th Birthday."3 The next month, December, Dr. King initiated a move toward reconciliation or at least an understanding between.himse1f and‘Mr. Hoover and mat with him in Washington. Whatever the session accomplished, no formal apology was reported; but King himself described the meeting as a "quite amicable discussion."4 Love and nonviolence an affront to Negroes.-- It is an irrefutable and common fact that Negroes, as a race, have been the Object of race hatred and humiliation in America-- even since the Emancipation Proclama- tion. It is also a fact that the normal reaction of recipients of such lNewsweek, November 30, 1961», p. 30 libid. 31bid. "'The Hoover-King Heating," Newsweek, December 14, 1964, p. 22. 162 treatment is a reaction of retaliation. Against this backfrOp, espe- cially, two kinds of forces vie for the allegiance of the Negro, namely, that represented by the doctrine of the Muslims led by Mr. Elijah unharmed (together with other militant groups: SNCC, CORE, etc.) and that represented by the teaching of Martin Luther King, Jr. The Muslim doctrine, simply stated, advocates the elevation of separatism into a religious ethic and proclaims that the Negro should not abandon all notions Of racial integration (since the white American majority are not going to give him a fair deal) but should face the fact that the white man is incapable of treating him fairly because the white man is a devil doomed to destruction.1 The Muslim leader, Elijah Mnhamad, is quoted as proclaiming: The white devil's day is over. He was given six thousand years to rule. His time was up in 1917. These are his years of grace-- seventy of them. He's already used up most of those years trapping and murdering the black nations by the hundreds of thousands. Not hs's worried, worried about the black man getting his revenge. Muhamd goes on to assert that Allah (God) has postponed the Battle of Armageddon for the purpose of giving the brainwashed American Negro the Opportunity to separate himself, but "the time of God's coming is upon 00.", If white America does not repent and grant Muslim demands for separate geographical territory, Mr. Muhammad predicts: All of you. . . , your government, and your entire race will be destroyed and removed from this earth by Almighty God. And those black men who are still trying to integrate will 1Charles E. Silberman. Crisis in Black and White (New York: Random House, 1961:), pp. 148-9. 21bid. fl 31bid. 3135.: itér'h‘m? \ ." has: it. qv-a‘.1:w7_er~' - 163 inevitably be destroyed along with the whites; only the faith- ful will be saved. Admittedly, the Muslims have an immense audience because, as conceded by many, they articulate the innermost feelings of anger, hatred, and revenge shared by most Negroes although these feelings are seldom voiced publicly. The criticism aimed at Martin Luther King is that his movement asks not only that the Negro exercise nonviolence in the face of injus- tice but also that he actually 3215 his Oppressor, a deed which some psychologists say few persons can fulfill.2 Furthermore, so goes the charge, it is tantamount to surrender. Nevertheless, King, whose approach is rooted in Jesus Christ and Gandhi, preaches with boldness and confidence the doctrine of "nonvio- -lence" and "love,” at the same time maintaining that his approach is neither surrender nor passive. "I believe," King affirms, "in a militant, nonviolent approach in which the individual stands up against an unjust system, using sit-ins, legal actions, boycotts, votes and everything 3 else-- except violence or hate." The five basic aspects of King's philosOphy of nonviolent direct action are:4 l. nonviolence is not a method for cowards; it does resist and that creatively. libid. 21bid. 3Dunbar, loc. cit. “Martin Luther King, Jr., Stride Toward Freedom (New York: Harper 8 Row, Publishers, 1964), pp. 83-5. Perennial Library Paperback Edition. Note on page 83, a discussion of "nonviolence" as the renowned theologian, Reinhold Niebuhr, envisioned it and related it to the Negro's struggle in America. Appendix II J(l) contains a cOpy of the "Commitment" to non- violence which a person must sign before he can participate as a demon- . strator in the Southern Christian Leadership Conference (SCLC), the civil rights organization headed by Martin Luther King, Jr. 164 2. Nonviolence does not seek to defeat or humiliate the Oppo- nent but to'win his friendship and understanding. The non- violent resister realizes that his noncooperation with injustice is not an end in itself but sumply a means by which to awaken in the opponent a sense of moral shame; hence, the ultimate end is reconciliation and redemption. 3. It is directed against forces of evil rather than against persons who happen to he doing the evil. 4. It possesses a willingness to accept suffering without retaliation, to accept blows from the Opponent without strik- ing back. It may also violate existing unjust laws, but it willingly accepts the penalty.1 Nonviolence accepts violence but does not inflict it. 5. Nonviolence avoids not only external physical violence but also internal violence of spirit. The nonviolent person not only refuses to shoot his Opponent but also refuses to hate him. At the core of nonviolence stands the ethic of love. Dr. KingLs activities a misuse of the pulpit.-- That King as a minister should devote so much time to "socio-economic-politicsl" activi- ties and do so on such a tremendously large scale is the object of attack ¥ 10:. King's concept of violating existing unjust laws and will- ingly accepting the penalty, a_clear outgrowth Of his reading Henry D. Thoreau's Civil Disobedience‘18ee discussion on pages 76-78 of the present 't'4i7. is not altogether a new approach to.America's race problem as it regards the Negro. It may be of interest to note that among the religious voices addressing themselves to the question of Negro slavery in America immediately after the Civil war, Ellen G. White, leading spokesman of the Seventh-day Adventist denomination during the second half of the 19th century, also advocated "civil disobedience” in the following words: "When the laws of men conflict with the word and the law Of God, we are to obey the latter, whatever the consequences may be. The law of our land requiring us to deliver a slave to his master, we are‘gg£.£g.g§52; and we lust abide £25 consequences of violating the law." (Testimony for the Church. Vol. 1, Pacific Press Pnblishing.Association, Mountain View, California, 19‘8), pp. 201-2. 165 because, so the argument generally runs, the preacher's place is in the church (as the physician's place is in the hospital, or the teacher's in the classroom, et cetera). It would probably be superfluous here to enumerate the legion of ordinarily termed "secular" affairs engaged in by King which bring to him a barrage of criticism from all quarters, including those criticisms which come from persons of his own clerical profession. Suffice it to say that at the time of the present writing (Summer of 1966) Dr. King is leading a movement in Chicago for Open- housing for Negroes and all citizens, a movement which is currently receiving no small measure of attention in news media. One source which rather typifies the kind of criticism which King receives concerning his ministerial function is Senator Thomas J. Dodd, Democrat-Connecticut, who charged that King "has taken advantage of his pulpit and his leadership 1 Senator in the civil rights movement to meddle in U. 8. foreign policy." Dodd warned that the NObel Peace Prize winner "would endanger the respect in which he is held by government leaders including the Senate Foreign Relations Committee" if he were to continue. Dr. King had submitted to United Nations Ambassador Arthur Goldberg a four-point program for a peaceful settlement in Viet Nam which included: (1) seating Red China at the United Nations, (2) a statement of willingness to negotiate unconditionally with the Viet Cong, (3) a re-evaluation of U. 8. foreign Policy, and (4) an end to the bombing of North Vietnamese targets. Is there a contradiction between King's ecclesiastical function and his immense involvement in the social, economic, and political arenas? 1"King's Use of Pulpit Assailed," State Journal (Lansing, Michigan), September 11, 1965. 166 This momentous question was put to four theological leaders and former teachers and/or academic administrators of King: Dr. Benjamin B. Mays, President,‘uorehouse College (Atlanta); Dr. Walter G. Muelder, Dean, School of Theology, Boston University; Dr. 8. Paul Schilling, Professor, Boston University; and Dr. L. Harold DeWolf, former Professor at the school of Theology, Boston University, and new Dean, Wesley Theological Seminary, Washington, D. C. Dr. Mays answered a firm "no" and then added, "I see no conflict here. Take the prOphets of Israel (like Amos, et cetera), they entered the area of social justice and cried out again and again. There are no areas a'minister may not enter from ethical and moral conviction and Christian insight."1 Dean.Huelder also answered in the negative, elaborating that there are "many uses of the pulpit."2 In the main, he said, the preacher may be either a “mediator" or a "prOphet leader,"3 the former conciliating and interceding for and among the people, whereas the latter goes beyond 'ministering merely within the confines of the immediate company by lead- ing the peOple into new and apprOpriate spheres of witness in their cultural environment. "King is a prOphet leader," says Dean‘Muelder, ”whereas most other ministers are mediators. Yet King is versatile and mediates too."4 The observation certainly coincides with Dr. King's own 1Personal Interview via Telephone, February 15, 1966. It may not be co-incidental that the prOphet Amos is mentioned as an example of the kind of ministry Dr. King practices, for King is popularl known to quote frequently this particular prephet's words of Amos 5:24, et justice run down as waters, and righteousness as a mighty stream.” zPersonal Interview, Hhrch 4, 1966. 31bid. “Ibis. 167 succinct assessment of his ecclesiastical function when he said that "As a minister of the Gospel, I have a priestly function and a prOphetic function."1 Requested to explain these two ministerial functions as he conceives of them, Dr. King stated to the writer that the priestly func- tion performs the various duties of the church whether they by the ministry of the sacraments or some other such parish ceremony or service; it is the relating of the individual to God. The proghetic function brings to hear our Jndaeo-Christian faith on our society in a most con- crete and active way. It views the structures of evil in society and constantly sees the necessity of applying thereto the principles of Christianity, thus relating the gospel to the individual's environment. the prophets, Dr. King continued, always possessed a great sense of justice, a "feeling for."2 Dr. King summarized, with a figure of speech, by saying that the priestly function and the prephetic function of the ministry remind us that Christianity is a dual-lane highway-- it minis- ters to both the individual person and to his environment. Dr. Schilling expressed his belief that King's civil rights acti- vities were no violation of the ministerial function by pointing out that ”there is the 'dogmatic' function of the pulpit, and there is the 'herygnatic' function."3 Dogma (from the Greek word meaning "that which seems good”) refers to cardinal doctrines as interpreted by individuals and the church.“ From the standpoint of the clergyman, dogmatic function 1Personal Interview, August 31, 1966. 21bid. 3Personal Interview, Mhrch 3, 1966. ‘Van A, Harvey, A Handbook of Theological Terms (New York: The Macmillan Company, 1965), p. 72. 168 would refer to his effort to explore, discover, and authenticate Biblical truth. Dogma would include also the act of interpreting the gOSpel for the contemporary scene. On the other hand, kerygma (from the Greek word meaning "to proclaim") entails the proclamation, with little or no inter- 1 pretation, of the message of the Bible. Dr. King drew sharp and distinctive lines separating the two main functions of the preacher in a discussion of Paul fillich and Karl Barth: All theology as he [Tillich7 sees it, has a dual function: to state the basic truth of the Christian faith and to interpret this truth in the existing cultural situation. In other words, theology has both a 'kerygmetic' and an 'apologetic' function. Barth's theology performs the first of these tasks admirably. Dy lifting the message above any frozen formula from the past, and above the very words of the Scripture, Barth has been able to recover the great recurrent refrain that runs through all Scripture and Christian teaching. But he refuses, with the most persistent pertinacity, to undertake the apologetic task of interpreting the message in the contemporary situation. 'The message must be thrown at those in the situation-- thrown like a stone.‘ Tillich is convinced, on the contrary, that it is the unavoidable duty of the theologian to interpret the message in the cultural situation of his day. Barth persists in avoiding this function . . . .2 It‘would appear, then, that Dr. Schilling views the human rights endeavor by Dr. King to be simply a phase of ministerial service which fulfills a necessary and important responsibility incumbent upon the*ninister. Nor did Dr. DeHolf consider the civil rights involvement of King to be antithetical to his clerical profession. "I see this," asserts 1mm. 2Martin Luther King, Jr., "A Comparison of the Conceptions of God in the Thinking of Paul Tillich and Henry nelson Vienna" (Ph.D. disserta- tion, Graduate school, Boston University, 1955), p. 16. Whereas Dr. 8. Paul schilling discusses the*ministerial function by distinguishing be- tween the "kerygmatic" and the ”dogmatic", Dr. King does so by distin- guishing between the "kerygnetic" and the "apologetic.” The present ,writer understands that the concepts of dogmatics and apologetics are essentially synonymous and, therefore, that Dr. Schilling and Dr. King are making the same comparison and contrast between the two functions of the minister. 169 Dr. DeWolf, "as a natural and preper outgrowth of his pulpit ministry. The central core of his actions is that whatever he does he always wants to make sure he is doing it as a Christian minister."1 Dr. DeWolf pro- ceeded to touch on the Viet Nam issue as an example of Dr. King's minis- terial fulfillment by stating that adverse criticisms against King regarding his views on the Viet Nam war are no worry to the human rights champion because "he is not interested in building himself up; on the contrary, he is interested in the reconciliation of the peoples of the world.”1 .ggployment of non-Biblical sources to support Biblical concepts is unChristian.-- This particular charge comprehends that Dr. King is not really a Christian preacher inasmuch as he uses non-Christian and phila- sophical sources to establish Christian themes. Both the origin of the criticism as leveled against King and possible answers in support of his practice are discussed under the section dealing with his use of the "Appeal to.Authority,” page 139. Logical Proof (Logos) Whereas under the heading of "Hon-artistic Elements of Invention" are presented the types of evidence found in the sermons of Dr. King, here will be demonstrated King's process of inferring conclusions from those bodies of evidence. The purpose of this section is to illustrate the fact that the logical proof of Dr. King is balanced and inculcates the spectrum.of the reasoning process. _¥ 1Personal Interview, March 6, 1966. 21b1d. 170 (Reasoning from Example or Generalization) The sermon, ”TRANSPORHED NONCONFORHIST," seeks to discourage the trend toward apathy and the status guo which often characterizes society. In one part of the sermon, King makes a point of the desire of some peOple to become "adjusted" and says that he believes in a certain kind of "maladjustment." "The world is in dire need of a society of the creative maladjusted," declares King. "It may well be," he continues, ”that the salvation of our world lies in the hands of such a creative minority e I! King then presents examples of persons who were apprOpriately “maladjusted": 1. 2. 3. 5. "We need men today as maladjusted as the PROPHET AMOS, who in the midst of the injustices of his day could cry out in words that echo across the centuries: 'Let justice roll down like waters and righteousness like a might stream.'" ". . . as maladjusted SHADRACH, MESHACK, and ABEDNEGO who, in the midst of an order fromxling Nebuchadnezzar to bow down and worship the golden image, said in unequivocal terms: 'If it be so, our God whom we serve is able to deliver us, but if not we will not bw.0fl ". . . as maladjusted as ABRAHAM LINCOLN’who had the vision to see that this nation could not survive half slave and half free." ”. . . as maladjusted as THOMAS JEFFERSON, who in the midst of an age amazingly adjusted to slavery could scratch across the pages of history these profound and eloquent words: 'He hold these truths to be self-evident that all men are created equal; that they are endowed by their Creator with certain un- alienable rights; that among these are life, liberty, and the pursuit of happiness.'" ". . . as maladjusted even as our Lord who, in the midst of the intricate and fascinating military 'machinery of the Roman Empire, reminded his dis- ciples that 'they that take the sword shall perish ‘with the sword.'" 171 "01R GOD IS ABLE" affirms the omnipotence of Divinity and the inevitability of the triumph of God's will by generalizing from the fol- lowing examples: 1. "The Hitlers and the Mussolinis may have their day, and for a period they may wield great power, spreading themselves like a green bay tree, but soon they are cut down like the grass and wither as the green herb. " 2. "We saw an evil system known as colonialisn soar high. Like a plague, it swept across Africa and Asia. . . . But then the quiet invisible law began to Operate . . . The powerful colonial empires began to disintegrate 3. "In our nation we have seen an evil system known as segregation rise to the throne. . . But as on the world scale, so in our nation, the wind of change began to blow. Since May 17, 195‘, when the Supreme Court rendered its historic decision, one event has followed another to bring a gradual end to the system of segregation.” "Yes, God is able to conquer the evils of history." (Reasoning from Analogy) "TEE DEA!!! (I EVIL UPON THE SEASHORE" provides an example of Dr. King's use of analogy. Here he compares the enslavement and libera- tion of the American negro to the enslavement and liberation of the Israelites from Egyptian bondage: The financipation Proclamation did not, however, bring full freedom to the Negro, for although he enjoyed certain polit- ical and social Opportunities during the Reconstruction, the negro soon discovered that the pharaohs of the South were determined to keep him in slavery. Certainly the hemipation Proclamation brought him nearer to the Red Sea, but it did not guarantee his passage through parted waters. Racial segre- gation, backed by a decision of the United States Supreme Court in 1896, was a new form of slavery disguised by certain niceties of complexity. In the great struggle of the last half century between the forces of justice attempting to end the evil system of segregation and the forces of injustice attempting to maintain it, the pharaohs have employed legal. 172 maneuvers, economic reprisals, and even physical violence to hold the Negro in the Egypt of segregation. Despite the patient cry of many a Moses, they refused to let the Negro people go. Today we are witnessing a massive change. A world-shaking decree by the nine justices of the United States Supreme Court opened the Red Sea and the forces of justice are moving to the other side. The Court decreed an end to the old Plessy decision of 1896 and affirmed that separate facilities are inherently unequal and that to segregate a child on the basis of race is to deny the child an equal legal protection. This decision is a great beacon light of hape to millions of disin- herited peOple. Looking back, we see the forces of segrega- tion gradually dying on the seashore. The problem is far from solved and gigantic mountains of Opposition lie ahead, but at least we have left Egypt, and with patient yet firm determi- nation we shall reach the promised land. Evil in the form of injustice and exploitation shall not survive forever. A Red Sea passage in history ultimately brings the forces of good- ness to victory, and the closing of the same waters marks the doom and destruction of the forces of evil. :Another sermon, "ANTIDOTES FOR FEAR," in discussing the fear of war, propounds of panacea; then it suggests that fear of integration can be eradicated by the same solution: What method has the saphisticated ingenuity of modern man employed to deal with the fear of war? We have armed our- selves to nth degree. The West and the East have engaged in a fever-pitched arms race. Expenditures for defense have risen to mountainous proportions, and weapons of destruction have been assigned priority over all other human endeavors. The nations have believed that greater armaments will cast out fear. But alas! they have produced greater fear. In these turbulent, panic-stricken days we are once more re- minded of the judicious words of old, 'Perfect love casteth out fear.’ NOr arms, but love, understanding, and organized goodwill can cast out fear. Only disarmament, based on good faith, will make mutual trust a living reality. Our own problem of racial injustice must be solved by the same formula. Racial is buttressed by such irrational fears as loss of preferred privilege, altered social status, inter- marriage, and adjustment to new situations. Through sleep- less nights and haggard days numerous white people attempt to combat these corroding fears by diverse methods. By following the path of escape, some seek to ignore the question of race relations and to close their mind to the issues involved. Others placing their faith in such legal maneuvers as interpo- sition and nullification, counsel massive resistance. Still 173 Others hape to drown their fear by engaging in acts of violence and meanness toward their Negro brethren. But how futile are all these remedies! Instead of eliminating fear, they instill deeper and more pathological fears that leave the victims inflicted with strange psychoses and peculiar cases of paranoia. Neither repression, massive resistance, nor agressive violence will cast out the fear of integration; only love and goodwill can do that. (Reasoning from Causal Relation) Dr. King employs also the logical mode of persuasion known as "cause to effect" and "effect to cause" reasoning. In the sermon "0N IEING»A GOOD NEIGHBOR," he holds that civil law and measures of legisla- tion (in spite of admitted limitations) can produce vital and necessary aspects in.helping to remedy the race problem: Let us never succumb to the temptation of believing that legislation and judicial decrees play only mdnor roles in solving this problem. ‘Norality cannot be legislated, but behavior can be regulated. Judicial decrees may not change the heart, but they can restrain the heartless. The law cannot make an employer love an employee, but it can prevent him.from refusing to hire me because of the color of my skin. The habits, if not the hearts, of people have been and are being altered every day by legislative acts, judicial decisions, and executive orders. Let us not be misled by those who argue that segregation cannot be ended by the force of law. But acknowledging this, we must admdt that the ultimate solu- tion to the race problem lies in the willingness of men to obey the unenforceable. From these materials and others which we have read and heard, we conclude that Dr. King's logical proof, which represents a variety of approaches, is commendably balanced. The structure of his reasoning process varies also and is composed consistently of both the inductive and deductive methods. 174 Emotional Proof (Pathos) When the writer asked Dr. King to describe the characteristics of an excellent and most effective sermon, Dr. King replied that "a good, solid sermon has to have three elements which I call 'three p's': it proves an appeal to the intellect, it paints an appeal to the imagination, and it persuades an appeal to the heart."1 In the present section of this study, we shall discuss that element of persuasion which Dr. King says is "an appeal to the heart.’ This heart-appeal, which is emotional proof, may be defined as "the affective or 'feeling' response we make to any situation."2 Contrary to the belief of some persons, purely logical persuasion to the nth degree is an impractical expectation. The speechmaker would do well, then, to heed the counsel of the classical .triumvirate (Aristotle, Cicero, and Quintilian) and also of leading 18th and 19th century rhetoricians ( Campbell, Blair, and Whately), as well as others, by giving emotional proof serious consideration. ”A purely intellectual argument," maintains Oliver, "may make the audience say, ”Yes, that is true'; but the addition of an emotional plea is needed to make the listeners add, 'And let's do something about it'!"3 As can be seen above in Dr. King's description of an excellent and effective sermon, he himself gives due consideration to the emotional values of his listeners; and perhaps this is what Ernest Dunbar meant when he said that King "combines intellect with intensity" and that "his sermons have ‘_ 1Personal Interview, August 31, 1966. 2Robert T. Oliver, The Psychology of Persuasive Speegh (New York: Long-ans, Green and Company, 1957), p. 251. 315“" Pa 2570 175 an electric effect on the congregation."1 Whereas, logical proof informs, emotional proof prompts the auditor to conform (in terms of acceptance and action) to the speaker's information. Now that we have seen briefly the fundamental importance of emotional proof in the thinking of Dr. King himself and have defined what we mean by this third artistic element of invention, we shall now discuss some of the basic kinds of “emotions" and ”motives" to which his sermons make their appeal and shall then illustrate the process by pro- viding quotations from his sermons. It is appropriate here to note the distinction which some rhetoricians make between "emotion" and "motivation."2 hotion may be thought of as including such emotional m as‘ ”love," "hatred,” "envy,” "jealousy," "fear,” and "disgust”; on the other hand, motivation refers to emotional £233.“: or desires which give rise to emotions. Arthur 2. Phillips was perhaps the first to use the expression ”impelling motives" for emotional drives and to provide us with the following classi- fication, which has since served as a basis for subsequent groupings: (l) Self-Pseservation, (2) Property, (3) Power, (ls) Reputation, 3 (5) Affections, (6) Sentiments, and (7) Tastes. One example of a later classification of emotional drives is that by rrederic Wickert as listed by Oliver: (1) m for themselves- (from restraints, routine duties, and external domination). (2) Helpfulness- (working for the Ilene“ War, ”A Visit with Martin Luther King,” Look, robs-nary 12, 1963, pp. 92, 96. 2Aristotle, The Rhetoric of Aristotle (New York Appleton-Century- Crofts, Inc., 1932) ,- Book 1!, 92-131, Book I, 1444, trans. Lane Cooper. 3Arthur Edward Phillips, Effective SE13 (Chicago: The Newton Conny, 1908), pp. 158-62. It is noted that in the homiletics text, now to Pragre Sermons and GOIEI Addresses (Chicago: needy Press, c1913) by William Evans, p. 10”., Phillips' "walling motives" rennin in tact. 176 .welfare of others), (3) New experience- (finding novelty and variety in life), (#)‘§ggg£ and influence- (controlling others), (5) Recoggition- (social acceptance, admiration, fame), (6) Respgns - (enjoying friend- ship, fellowship, and intimate personal contacts), (7) Security and stability- (doing what is sage and conservative), (8) Submission- ‘(following.alonngith the crowd), (9) WOrkmanship- (doing things well and making them right the first time).1 According to the study by -Dr. Irving J. Lee, the trend in the twentieth century is to obliterate the distinction between "emotion" and "motivation." (WA Study of Emo- tional Appeal in Rhetorical Theorwaith Special Reference to Invention, Arrangement, and Style," Ph.D. Dissertation, Northwestern University, 1939). Perusing these lists of basic emotions and drives, one becomes readily aware that some of them can be selfish and questionable when measured by Christian criteria. This raises the problem of ethics in appealing to these states and urges. The minister of the gospel of Christ would be expected to appeal only to those which are consonant with or which.won1d ultimately fulfill the high standards and purposes of the Christian pulpit. Broadus expressed the case very directly though briefly when he said: "A preacher must of course appeal to none but worthy motives that are harmonious with Christian moral ideals."2 a,study of Dr. King's sermons reveals that his dominant objec- tive is to persuade men to live together as brothers, and thereby fulfill 1Oliver, 02, cit., zss-ss. 2JOhn A. Broadus, On the Preparation and Deliveryiof Sermons (Ncw‘York: Harper and Brothers, 1944), p. 215. 177 also a prerequisite to experiencing effectually the spiritual relation- ship with God as their Father and establishing the Kingdom of God both on earth and in human hearts. In order to reach this objective, what emotions and/or impelling motives does King elicit? The writer finds that although several of the motives and drives as listed by Phillips and‘Wickert have a place in.King's persuasion, yet it is the three prin- ucipal emotions as mentioned by Broadus which furnish the over-all backdrOp and setting of his appeal, namely: (1) Happiness, (2) Holi- ness, and (3) Love.1 In other words, for example, when.King seeks acceptance of his preposition by connecting it to the motive of "self- preservation," this impelling motive should be understood in the general context of "happiness" (the listener's accomplishing genuine personal ends and ambitions), of "love" (the listener's acquiring a wholesome concern for his fellowman), and of "holiness" (the listener's achieving an effectual relationship to God). His appeals, generally, can be said to stem from a high level of motives. Following are patterns of some of the basic drives to which the sermons of King appeal: 1. Freedom ”Under Communism man has no inalienable rights. His only rights are those derived from and conferred by the state. Under such a system the fountain of free— don rnns dry. llan's liberties of press and assembly, his freedom to vote, his freedom to listen to what news he likes or to choose his books to read are all restricted. ‘Art, religion, education, music and science are all under the gripping yoke of govern- mental control. Hsn has to be a dutiful servant to the omnipotent state. ”law there can be no doubt that all of this is con- trary not only to the Christian doctrine of God, but 1Broadus, loc. cit. 2. 178 also to the Christian estimate of man. Christianity at its best has always insisted that man is an end because he is a child of God, and because he is made in God's image. Man is more than a producing animal guided byiecononic forces; he is a being of spirit. He is crowned with glory and honor, endowed with the gift of freedom. he ultimate weakness of Communism is that it robs me of that quality which makes him man. has, says Peel Tillich, is man because he is fre.e" ("sow SHOULD A QRISTIAN VIEW CGMUHISMW) Res e “The greatest challe e facing the church today is to keep the bread fresh the bread of faith, hape, love, social justice, and pace] and remain a Friend to men ‘t fldnmte" ("A KNOCK A'l‘ HIDHIGfl‘") Helpfulness and Affections "True altruism is more than the capacity to pity; it is the capacity to sympathize. Pity may represent little more than the impersonal concern which prompts the mailing of a check, but true sympathy is the per- sonal concern which demands the giving of one's soul. Pity may arise from interest in an abstraction called humanity, but sympathy grows out of a concern for a particular needy human being who lies at life's road- side. Sympathy is fellow feeling for the person in need-- his paid, agony, and. burdens. Our missionary efforts fail when they are based on pity, rather than true compassion. Instead of seeking to do something with the African and Asian peeples, we have too often sought only to do something £93.; them. An eXpression of pity, devoid of genuine sympathy, leads to a new form of paternalism which no self-respecting person can accept." ("ON BEING A GOOD 1131-03") Power and Influence "Ever since that time 1c. 4th Century,_when the Chris- tian Church began comprising with Home], the church has been like a weak and ineffectual trumpet making uncertain sounds, rather than a strong trumpet sound- ing a clarion call for truth and righteousness. If the church of Jesus Christ is to regain its power, and its message its authentic ring, it must go out with a new determination not to conform to this world." (”TRANSHORIED MCOHPOMST“) 5. 7. 179 W "America is a great nationr- but. Behind that but stands two hundred and forty four years of chattel slavery. Behind that but stands twenty million Negro man and women being deprived of life, liberty and the pursuit of happiness. Behind that but stands a prac- tical materialism that is often more interested in things than values. So almost every affirmation of greatness is followed not by a period symbolizing com- pleteness, but by a comma punctuating it into nagging partialness." ("THE THREE DIMENSIONS OF‘A COMHLETE LIFE") Security and Stgbility “Once a helpless child, the Negro has now grown politi- cally, culturally, and economically. Many white men fear retaliation. The Negro must show them that they have nothing to fear, for the Hegro forgives and is willing to forget the past. The Negro must convince the ‘white man that he seeks justice for both himself and the white man. ‘A mass movement exercising love and nonviolence and demonstrating power under discipline should convince the white community that were such a movement to attain strength its power would be used creatively and not vengefnlly." ("WES FOR PEAR") (new Experience "For years we have genuflected before the god of science, only to find that it has given us the atomic bomb, producing fears and anxieties that science can never'mitigste. We have worshipped the god of pleasure only to find that thrills play out and sensations are short-lived. We have bowed before the god of money only to find that there are things that money can't buy-- love and friendship-- and that in a world of possible depressions, stock market crashes, and bad business investments, money is a rather uncertain deity. No, these transitory gods are not able to save us or bring happiness to the human heart. Only God is able. It is faith in Him that we must re-discover in this modern'world." ("OUR GOD IS ABLE") Self-preservation "We must decide whether we will allow the winds to overwhelm.us or whether we will journey across life's mighty Atlantic with our inner spiritual engines equipped to go on in spirt of the winds. This refusal 180 to he stepped, this 'courage to be,’ this determi- nation to go on living 'in spite of,’ is the God in man. He who has made this discovery knows that no burden can overwhelm him and no wind of adversity can blow his blow away. He can stand anything that can happen to him." ("SHATTERED DREAMS") 9. Prozergz "Only an irrelevant religion fails to be concerned about men's economic well-being. Religion at its best realizes that the soul is crushed as long as the body is tortured with hunger pangs and harrowed 'with the need for shelter. Jesus realized that we need food, clothing, shelter, and economic security. He said in clear and concise terms: 'Your Father knoweth what things ye have need of.'" (“THE MAN WHO WAS A.POOL") lO. Workmanship "All labor that uplifts humanity has dignity and sig- nificance. It should be carried out with painstaking excellence. If a man discovers that he is called to be a street sweeper, he should seek to sweep streets like Michael.Angelo~painted pictures, like Beethoven composed music, and like Shakespeare wrote poetry. He should sweep streets so well that all the host of heaven and earth will have to pause and say 'here lived a great street sweeper who swept his job well.'” These, then, are the salient motives to which the sermons of King direct their appeal. The perpetual backdrop of these motive appeals are happiness, love, and holiness. A further and very important emotion which Dr. King recognizes and appeals to is that of "anger," particularly within Negro auditors.. Although he rarely, if ever, makes a direct, overt appeal to this emotion, nevertheless, his perennially present pro- gram of nonviolent demonstrations and marches furnishes an avenue for psychological release of pent-up hostilities due to racial injustices. Dr. King uses also such psychological elements as identification, suggestion, and attention. 181 On all of the occasions when Dr. King as preacher was heard by this writer, he invariably established common ground or identified him- self with the auditors. For example, at the Central Methodist Church, Detroit, when King stood to preach, he identified with the congregation by unaffectedly expressing mutual commendations regarding its revered former pastor, Rev. Henry Hitt Crane. He, with the members of the con- gregation, shared kindred admiration. Further, in all of his sermons, Dr. King makes plenteous use of the collective pronouns "we," "ours," and "us." Even in reproving the ministerial profession in general for conformity, he tactfully declares: Even;gg preachers have often joined the enticing cult of con- formity. ‘25, too, have often yielded to the success symbols of the world, feeling that the size of 235 ministry must be measured by the size of 225 automobiles. So often gg,turn into showman, distorting the real meaning of the gospel, in an attempt to appeal to the whims and caprices of the crowd. We preach soothing sermons that bypass the weightier matters of Christianity. We dare not say anything in our sermons that will question the respectable views of the comfortable members of our congregations. If you want to get ahead in the ministry, conform! Stay within the secure walls of the Sanctuary. ("TRANSPORMED NONCONFORMIST") America's industrial progress is "our" nation's progress (“THE MAN WHO WAS A.FOOL"), and Jesus' imperative to love challenges "us" with a new urgency ("LOVING YOUR ENMIES") . Dr. King's image itself is suggestive, especially to the Negro. This Ring mystique is graphically described in the following words: . . . every Negro woman who sees‘Hartin.Luther King on a plat- form, looking, for all his youthfulness and unimpressive stature, so dignified and in command of himself, so well- dressed and graceful, feels that there, somehow, is a son; and more than one Negro, plus some assorted psychiatrists, have said that, for the very young Negro whose own father had probably been powerless or apathetic before the white world, this man who could successfully challenge the white world would become the model, the image of the father-that-might- haveebeen. In this model, too, there would, presumably, be another element. The young Negro is bound to feel, in some reach of his being, that success in the white world is the real success; and Martin Luther King had not only challenged the white world, he had made a large segment of the white world like it. He was respected by the far-off white world, he was admired, he was an idol, he was on the cover of Time. It was a new kind of success. It combined the best of Joe Louis and Ralph Bunche. It was mass and elite in one pack- age. It was power, black power, but black power revered by the white power that it confounded. So the image was a double one, not only offering a model of aggressive asser- tion, but a model for public acceptance. The image was, in fact, the answer to the question which Izell Blair had put to himself: 'Well, what am I?’ It was the image that gave identity. No longer, to use Isell Blair's words again, need you 'feel you're rubbed out, as if you never existed.‘ The image gave you a place, a profile, program, and a promise. But there is one more element in the image which Nartin Luther King afforded the young. It converted the inferior outsider-- the Negro stranded in the shallows beyond the mainstream of American life-- into the superior insider; for the Negro, by appealing to the fundamental premises of Ameri- can society, to the Declaration of Independence and the subsequent muniments, puts the white comunity in the posi- tion of the betrayers of the dream. The Negro becomes the defender of the faith for the salvation of all. He not only affirms his right to join society; he affirms his mission to redeem society by affirming the premises of society. He is not only an 'old American' in the cultural sense; he becomes, as Stokely Carmichael has said of Negroes, 'more American than the Americans.’ He also becomes, if he chooses to play it that way, more Christian than the Christians, and there are enough professing white Christians left in the country to make this line embarrassing-«- especially in Mississippi, which is a praying country. So, in either social or theo- logical terms, the Negro can enjoy the superiority of being 'the conscience of the conunity and 1242/ act out for it the work the community is reluctant to do.’1 In Dr. King's sermons themselves, suggestion is usually direct and positive, although indirect and negative suggestion also finds a place in his emotional proof. lhe advantage of his using direct over ¥ 182 1Robert Penn Warren, 3130 Speaks for the Negro? (New York: Random House, 1965), pp. 372-73. As can be readily recognized, this quotation, particularly the third paragraph, contains very strong evidence of the tremendous ethos accomanying Dr. King as a spiritual leader and spokes- 183 indirect suggestion is attributable to the fact that his audiences are customarily ”selected" (that is, a group assembled with a common interest-[facial segregation vs. racial integratioé7) and, therefore, have a relatively high degree of polarization or receptivity. In his book, The szchology of the Audience, pages 19-32, H. L. Hollingworth presents a classification of audiences based on their $25353 polariza- tion, namely: (1) The Pedestrian.Audience (casual and accidental listeners as on e street-corner), (2) The Passive Audience (listener assembled for, perhaps, a debate or other performance which demands little or no response to the speaker), (3) The Selected Audience (listeners assembled for a common core of interest, as a church or a club, although they may possess differing points of view, (4) The Con- certed Audience (auditors bent upon accomplishing the same and identical and as, for example, raising money for a charitable organization or for purchasing a gift), and (5) The Organized Audience (listenders congre- gated on a specific project and already loyally attached and persuaded to the authority of the leader). Another type of group in this scheme of polarization has been added by Robert T. Oliver, the "Discussion Audience" (composed of speakers as well as listeners- a forum, round- table, or parliamentary session), which he places between numbers (2) and (3) above of Hollingworth's original design.1 Oliver would posit that direct suggestion is most effective when the audience is polarized, when it feels itself intellectually inferior to the speaker, when it is conscious of the speaker's high prestige, when it consists mostly of youthful auditors, and when it is required to respond to some immediate, definite, precise form of action. 1Oliver, op. cit., 85-88. 184 Regarding the element of attention, Hollingworth maintains that the process of getting the attention of the audience is not ordinarily a task remaining to be accomplished by the speaker when he is to address a "Selected" congregation, the type of audience to which Dr. King gener- ally preaches. In the following illustration of Hollingworth's con- struct, under each kind of audience is shown at which point of motiva- tion the speaker's task commonly begins and the processes still to be accomplished if the typical tasks are carried to completion:1 Pedestrian Passive Selected Concerted Organized Audience Audience Audience Audience Audience ATTENTION 00...... 0.00.0... 00.00.... 0.000.... INTEREST IMEREST ...-0.... 0.0.0.... 000...... IMPRESSION IMPRESSION IMPRESSION ......... ......... CONVICTION CONVICTION CONVICTION CONVICTION ......... DIRECTION DIRECTION DIRECTION DIRECTION DIRECTION As far as soliciting "attention" is concerned, Dr. King's typical preaching situation, being a "Selected Audience," renders it unnecessary to have to "get" attention while he is delivering a sermon, inasmuch as his national and international prominence as the spiritual and leading spokesman regarding America's number one domestic problem should make him.an effective attention arresting agent. NOt only are there no con- vspicuous attention getting devices surrounding his pulpit setting but also public announcements and placards which sponsoring organizations employ to advertise Dr. King's engagement are usually sometimes unadorned and simply indicate his name, the occasion, place and time of 1N. L. Nollingworth, The Psychqlggy of the Audience (New York: American Book Company, 1935), pp. 19-32. 185 his preaching appointment.1 Perhaps no other name itself of a contem- porary clergyman commands more public attention than that of Dr. Martin Luther King, Jr. His sermons themselves contain elements of attention in terms of concreteness (through illustrations, stories, examples), conflict (the war between segregationiist§7 and integrationlisté7), the .ggmiliar-unusual combingtion (although King preaches a gospel the essen- tials of which are very famdliar to both fundamentals and liberals, he combines it with an unusually practical application to man's environ- ment),,hg!g£ (which he employs effectively though sparingly), and the ‘giggl (the controlling theme of his sermons, Christian brotherhood, is presented as a matter which which no human being can escape confronta- tion; it is a personal and important matter with everyone). A broad example of the “vital" element in connection with Dr. King is detected also in a recent newspaper release by the Associ- ated Press which carried the caption: "Hurry! Rev. King Tells Northern Cities: ‘Work Fast to Prevent Violence, He Says." .I'The News-Palladium, Benton Harbor, Michigan, larch 10, 1965]). King's exclamatory warning was meant to influence large cities to act quickly to alleviate the economic and social conditions prevalent in the Negro ghettos lest there should occur another outbreak of violence and rioting akin to that which wreaked havoc in the watts area of Los Angeles (See 2222 magazine, August 20, 1965, pp. 11-19). Even as the present lines are being written, the summer of 1966, four months after Dr. King's warning, * 11B a telephone interview, August ll, 1966, with Rev. M. L. King, Sr., the father of our subject and co-pastor of the Ebenezer Baptist Church, Atlanta, the present writer was informed that absolutely no ad- vertising is done for the ever let. Sunday (and sometimes 3rd. Sunday) when Dr. King, Jr., occupies t e pulpit at Ebenezer. Rev. King, Sr., added that these dates are genera ly known to "belong" to Dr. King, Jr., and, therefore, attract larger crowds than the Sundays when he is not preaching. 186 racial violence and rioting are erupting in Chicago, New York, Omaha, Cleveland, Lansing (Michigan), Milwaukee, Baltimore, Waukegan (Illinois), Columbus, and Benton Harbor. What is the relation of this to preach- ing? The relation is that the quality of Dr. King's counsel, whether in or out of the pulpit desk, is vitally and strikingly relevant to the cultural scene. Here is a man whose preachments are practical and, as such, are worthy to be heeded. Other factors which elicit attention .are several of Dr. King's sermon 53.4.3.9. such as: "A Tough Mind and a Tender Heart," "Transformed Nonconformist,” "A Knock at Midnight," "The Man Who Was a Pool," "The Death of Evil Upon the Seashore," "Shattered Dreams," "The Answer to a Perplexing Question," and "Paul's Letter to American Christians." Although these titles should successfully assist in creating interest and capturing attention, they are not the sensa- tional, "gimick-brand" titles that rarely fulfill what they promise. Another element of Dr. King's emotional proof is the conformity of certain of his sermons to Alan Monroe's "motivated sequence."1 Par- ticularly does this hold significance in view of the fact that King's first public speaking teacher at Morehouse College (Atlanta), Dr. Lloyd 0. Lewis, told the present investigator that Monroe's book was the basic text for his public speaking course and that his class "stressed no one element of public address more than another but rather a combination of elements" based mainly on "the building up of a speech according to the aims of the audience, that is, what the speaker wants the audience to do."2 lAlan n. Monroe, Principles and Types of Speech (Chicago: Scott, Poresman and Company, 1962), Fifth Edition, pp. 280-302. 2Personal Interview, December 9, 1965. 187 One sermon, "OUR GOD IS ABLE," includes Monroe‘s five steps of motivated sequence in the following manner: I. ATTENTION: The center of the Christian faith, the conviction that Egg is a Power able to do exceedingly abundant things in nature and history, is being seriously threatened by those who would convince us that only‘ggg is able. 2. NEED: The fact that man has been plagued by such evils as personal trials (di- senses, et cetera). colonialism, racial segregation, and nuclear weap- ons capable of destroying the world, points to his need for a power able both to cure his personal and social ills and also to sustain the physical universe. 3. SATISFACTION: God is able. Christianity must affirm that He is Power. 4. VISUALIZATION: For years we have genuflected before the god of science only to receive the atomic bomb. We have done like- wise with the god of pleasure, the god of money only to discover that thrills and sensations are short- lived and that love and happiness are not guaranteed by materialism. A rediscovered faith in God is the answer. 5. ACTION: "Yes, God is able . . . . Go out this morning, and let this affirmation be our ringing cry. It will give us courage to face the uncertainties of the future. . . . This is our hepe for becoming better men. This is our mandate for seeking to make a better world. A final and very important psychological technique in Dr. King's sermon situation.which should be mentioned here is his appeal to the emotion of anger. It should be recognized, however, that while he seldom makes a direct, overt appeal to this emotion, yet his ever-present program 188 of nonviolent demonstrations and marches furnishes an avenue for psycho- logical release of pent-Up hostilities due to socio-economic-political inequities and injustices. ARRANGEMENT . . . next, jibe Speaker shoulé7 . . . dispose and arrange his matter, not only in a certain order, but with a sort of power and judgment.1 Arrangement, or disposition, deals with the "selection, orderly arrangement, and preportion of the parts of an address." ‘IThe‘gpeaker musfi7 make 33mg sense of them [his speaking mate- riaIEI. That is. . .‘Zhg/ will have to put them together according to a plan. The structure of King‘s sermons generally conforms to the tradi- tional trichotomic partition of introduction, body, and conclusion, although an occasional exception may appear. For example, among the personal papers of Dr. King at the Library of Boston University, it was observed that the margin of a non-sermonic address entitled "Civil Rights, the Central Issue of America's Growth" carried handwritten notations by King indicating the following divisions:4 I. Introduction II. Body and Historical Background III. Recital of Evidence IV. Conclusion 1 Cicero, 02. cit. 2Thonssen and Baird, Op. cit., p. 392 3nance, Ralph, and Wiksell, 02. cit., 25-26. 4"Folder: Proposed Speeches," The He L' Ring Collection. 189 As the student of rhetoric will recognize, this arrangement is strik- ingly similar to that of Aristotle's when he advised that if more parts than the "statement of the case" and the ”proof" were needed in an address, the total number should not exceed four: (1) the exordium, (2) the exposition or statement of the case, (3) the proof, and (4) the peroration.1 However, the sermons studied in the present research do not reveal this fourfold develOpment. Instead, they have (1) an introduction, (2) a body of numbered points deve10ped either deductively or inductively and buttressed by ethical, legical, and emotional persuasion, and (3) a conclusion. Dr. King confirmed the observation concerning the three-part arrangement of his sermons and added that the "body" generally contains three main points.2 His sermons usually follow either a textual deveIOpment (that is, permitting the divisions of the Bible text itself to determine the structure of the sermon) or a tapical development (that is, allowing the Bible text to provide the theme to be contemporary scene but devising his own dispo- sition of points within the sermon). AN EXAMPLE OF ms rsxmu mom IN DR. KING'S sermons: Sermon: "THREE DIMENSIONS OF A.COMPLETE LIFE" Text: "The length and the breadth and the height of it are equal." (Revela- tion 21:16) Introduction: Body: I. "Let us turn first to the length of life . . . ." 1Thonssen and Baird, op. cit., p. 398. 2Personal Interview, August 31, 1966. During this interview, Dr. King volunteered that his relatively consistent adherence to a three-point "body” wns first influenced by Dr. Barry Emerson Posdick. 190 II. "80 if life is to be complete it must move beyond length to the dimension of breadth . . . ." III. "Now one more dimension of the complete life still remains, namely, the height . . . ." Conclusion: .AN EXKHPLE OF THE TOPICAL ARRANGEMENT IN DR. KING'S SERMONS: -‘ Sermon: ”THE DEATH OF EVIL UPON THE SEASHORE" Text: "And Israel saw the Egyptians dead upon the sea shore." (Exodus 14:30) Introduction: Body: I. "Aggraphic example of this truth ‘lgood eventually_emerging as victor over evil] is found in the early history of the Hebrew peeple . . . ." II. "The truth of this is revealed in the contemporary struggle between good in the form of freedom and justice, and evil in the form of Oppression and colonialism . . . ." III. "We must be careful at this point not to engage in a superficial Optimism or to conclude that the death of a particular evil means that all evil lies dead upon the seashore. . . ." Conclusion: It might be said that the framework of Dr. King's sermons mea- sures well with commonly accepted norms of sermon structure: Title, Bible text, Introduction, Body, and Conclusion. Only one of his sermons "PAUL'S LE'I'I‘ER TO AMERICAN (EXISTIANV is not begun with a Bible scrip- ture or text due probably to the over-all framework of the discourse. 191 The sermon is rather allegorical in nature in that King presents the apostle Paul as writing a modern epistle to contemporary America; hence, the entire sermon is likened unto Scripture. Although a thematic (or purpose) sentence appears in each of the sermons studied, it does not consistently appear in any one division; that is, the purpose sentence may be stated in the introduction of one sermon, the body of another, or the conclusion of another. The thematic sentence, crystallizing the sermon's kernel thought or central idea, is most frequently stated by King, however, in the sermon body. Introductions to King's sermons are generally long (five to eight ‘ninutes), but this is not always the case. One sermon, “A KNOCK.AT‘MID- NIGHT," introduces itself with only four sentences (a total of sixty- seven.words); that is the shortest of introductions in the collection. The longest introduction is that of "ms THREE nnumsrons or A smart LIFE" and is composed of approximately eighty sentences (and an approxi- mate total of eight-hundred and sixty-four words). Yet the rather lengthy introduction to this particular sermon, when the writer heard Dr. King preach at Howard University, 1961, did not seem to bore his listeners or detract from the material to be presented following the introduction. Nor did the unusually short introduction, when the writer witnessed the preaching of "A KNOCK AT MIDNICST" at the Central Methodist Church (Detroit), 1966, produce abruptness; but rather the brevity seemed to have served more as an attention-arresting device. The apprOpriateness of King's introductions, whether they are long or short, is probably due to the fact that they faithfully orient the audience toward the subject in terms 0f not merely its general nature but also its relationship to audience needs and desires. 192 The body of King's sermons consistently contains identifiably separate yet coherent proofs and arguments, supporting main points which he almost never announces in advance. By "no advance announcenent" is meant that whereas some speakers may say, "There are three questions or points I should like to treat, namely, number one . . . , number two . . . , and number three . . . ," and then proceed to go back and. develop each point, Dr. King simply presents his main points unannounced, although he has been known to announce sub-points under a particular main point. The conclusion to Dr. King's sermons customarily consists of both a summarizing statement of his arguments in support of his prOpositions and also an appeal to motivate his listeners to accept his propositions as a means of fulfilling their needs and desires. The conclusion itself usually ends in what might be termed an imotional manner, taking the form of a statement re-affirming Dr. King's dedication to nonviolent human rights endeavors or taking the form of words found in poetry, a hymn, or a spiritual. In general, the sermons of Martin Luther King, Jr., evince a plan of arrangement characterized by such qualities as unity, order, prOportion, and smooth transitions. STYLE . . . ZEhe speaker's duty i§7 then to clothe and deck his thoughts with language. Style, said Hugh Blair, is 'the peculiar manner in which_a_man eXpreases his conceptions, by means of Language . . . ‘lig/ has always some reference to . . . manner of thinking . . . 1Cicero, op. cit. 193 and . . . is nothing else than that sort of expression which our thoughts most readily assume.' . . . style is language; language is a system of symbols called words. It is through words that communication is carried on.2 when Dr. Martin Luther King, Jr., was asked to describe an excel- lent sermon, he said that "it proves an appeal to the intellect, it paints an appeal to the imagination, and it persuades an appeal to the heart."3 Style, a most distinguishing characteristic of the King sermon in terms of vividness, force, coherence, emphasis, apprOpriateness, and concrete- ness, is that constituent of rhetoric to which Dr. King basically refers when he speaks of "an appeal to the imagination." As an "English minor" in college, King learned the beauty and facility of the language and concedes today that the "eloquent statement of ideas is his greatest talent, strongest tradition, and most constant interest."4 For a fundamental index in considering the style of the sermons of King, the constituents of style as suggested by Thonssen and Baird are selected as guidelines: (1) choice of words, (2) composition, (3) and embellishment.5 "Word choice" is essentially a study of vocabulary, dealing‘with such qualities as correctness and clearness of perspicuity. Basically it entails the speaker's selection of the best words for his particular task and, as such, is a highly individual matter touching upon such variables as the speaker's knowledge, language facility, understand- ing of his speech situation, and the nature of the response he seeks. 1Thonssen and Baird, o . cit., p. 405. 2Hence, Ralph, Wiksell, o . cit., p. 181. 3Personal Interview, August 31, 1966. 4L. D. Reddick, Crusader Without Violence (A Biography of Martin Luther Kigg, Jr.) (New York: Harper and Brothers, 1959), p. 11. 5Thonssen and Baird, op. cit., 416-23. 194 "Composition" is the orderly arrangement of the Speaker's chosen words, involving structure (syntactical considerations) and rhythm. "Embellish- ment," as here used, refers to the judicious employment of figures of speech. The Yardstick by Rudolf F1esch.-- A usable approach which assists in making a value judgment of the first two constituents of style, word choice and word composition, is that by Fudolf Flesch in his book, The Art of Plain Talk (lkanork: Harper and Brothers Publishers, 1946). Flesch's yardstick, which is a quantitative plan for measuring readability and understandability of a discourse, seems to be kindred to the sugges- tion by I. A. Richards that in assessing the worth of a Speech, critics should study the language of the speech. This approach, according to Dr. Richards, is advantageously more microscopic than macrosc0pic. The schematic design by Flesch presents (1) sentence length, (2) word, and (3) personal reference (or human interest) scales. Combin- ing individual totals of these three areas yields what Flesch terms a "difficulty score," which determines the readability, the understandabil- ity, or the comprehensibility of the speech. Following is an illustration of the Flesch scale to be utilized in measuring the readability of the sermons of Dr. King: L hiarie Hochmuth, "I. A. Richards and the 'New Rhetoric'," .233 ‘Quarterly‘Journal of Speech, February, 1958, Vol. XLIV, No. 1, pp. l-16. TABLE 4 OUlCK REFERENCE CHART 195 xgpuorlrfy' ' ' l . . ”its?" 0:23;» . $1252? 43325252413554 $22222: W“'ifi’zt'l'me’lg‘c’ b°’°‘”’ ~ . sentence 3 100 words g School grades Percent of g l completed U. 5. adults VERY EASY up to 1 l 8, or less ‘22 or less 19 or more! Comics 41h grade I 90% EASY 1 to 2 11 ‘26 14 Pulp-Fiction l 52h grade I 86% FAIRLY EASY 2 to 3 14 l 31 1o Slick~liction on. 3nd. [ 80% I STANDARD 3 to 4 17 37 6 , Digests 7th or Bill grade I 75% FAlRLY DlFFlCULT 4 to 5 21 42 4 l Quality lSomc high school I 40% " DlFFlCULT 5 to 6 25 46 3 l Academic High school or 24% some college ., VERY DlFFlCULT 6 and up. l 20 or more 54 ormorc 2 or loss Scienlil’ic College I 4’/;:% l ‘ l l --from The Art of Plain Talk by Rudolf Flesch The "Difficulty Score" is determined as follows: First, count the total number of words and the number of sentences in a speech, get the average, and multiply that average by .1338.‘ This gives an average sentence length score or what the illustrated chart terms "Words in Average Sentence." Then, count the number of affixes per 100 words in the speech and multiply this total by .0645. This gives anumber of affixes score or what the chart calls "Affixes For 100‘ . Words." Add these two scores together (the "Words in Average Sentence" score and "Affixes For 100 Words" score). Next, count the number of "Personal References Per 100 Words." Personal references consist of b human interest words like names of peeple, personal pronouns (except antecedents of inanimate objects), and other words like man, woman, boy, girl, et cetera (Bleach provides a guideline list on page 55 of his book) .1 When the number of personal references per 100 words is 90?. 196 multiplied by .0659, the result is a "Personal Reference" goggg. Subtract this score from the sum of the first two scores (sentence and affixes). Finally, subtract .75. The result is the ”DIFFTCULTY [6r READABILIT27 SCORE," which will probably be a figure between 0 and 7.1 Referring to the Quick Reference Chart illustrated above, you discover that difficulty scores range from "Very Easy" to "Very Difficult." ‘ghe sermon samples.-- From the total number of sixteen sermons in the study, three sample sermons were chosen for the purpose of apply- ing the yardstick discussed above. In order to help facilitate the probability that these three sermons would be representative of the sixteen, required assumptions were obtained such as "independence" (the choice of one sermon‘s having no bearing on the choice of another to be included among the samples) and "randommization" (the property of each sermon's having an equal chance of being selected). These assumptions were obtained by ascribing a number to each of the sixteen sermons, placing the numbers in a container, and then drawing (with replacement)2 three numbers. The three sermons selected are: (1) "SHATTERED DREAMS," (2) "THE MAN was was A FOOL," and (3) "LOVE IN ACTION." ‘ghe sermons as measured by the yardstic§.-- The application of the Flesch criterion to the random sampling of three sermons revealed the following results: 1Rudolf Flesch, The Art of Plain Talk (New York: Harper and Brothers Publishers, 1946), p. 58. zllubert u. Blalock, Social Statistics (New York: MCGraw-Hill Book Company, Inc., 1960), pp. 109, 393f. In statistical analysis, "replacement" refers to the process of putting each sample back into the container after its withdrawal, thus permitting the original total num- ber of samples to be always in the container for each subsequent sample drawing. The replacement process is a prerequisite for the assumptions of independence and randomnization. 197 IABLE 5 I l swan AVERAGE SENTENCE AFFIXES PERSONAL DIFFICULTY LENGTH IN WORDS PER 100 REFERENCES SCORE WORDS PER 100 WORDS "SHATTERED 11.7 32 7 2.42 DREAMS" ("Easy") ("Fairly ("Fairly ("Fairly Easy") Easy") Easy") "THE HAN WHO 15.4 7 27 17 1.93 WAS A FOOL" ("Fairly Easy") ("Easy") ("EBSY") ("Easy") "LOVE IN 11.4 29 10 2 ACTION" ("Easy") ("Easy") ("Fairly ("Fairly Easy") Easy") Taking the results of these three sermons as illustrated and interpreting them according to the Quick Reference Chart on page 195. one sees that the sermons of Dr. King generally measure "fairly easy” and "easy" in readability. This affords him the advantage of addressing the comprehension of a potential 80% to 86% of the adults in the United States. Furthermore, as indicated on the chart, typical 5th and 6th grade academic levels of understanding are able to comprehend his ser- mons. Irrespective of the fact that the three sermons taken tagether average a commendable 29.3 affixes per 100 words ("Easy" in word under- standability), they do not quite equal the simplicity of the K195 James Version of the Bible, the word difficulty of which, says Flesch, measures 20 affixes per 100 words (or "Very Easy"). It may be of interest to note that Dr. Flesch's book, 192.55t of Plain Talk, carries a word diffi- culty of 33 affixes per 100 words or "Fairly Easy"-- less simple than the sampling of three sermons by Dr. King. 198 Word Choice . The overwhelming majority of Dr. King's words may be described as simple. In the sermon "LOVE IN ACTION," for example, there are a total of 3,353 words, 2,920 (or 87.17.) of which are one and two syllables in length (prOper names were not included in the telly). Nevertheless, he makes use also of three syllable words (which tallied 249 or 7.4%) and of four or more syllable words (184 or 5.5%). Examples of the four- plus syllabic*words in the sermon mentioned above are: "magnanimity," "ignominious," "retribution," "schiZOphrenia," "antithesis," "dichotomy," “retaliation," "immutable," "inexorably," "uniformity," "criminality," "reverberates," "rationalization," "justification," "pseudo-scientific," "disillusionment," "disarmament," "annihilation," and "academician." Occasionally, unusual or even coined words find a place in King's ser- mons, for example, "manyness" ("ANTIDOTES FOR FEAR"), "phobiaphobia" (If not coined, probably a mispelling of "phobophobia": WANTIDOTES FOR FEAR"), "humanness" ("ON BEING A GOOD NEIGHBOR"), and "donothingness" ("TOUGH MIND AND A.TENDER.HEART"). While as an academically trained clergyman, Dr. King frequently makes use of theologically and philoeoPhically tech- nical word symbols, in general (as indicated in the Flesch "word diffi- culty" design) his vocabulary is simple and informal and, therefore, ex presumably more conducive to listener comprehension. Dr. King's meticulous and versatile use of words is one of the most outstanding elements in his oral discourse. His choice of words (in different sermons and occasionally within the same sermon) ranges from the theological, scholarly, and philOSOphical as in "WHAT IS MAN?," "THE DEATH OF EVIL UPON THE SEASHORE," and "HOW SHOULD A CHRISTIAN VIEW COMMUNISMQ," reapectively, to the informal, "folksy," and "down to earth" 199 expressions which typify a mass meeting rally. Listening to Dr. King on several occasions and studying his sermons, one observes here a preacher who, on the one hand, is able to discuss with the most comfortable facility such technical and Specialized topics as Platonism, Hinduism, Zoroastrianism, Judaism, Christianity and Communism and yet, on the other hand, is able to communicate effectively to also the common man. As one reporter observed: ‘Mauy admit they don't always understood his words, but, as one of his congregation put it, 'We sure get the force of his meaning.' {'He knows how to Speak to the Ph.D.‘s and to the No D.'s.'). This identical trend of thought was expressed by Dean Muelder when he affirmed the following in a personal interview, March A, 1966: The amazing thing about Dr. King is his mastery of many forms of address. He is able to adapt the form and mode of address to varied audiences; he has versatility. His command of vocab- ulary ranges all the way from what can be understood by the most ignorant man on the street to the most saphisticated' audience . . . . Re is not tied to any one set of symbols or signs. Dr. King's word choice, then, is characterized as clear, forceful, , and adaptable. Word Composition Direct and varied describe the word composition, or sentence structure, of the King sermons. A case in point is "SHATTERED DREAMS," which is composed of 255 sentences. As to form, the kind of sentence used most often by King in this sermon is the simple sentence which constitutes~ 70.11 of the total number of sentences. As to purpose, the declarative sentence has the highest incidence with 922. Dr. King's custom of 1George Barrett, New York Timesinagazine, March 3, 1957, p. 74. 200 employing more simple and declarative sentences than any others seems to indicate his consideration for the quality of directness in style. A broader view of this particular sermon reveals the entire gamut of varied sentence composition both according to purpose and to form: IBFLE 6 ACCORDING TOTAL NUMBER PROPORTION T0 T0 PURPOSE TOTAL Declarative 235 92.1% Interrogative 9 3.5% Imperative 6 2.4% / Exclamatory 5 2 Z ACCORDING TOTAL NUMBER PROPORTION T0 TO FORM TOTAL Simple 179 70.21 Compound 30 11.8% Complex 38 14.9% Compound-Complex 8 l 3.11 The fact that the sermons of Dr. King ordinarily contain all eight kinds of sentences points toward variety and thus, an avoidance of monotony in sentence composition. Notwithstanding the fact that he seems to exercise conscious thought and planning, Dr. King does so with an economy of effort. It is quite evident, too, that correct grammatical Principles consistently Operate in his composition, governing such ele-v ments as tense, mood, number, gender, and case. However, in the sense 201 that oral style appears at times to be less formal in structure than written style, syntactical elements in King's sermons ( although gram- matically correct) usually appear also more informal than formal. Con- veying his emotional fervor, the prose of his word composition is rhythmic without being metrical. An indication of his appreciation for rhythm and apprOpriate cadence in oral communication may be derived from V/the high incidence of poetry quoted in his sermons. Of the sixteen sermons analyzed in detail in this study, fourteen (or 87.5%) incorpo- rate recitations from poetic works. Embellishment Vividness and imagery in the sermons under study consist principally in the selective employment of figures of speech. A totalev of eighteen different types of figures of Speech have been found in Dr. King's pulpit address, of which the following are examples: 1. ALLITERATION (Repetition of the same sound at the beginning of words) "Even the white religious leaders who have a hegrtfelt desire to Open the door and provide the bread [of social justicg/ are often more CAUTIOUS than COURAGEOUS and more prone to follow the EXPEDIENT path than the ETHICAL path." ("A KNOCK A'l' moment") "Let us never feel that God's creative power is exhausted by this earthly LIFE, and his majestic LOVE is LOCKED within the LIMITED walls of time and space." ("SHATTERED DREAMS") 2. ANACHRONISN (As used here, the antedatiag of a custom) "With his own hands [the Good Samaritan in Christ's parablg/ he bound the wounds of the man and then set him on his own beast. It would have been easier to pay an AMBULANCE to take the unfortunate man to the HOSPI- ILL, rather than risk having his neatly trimmed SUIT stained with blood." (“ON BEING A GOOD NEIGHBOR") 202 3. ANAPHORA [2130 known by_§panalepsis or Ephanaphora7 (Rege- tition of a word or words at the beginning of successive clauses) "Professor Bixler reminded us some years ago of the danger of over-stressing the well-adjusted life. Every- body is passionately seeking to be well adjusted; nobody ‘wants to be maladjusted . . . . As for me I must confess that there are some things to which I'm proud to be maladjusted. I NEVER INTEND to become adjusted to the evils of segregation and the crippling effects of dis- crimination. I NEVER INTEND to become adjusted to the moral degeneracy of religious bigotry and the corroding effects of narrow sectarianism. I NEVER INTEND to adjust myself to economic conditions that will take necessities from the many to give luxuries to the few. I NEVER INTEND to become adjusted to the insanities of militarism and the self-defeating effects of physical violence." ("TRANSFORMED NONCONFORMIST") 4. ASYNDETON (Omission of conjunctive particles which are dropped to express vehemence or speed or con- tr.'t or e e eAg) "Hatred and bitterness can never cure the disease of fear; only love can do that. Hatred paralyzes life; love releases it. Hatred confuses life; love harmo- nizes it. Hatred darkens life; love illumines it." ("ANTIDUI‘ES FOR FEAR") "We is my neighbor? . . . He is neither Jew nor Gentile; he is neither Russian nor American; he is neither Negro nor white. He is 'a certain man'-- any needy man-- on one of the numerous Jericho roads of life." ("ON BEING A coon NEIGiBOR") 5 . tarragon "His [Eodlé7 boundless love supports and contains us as a might ocean contains and supports the tiny draps of every wave." ("ANTIDOTES FOR FEAR") "All labor that uplifts humanity has dignity and impor- tance and should be undertaken with painstaking excel- lence. If a man is called to be a street sweeper, he should sweep streets even as Michelangelo painted, or Beethoven composed music, or Shakespeare wrote poetry. He should sweep streets so well that all the host of heaven and earth will pause and say, 'Here lived a great street sweeper who did his job well.'" ("THE THREE DIMENSIONS OF A owners LIFE") 203 6. com I "'1 have learned,' he [Paul] said, 'in whatsoever state I ., therwith to be content.‘ Paul did not mean that he had learned to be complacent. There is nothing in the life of Paul which could characterise him as a con- placent man . . . Paul is not saying that he had learned to dwell in a valley of stagnant complacency. Neither is be saying that he had learned to resign himself to some tragic fate. Paul meant that he had learned to stand up amid the disappointment of life without des- pairing. He had discovered the distinction between a tranquil soul and the outward accidents of circumstance." (”SEATIERED DREAMS") 7. MOSIS (glacig‘ together; or comparing this” which are validifferentlbyg which they mtglly set off genhance each agar.) "Once a helpless child, the Negro has now grown politi- cally, culturally, and economically. llany white man fear retaliation. The Negro must show them that they have nothing to fear, for the Negro forgives and is willing to forget the past. its Negro nist convince the white man that he seeks justice for both himself and the white man. A use mow-ant exercising love and nonviolence and demonstrating power under discipline should convince the white comaity that were such a movement to attain strength its power would be used creatively and not vangefully.“ (”M00138 FOR rm") "Each of us lives in two realms, the rum and the EXTERNAL. The Ill'm is that realm of spiritual ends expressed in art, literature, morals, and religion. The EXTERNAL is that complex of devices, techniques, mechanism, and instrumentalities by means of which we live. Me include the house we live in, the car we drive, the clothes we wear, the economic resources we acquire-"- the material stuff we must have to exist. There is always a danger that we will permit the means by which we live to replace the ends for which we live, the rum to become lost in the m. be rich man was a fool because he failed to keep a line of dis- tinction between means and ends, between structure and destiny. His life was submerged in the rolling waters of his livelihood. "This does not mean that the mum in our lives is not important. to have both a privilege and a duty to seek the basic uterial necessities of life. Only an irrelevant religion fails to be concerned about men's 204 economic well-being. Religion at its best realizes that the soul is crushed as long as the body is tor- tured with hunger pangs and harrowed with the need for shelter. Jesus realised that we need food, clothing, shelter, and economic security. He said in clear and concise terms: 'Iour Father knoweth what things ye have need of.’ But Jesus knew that man was more than a dog to be satisfied by a few economic bones. he realised that the nrrmum. of a man's life is as significant as the mum. So he added, 'Seek ye first the kingdom of God. and his righteousness; and all these things shall be added unto you.' file tragedy of the rich men was that he sought the means first, and in the process the ends were swallowed in the means." ("TEE m WHO WAS A FOOL") 8. m (Lgertinent and instructive regrk at the end of a discourse) "Fear knocked at the door. faith answered. There was no one there." ("WES FOR FEAR") 9. w (Expressingfithe emotion of our minds and in- fusing;an ardor and enegg; into our discourse by pr0posiggr¢mestionm The Rhetorical Ques- tion could probably be included here) "Can man be explained in such shallow terms? Can we explain the literary genius of Shakespeare, the susical genius of Beethoven, and the artistic genius of Michelangelo in materialistic terms? Can we explain the spiritual genius of Jesus of Nazareth in materi- alistic terms? Can we explain the mystery and the magic of the human soul in materialistic terms 7" ("WHAT 18 m2") "Another thing that disturbs me about the American church is that you have a white church and a Negro church. How can segregation exist in the true Body of Christ?" ("PABL'B LEITER 1‘0 lumen: mums") 10. g! HISTORICAL 2mm Qscription of a historical event _a_s_ though it is taking place in the present) ”The moment of testing energes. Christ, the innocent Son of God, 18 stretched in painful agony on an uplifted cross . . . Jesus LIFTS his thorn-crowned head and CRIBS in words of cosmic proportions: 'Pather, forgive them; for they know not what they do.” ("LOVE IN ACTION") 205 11. 3% (Speaking one thing but desigging another in order to giye the greater force and vehemence to the meanigg) "Even . . . preachers have often joined the enticing cult of conformity . . . 5nd] preach soothing sermons that bypass the weightier matters of Christianity . . . . If you want to get ahead in the ministry, CONFORH! SIAY Hull! 1'!!! SECURE WALLS 0!" ms SANCTUARY. PLAY IT SAIL” ("TRAISPOUED NOBCORFORHIST") "The popular clergyman preaches soothing sermons on 'llow to be Happy‘ and 'Bow to Relax.’ Some have been tempted to revise Jesus' cal-land to read, '60 ye into all the world, keep your blood pressure down, and, lo, I will make you a well-adjusted personality.” ("A KNOCK AI KIDNIGBT") 12. meg (Removing of . word from 1:- prop» siggificetion ‘ into that of another, thus suggestigg an anal- ggy or likeness between then» 'Han is not a helpless invalid who is left in a valley of total depravity until God pulls him out; he is rather an upstanding human being whose vision has been in. paired by the CAIARACTS 0F SIN and whose soul has been weakened by the VIRUS OP PRIDE. But there‘ is enough vision left for man to lift his eyes unto the hills, and there is enough of God's image left for man to turn his weak and sin-battered life toward 'the GREAT DHYSI- CIAN, the outer of the DISEASE 0? SIN." ("THE ANSWER 1‘0 A PERPLEXING QUESTIOH“) "It would be both cowardly and imoral for you patiently to accept injustice. You cannot in good conscience sell your BIRMIGBT 0? PW for a HESS 01' SEGREGAI‘ZD POTIAGE." ("PAUL'S rm TO AMERICAN GMSIMS”) Without God . . . life is a meaningless drama in which the decisive scenes are missing. But with him, we are able to rise from tension-packed valleys to the sublime heights of inner peace, and find radiant stars of hope against the nocturnal bosom of life's most depressing nights. St. Augustine was right: "thou hast created us for thyself, and our heart cannot be quieted till it finds repose in thee.” ' ' (THREE DIMENSIONS OF A CWLEI‘E LIFE") 206 13. WORON (Costination for epigramggic effect of contra.- dictory or incongruous words) ". . . the church has often lagged in its concern for social justice and too often has been content to mouth PICNJS IRRELEVANCES and SANCTIHONIOUS TRIVIALITIES." ("NW SHOULD A CHRISTIAN VIEW 000101118147") 14. PARANCHASIA ngrds similar ,1; sound or meaning are set in ”position, so as to _give antithetigarl force) "Let us never succumb to the tmptation of believing that legislation and judicial decrees play only minor roles in solving this problem. Morality cannot be LEGISLATED, but behaviour can be REGUIATED. Judicial decrees may not CHANGE THE HEART, but they can RESTRAIN THE W38.” (WON BEING A GOOD NEIGHBOR") "This universe is not a tragic expression of meaningless CHAOS but a marvelous display of orderly COSMOS . . . ." ("mores roe rm") "the trouble with Connoism is that it has neither a THEOLOGY nor a CERISI‘OLOGY, therefore, it ends up with a mixed up ANTHROPGDGY. " ("Hm SBGILD A CHRISTIAN YIN CMNISU“) 15. w (Anticigetion of objections in order to weaken "Soft mindedness is also one of the basic causes of race prejudice. The tough minded always examines the facts before they reach conclusions; in short they post-judge. the tender minded will reach a conclusion before they have examined the first fact; in short they prejudge, hence they are prejudiced. All race prejudice is based on fears, suspicions, and misunderstandings that are usually groundless. So there are those who are soft minded enough to believe that the Negro is inferior by nature because of Noah's curse upon the children of Ban. There are those who are soft minded enough to be- lieve in the superiority of the white race and the in- feriority of the Negro race in spite of the tough minded - research of anthropologists like Margaret Need and Ruth Benedict revealing the falsity of such a notion. lhere are those who are soft minded enough to argue that racial segregation should be maintained because Negroes lag behind in academic, health and moral standards. they are not tough minded enough to see that if there are standards in the Negro they are themselves the re- sult of segregation and discrimination. They are not discerning enough to see that it is both rationally unsound and sociologically untenable to use the tragic effects of segregation as an argment for its continua- tion (“ A room MIND AND A TENDER HEART") . -.q_—h~4 . -_ I‘t' 208 17. SIMILE (LikeninLof one thingLactionLor relation to something of a different kind or (nullity) "lhe Bitlers and the Nuasolinis may have their day, and for a period they may wield great power, spreading them- selves LIKE A GREEN BAY TREE, but soon they are cut down like the grass and wither AS 1118 GREEN HERB." ("ons con 18 ABLE") "To believe that human personality is the result of the fortuitous interplay of atoms and electrons is AS ABSURD A8 to believe that a monkey by hitting typewriter keys at random will eventually produce a Shakespearean play." ("THE MAN WHO WAS A FOOL”) 18. SYNECDOCHE (guttigg the name of the whole for thejarg or _t_h;e part for the whole) (a) Frequently, Dr. King uses the term "the Negro" or "the white man or Caucasian" when in fact he is referring to the whole of the particular race. (b) In the sermon "(11R GOD IS ABLE", Dr. King refers to the passing glory and power of "the Nitlers and Nussolinis,“ signifying the tyranny and exploits of all such turants. Oral and Written Style Classical and later rhetoricians recognised a distinction between spoken and literary style in comnication. Martin Luther King, Jr., as a serious practitioner of public speechmaking, follows this tradition and employs in his preaching a style which fosters "instant intelligi- bility.."1 In the preface to his published book of sermons, Strenggh to £013, pages ix-x, Dr. King expresses his awareness of the distinction bemeen an oral and a written style in the following words: 1Nilliam N. Brigence, Speech Cgosition (New York: P. S. Crofts and Company, 1937), p. 200. ——_ 208 17. SIMILE (Eikeningrof one thingLactionLor relation to something of a different kind or quality) "file Hitlers and the Nuasolinis may have their day, and for a period they may wield great power, spreading them- selves LIKE A GREEN BAY TREE, but soon they are cut down like the grass and wither AS 111E GREEN HERB." ("OUR GOD IS ABLE") "To believe that human personality is the result of the fortuitous interplay of atoms and electrons is AS ABSURD A8 to believe that a monkey by hitting typewriter keys at random will eventually produce a Shakespearean play." ("ms MAN WHO WAS A FOOL") 18. SYNECDOGHE (Puttigg the name of the whole for the _part or ; 53c gart for the whole) (a) Frequently, Dr. King uses the term "the Negro" or "the white man or Caucasian" when in fact he is referring to the whole of the particular race. (b) In the sermon "(11R GOD IS ABLE", Dr. King refers to the passing glory and power of "the Nitlers and Mussolinis," signifying the tyranny and exploits of all such turants . Oral and Nritten Style Classical and later rhetoricians recognized a distinction between spoken and literary style in cosnunication. Martin Luther King, Jr., as a serious practitioner of public speech-aking, follows this tradition and employs in his preaching a style which fosters “instant intelligio bility.."1 In the preface to his published book of sermons, Strenggh to L0". peses ix-x, Dr. King expresses his awareness of the distinction between an oral and a written style in the following words: ____. 1"William N. Brigance, Speech Composition (New York: F. S. Crofts and Company, 1937), p. 200. 209 All of these sermons were preached during or after the bus protest in Montgomery, Alabama, . . . . I have been rather reluctant to have a volume of sermons printed. My misgivings have grown out of the fact that a sermon is not an essay to be read but a discourse to be heard. It should be a convinc- ing appeal to a listening congregation. Therefore, a sermon is directed toward the listening ear rather than the reading eye. Nhile I have tried to rewrite the sermons for the eye, I am convinced that this venture could never be entirely suc- cessful. So even as this volume goes to press I have not altogether overcome my misgivings. But in deference to my former congregation, my present congregation, my close associates in the Southern Christian Leadership Conference, and my many friends across the nation who have asked for cop- ies of individual sermons, I offer these discourses in the hope that a metsage may come to life for readers of these printed words. "PILGRIMAGE IO NONVIOLENCE", appearing in King's book of sermons but which also he says is 32; a sermon but an essay included at the urg- ing of the publisher, has a readability difficulty score of 4.55 or "Fairly Difficult" according to Rudolf Plesch's scale (see pages 194-197 of the present chapter for a discussion of the Flesch yardstick). Because this readability score of the m, "PILGRIMAGE 1'0 NONVIOLENCE," regis- ters a less comprehensible style than the three sample sermons which register "Fairly Easy" and "Easy," the suggestion is reinforced that Dr. King, indeed, not only recognises but also practices the idea of distin- guishing between constructing a composition for reading and preparing one for hearing. The distinction is made not merely in terms of language but also in objective, for when Dr. King related his conception of the dif- ference between the sermon (the "spoken" word) and the essay (the "written" word), he elaborated that "a good sermon differs from an essay in that an essay explains a subject, but a sermon appeals to peeple to make basic k l'Nartin Luther King, Jr., Strength to Love (Harper and Row, Publishers, 1963), pp. ix-x. 210 changes in their lives and to mend their ways so that they will be in harmony with the principles of God and Jesus Christ."1 In.the main, it seems to be generally accepted that certain cau- sal relationships exist between the speaker's style and his ultimate effectiveness, significant elements among these relationships including listener comprehension and listener attitudes. The sole major study, according to Eisenson, Auer, and Irwin,2 is that by Gordon L. Thomas, which examdnes the effect of word choice in public address upon audience intelligibility.3 The study by Dr. Thomas found that a certain oral style enhances intelligibility by 101. The eight elements of oral style which Dr. Thomas“ investigation discusses and which also may be said to characterise in reasonable quantity and quality the sermons of Dr. King are: specific words, colorful words, informal and simple vocabulary, figurative language, personalization, informal syntax, questions, and direct quotations. And so, Martin Luther King, Jr., who, as a very young boy, once said to his mother, "I'mngoing to get me some big words," has, as a very effective pulpit orator, attained excellence with words in terms of choice, composition, and embellishment. 1Personal Interview, August 31, 1966. 2The Psychology of Communication, p. 301. 3Gordon L. Thomas, "Oral Style and Intelligibility," Speech Monoggephs, XXIII (August, 1956), 46-54. CHAPTER‘VI SUMMARY AND CONCLUSIONS The expressed otjective of the present investigation was to study the public address of Dr. Martin Luther King, Jr., as manifested in his sermons. Though no formal, lengthy comparisons and/or contrasts are presented to distinguish between the ”sermon" and the "oration" (i.e., his civil rights mass meeting rally talks), nevertheless, inherent in the study are four variables which'would set the sermon apart as a unique discourse, namely: (1) The sermon is a medium of divine truth, that is, the gospel as revealed in Jesus Christ; (2) It is a Biblically based message; (3) It presupposes a setting of religious worship; and (4) The sermon assumes moral and spiritual motivation. For purposes of facility, however, such terms as "sermon," "speech," "discourse," "address," and even "oration" were employed by the writer interchangeably-- though cogni- zant of possible, technical points of distinction. Focusing in depth on the sermons of Dr. King contributes toward placing him in the correct perspective as a clergyman, a patron of the pulpit, rather than as a political or sociological figure. Rhetorical and Theological Background The early environment of King‘was significantly conducive for his choice of a career in the Christian ministry, for he was born not only into a Christian.home but also into a family of three generations of 211 212 preachers. In his family the art of public speaking enjoys a cherished tradition. King himself began preaching as a boy member of his father's Ebenezer church in Atlanta. Seriously and enthusiastically interested in perfecting his craft of pulpit comunication, King pursued academic excellence warehouse College, B.A.; Crozer Theological Seminary, B.D.), untimately being awarded the Ph.D. degree in Systematic and Philosophical Theology at Boston University, 1955. He practiced preaching while a student in all three of the academic institutions which he attended; and while he was at Boston University, week-ends often meant traveling to various cities to deliver sermons, the activity which then, as now, he loves best. Chapter III reveals that the theological framework of King's sermons is that of a "moderate" liberal and social gospeler whose princi- pal doctrines and philosophies are provided by Jesus Christ, Henry David Thoreau, Halter Rauschenbusch, Mohandas K. Gandhi, Reinhold Niebuhr, and George H. P. Hegel. The sormons' thematic spectrum covers such theo- logical 5m; as God, Jesus Christ, the Church, the preacher, man, love, prays/r“, faith, and good and evil. The consistent over-all theme of every sermon is that all men mat live together as equal human beings in a brotherhood. This general theme is cast as a prerequisite to an effectual relationship with God. Rhetorical Criticism of the Sermons Chapter IV delineates Dr. King's early propensity toward adequate preparation and organisation which carried over into his approach of pre- . paring his sermons. Generally, his sermon preparation is highly system- atic, though his increasing involvement in civil rights activities takes 213 its tell by leaving him scant time for composing "new" sermons; conse- quently, sermon "preparation" often means simply up-dating necessary materials of a previously preached discourse. Irrespective of his extomporaneous mode of delivery, King usually follows the practice of writing out his sermons in full. His writing out of his sermons accrues to himself three advantages, namely: (1) Writing promotes the analysis, synthesis, and organisation of materials, (2) It fosters the selection of a planned and orderly use of language, and (3) It assists in the pro- cess of familiarizing himself with the sermon outline and the movement of ideas-- hence, with memorization. Although he is relatively short of stature, King uses his five foot, seven inch height to conendable advantage through correct posture which suggests confidence. lemong other physical factors conducive to effectiveness in his sermon delivery is his custom of wearing a pulpit robe which helps to promote appropriate.atmosphere and dignity. Gestures, or bodily action, are few but timely, while eye contact serves as one of his strongest assets. Vocal expression is distinctively but not distractingly Southern. Articulation and pronunciation are very good, clear, and unaffected, although he adjusts and adapts depending on the immediate congregation. Vocal qualities (in terms of volume, pitch, range, rate, and duration), too, have proven adequate in his oral persuasion. Chapter V includes a discussion of the fact that King's sermons are preached to an extensive range of kinds of audiences (in terms of educational, economic, and social status); yet by classification they are generally “mixed", that is, composed of auditors who hold differing atti- tudes regarding his propositions. 214 King's sermons are heavily oriented with "non-artistic" elements of invention (examples, narratives, statistics, and quotations [or anthoriti7) as well as "artistic" elements (ethical, logical, and pathe- tic proofs). His ethical proofs are deve10ped through establishing him- self as a clergyman of competence, character, and gooddwill. Logical proofs comprehend reasoning from example, enthymeme, analogy, and causal relation. Pathetic or emotional proof consists of appeals to a threefold backdrOp of "happiness", "holiness," and "love." These three emotions provide the broad context in which King addresses such impelling motives as freedom, response, helpfulness, power and influence, reputation, security, new experience, self-preservation, and prOperty. Other psycho- logical elements in King's emotional proof are identification, suggestion, attention, and the emotion of anger which grants release via nonviolent demonstrations and marches frequently accompanying the ends of his sermons. Responses to King's preaching are categorized as (1) local, spontaneous responses, (2) local, delayed responses, and (3) general, implied responses. The first kind of response consists of involuntary reactions ("Amen, Brother!" or a smile or a nod of the head). The second comprises those expressions of help which Dr. King receives verbally or in letters and also those responses which cone in the form of participat- ing in King's campaigns for voter registration, voting, sit-ins, wade-ins, kneel-ins, et cetera. The third type of response is that which an organi- zation or some echelon of the government might make in the form of legislative measures, judicial decrees, and executive orders. Arrangement in the sermons of King generally adheres to the tri- partite partition of introduction, body, and conclusion with smooth transi- tions, unity, order, and prOportion. 215 Style is a constituent of rhetoric in which Dr. King surpassingly excels. Perspicuity, forcefulness, and adaptability characterize his word choice, while variety and rhythm describe his word composition. A unique feature of King's sermons is language adaptability or adjustment. Be is widely known for his ability to express himself in thought forms and‘word symbols commensurate to the audience level of education, status, or religion; and he makes these adjustments with the greatest of facility. Embellishment through figures of speech constitutes a very prevalent com- ponent of King's style and one which he regards as necessary to "paint a picture to the imagination," a most important element in effective oral communication. The following are included among his figures: allitera- tion, anachronism, anaphora, asyndeton, comparison, contrast, enantiosis, epiphonema, erotesis, historical present, irony, the metaphor, oxymoron, paranomasia, prolepsis, restatement, simile, and synecdoche. By skillful and appr0priate employment of these constituents of style, word choice, word composition, and embellishment, the sermonic addresses of Dr. King assume prOportions in "elocutio" that deserve a place among the nobility in the art of effective expression. Dr. King's career may be described laconically by a favorite term of Paul Tillich's, namely, "historical kairos" or a creative, critical ‘Iomont bursting with possibilities for great things when a decision has to be made; and if the right decision is not made, time may be set back many years. In Dr. King's experience, the man and the.moment met; he made a Christian decision in behalf of socio-economic-political justice, and the world has yet to witness the results. In any event, the history of the Christian Church in the.ndd-twentieth century contains now a vibrantly new and significant chapter of eternal import, and what is more, the 216 chapter yet is in the process of being written mainly through the preach- ing of men like Dr. Martin Luther King, Jr. King's Contribution to Preaching and Theology When asked if Dr. King had made any significant contributions to the contemporary scene, Professors Huelder, Schilling, and DeWolf stated firmly that the Nobel Peace Prize preacher had indeed contributed very definitely to his profession both dogmatically and kerygmatically. Dean Muelder succinctingly affirmed that Dr. King has "helped thousands of ministers to recover the relevance of preaching for our day" by showing the "continuity between the pulpit in the church and on the courthouse steps."1 In other words, continued Dean Muelder, King has "taken preaching out of the sanctuary and has put it everywhere."2 Even more succinct was Dr. SChilling when he expressed his concept of King's contribution by saying that King has "forced Christians and Christian theologians to see the implication of their faith in God as suffering, victorious love for the human and social struggle of man."3 Dr. Devolf's eXpression was just as emphatic as revealed in the following assessment of King's place in the modern world: Dr. Martin.Luther King, Jr., has disclosed to great numbers of peoplethe meaning and the power of the cross as a contemporary reality. ‘Many under his leadership have come to the point where they, in love, would be willing to engage in activities that risk their lives. They are convinced that this is an avenue to take up their cross and follow Christ. 1Personal Interview, March 4, 1966. 21bid. 3Personal Interview, march 3, 1966. 4Personal Interview,‘uarch 6, 1966. 217 Then, seemingly thinking of the institutional church, Dr. DeWolf posits that "Nothing has done more to bring the protestant churches out of their walls into the world during the last ten years than the Christian action branch of the civil rights movement which Dr. King heads."1 In the theological and rhetorical dimensions, according to Dr. I i Devolf, King has "strengthened the trend in theology" toward "renewed involvement with philosOphy" and with "reasoning in defense of Christian. doctrine."2 : Dr. King is generally considered to be a tremendously influential personality f the mid-twentieth century and, according to the preceding evaluations, s made the following salient contributions to the present era: \\ 1. He has helped the clergy to discover the relevance of preaching in our times by making a practical applica- tion of Christianity to the contemporary scene. 2. He has caused Christians (laymen, theologians, and pastors) to experience a fresh encounter with Divinity and to understand that faith in God means also love for man in his socio-economic-political struggle. This includes a.disclosure of the meaning of the cross of Christ as not merely an historical but also a con- temporary reality. 3. Ee has assisted in strengthening the renewed trend toward the preacher's use of philosophy and formal 111,14. 21bid. 218 reasoning to defend and proclaim Christian doctrine or the "Good News" of salvation. (A pertinent observation at that point is that during the previously mentioned interview of August 31, 1966, Dr. King said that as a student of philosOphical theology at Boston University, he underwent intense discipline in formal logic.) All in all, the ministerial function of Dr. King takes place amid the growing prepensity of many Protestant leaders to feel that the institutionalized Christian church as it now papularly stands cannot sur- vivo and, indeed, may not even now be so vitally alive as somo‘would have us think. It has been declared that "the church can live again only when it abandons protective buildings, orthodoxy, bureaucracy-- and takes its place in the daily world of doubt." (T. George Harris, ”The Battle of the Bible,"‘ggg§, July 27, 1965, p. 17.) Though a number of religious leaders would avoid prOposing that "God is dead," nevertheless, many more would probably unite in a chorus to sing the belief that unless the Church reaches more practically into the human situation, it will continue to experience a kind of mortification that belies its divine claims. The impact of Dr. Martin Luther King, Jr., offers hOpe to the belief that the Church can live-- and that more abundantly. APPENDICES I A-N RESPONSES 1‘0 PERSONAL CORRESPONDENCE CONCERNING DE. KING % " . i APPENDIX I A 221 about Ave, N.E. ,Geori 30303 7 - - . . magnum I" Southern Christian Leadership Conference "a" Luther K138 1"» President Ralph Abernathy. Treasurer Andrew J. Young. Executive Director December 15, 1965 Mr. Mervyn A. Warren 370 N. McCord Street Benton Harbor Michigan Dear Mr. Warren: . __.. I have just had an opportunity to discuss your letter of recent date with Dr. King. ' When Mrs. Smith referred your request to our office, I thought that we wrote you at that time. I am sorry about this. Dr. King would need to know exactly how much time you will require for the personal interview. He will be ”spending quite a. bit of time in Chicago after the first of the New Year, and we may be able to arrange for you to talk with him there on one or two occasions. Dr. King would like to cosperate with you in your study, but we would hope your interview-time would not take twm or three days (as some students request.) Please remember us to Don Smith. It was a. delight to work with him. We look forward to seeing him on some of our trips to Chicago. A Sincer ely your 3 7 "“4 A ‘ "I ,A ix... 7 /\/’ //: kj/firzéa (Mis s) D. MC Donald Fegfifu .APPENDIX' I'B Citizenship Education Program Septima P. Clark Dorothy F. Cotton Andrew J. Young December 17, 1965 Mr. Mervyn A. Warren 370 North McCord Street Benton Harbor, Michigan Dear Mr. Warren: This is to acknowledge receipt of your letter regarding an interview with Dr. King. Miss Dora McDonald, Dr. King's secretary has informed me that she has written you concerning an interview with Dr. King in Chicago. Good luck in your work, and best wishes towards your Ph.D. Respectfully, Robert L. Green Director of Education RLG/ dh ' 222 M 51 OUTHERN m HRISTIAN ii" ‘EADERSHIP v * ii. I ONFERENCE cJ . Martin Luther King. Jr., President Wyatt Tee Walker, Director 334 AUBURN AVE, N.E.. ATLANTA, GEORGIA 30303 0 TELEPHONE 524-1378 A...-u-ov-H" Afififlflflx IIC DET NORSKE NOBELINSTITUTT INSTITUT NOBEL Nouvrécxnx DIREKTeREN Mr. Mervyn A. Warren, 370 N. McCord Street, Benton Harbor, Michigan. U.S.A. Dear Sir, .... v; 223 OSLoJanuary 28th 1966. Drammensveicn 19 Telf. 44 34 89 ‘\ In reply to your letter of January 11th I can inform you that we have today sent you a cepy of Mr. Jahn's Speech for Martin Luther King. It is difficult to give a more eXplieit answer to your inquiry. Yours truly, (EKfoi4Axi7126A4§rct (Aub st Schou). Director. 'WIWIW .-.! ‘ A “i”. - "on...” ...v-- Q‘M 1:!“ p1 t ..L win 1VL 224 AEHflDEE I!) Not to be published before 3 p.m., Thursday 19th Dec.._l964. Gunnar Jahn: Speech in the Oslo University festival hall, on the occasion of the presentation of the 1964 Nobel peace raise Not many years have passed since the name Martin Luther King became known all over the world. Nine years ago, as leader of the coloured people in his—heme—tewn~ef Montgomery in the state of Alabama, he launched a campaign to secure for negroes the right to use public transport on an equal footing with whites. But it was not because he led a racial minority, treated as inferior to the whites, in their struggle for equality, that Martin Luther King achieved fame. Many others have done the same, and their names phave been forgotten. Martin Luther King's name will endure for the wav in which he has waged his struggle, personifying in his conduct the words that were spoken to mankind - 'Whosoever shall smite thee on thy right cheek, turn to him the other also! Fifty thousand neg.oes obeyed this commandment in December 1955, and won a victory. This was the beginning. At that time Martin Luther King was only twenty-six years old; he was a young man, but nevertheless a mature one. His father is a clergyman, who made his way in life unaided, and provided his children with a good home, where he tried to shield them fr m the humiliations of racial discrimination. Both as a member of' th National Association for the Advancement of Colored People, and as a private citizen, he has been active in the movement to end such discrimination, and his children have followed in his footsteps. As a boy Martin Luther King soon learnt the role played by economic inequality in the life of the individual and of the community. From his childhood years this left its indelible mark on him, but there is no evidence to suggest that already as a boy he had made up his mind to devote his life to the struggle for negro rights. He spent his student years in the Northern States, where the ' laws provided no sanction for the discrimination he had encountered in the South, but where, nevertheless, coloured and white did not mix in their daily lives. Yet living in the Northern States — sepecially in a university milieu — was like a breath of fresh air. At Boston University,where he took a doctor's degree in philosophy, he met Coretta Scott, who was studying singing. She was a negress, from his own state of Alabama, a member of the coloured middle class which also exists in the South. The young couple were faced with a choice: should they remain in the North, where life offered greater security and better conditions, or return to the South? They elected to go back to Montgomery, where MartinLuther King was installed as minister of a'Baptist .J‘Hu'lntu‘ ..lh.‘ :1 I IUIII - 225 _ 2 _ , Here he lived in a society where a sharp barrier existed between negroes and whites. Worse still, the coloured community in Mont- gomery was itself divided, its leaders at loggerheads and the rank and file paralysed by the passivity of its educated members. As a result of their apathy, few of them were engaged in the work of improving the status of the negro. The great majority were indifferent; those who had something to lose were afraid of forfeiting the little they had achieved. ' Nor, as Martin Luther King discovered, had all the negro clergy tackled thgflsocial problems of their community; many of them were of the Opinion thatministers of religioqghad no business_ ggtting involved in secular movements aimed at improving people's social and economic conditions. Their task was "to_preach the gospel and keep men's minds centered on thefiheavenlyl" Early in 1955 an attempt was made to unite the various groups of coloured people. The attempt failed. Martin Luther King says that "the tragic division in the egro community could be cured only by some divine miracle?‘ ‘ The picture he gives us of conditions in Montgomery is not an inspiring one; even as late as 1954 the negroes accepted the existing status as a fact, and hardly anyone opposed the system actively. Montgomery was a peaceful town. But beneath the surface discontent smouldered. Some of the coloured clergy, in their sermonswes well as in their personal" _§_ 1 u e, c ampione e cause of negro equality, and this had given many fresh confidence and courage. Then came the bus boycott of December the Fifth, 1955. It almost looks as if the boycott was the result of a mere coincidence. The immediate cause was the arrest of Mrs. Rosa Parks for refusing to give up her seat on a bus to a white man. She was in the section reserved for negroes, and was occupying one of the seats just behind the section set aside for whites, which was full up. The arrest of Mrs. Parks not only aroused great resentment, but provoked direct action, and it was in this way that Martin Luther King was to become the central personality in the negroes' struggle for human rights. In his book "Stride towards Freedom" he has described not only the actual bus conflict, but also how, on December the Fifth, after the strike had been started, he was elected chairman of the organisation formed to conduct the struggle. He tells us that the election came as a surprise to him; had he been given time to think th ngs over he would probably have - said No. He-weuld—prebably haf‘ supported the boycott when asked to do so on the Fourth, but he was beginning to doubt whether it was morally right, according to Christian teaching, to start a boycott. Then he remembered David Thoreau's "Essay on Civil Disobedience? which he had read in his earlier years, and which had made a profound impression on him. A sentence of Thoreau’s -3... 226 came back to him: 1We can no longer lend our COOperation to an evil system." But he was not convinced that the boycott would attain its object. As late as the evening of Sunday December the Fourth he believed that if sixty per cent of the negroes co—Operated, they would prove successful. During the morning of December the Fifth, as bus after bus without a single negro passenger passed his window, he realised that the boycott had proved a hundred per cent effective.’ But final victory had npt yet been won, and as yet no one had announced that the campaign was to be conducted in accordance with the slogan: " Thou shalt noTrequite violence with violence.“ This message was given to the negroes by Martin Luther King in the speech he made to thousands of his people on the evening of December the Fifth, 1955. He calls this speech the most degisiye. he ever made. ‘ ' Here are his own words: .‘Q We have sometimes given our white brothers the feeling that we liked the way we were being treated. But we come here to— night to be saved from the patience that makes us patient with anything less than freedom and justice." ‘But? he continues,"our method shall be that of persuasion not coercion. We will say to our people’FLet your conscience be your guide"{ Our actions must be guided by the deepest principles of our Christian faith. Once again we must hear the words of Jesus echoing across the centuries:"Love your enemies, bless them that curse you, and pray for them that despitefully use you’fl" He concludes as follows: nIf you will protest courageously and yet with Dignity and Christian love, when the history books are written, the. 'historians will say: "There lived a great people — a black people — who injected new meaning and dignity into the veins of civilisation”£ This is our challenge and overwhelming responsibility." This battle—cry — for such it was — was enthusiastically received by the audience. This was "Montgomery's historic moment", as Martin Luther King calls it. ’ The battle—cry rallied the overwhelming majority of negroes during their active struggle for human rights. All round the - South, inspired by this slogan, they declared war on the discrim— ination between negro and white in eating places, shops,schools, Public parks and playgrounds. Despite laws passed by Congress and judgments given by the . American Supreme Court, this struggle has not proved successful everywhere, since these laws and judgments have been sabotaged, as anyone who has followed the course of events subsequent to 1955 will know. Despite sabotage and imprisonment, the negroes have‘continued' -4... their unarmed struggle. Only on rare occasions have they violated the letter of their slogan and requited violence with violence, even though for many of us this would have been the immediate reaction. What are we to say of the young students who sat down in an eating place reserved for-whites? They were not served, but remained seated. White teen—agers mocked and insulted them, and stubbed their lighted cigarettes out on their necks. The negro students sat unmoved, without retaliating. They possessed the strength that only the belief can give that they are fighting in a just cause, and that their struggle will be crowned with success. precisely because it is being waged with peaceful means. 227 Martin Luther King's belief is rooted first and foremost in the teaching of Christ, but no one can really understand him without' the knowledge that he has been influenced by the great thinkers of the past and the present. He has been inspired above all by Mahatma Gandhi, whose example convinced him that it is possible to achieve victory in an unarmed struggle. efore he had read about Gandhi he had almost accepted that the teaching of Jesus could only be put into practice as between individuals, but after making a study of Gandhi he realised that he had been mistaken. nGandhi”, he says,”was probably the first person in history to lift the love ethic of Jesus above mere interaction between individuals to a pOWerful and effective social force." In Gandhi's teaching he found the answer to a question that had long troubled him: how does one set about carrying out a social reform? "I found", he tells us,"in the nonviolent resistance philosophy of Gandhi the only morally and practically sound method open to oppressed people in their struggle for freedom.“ Martin Luther King has been attacked from many quarters. Apart. from the resistance he encountered from white fanatics, moderate whites — and even the more prosperous members of his own race — consider that he is proceeding too fast, that he should wait, and let time work for him and weaken the opposition. In an open letter to the press,eight clergymen reproached him for this and other aspects of his campaign. Martin Luther King answered these charges in a letter written in Birmingham Jail in the spring of 1963, from which I should like to quote a few lines: , AActuallytime itself is neutral. Human progress never rolls e-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." In answer to the charge that he has omitted to negotiate, he replies: “You are quite right in calling for negotiation. This is the very purpose of direct action. Non—violent action seeks to foster such a tension that a community which has constantly refused to negotiate, is forced to confront an issue.“ ’ " . 223 a 5 _ He reminds them that the negroes have not won a single victory for civil rights without struggling persistently to achieve it in a lawful way without recourse to violence. When reproached for breaking the laws in the course of his struggle, he replies as follows: "There are two types of laws: just and unjust. An unjust law ' is a code which is out of harmony with the moral law...... ”A law is unjust, for example, if the majority group compels a minority group to obey the statute but does not make it bind~ ing on itself...... ”One who breaks an unjust law must do so openly, lovingly and with a willingness to accept the penalty.” Martin Luther King also takes the church to task. Even during the bus conflict in Montgomeryhe had expected that white clergy and rabbis would prove the negroes' staunchest allies. But he was ; bitterly disappointed. dill too manykethersy, he recalls,'have 3 been more cautious than courageous and have remained silent and ' secure behind stained—glass windows." It is not difficult to understand Martin Luther King's dis— appointment with the white church, profoundly religious as he is. . Nor must we ignore the fact that he is the minister of a negro church, or the importance of their church to the negro pOpulation. It is the only hallowed spot where they can be raised above the problems of every—day. Besides, how could such wide-spread agree-- ment to spurn the use of violence have been reached, unless the negroes had been so deeply religious? Yet even if victory is won in the fight against segregation, discrimination will still persist in the economic field and in social intercourse. Realistic as he is, Martin Luther King knows 1 this. In his book "Strength to Love" he writes: ”Court orders and federal enforcement agencies are of inestim— able value in achieving desegregation, but desegregation is only a partial, though necessary, step towards the final goal which we seek to realise, genuine intergroup and inter— personal living..... "But something must touch the hearts and souls of men so that they will come together spiritually because it is natural and right.... l‘True integration will be achieved by true neighbours who are willingly obedient to unenforcable obligations.’ x x x Martin Luther King' s unarmed struggle has been waged in his own country; its result has been that an obdurate, centuries—old and traditional conflict is now ne c.ring its solution. Is it possible that the road he and his people have charted will bring a ray of hope to other parts of the world, a hope that conflicts between races, nations and political systems can be solved, not by fire and the sword, but in a spirit of true brotherly love? A It sounds like the dream of a remote future; but life would not be worth living unless we cherished our dreams and had a chance 0f working to make them come true. 229 ...6... To—day, now that mankind is in possession of the atom bomb, the time has come to lay our weapons and armaments aside and listen to the message Martin Luther King has given us through the unarmed struggle he has waged on behalf of his race. His eyes, too, gaze beyond the frontiers of his own country. He says: lMore than before, my friends, men of all races and nations are to—day challenged to be neighbourly.....No longer can we afford the luxury of passing by on the other side. Such folly was once called moral failure, to— —day it will lead to univermfl.suicide.... ’lf we assume that mankind has a right to survive then, we must find an alternative to war and destruction. In our days of space vehicles and guided ballistic missiles, the choice is either non-violence or noneexistence." Though Martin Luther King has not personally committed himself to the internationalconflict, his own struggle is a clarion call to all who work forlpeace. He is the first person in the western world to have shown us that a struggle can be waged without violence. He is the first to make the message of brotherly love a reality in the course of his struggle, and he has proclaimed a message to all men, to all nations and races. To—day we pay our tribute to Martin Luther King, the man who has never abandoned his faith in the unarmed struggle he is waging. who has suffered for his faith, been imprisoned on many occasions, whose home has been subject to bomb attacks, whose life and those of his family have been threatened, and who nevertheless has never faltered. To this undaunted champion of peace the Nobel Committee of the Norwegian Storting has awarded the Peace Prize for the year I964. XXX Office of the President 4 Immmnx IE AAIZIFREEFj(:)LJ53|E C3C3L_L_EEC3EE ATLANTA,GEORG|A - 30314 February 3, 1966 Dear Mr. .arx ”61: If you plan to core to at.anta I shod d be ya.) 5: e you p;oviced I an 1: the city. I trke it that you ccning to nulnrtu to talk to pee Le otter than myself. by Lelenhjnc, I will ee glad to tal communicate “1 th 'Cfilco «PM’ 3‘ as. Q ((5; 0? 1887-1987 APRBHHX JIF BRYN MAWR COLLEGE BRYN MAWR. PENNSYLVANIA 19010 DEPARTMENT or HISTORY or RELIGION February 8 , 19 66 Mr. Mervyn A. Warren 370 North McCord Street Benton Harbor Michigan Dear Mr. Warren: Your letter of February 1 has been forwarded to me from Crozer Theological Seminary, with which institution I have had no connection, despite the indication "Professor Emeritus" seemingly carried in their catalogue, for years. I am interested in your proposed study of Dr. Martin Luther King. It is quite true that while he was a student at Crozer he took many courses with me -- in fact, I think I am correct that he took every course I offered. Should you chance to be in this area, I should be very glad to see you although I am far from sure that I should be in a position to give you much factual information, for naturally the lapse of years has made my memory of particular details a bit hazy. My office here at Bryn Mawr is in the Library, room 132. Should you plan to be in this neighborhood and desire to see me, I would suggest that if possible you let me know beforehand in order that we may arrange for an hour.ruyy telephone, should you care to use it, isf2l53525-IOOO, ext. 333. \.— Very s1ncerely, ’5 1 Lana... s. L... ca Morton S. Enslin APfENDIX I G Zflimt Baptist (flhurrh 17TH AND SANSOM STREETS PHILADELPHIA 3. PA. Feb. ll, 1966 Hr. Mervyn A. Warren, 570 McCord St. Benton Harbor, Mich- Dear Mr. Warren: In reply to your letter of inquiry regard- ing the Homiletics teacher during the years of Dr. Martin Luther King's student days at Crozer, I am sorry that I can't claim to have taught him. - However, his teacher during the years 1948- 51 was Professor Robert E. Keighton, who retired a few years ago and now resides here in Chester. He is in good health, at present doing an inter- im assignment in the Landsdown Baptist Church, and could be reached at 621 E. 20th Street Chester, Pa. 19015 I am sure that Prodessor Kneighton would be glad to either corre8pond with you or give you an in- terview. With my best wishes for success in your research, I am Sincerely yours,“ 1 ./ ‘-_flfi‘ ? V/LIZéIZ/éyi f «dew’ {artin L. Goslin ,, 1,1,74 233 AHHHEEX ICE BRYN MAWR COLLEGE anYN MAWR. PENNSYLVANlA I90Io DEPARTMENTOF February 18 , 1C) 66 HISTORY or RELIGION Your letter of February 15 and subsequent postcard are before me. I shall be glad to see you on Monday, February 28. Duri ing the morning I have no free time, for I have several classes, but if you find t convenient to come to my office about. 12:15, we can have luph together here on the campu and during that time we can chat. i am sure that that will provide ample time for you to extract what little of any very eIact knowledge * have of Dr. King. Unless I hear from you to the centre”; I shall expect to see you at that t me. my office is in the library, Room 132. Very sincerely, %‘ MRI. . £449.: Norton 3. Enslin APHMEEX 1L1 February 19,1966 5 Mr. Mervyn A. Warren 370 N. McCord Street ‘ Benton Harbor, Michigan 1 Dear Mr. Warren, You have undertaken what will very probably be an interesting study. For some of us preaching still remains a worthy object of concern. Unfortunately I shall not be available on the week end you suggest; i.e.,February 26-28. Best wishes for your enterprise. ReSpectfully yours, Madison, New Jersey June 15, 1966 Nb; MErvyn.A. Warren 370 North MCCord Street Benton Harbor, Michigan #9022 Dear Mr. Warren: r During your February visit to Madison, New Jersey you undoubt- edly learned that I was in England on a Sabbatical year. I hope your dissertation project is.moving on schedule. I am not sure that I could have been of much help to you even if I had been here. Although martin Luther King was one of my students, I have heard him speak as a clergyman only a very few times. May you enjoy the blessings of God in your word. Sincerely yours, / I ’ ‘I"‘ r a q”, _ K}; } ._ .‘. V, ‘ I " ‘P'W"'Cl<: {W 3"» r W‘ \ L1 8A“ ‘ f ; 2 George D. Kelsey = / I, “v I , GK/cs Office of the President APPENDE I K MDREHDUSE COL ATLANTA,GEORGIA LEGE ' 30314 February 22, 1966 run hbrvyn.A. Warren 370 N. MCCcrd Street Benton Harbor, Michigan 5 Dear Pun warren: I have your letter of February 16. The latest .‘ address we have for Howard Thurman is . Boston University 152 Bay State Road Boston, Massachusetts 02215 There is not much I can add to my definition of a sermon. I might add to the definition which you sent me by stating the following: A sermon is religiously oriented and it is designed to give people religious motivation that will enable them to carry on in the days ahead without breaking under the strain of every- day life. It is designed to enable people to live better lives spiritually and morally. An oration is seldom biblically based and it is not necessarily religiously oriented. Orations are not usually designed to motivate people to enable them to live’better lives and to carry on without breaking under the everyday strain of life. orations lack the spiritual note that is character- istic of a sermon. You may need to edit this. You ma do so as lon as you do not do violence to the thought. y g Sincerely, ‘nwwflifi i“) Benjimin E. Nays gtné‘l-ZMmes _/ es/ d at $3; Ms ... .9. {at IT 5% _, /. (t N - ‘E «5‘ ‘1! [IL 0%?!) 6.7.1:?» W ' IV’ v”) tinned; gus/ From the desk of L. HAROLD DEVVOLF REMIX I L Q ,l : ,. , . ‘ : ' f4, 1‘ , It. -.A \{Y :fl”, 1 ( l’( 'V’ I/ . , ; ‘ /'/f/ / I . T // oik LL;~_' -’7{‘) ..I/H" :-L-‘£L~({ //7 T. ’1‘“ 57" J I, {-‘k _ /f' e.’; "A “ .r 4" / fl ' j ] ~~"MY ;/'J/ l r.‘ (find. I41 ‘ I" b, xk g; \— / 7 \y 1 3 ‘w- N). A I , 4 ,4» q - Q I L. V‘ k: I / 7 .1 \ /, ._/ 238 APPENDIX. IIM W E S LE Y THEOLOGICAL SEMINARY 4400 Massachusetts Avenue, .N. W, Washington 16, D. C. March 18, 1966 . Office of the Dean Reverend Mervyn A. Warren 370 N. McCord Street Benton Harbor, Michigan Dear-Mr. Warren: Thank you for your letter of the 14th. ‘In reaponse to your queries, I reply: 1. The quotation is correct. 2. The second quotation is also correct. The third summary comment I should like to have changed to read: Mr. King manifested such initiative and self-disciplined organiza- tion of his work that he was rendered more independent than the average doctoral student and, accordingly, sought little time for the guidance and counsel of his major professor. You are quite correct in saying that the comment was a compliment. Now regarding the three requests at the end of your letter, I would say: 1. I have only a very hazy idea of the number of doctoral students I have directed, but I would estimate, roughly, that I have been major advisor to about forty or fifty. Of course, I have been 'second reader and a member of examining committee for many more. 2. The gist of the answer which Dr. King gave to his questioner at Ford Hall Forum in Boston was that the civil rights movement of which he was a leader was based on belief in God, while communism was based on an atheistic philosophy which rejected all religion; the civil rights movement was based on non-violent methods, seek- ing always the reconciliation of conflicting forces in the community, whereas the communists sought to sharpen the class struggle, bring it into open conflict and so precipitate a violent revolution; the ,civil rights movement was pervaded by a spirit of love, whereas the communist movement was pervaded by a spirit of anger and deepening hatred toward the peOple regarded as unjust. Since the two move- ments are based on opposite philosophy, opposite objectives and opposite spirit, it is difficult to see how they could possibly co- Operate. Perhaps I should have said that Dr. King began this 239 statement by saying that the Negroes were glad for help from any quarter, but as far as cOOperation was concerned, there were cer- tain difficulties. I find it difficult to explain the philosophy of personalism in a few sentences. Briefly, personalists believe that the basic real- ity is personal. The Supreme Person, God, is the source of all that process which we call the physical universe and the creator of all other persons. Since human personality is in the likeness of God and the object of God's own love, every human person, how- ever humble or wicked, must be treated as of inestimable dignity and worth. In metaphysics the personalists believe that the physi- cal universe exists only by the energizing of God in the experience of persons, including himself. I do not know whether Dr. King subscribes to this account of the physical universe or not. How- ever, he has been, as he confesses, deeply influenced by other ontological and ethical ideas of personalism. It was a pleasure to meet you, and I wish you the best of success in your venture. Ccrdially yours, /’ J- x' v/ -) .'- .11 5 ’ LI/ \-’__—('_'_ 'K . ~ ; .r l I . , ‘ ’ ' . ’ I I / I, f _/ - / f \\ L. Harold DeWolf APPENDIX I-N {Eben 2313114111 *1 mega M W bar/flzaé %Wfl/ Mi: 3 gigA/awé/MW 2%: W MM 52? II A-U MATERIALS DIRECTLY CONNECTED WITH, OR FWND IN, THE MARTIN LUTHER KING, JR" COLLECTION OF MANUSCRIPTS AND PERSONAL PAPERS AT THE BOSTON UNIVERSITY LIBRARY um]: II A 243 BOSTON UNIVERSITY ‘1'; UNWERSMBRARIES 705 Commonwealth Avenue, BOSTON. MASSACHUSETTS 02215 September 17, 1965 bhu Pervyn.A. Warren Michigan Sta be Univer sit; 931-G Cherry Lane East Lansing, Kichigan I have your letter of Sep' erjer 8 relative to tz1e Kartin thner lizg, Jr. Collection. The Collection has been irde red ard is availasie for research. The cor- reSpondezce, ra uscr ipt s, and pri;1ted zacerials cove the period of Dr. King's student days thr' ugi the year 1952. The Library t reoared a guide to the Collection, and this right be p utilized in conjun .ion with the Collection should you decide on a research triph aere. The use of tae guide ould be necessary si;ce to-date there are so one fif‘ee1 fili‘g cases of paper". I would recuire advance notice of your intention to use the Collection. The Lie rai jr is open cetween the hours of nine and five, lbnday through Friday, during the regular term which cornences next week. I Sincerel“ gwou (13410614/6 - Howard B. Gatlieb Chief of Reference and Special Collections. Boston University Libraries /‘ ' HBGzaw APPENDIX II B 244 (51 91:“) b.‘"1°, o I I a BOSTON UNIVERSITY mh" UNIVERSITY LIBRARIES \I" ”l" 705 Commonwealth Avenue, BOSTON, MASSACHUSETTS 02215 \«1 H3x< February 21, 1966 hr. Mervyn A. Warren 370 North McCord Street Benton Harbor, Michigan Dear Mr. Warren: YOu may make use of the lartin Luther King, Jr. Collection March 1 - h. Will you please ask to see me personally in my temporary office in the Chenery Library, 5th floor, 705 Common- wealth Avenue. The Guide which we have prepared to the King Collection is for internal use within the Library only. This is because the complete and final Guide is in preparation and I prefer that the current Guide (which is basically for our own use in order to service the Collection) not be given circulation. When you arrive, I will give you the present Guide in order that you might inform us what you wish brought for your use from the vaults. . Sincerely yours, [1:43qu i (is . MCI“ Howard B. Gotlieb Chief of Reference and Special Collections. Boston University Libraries HBszr 245 APPENDIX II 0 REQUEST TO QUOTE FROM UNPUBLISHED MATERIALS IN THE SPECLAL COLLECTIONS OF THE BOSTON UNIVERSITY LIBRARIES." , Wig/24% / 19éé f _ Name 7717ixrr/VWJ/A45VJ Occupation ,6/2/2/14 «tale-A.) Address :3 '70 M/fl/c M424 .102; flafv/L £403. é/ch, I request permission to quote the following material: 7Z K ”76/sz .5vaé/ 1&- / jg‘» j Kpjéc/KLL» (Laubecaafq- ‘2;bfib/ 3 CS¥QUL¢Lx Contained in //ZL9>4:2Z:Wez ZZ/{:;bc1a2é;4 (ii‘ :>2Z::§Z%4249g¢; 0f the Boston University Libraries Special Collections. # rt To be published by Or, to be submitted for publication to f— . APproved: (:z£344»114LE3 , ‘JQELJLILAgLJL\ for Boston University Libraries. Please fill out this form in duplicate and send both copies to the I Director, Boston University Libraries. The return of the second ! Copy, bearing the signature of the Director of Libraries or hlS authorized representative, will constitute perm18510n to quote the extracts requested, within the context of the attached rules for use. .uw V-L“ .LL‘. .Jl‘v‘ “4"16 JW- c _ I: . ~ ..246. ~; BOSTON UNIVERSITY bob bova NEWS BUREAU . 232 Bay State Road Boston 15, Massachusetts KEnmorc 6-8138 PIC” BUIICdD Nooooooooooooo ccccc 0'. - APPENDIX ll D. — m ~_._.__. __A ...m._ : ...- -0, 'The personal papers and manuscripts of Dr. Martin Luther King, Jr., President of the Southern Christian Leadership Conference and a leading spokesman for the civil rights movement,.have been presented to the Boston University Library, according to an announcement by University President WLWK- M The Collection will be housed in Boston University's projected Harold C. Casex/ '85,500,000 Central Library. In designating the Library as the official repository of his archives, Dr. King, who is a holder of earned and honorary doctorate degrees at Boston I 1 University, stipulated that he would annually add files of his papers accumulated in his present capacity to the materials already in the possession of the University. The collection of papers which Dr. King has accumulated over the years is ' ‘voluminous, and the correspondence files reflect the wide degree of influence which his movement and his views have had upon a varied segment of the American population and world Opinion as a whole. According to Dr. Gustave A. Harrer,'Director of Libraries at Boston University, ’ ‘ in the collection there are letters from Presidents of the United States, Senators, . mEt:zzzztzfiémnallswsdcacz§:*-*~ Congressmen, overnmenEQleaders, prominent figures in the world of arts and of literature, as well as officials on the state and local levels. In addition, K \3 - “‘t 247 there are letters from ordinary citizens who at one time or another have felt the“.‘ «it .. compulsion to write eitne£"fi§iS§§pe§3 or in violent opposition to Dr. King's views. The King Collection also contains the manuscripts and notes of lectures and speeches, reports of press interviews, engagement books, records of incoming and outgoing telephone calls, citations, accolades, and memorabilia. There are manuscripts of the King books, Stride Toward Freedom (1958), The Measure of Man (1959), Strength to Love (1963), and the recently published gny we Can't Wait. .Dr.'Harrer noted the wide research value of the Martin Luther King, Jr., ’ \ w;~«p Collection; and pointed out that historians and future chroniclers of the American social and political scene have in these papers a primary documentary source which is rich in the area of contemporary affairs. "Of particular interest to scholars will be the exhaustive studies which Dr. King and his colleagues have made of specific cities relative to the civil rights movement and the detail with 'which actions and programs are outlined," said Dr. Harrer. The King materials carry no restrictions as to use for scholarly research purposes. The Boston University Central Library, once the archival arrangement and housing of the material is complete, will accept requests for access to the ‘colleetion. The King Collection will be administered by the Library's Division of Special Collections headed by Dr. Howard B. Gotlieb. Martin Luther King, Jr., was born in Atlanta, Georgia, in 1929, the son of a Baptist minister. It was while an undergraduate at Morehouse College that he decided upon a ministerial career. He attended Crozer Theolcgical Seminary in Chester, Pa., and received a Ph.D. in theological studies in 1955 from Boston Uni ersity's Graduate School. In 1959, he received an honorary D.D. degree ".- .- o from oston University. .Dr. King came to national attention at the time of the Montgomery, Alabama,' bus boycott of 1955-56. It was here that his principle of non-violent resistance Ito‘segregation was successfully tested. The result of the Montgomery incident } 4 ._-_—._._ .... —.--—. _-._ ‘v “m ..in *“' catapulted Dr. King into the upper echelon of Negro leadership, a position which he has steadily solidified through his activities and his publications. The establishment of the King Collection at Boston University was codrdinated ; by Dr. L. Harold DeWolf, Professor of Systematic Theology in the University's eschool of Theology, and a long-time teacher«‘friendgga:E£§§§§ZZS:r>of Dr. King. Boston University's new multi—million dollar Central Library, which will house the King Collection, will consist of six stories with two underground floors. .It will ultimately house 1,400,000 volumes and will allow for consolidation of nine of the UniVersity's present branch libraries.. The structure will be situated on the University's Charles River campus between the recently completed, I . _ ‘ o “.- —. -414..- v.-- . George Sherman union and the new l9-story "high-rise" Law-Education Building. ' Ground will be broken this year for the Library which is eXpected to be completed . by the fall of 1966. '\. ‘ . ,9 7. 249 “Hithepi‘figgflxfhgiogi Helped Us" Office Phone: MAin 7263 GWSCO’I‘T termite... Bhutan 13 aptwt (Zhurth he... J. H. REESE ' AUBURN AVENUE AT JACKSON STREET . WILLIAM SUMMERLIN Chmn. Trustee Board 1 M L KING PASTOR ~ ‘ Fin. Sec' y ° ' ' MISS L. DELORYSE WATKINS p. o, WATSON . Residence: 193 Boulevard, N. E. . . S ecreta Church Clerk ‘ Phone: WAlnut 7164 ry . ATLANTA, GEORGIA ' December 2, 195# ”1.0-.” - ......ne'v. 14.1.. King, Jr. 309 South Jackson Montgomery, Alabama. My dear M.L. : , ~ I I received your letter today, contents noted with care. Glad to know you and Coretta are doing fine. This leaves.us all well. Sister Luella Allen lost her husband yesterday. I am sure you remember her, she is the little Sister that usually sits on the left side of the church, shouts up against the wall. With the exception of thattevery thing seems to be moving on very well around the church. I K. Alexander called me yesterday Just to tell me about how .you swept them at Friendship Sunday. Every way I turns?! people are congra&UIetiug me for you. You.see young man “‘you.are becoming very popular. As I told you you must be much in prayer. Persons like yourself are the_ones the devil turns all of his forces aloose to destroy. . I will get the clergys to you as soon as they are released. ‘. _fi I am enclosing your bank book as you will see it is marked Up _ i toeiate. Notice a $20. 00 withdrawal which was not on the book. I am also enclosing My Harper's address. Love to Coretta from us all. t - T' ‘ . - _ .. ' Yours, 4m- figzh ENCZ .HLX.w _ APPENDIX IIF .250 ALBION COLLEGE ALBION, MICHIGAN ~ 3 7963 ' March 19, 1963 " h ~ ‘ ..- 'Wi't‘m"'"Dr. martin Luther King 33L Auburn Ave. N. E. Atlanta 3, Georgia 'Dear Dr. King: This is my first Opportunity "to take pen in hand" to express the sincere gratitude of our entire Albion community for the inspiring message you brought us last week. Thus early .one cannot assess with accuracy the full impact of such an address, but I can assure you that already the waves of its implications are radiating throughout both campus and town. may I likewise convey our especial appreciation for your generous cOOperation during your only too brief stay with us ’” and the warm cordiality you demonstrated wherever you were placed. From every side I have received nothing but the highest praise . for the dignified restraint and elevated style of your Splendid address and the dedicated sincerity of your manner. we all feel that it was a rare privilege to meet with you and to share your thoughts 0 1, Should you pass our way again, I do hepe you will find it possible to stop by as long as the occasion permits. With a ' new high school, urban renewal projects, and housing developments in the offing, Albion may have need of leadership like yours. s At any rate, keep us in your mind and prayers. Godspeed to you 1 and your dreams. nest sincerely your, Keith J. Fennimore P. 8. Please give our best regards to your wife and new arrival. I trust that all will go well for them.both. . KBF F" a t ., ‘__M \s 'n this it." our: e 7:41, for“! we or [3 OH 9“ 4' 'AM and: .105 new 03 ”1141 LL; as: - . ,1 1199me II G FISK UNIVERSITY " - NASHVILLE O. TENNESSEE _’ .... or flu smut. -- , .- f“ " _ . February 28 5 1966 ...." 'M_wwa .... ' ' ‘ ~ ' ‘ 1 ‘ .. . ‘0 __Dr. Martin Luther King 309 South Jackson Street Montgomery Alabama Dear Martin: - May I take this opportunity to express our appreciation for your participation in the activities of Religious Euphasis Week. Your mere being on our campus lent so much to the spirit of the oc- casion for you were a living example of the social concern which we feel that Christianity and the church ought to have in every exist- ing community. . I need not tell you how concerned and interested we are in the ultimate outcome of the situation there in Montgomery. I hepe, in the near future, we will express this in a more tangible way than just words or concern. .6530 my regards to all and our campus sends its prayers that the seerifices which you people are making will not be in vain. Sincerely yours, d i - . ' ' w . '1’ . I ~. ~. ' f I ' 11. He J nes Dean of Chapel ‘ vela- 5.5. 251 sun or val emu-n. APPENDIX II II FISK UNIVERSITY . . NAIHVILLI e. vastness: ' ‘3 Dr. Martin Luther King "309’”So'u'th. Jackson Street Montgomery Al abama Dear Martin: . Mattie and Ivere very concerned up0n learning that your house was bombed I-londay evening We were relieved, however, to hear later that no one was injured. I tried to reach you yesterday by phone but after think- " ing it through, I thought probably it would not have been the best method of communication anyway under the circumstances. I am very concerned, as you know, about the implications of this and its "weight upon you personally but the issues are of such that I can not give you any personal advice but only hepe that you will take every precaution and be careful in whatcyou do and say. Please accept my prayers in all that you do. Sincerely yours , ~ Me J. J nes . I ‘ f Dean of Chapel ‘ ”shew “W W February 1, 1956 " 252 JUWENHDI IIésI. Etta! ZSapflst 01111:th OI. IIOH‘I’H AVENUE. NOR?“ NAIHVILLI. TENNIIIII A one»: mm “LL? IILLII Ill?“ . IONIC?" A..—.... .. 1;...“ ,- - ~- _ Dear "Mike," ) February 25, 1956‘ Dr. M. L. King hSh Dexter Avenue Montgomery, Alabama Although I can't for the life of me see how you will have time to do anything with it, here is the "immodest" sketch you requested. £ Your contribution to'ourfare in America is rare. Not as an NAACP executive but as a Gospel minister l ‘ you are doing these things. The mantle of the 'prcphets rests well upon your shoulders. _ We are trying to have an affair at our NAACP Branch meeting Tuesday night to help out the cause —there in Montgomery. You will be hearing frmn us soon. .We bid you God's speed. Yours'sincerely, \,.' . ' Kell Miller Smith ” 255 ‘ ° 254 ‘ ; APPENDIX IIJ W fififlil WWX draugnfil ‘ 'OIWLM’HQ “ SWIM“ {immasianm 09,...Qflrq... A—szj-fi'MM‘tr/wm (up. 04% 0 437;. Hminm_+wm£4m , .. .u ..l: .. I.“ h... writ. e.“ ..I I -I ...I. .. 11.3- ~(-. 9- $4.“. . I aw? l , in. , @w“ . HM,- ‘c. ,1. wwwn? “NWT“ at, H i . mifiwfi m Wed..%.......;+ . _ .. , was .... WM swam 331% N M Wfififi: ; WMWWW? l I .r’ . V we We... _ - 3 APPENDIX II J(l) CGHMANDMENTS FOR THE VOLUNTEERS1 I HEREBY PLEDGE MYSELF-"MY PERSON AND BODY --TO THE nommm nomm. WORK, I WILL KEEP THE FOLLOWING TEN CQIMANIMENTS: 1. 2. 10. meditate daily on the teachings and life of Jesus. Remember always that the nonviolent movement in Birmingham seeks justice and reconciliation--not victory. Walk and Talk in the manner of love for God is love. Pray daily to be used by God in order that all men might be free. SACRIFICE personal wishes in order that all men might be free. OBSERVE with both friend and foe the ordinary rules of courtesy. SEEK to perform regular service for others and for the world. REFRAIN from the violence of fist, tongue or heart. SIRIVE to be in good spiritual and bodily health. FOLLOW the directions of the movement and of the captain on a demonstration. I sign this pledge, having seriously considered what I do and with the determination and will to persevere. NAME 257 (Please print neatly) ADDRESS PHONE NEAREST RELATIVE Besides demonstrations, I could also help the‘uovement by: (Circle the preper items) Run errands, Drive my car, Pix food for volunteers, Clerical work, Hake phone calls, Answer phones, Mumecgraph, Type, Print signs, Distribute leaflets. ILerone Bennett, Jr., What Manner of Man (A Bigggphy of Martin Luther Rig, a1r.) (Chicago: Johnson Publishing 00., Inc., 1964), p. 135. L4! . . .... A... 4‘49 258 APPENDIX II K OFFICE OF THE VICE PRESIDENT WASHINGTON December 23, 1957 The Reverend Hartin.Luther King 530 South Union Street Montgomery, Alabama Dear Reverend King: On behalf of the President's Committee on Government Contracts I would like to invite you to attend a conference on January 15, 1958 at 10:00 a.m. at the Willard Hotel, 14th and Pennsylvania.Avenue, N.‘W.. Washington, D. C. The purpose of this conference will be to discuss the policies and program of the President's Committee and ways in which interested persons and organizations might assist the Committee in advancing its program of eliminating discrimination in employment on Government contracts because of race, religion, color or national origin. The Committee knows that there is a changing economic climate prevailing throughout the Nation, which has resulted in many job areas being Opened to members of minority groups here- tofore not available. The Committee believes that one of the ways to make these employment gains permanent, is to have minority group youth informed about these advances and thus be motivated to acquire the necessary training and skills to complete effectively in this expanding national labor market. Our conference should be a valuable aid in bringing together resources from all over the country to discuss ways and means of motivating minority youth to realize their full potential. A detailed agenda for this conference will be mailed to you in the near future. we would appreciate hearing from you as to whether you will be able to attend. We look forward with great pleasure to meeting you at this significant conference. Sincerely yours, (Signed) Richard Nixon cchard Nixon 259 APPENDIX II L T H E W H I T E H O U S E WASHINGTON November 13, 1958 PEISOINL Dear Dr. King: Thank you very much for sending to me a cepy of your book entitled, "Stride Toward Freedom." I greatly appreciate your thought of me, as do I your cordialy personal inscription.‘ With best wishes, Sincerely, (Signed) Dwight D. Eisenhower Dr. Martin Luther King, Jr. 309 South Jackson Montgomery, Alabama PERSONAL ...NW.J.t..l.“. .. . If . l. I .‘J. rlr‘ 260 APPENDIX II M H A R R Y S. T R U M A N INDEPENDENCE,‘MISSOURI December 10, 1958 Dear Dr. King: Thank you very much for sending me an inscribed copy of your book, Stride toward Freedom: The Montgomery Story. I am.delighted to have it and know that I will read it with the greatest interest. Sincerely yours, (Signed) Harry S. Truman Dr. Martin Luther King, Jr. 309 South Jackson Montgomery, Alabama 49. r..\._ . .... , w x . 9?: wrwmadx ‘but. ....f. . ....M (unlit. V I A. ya ....~;. p)? g V, i 261 APPENDIX 11 N JOHN F. KENNEDY COMMITTEES: Massachusetts Foreign Relations Labor and Public Welfare Joint Economic Committee UNITED SIATES SENATE Washington, D.C. Nbvember 10, 1959 Rev.‘Martin Luther King 454 Dext r.Avenue Montgomery, Alabama Dear Rev. King: Our mutual friend,‘Mrs.'Majorie McKenzie Lawson, has suggested to me that you might be interested in the enclosed statement con- cerning my record in civil rights and race relations. Hrs. Lawson has suggested further that we put your name on our ‘mailing list to receive other material which we send out from time to time. With every good wish, and in appreciation for your interest, I an Sincerely, (Signed) John F. Kennedy JFK:cjr jun 21 Enclosure 1 2 62 APPENDIX II'O E E I: 1:3 SS. .11 .4. .111 MARcm 9, 1960 PRESIDENT DWIGHT D. EISENHOWER WASHINGTON, D. c. A REIGN OP TERROR HAS BROKEN OUT IN MONTGOMERY, ALABAMA. GESTAPo-LIRE METHODS ARE BEING USED BY POLICE AND CITY AUTHORITIES To INTIMIDATE NEGROES WHO HAVE BEEN PURSUING PEACEFUL AND NONVIOLENT TECHNIQUES To ACHIEVE THEIR MORAL AND CONSTITUTIONAL RIGHTS. WHILE STUDENTS OF ALAMAMA STATE COLLEGE WERE CONVENED IN AN ORDERLY PROTEST ON THEIR CAMPUS, CITY OFFICIALS AND POLICE LAUNCHED AN INCREDIBLE ASSAULT, AND INPILTRATED THE COLLEGE CAMPUS WITH POLICE ARMED WITH RIFLES, SHOT GUNS, AND TEAR GAS. YESTERDAY, THEY ARRESTED MORE THAN THIRTY-FIVE STUDENTS, A FACULTY MEM- BER, AND A PHYSICIAN. TODAY, THEY HAD NUMERwS TRUCKS PARRED NOT FAR PRm THE CAMPUS WITH THE THREAT OP ARRESTING THE ENTIRE STUDENT BODY. POLICE ARE PARADING IN FRONT OF CHURCHES. THEY INHIBIT THE HOLDING OF ' MEETINGS AND RELIGIOUS SERVICES. THEY HAVE ACTUALLY PHYSICALLY INTRUDED THRISELVES INTO THE RELIGIOUS SERVICES. YESTERDAY, A BISHOP WAS CON- DUCTING A CHURCH MEETING WHEN POLICE INVADED THE MEETING IN A RAID. TELEPHONES ARE BEING TAPPED AND TELEPHONE LINES 0F NEGRO LEADERS ARE LEFT DISCONNECTHD SO THAT THEY CANNOT MAKE NOR RECEIVE CALLS. THIS CALCULATED AND PROVOCATIVE CONDUCT OF THE POLICE BACKED BY THE MUNICIPAL AND STATE AUTHORITIES LEADS INESCAPABLY TO THE CONCLUSION THAT THEY ARE TRYING TO INCITE A RIOT IN THE HOPE THAT THE RESPONSIBILITY FOR THE INJURIES AND DEATHS THAT MIGHT RESULT WILL BE FASTENED ON THE NEGROES. THE NEGRO CQIMUNITY AND STUDENTS CANNOT PEMIT THEMSELVES TO BE INTIMI- DATED. THEY WILL NOT TURN AWAY FRO! THEIR PURSUIT OF JUSTICE. THEY MUST AND WILL PURSUE THEIR RIGITEOUS AND NONVIOLENT COURSE. LEST BLOODSHED STAINS THE STREETS OF AMERICA WE ASK THAT THE AMERICAN PEOPLE THROUGH YOU BE MADE AWARE OF THE BRUTAL AND FLAGRANT VIOLATION OF CONSTITUTIONAL RIGHTS. MR. PRESIDENT, WE APPEAL TO YOU TO INTERVENE BY INSTRUCTING THE ATTORNEY GENERAL TO TAKE IMMEDIATE ACTION IN YOUR NAME TO RESTORE LAW AND ORDER IN THE CAPITAL OF ALABAMA. WE ARE PREPARED TO GO WITH THE ATTORNEY GENERAL INTO THE FEDERAL COURT FOR INJUNCTIVE RELIEF. WE APPEAL TO YOU TO URGR THE CITY AUTHORITIES TO PUT DWN THEIR GUNS, TO GARAGE THEIR VEHICLES OF AGGRESSION. WE ARE UNAMED AND DEDICATED TO NONVIOLENCB. THGJGH DETER- MINED TO RESIST EVIL, WE PRAY THAT NO HARM MAY COTE EITHER TO OUR PEOPLE OR TO THOSE WHO OPPRESS US. THWGH IT APPEARS THAT THE AGGRESSORS MAY UNLRASH WORSE VIOLENCE AGAINST US NO MATTER Hm RESTRAINED (11R CONDUCT, MAY GOD HELP US TO MAINTAIN OUR ENDURANCE AGAINST PROVOCATIONS. WE ARE CONSCIWS OF THE MANY PRESSING DUTIES OF YWR OFFICE, BUT WE FEEL THIS TERROR WHICH (RIPS A WHOLE CQMUNITY IN AN AMERICAN CITY VIOLATING KLE- MHNTAIU CONSTITUTIONAL RIMS RNUIRES DMEDIATE FEDERAL EMERGENCY ACTION. OUR CONCERN FOR THE HONOR OF THE NATION WHICH WE LOVE, DESPITE (MR SUFFERING, IMPELS US TO MAKE THIS PUBLIC (RITCRY AND APPEAL FOR JUSTICE AND HUMAN DECHCY. MARTIN LUTHn RING, JR., PRESIDENT THE SWINERN GRISTIAN LEADERSHIP CON- FMCR .I, ' "r" , '5“..\‘ , _ . . . ' r. - . I '. . . . . . ' (v' ‘ . _ ‘ ' " 1' 3:91“ *3 \' ._,U‘ H. __ A ‘,'. ‘ , ._ - ',- _a, ..~ ,. _ ' " g . '5' < ,‘V ,~' .” ; ' M , -. . -3 . fl. .ANlHA A? w" , I" ~-_-.'.. ‘34 . ... 263 APPENDIX II P April 19, 1960 Dear Mr. Truman: For many years I have admired you. Like many other Negroes I have deeply appreciated your civil rights record. But I must confess that some of your recent statements have completely baffled me, and served as an af- front and disappointment to millions of Negroes of America. Your state- ment that appeared in the morning paper affirming that the "sit-ins" were Conunist inapired is an unfortunate misrepresentation of facts. The more you talk about the sit-ins the more you reveal a limited graSp and an abysmal lack of understanding of what is taking place. It is a sad day for our country when men come to feel that oppressed people can- not desire freedom and human dignity unless they are motivated by Com:- nism. Of course, we in the South constantly hear these McCarthy-like accusations and pay little attention to them; but when the accusations come from a man who was once chosen by the American peOple to serve as the chief custodian of the nation's destiny then they rise to shocking and dangerous preportions. We are sorry that you have not been able to project yourself in our place long enough understand the inner longing for freedom and self-respect that motivate our action. We also regret that you have not been able to see that the present movement on the part of the students is not for themselves alone, but a struggle that will help save the soul of America. As long as segregation exists, whether at lunch counters or in public schools, America is in danger of not only losing her prestige as a world leader, but also of losing her soul. A I have worked very closely with the students in this struggle and the one thing that I am convinced of is that no outside agency (Comunist or otherwise) initiated this movement, and to my knowledge no Columnist force has come in since it started, or will dominate it in the future. The fact that this is a spiritual movement rooted in the deepest tradi- tion of nonviolence is enough to refute the argument that this movement was inspired by Cos-Tunisia which has a materialist and anti-spiritualistic world view. No, the sit-ins were not inspired by Comunism. They were inspired by the passionate yearning and the timeless longing for freedom and human dignity on the part of a peeple who have for years been trem- pled over by the iron feet of oppression. They grew out of the accumu- lated indignities of days gone by, and the boundless aSpirations of generations yet unborn. We are very sorry that you have missed this point, and that you have been misled either by your own analysis of the struggle or by misinformation that has come to you. If you feel that this movement is Communist inspired we feel that you should give the public some proof of such a strong indictment. If you cannot render such proof we feel that you owe the nation and the Negro people a public tpOIOgy. Believing in your sense of goodwill and humanitarian concern, 264 we are confident that you would want to make Such an apology. I would appreciate hearing from you on this matter if you find it possible. Yours for the Cause of Freedom, Martin Luther King, Jr., President The Southern Christian Leadership Con- ference Mr. Harry Truman Independence, Missouri MLK :mlb u . n 4 l I u . ... , 3.1. .u I 1.1) ... ......C .1 . .w ' I Au . 265 APPENDIX II Q L Y N D O N D. J 0 H N S O N SENATE DEMOCRATIC LEADER November 28, 1960 Dear Dr. King: Now that the election is over and our Democratic Party has won, I want to let you know how much I particularly appreciate having had your sUpport. The election was close and hard-fought. I am proud it was a clean and high-level campaign, and our country emerges from it ‘without scars or embitterments that would keep us from*working together in the crucial years lying ahead. I want you to know that you may look to me for c00paration in those years, and I know that I can expect the same from you. With best wishes, always, Sincerely, a; (Signed) Lyndon B . Johnson Rev. Martin Luther King 407 Auburn Ave. Atlanta, Georgia H; _ FE m” 266 APPENDIX II R March 16, 1961 President John F. Kennedy The White House Washington 25, D. C. Dear President Kennedy: First, let me offer my belated congratulations to you for being elected President of our great nation. You conducted a marvelous campaign and stood up superbly against tre- mendous odds. May I assure you that you will have my support and prayers as you lead us through the difficult yet . challenging days ahead. If it is at all possible. I would like to have a conference with you within the next three or four weeks to discuss some im- portant matters concerning the civil rights issue. I realize that this is asking a great deal in the light of your extremely busy schedule, but I am sure that a brief discussion on the present status of the civil rights struggle may prove to be mutually beneficial.. If a date can be worked out I would appreciate hearing from you as soon as possible so that I can re-arrange my schedule accordingly. With warm personal regards, I am Sincerely yours, Martin Luther King, Jr. 267 APPENDIX II S 0 F F I C E 0 F T H E A T T O R N E Y C E N E R A L WASHINGTON, D. C . May 18, 1961 (Stamped) Reverend‘uartin Luther King, Jr. President, Southern Christian Leadership Conference 309 South Jackson Street Montgomery, Alabama Dear Dr. King: Your telegram was most gratifying and I appreciatie receiving it very much. I hope that my appearance in Georgia‘was helpful in contributing to a better civil rights atmOSphere so that we can make significant progress in this field during the next few years. I hape you will continue to make your views known to me. Sincerely, (Signed) Bob Kennedy Attorney General Many thanks to you (Initialed) B K 268 APPENDIX II T WESTERN UNION TELEGRAM Nov 1 1961 VIA PIE CLSD TRIED RES NH WUF329 (AP WBO87) GOVT DT PD AR THE WHITE HOUSE WUX WASHINGTON DC 31 406PEST DR NAMIN LUTHER KING EBENEZER BAPTIST CHURCH 407 AUBURN AVE NE ATLA THE PRESIDENT INVITES YOU TO STAG LUNCHEON AT WHITE HOUSE FOR PRESIDENT OF SENEGAL ON FRIDAY NOVDIBER THIRD AT ONE OCLOCX PLEASE WIRE REPLY LETITIA BALDRIGE SOCIAL SECRETARY THE WHITE HOUSE _ - -. c . I . I -c ..., I --- _ I I - _ .. 269 A paper (in Martin lather Ki!“ 4;, Jr.'s om handwriting) which he wrote for a class while a e - ., , r- A -» ~ ~ student at Crozer Theologcail - ' Seminary. _ H APPENDIX II II ; ~ f,» /;\ w/ ' '/ A .%1/ fl 0 j// 67”/ W - _ l "Zdy’ J’Lov'M... : ‘ // 41.. 7/ y i W M, 5 t i _ i ! i I i ‘ 61» ‘ i /’ / /,/ o i v " I” ‘~' . 3 , .flZ- A ALE/z. _ -fl _ r' I m. .- ... .r... .Iflzwqt W‘, T . ... 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A 'L/M/wflX/{AL LJ/MC/ CfAf/vam/‘w / when t, ‘/-}C:C—/’.A¢ at _,_,/_~,_ | 4 / // y / / f /" . ' C/ Ac" L; ._L/.'/"CL:4L., Liké/(A’: fl .4/2’5/ ‘ L, ‘_,/./L, Li/ _ v/J/V/Z-c’; 1:/5/,-'A'71. _ e e" ‘ n‘“ ,1! ,. - , O ‘ A*-' 287 Eisenson, Jon, J. Jeffrey Auer, and John V. Irwin. The Psychology of Comunication. New York: Appleton-Century-Crofts, 1963. Eisenson, Jon and Nardel Ogilvie. Speech Correction in the Schools. New York: The Hacnillan Company, 1963. Evans, William. How to Prepare Sermons and Gospel Addresses. Chicago: Moody Press, c1913. Fischer, Louis. Gandhi: _ggs Life and Message igr the World. New York: New American Library (A Mentor Book), 1960. Flesch, Rudolf. The Art of Plain Talk. New York: Harper and Brothers Publishers, 1946. Hance. Kenneth G., David C. Ralph, and N. J. Wiksell. Principles of Speaking. Belmont: Wadsworth Publishing Company, Inc., 1962. Handbook of Christian Theology @efinition Essays on Concggs and Move- nents of Though; in Contemrsry Protestantism. Cleveland: The World Publishing Company, 1958. Harvey, Van A. A Handbook of Theological Terms. New York: The Hacmillan Company, I964. Haselden, Kyle. The Racijgl Problem in Christian Perspective (A Southern Pastor’s Appraisal of the Obliggion and Opportunity of the Church . New York: Harper and Row. Publishers, 1959. Hollingworth, H. L. _1.‘:h_e Psycholflof the Audience. New York: American Book Company, 1935. Hordern, William. A Laymen's Guide to Protestant Theology. New York: The Hamillan Company, 1955. Kelsey, George D. Racism and the Christian Understanding of Man. New York: Charles Scribner's Sons, 1965. King, Martin Luther, Jr. Strepgth to Love. New York: Harper and Row, Publishers, 1963. . Stride Toward Freedom. (First Perennial Library paperback edition). New York: Harper and Row, Publishers, Inc. . Why We Can't Wait. New York: Harper and Row, Publishers, 1964. Kmarappa. B. gghanda Ksranchand gndhi: Non-Violent Resistance (Saty_a- ggaha). New York: Schocken Books, 1961. Link, Arthur S. American Epoch: 1A Histogy of the United States Since the 1890's. New York: Alfred A. Knopf, 1958. 288 Lomax, Louis. The Negro Revolt. Harper and Brothers, 1962. Hcciffert, Arthur Cushmsn. A History of Christian Thomght. 2 Vols. New York: Charles Scribner's Sons, 1954. Mathews, Basil. Booker T. Washington: Educator and Racial Interpreter. Cartridge: Harvard University Press, 1948. Heltser, Hilton. Editor. Thoreau: PeOple, Principles, and Politics. New York: Hill and Wang, American Century Series, 1963. Nonroe, Alan. Principles and mes of Speech. 5th edition. Chicago: Scott, Poresman and Company, 1962. Huelder, Walter C. and Lawrence Sears. Editors. The Development of American Philosophj. Boston: Houghton-Nifflin Coupany, 1960. Niebuhr, Reinhold. Noral Han and imoral Society 1A Study in Ethics and and Politics). New York: Charles Scribner's Sons, 1947 . The Nature and Destiny of Man. New York: Charles Scribner's Sons, 1941. Oliver, Robert T. The Psychology of Speech. New York: Longmans, Green and Company, 1957. Pattison, T. Harwood. The Making of the Sermon. Philadelphia: The American Baptist Publication Society, 1960. Phillips, Arthur Edward. Effective Speaking. Chicago: The Newton Company, 1908. Rauschenbusch, Walter. Christianity and the Social Crisis. New York; The Macmillan Company, 1917. . Christianizinithe Social Order. New York: The Macmillan Company, 1912. Reddick, L. D. Crusader Without Violence. {é Biography of Hartin Luther Kigg. Jr.). New York: Harper and Brothers, 1959. Silberman, Charles E. Crisis in Black and White. New York: Random House, 1964. Spike, Robert H. The Freedom Revolution and the Churches. New York: Association Press, 1965. Thompson, Daniel C. The Negro Leadership Class. Englewood Cliffs; Prentice-Hall, 1963. Thonssen, Lester. Selected Readings in Rhetoric and Public Speakgg. New York: The H. W. Wilson Company, 1942. t ;.- 289 Thonssen, Lester and A. Craig Baird. Speech Criticism. New York: The Ronald Press Company, 1948. Tillich, Paul. Courage to Be. New Haven: Yale University Press, 1952. Van liper, Charles. Speech Correction (Principles and Methodg). Eagle- wood Cliffs: Prentice-Hall, 1951». Warren, Robert Penn. Who Smeaks for the Negro? New York: Random House, 1965. Washington, Joseph. Black Religion. Boston: Beacon Press, 1964. White, Ellen G. The Acts of the Apostles. Mountain View: Pacific . Press Publishing Association, 1911. . Testimonies to the Church. Vol. 1. Mountain View: Pacific Press Publishing Association, 1948. Winans, James A. Speech-Nakitm. New York: D. Appleton-Century Company, 1938. Woodson, Carter G. The History of the Negro Church. Washington: The Associated Publishers, 1921. Articles and Periodicals Bennett, Lerone, Jr. "From Booker T. to Martin Luther King." Ebony, XVIII, No. 1 (Noveuber, 1962), 152-62. Berlo, David K. and Halbert E. Culley. "Some Determinants of the Effect of Oral Comunication in Producing Attitude Change and Learning." Speech MonOgrgahg, XXIV, No. 1 (March, 1957), 10-20. "Big Man Is Martin Luther King." Newsweek, July 29, 1963. Cleghorn, Reese. "Martin Luther King, Jr., Apostle of Crisis." _Thg Saturday EveninLPost, CCXXXVI (June 15, 1963). "Crisis in the Making: U.S. Negroes Tussle with Issue . . . of Resisting a Draft Law Because of Racial Segregation." Newsweek, June 7, 1948, 28-9. Detroit Free Press, June 25, 1963. "Dr. King, Symbol of the Segregation Struggle." _New York Times Nagg- zine, January 22, 1961. Dunbar, Ernest. "A Visit with Martin Luther King." Look, XXVII, No. 3 (February 12, 1963). ' I . 31'") 3: .' .~ . v-"sv ‘ , , . . Lia‘s! 290 Gandhi, M. K. Harijan, July 7, 1940. "King Acts for Peace." Christian Century, September 29, 1965. King,‘Har£in-Luther, Jr. "The Purpose of.§ducation." “Maroon Tiger '[school paper at Morehouse Colleggl, 1948. King, martin Luther King, Jr. "The UnChristian Christian." Ebony, XX, No. 10 (August, 1965), 77f. "King's Use of Pulpit Assailed." The Stateygournal (Lansing, Michigan), September 11, 1965. .EESE’ September 6, 1963. ”Long Live the King." Newsweek, April 2, 1956. "Man of the Year." ‘ngg, January 3, 1964. Newsweek, November 30, 1964, p. 30. "Nobelman King." Newsweek, October 26, 1964. Peters, William. "The Man Who Fights Hate with Love." Redbook, CXII (September, 1961), p. 91. Reader's Digest Almanac (First Edition), 1966, p. 372. "Render Unto King." Time, March 25, 1966. Rowan, Carl T. "Heart of a Passionate Dilemma." The Saturday Review, XLII (August 1, 1959), 20-21. [A.book review of two biographi- cal works, namely: W. E. B. DuBois: Neggo Leader in Time of Crisis by Francis L. Broderick and Crusader Without Violence: A Biography of Martin Luther King, Jr., by L. D. Reddick] "The BigiMan.Is Martin Luther King, Jr." Newsweek, July 29, 1963, 30-32. "The Hoover-Kinngeeting." Newsweek, December 14, 1964. The‘Montgomery,Advertiser, January 19, 1956. The New York Times, March 21, 1956, p. 28. , December 11, 1964, p. 32. _Ihe State Journal (Lansing, Michigan), August 22, 1965, p. A-3. Time, March 19, 1965, p. 21 , October 23, 1964, p. 27. s- {.919 «um I “,4 A v-JN w . 9 . .. as ' ‘14:: ..., - ‘ .‘ ~ ~, . ‘ u. ' ”IA ‘é’fl‘n‘! ‘1‘, ‘ 291 "Tap Man of the Ne gro Revolutio ." 1963. n U- $;_News and World Report, June 10. H Tribute to Martin Luther King, Jr." Ebony, December, 1964. Truman, Harry 3 "Civil Rights ' Message to Con r ," M: XIV (February 15, 1948), 258-Elias Vital Speeches of .§;,S. News and World Report, December 7, 1967, p. 44. Wainwright Loudon, . 1960), . Martyrof the Sit-ins." L135. XLIX (November 7, Williams, Carey ’Miracle in Alabama " XXX]: . . The Nati , 1956), pp. 169, 170. on CL I (“grab 3. Special Collection "The‘Martin.Luther King, Jr., Collection." Personal papers and manu- scripts presented by Dr. Martin Luther King, Jr., to the Boston University Library, 1964. Public Documents ‘Sgown etppl. v. the Board of Education, 347 U.S. 483 (1954). Plessy v. Fergpson, 163 U.S. 537 (1896). Unpublished Material of Twelve Sermons on Race Rela- Jr., Between 1954 and 1964. Ceynar, Marvin. "A Thematic Analysis tions Delivered by Martin Luther King, 1963." M.A. thesis, University of Iowa, eption of God in the King, Martin Luther, Jr. "A Comparison of the Conc Phebe digger- Thinking of Paul Tillich and Henry Nelson Wieman." tation, Boston University, 1955. of Speech and Homiletics His Writings, and His Michigan State Univer— "Charles E. Weniger's Theory led in His Teaching Procedures, Ph.D. dissertation, Peace, Norval F. as Revea Public Addresses." sity, 1964. . Jr.: Rhetorician of Revolt." Smith, Donald Hugh. 'Martin Luther King f Wisconsin, 1964. Ph.D. dissertation, University 0 .41 1*? Hr. ‘3 Iran-J Liners“ -34 (unruly? A ,1t .g. :~ “I $26] if. *1 “or 292 Weiss, Daniel E. "Conceptions of Arran Homiletical Theory." 1964. gement in American Protestant Ph.D. dissertation, Michigan University, Willingham, Alex W. "The Religious Basis for Action in the Political Phi1080phy of Martin Luther King, Jr." M.A. thesis, University of Iowa, 1965. Other Sources Tape recordings of six sermons preached by Dr. Martin Luther King, Jr., at the Central Methodist Church, Detroit. Also two additional recordings of addresses delivered elsewhere by Dr. King. 341241.54 W. «4' Mauunuadelss 811‘ s in - ...vr. "ITfEWWEL'fliJiflTMTfliwiifliflT'ES