King on Transformed Nonconformist
by Thomas Allen
In “Transformed Nonconformist,” Strength to Love (Minneapolis: Fortress Press, 1963, 2010), pages 11–20, Martin Luther King Jr. argues against conforming to the status quo. The following is a critical review of King’s essay.
For King, conforming was agreeing with the segregationists. Nonconforming was agreeing with him and the integrationists. Correctly, King writes, “Success, recognition, and conformity are the bywords of the modern world where everyone seems to crave the anesthetizing security of being identified with the majority.” (P. 12.) (Have we not seen this with COVID-19 and its so-called vaccine? Likewise, we have seen this with granting Blacks special privileges and elevating them as the superior race.)
Continuing, King cites Paul urging Christians not to conform to the world. (If he were writing this today and if he were consistent, he would have to condemn integration as conforming with the world and segregation as nonconformity.) Correctly, King writes that we should “be people of conviction, not conformity; of moral nobility, not social respectability.” (P. 12.)
Then, King writes, “When we would yield to the temptation of a world rife with sexual promiscuity and gone wild with a philosophy of self-expression, Jesus tells us that ‘whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.’” (P. 13.) (Regrettably, King did not practice what he preached. He was notorious for his womanizing and infidelity.)
Along with adulterous lust, King cites Jesus’s warning against seeking affluence. Again, citing Jesus, he also condemns choosing comfort over suffering for righteousness.
Next, King quotes Jesus saying that we should love our enemies. (Once more, King falls short of Jesus’s teachings. He displays little love for Southerners and none for segregationists — both of whom he considered his enemies.)
Although Jesus and Paul demanded that people not conform to the world but to live differently, most people are molded by the society in which they live.
Correctly, King writes, “Many people fear nothing more terribly than to take a position that stands out sharply and clearly from the prevailing opinion.” (P. 14.) (Most people fear thinking and having an opinion that differs from those who scream the loudest. Thus, wokeism prevails. King with his “nonviolent” movement was a forefather of today’s wokeism.)
(Although big corporations, primarily through foundations, financed King and other civil rights leaders,) King condemns big corporations and other big institutions. (However, he omits big government from his condemnations.)
Next, King condemns Southerners who oppose segregation and discrimination for not openly stating their opposition. Also, he implies his opposition to the influence of the military-industrial complex and to not allowing Communist China membership in the United Nations. (A few years after King died, Communist China replaced Taiwan in the United Nations.)
Again, King is correct when he writes, “Blind conformity makes us so suspicious of an individual who insists on saying what he really believes that we recklessly threaten his civil liberties.” (P. 15.) (Wokesters fear people who say what they believe and often react violently toward them.) He identifies a person who says what he believes as someone who carries a sign in a protest demonstration. (Some of these people are now serving long prison sentences for protesting the stolen 2020 presidential election.) Included in this group are Southerners who “dare to invite a Negro into his home and join with him in his struggle for freedom.” (P. 15.)
Ardently, King condemns the church because it is “an institution that has often served to crystallize, conserve, and even bless the patterns of majority opinion.“ (P. 15.) (The primary objective of the church before the Reformation was to crystallize, conserve, and bless the majority religious opinion.) He saw the church as the conservator and sanctioner of “slavery, racial segregation, war, and economic exploitation. . . . [T]he the church has hearkened more to the authority of the world than to the authority of God.” (P. 15.) (Since God is a segregationist and even separated the races, the segregationist clergy adheres to the Bible more than the integrationist clergy. Moreover, the Bible does not condemn slavery as a sin. Jesus, Paul, and Peter never ordered slave owners to free their slaves.) Churches should “be the moral guardian[s] of the community.” (P. 15.) (Churches that preach racial segregation were acting as the moral guardians of their communities. They were promoting a policy that preserved the races and, therefore, prevented their genocide. Moreover, churches that were at the forefront of pushing integration and other agendas of King, are now pushing wokeism, sexual perversion [homosexualism, transgenderism, miscegenation, etc.], equality [equity, i.e., equality of outcome and discrimination against Whites], social justice [special privileges and benefits for Negroes], and genocide of the White race [and by that, the genocide of the American Negro].)
Continuing, King condemns preachers who measure their success by the size of their congregation, who are showmen, and who “preach comforting sermons and avoid saying anything from [their] pulpit that might disturb the respectable views of the comfortable members of [their] congregations.” (P. 16.) (Today, such preachers preach the prosperity gospel, preach at mega television churches, or preach the agendas of wokeism and queerdom. Rare is a preacher who teaches the sin of miscegenation. Even rarer is a preacher who teaches the polygenetic origins of the races [species] of humans. Nearly all are evolutionists including those who teach that Adam and Eve are the parents of all races [species of humans]; all of them are monogenists.)
King argues that integrationists should be nonconformists like the early Christians. (Yet, the early Christians promoted segregation. They wanted to segregate themselves from the pagans instead of integrating with them, which would require them to conform to paganism. Further, because most early Christians never met anyone who was not White, racial issues were of little importance.)
King writes, “Nonconformity in itself, however, may not necessarily be good and may at times possess neither transforming nor redemptive power. . . . Nonconformity is creative when it is controlled and directed by a transformed life and is constructive when it embraces a new mental outlook.” (P. 17.) (Today, the new mental outlook is segregation and separation. Some Negroes and other races are developing this new mental outlook. Most Whites would rather be tortured to death than develop this new mental outlook — at least, openly.)
Next, King argues for “an inner spiritual transformation . . . [to] gain the strength to fight vigorously the evils of the world in a humble and loving spirit.” (P. 18.) (King never seemed to have acquired the inner spiritual transformation.)
Then, King writes, “I confess that I never intend to become adjusted to the evils of segregation and the crippling effects of discrimination, to the moral degeneracy of religious bigotry and the corroding effects of narrow sectarianism, to economic conditions that deprive men of work and food, and to the insanities of militarism and the self-defeating effects of physical violence.” (King’s followers adjusted well to integration, especially King-idolizing conservatives. Most have adjusted to the crippling effects of discrimination against Whites. Many of his Negro followers, such as Black Lives Matter and the Negro rioters of the last 50 years, have adjusted to militarism and physical violence. Instead of being self-defeating, their violence has been highly profitable, especially for the leaders.)
In conclusion, according to King, he and the integrationists were nonconformists. Southerners and segregationists were conformists. Now, the integrationists are the conformists, and the segregationists are the nonconformists. Therefore, since King praised nonconformity, King-idolizers should promote segregation.
Also, King taught that all good Christians are nonconformists and should not conform to the community standards of the majority on racial issues. Since integration is the community standard today, then all good Christians should be segregationists.
If King were alive today, most likely he would condemn nonconformity and urge conformity because most of what he advocated in the 1960s has been accepted and adopted by the majority. When are Whites going to become nonconformists and protest discrimination against Whites using King’s “nonviolent” tactics?
Copyright © 2024 by Thomas Coley Allen.
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