The Real King
Thomas Allen
Most conservatives claim that Martin Luther King, Jr., is an archconservative. Many believe that he is the greatest conservative ever. Some have even deified him.
These conservatives present King as a nonviolent man of peace who abhorred violence. Let us see what King’s speeches and writings reveal in I Have a Dream: Writings and Speeches that Changed the World (James Washington, ed., Harper Collins Publishers, 1986, 1982) — specifically “I Have a Dream (1963), “ “Letter from a Birmingham Jail (1963),” and “The Time for Freedom Has Come” (1961).
In his “I Have a Dream” speech, King says, “There will be neither rest nor tranquility in America until the Negro is granted his citizenship rights. The whirlwinds of revolt will continue to shake the foundations of our nation until the bright day justice emerges.” (p. 103.) Thus, King, the man of nonviolence, promises turmoil and riots until the Negro gets what he wants, which is everything that the White man has.
Continuing, King asks, “‘When will you be satisfied?’ We can never be satisfied as long as the Negro is the victim of the unspeakable horrors of police brutality.” (p. 104.) As long as the police use physical force against Negroes regardless of their guilt or resistance, the Negro will not be satisfied. The Negro must be allowed to riot without any penalty, and for the most part, they have been granted this privilege. Moreover, they are often rewarded for their rioting and looting.
Undertaking an action, such as trespassing, that could lead to a violent reaction is not a nonviolent act, even if it is called peaceful protest or civil disobedience. This is especially true if the purpose of the “nonviolent” act is to create tension leading to a violent response as King’s protests often did.
King has a reputation for being a nonviolent, peace-loving person. However, as revealed in his “Letter from a Birmingham Jail,” he did not shy away from situations that he knew would result in violence. He threatened and even created turmoil to force community leaders to negotiate with him (p. 87), i.e., to surrender unconditionally to his demands.
In this letter, King writes that just laws are to be obeyed and unjust laws are to be ignored because it is not a law (p. 89). He writes, “A just law is a man-made code that squares with the moral law or the law of God. . . . [A]n unjust law is a human law that is not rooted in eternal and natural law.” (p. 89.) In King’s mind, laws forcing integration are just and should be obeyed, but laws forcing segregation are unjust and should be disobeyed. King errs. Since God separated the races (Acts 17:26: “. . . having determined their appointed seasons, and the bounds of their habitation”) and ordained that they should not intermingle and intermarry, then racial segregation laws are just and racial integration laws are unjust. (God is the Great Segregationist. He brought about the greatest segregations ever recorded: the Towel of Babel and the Noachian Flood.)
Continuing, King writes, “. . . segregation distorts the soul and damages the personality.” (p. 89) Contrary to what King asserts, segregation laws are just and moral because they preserve the soul and personality of the races, but integration laws are unjust and immoral because they destroy the soul and personality of the races. Integration even leads to the genocide of the races.
Further, in this letter, King claims that segregation laws apply to Negroes but not to Whites (p. 89). Under a segregated school system, Negroes were assigned to Negro schools and Whites were assigned to White schools. Thus, the school segregation laws applied equally to both races. This was also true of most other segregated venues. (Negroes now demand the right to segregate themselves from Whites while wanting to prevent Whites from segregating from Negroes.)
Moreover, King considered White moderates a greater threat to racial integration than rabid segregationists. These moderates, like today’s liberals, were paternalistic toward Negroes (p. 91).
Also, King condemned passive Negroes for their complacency and the middle-class Negroes who prospered from segregation. They should eagerly and aggressively seek equality with Whites. Moreover, he condemned embittered Negroes who advocated violence and black nationalists. They should seek integration instead of separation (p. 91.)
Furthermore, in this letter, King writes, “If his [the Negro’s] repressed emotions do not come out in these nonviolent ways, they will come out in ominous expressions of violence.” Thus, King warns that if Whites do not surrender unconditionally to the Negro’s demands, violence will follow. Not only have Whites surrendered unconditionally, but many Whites also beg to be genocided. Yet, the Negro is still not satisfied.
Continuing, King writes, “Will we be extremists for hate or will we be extremists for love?” Based on the actions of King and his followers, they were extremists for hate. They expressed a great deal of hate toward Southerners and segregationists. Their actions caused people who otherwise love Negroes to hate them — or at least hated what they were doing. Worse, they caused Whites to hate Whites to the point that today many Whites want to genocide Whites.
King condemned the Birmingham police for their nonviolent handling of the demonstrators. Since the police were protecting segregation with nonviolent means, they were acting morally to preserve an immoral end — segregation — according to King. Near the end of his letter, King writes that “it is wrong . . . to use moral means to preserve immoral ends.”(p. 99.) (As noted above, King is wrong. Biblically, segregation is a moral end and integration is an immoral end.) King seems to have desired a violent reaction to the demonstration — so much for him being a man of peace.
In his article “The Time for Freedom Has Come,” King writes, “Paradoxically, although they [Negro students] have embraced Thoreau’s and Gandhi’s civil disobedience on a scale dwarfing any past experience in American history, they do respect law. They feel a moral responsibility to obey just laws. But they recognize that there are also unjust laws.” (pp. 79-80.) If Biblical laws and principles are just, as King affirms, then segregation is just while integration is unjust. From Genesis to Revelations, the Bible preaches racial segregation and at times ethnic segregation while condemning integration. (See “Does God Abhor or Approve Miscegenation?,” “The Bible, Segregation, and Miscegenation,” and “Is Integration a Moral Law?” by Thomas Allen.)
Correctly, King writes that “an unjust law is one that is out of harmony with the moral law of the universe.” (p. 80.) However, he is wrong to consider segregational laws unjust. On the contrary, segregational laws are just while integrational laws are unjust. Segregational laws comport with the Scriptures; integrational laws do not.
Continuing, King writes that “an unjust law is one in which the minority is compelled to observe a code that is not binding on the majority.” (p. 80). Based on this remark, segregational laws were not unjust. Most were binding on Whites as well as Negroes. As noted above, segregated schools are a prime example of laws binding on both races. Laws prohibiting interracial marriage are another example.
Next, King writes, “An unjust law is one in which people are required to obey a code that they had no part in making because they were denied the right to vote.” (p. 80.) If true, the ten commandments and the other laws that Moses wrote in the Old Testament are unjust because no one had any part in making them. Throughout most of history, all laws have been unjust because people who were required to obey them had no part in making them. Even today, the same is true for minors because they have no part in making laws that apply to them.
In this article, King writes, “They [students] are seeking to save the soul of America.” (p. 81.) Unless the soul of America is large-scale enslavement of Negroes to the government via the welfare state, protection for all sorts of perversions (homosexualism, transgenderism, etc.), wokeism, and flooding the country with legal and illegal nonwhite immigrants, they failed. Nevertheless, if these evils, which seem to be what King wanted, are the soul of America, they succeeded. Moreover, if saving the soul of America required turning the United States into a communist country, which King wanted to do, they succeeded. (Communists backed King because he was instrumental in turning the United States into a communist country, and he was highly successful. The United States have implemented about 80 percent of the planks in the Communist Manifesto — see “Are the United States a Communist Country?” by Thomas Allen.)
Further, King writes that “if our national government would exercise its full powers to enforce federal laws and court decisions and do so on a scale commensurate with the problems and with an unmistakable decisiveness,” the country could rid itself of the Jim Crow system. (p. 81). Thus, he shows his disdain for the Constitution and federalism when he writes that we could quickly and easily get rid of the Jim Crow system by using the brute force of the federal government, which was done.
Although King filled his speeches and writings with the word “nonviolence,” he left a trail of blood, destruction, and violence everywhere he went. So much for this man of peace.
King’s rhetoric cultivated Black hatred of Whites and turned Negrophilic Whites against realistic Whites. King is responsible for much of what is happening in America today that conservatives find abhorrent. Political correctness and wokeism are natural-outgrowth of King’s movement. However, King’s movement did lead to many special privileges for Negroes — privileges that Whites have never enjoyed.
Moreover, King implies that Negroes have no responsibility for their problems. The cause of all their problems is the White man — especially, Whites who believe that the White race is worth preserving and that next to physical separation, segregation is the best way to preserve the White race. Moreover, segregation also preserves the Negro while integration leads to his genocide.
Copyright © 2023 by Thomas Coley Allen.
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