Critique of Achtenberg’s Speech on Fair Housing

Critique of Achtenberg’s Speech on Fair Housing

Thomas Allen

[Editor’s note: This article was submitted in 1994 for the “Southern National Newsletter” of the Southern National Party. It has been slightly edited.]

A speech delivered by Roberta Achtenberg, Assistant Secretary for Fair Housing and Equal Opportunity of the Department of Housing and Urban Development (HUD), illustrates how much the United States have deteriorated and how much deterioration will accelerate in the future. This speech illustrates the desperate need for the Southern States to secede and form a free and independent confederation of free and independent Southern States.

Achtenberg delivered this speech at the first (and hopefully the last) National Fair Housing Summit. It was a gathering sponsored by the federal government to discuss the state of fair housing and to decry the lack thereof. “Fair housing” is a euphemism that means that a landlord or homeowner has no right to rent or sell or not to rent or sell his property to whomever he pleases for whatever reason he pleases. The purpose of the meeting was to discuss ways to take away even the few rights and freedoms remaining and to discuss how to finish destroying what remains of Western Civilization in the United States.

She points out, correctly so, that where a person lives is a most important factor in determining the quality of one’s life. Thus, she concludes that all neighborhoods should be thoroughly integrated with the lowest stratum of society. There should be equality in the quality of life. “[T]he right to choose where we live is as important as the right to equal educational and employment opportunity and the right to vote.” Just as the power of the federal government has been used to destroy public education, to weaken the economy, and to corrupt the political process, it will now be used to ruin neighborhoods — or more correctly, ruin neighborhoods at an accelerated rate.

Then, she complains about the government not being more tyrannical in destroying the rights of the people in their use of their property. She praises the “advocates for the disabled, advocates for woman and for families with children, and industry leaders” for leading the fight to destroy these rights. Ah! But, thanks to the Clinton administration, a new day has dawned. The federal government will now become an active partner in the destruction of these rights (as though it has not been an active partner in destroying these rights since before the “civil rights” movement).

Moreover, she and her cohorts will lead the charge to destroy what remains of these rights, for she claims what the government does best is to lead. (Unreconstructed Southerners know differently. They know that what the government does best is to destroy.) She promises severe penalties for homeowners and landlords who do not kowtow before the fair housing overlords. Woe unto him who stands up for his rights.

Furthermore, she promises accelerated growth in the power of the federal government in housing (which really means accelerated growth of the federal government in controlling people). Programs to destroy the rights of homeowners and landlords will be instituted by every means available. The death and utter destruction of these rights are the legacy that she promises that the Clinton administration will leave America.

Also, she advocates affirmative action in housing. Yet she denies that affirmative action will lead to quotas and reverse discrimination. As anyone who has even cursorily looked at other affirmative action programs knows that affirmative action has always led to quotas and reverse discrimination. No matter how much the advocates of such affirmative action programs have denied that quotas and reverse discrimination would not occur, they always have. She fails to explain why affirmative action in housing will not result in the same.

Then, she says that “it’s time for government to act affirmatively to guarantee every American’s right to choose freely where they live.” To guarantee this so-called right means more than denying landlords the right to rent their property to whomever they please and denying homeowners the right to sell their houses to whomever they please. It also means providing people money to buy or rent in neighborhoods that they cannot afford. As a result, the politically powerful will compel the many serfs to support the privileged few. She hints that such a subsidy program is envisioned. Moreover, she equates separation by income with separation by race or ethnicity.

Next, she proceeds to inform her audience that the fair housing laws will be used to end segregated neighborhoods. Neighborhoods are to be integrated in spite of what the people in those neighborhoods think or want. Integration for integration’s sake! (As always, this integration flows only in one direction. White neighborhoods will be forcibly integrated. Black neighborhoods will not.)

Continuing, she informs her audience that integrated housing and neighborhoods are the last great unconquered frontiers for the civil rights movement. She is determined to conquer this frontier and bring it to ruin just as the civil rights movement has ruined all else that it has conquered. Yet, she fails to inform her audience of the results of the fair housing laws if they are as fully and forcibly implemented as she desires. The results are deteriorating neighborhoods, poorer housing, greater racial tension and hatred, ever-higher taxes, the loss of freedom, and a bigger government.

Her agency, HUD, is already attacking the banking industry. Banks are not to place the interest of their stockholders, owners, and depositors first. They are to place the social programs of the federal government first. They are to lend to whomever the federal government tells them to lend to — no matter how risky the loan.

Furthermore, the weight of the federal government is to be used against States and locales to coerce, extort, and bribe them into adopting analogous fair housing laws and enforcement programs. The federal government will make State and local governments coconspirators in the destruction of housing in the United States.

Finally, she comments on affordable housing and bemoans the lack of affordable housing. She claims that “there is [not] enough affordable housing, in enough neighborhoods and communities to enable people to actually make free choices about where they will live.” She does not identify the principal cause of the lack of affordable housing, which is governmental intervention, manipulation, and control of the housing market. On the contrary, she advocates more governmental intervention, manipulation, and control of the housing market. What she fails (or perhaps refuses) to realize is that her agency, HUD, and other agencies of the federal government are the cause of much of the housing problem about which she is carping.

Throughout her speech, she brags about the enforcement activities of her agency. She brags that the enforcement activities of her agency need to be increased and expanded. She brags about how the extent, domain, and coverage of her agency are to be increased and expanded. She brags about how much more intrusive into business and private affairs of all Americans her agency is to become. Never does she mention the constitutionality of what she advocates — probably because everything she advocates is unconstitutional.

The time has come for all good Southerners to free themselves from the despotism and tyranny of the megalomaniacs of HUD. They are only one example, and a small one at that, of the despotic and tyrannical rule of the United States over the Southern States. The time has come for a free and independent confederation of free and independent Southern States.

Copyright © 1995, 2025 by Thomas C. Allen.

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King on How Should a Christian View Communism

King on How Should a Christian View Communism

Thomas Allen

In “How Should a Christian View Communism,” Strength to Love (Minneapolis: Fortress Press, 1963, 2010), pages 99–108, Martin Luther King, Jr. discusses Communism as a rival to Christianity, the incompatibility of Communism and Christianity, Christianity and social justice, and capitalism. The following is a critical review of King’s essay.

King begins by identifying three reasons why Christian ministers need to speak to their congregations on Communism. All three reasons are correct at the time he wrote.

“The first reason recognizes that the widespread influence of Communism has, like a mighty tidal wave, spread through Russia, China, Eastern Europe, and now even to our hemisphere.” (P. 99.) Nearly a billion people believe its teachings with many embracing it as a new religion. (People whom Communism oppressed did not believe in it. Probably, most of the Communist leaders did not believe in it. They used it to feed their insatiable lust for power.)

“A second reason is that Communism is the only serious rival to Christianity.” (P. 99.) Although Judaism, Buddhism, Hinduism, and Islam are possible rivals to Christianity, “Communism is Christianity’s most formidable rival.” (P. 100.) (Now, Communism has fallen by the wayside. Hinduism and Islam are the fastest-growing rivals of Christianity. Along with Judaism and Zionism, wokeism has infected nearly every Christian denomination. Ironically, if King were alive today, most likely, he would be preaching wokeism as the new Christianity since it is a natural outgrowth of his civil rights movement.) 

“A third reason is that it is unfair and certainly unscientific to condemn a system before we know what that system teaches and why it is wrong.” (P. 99.) Then, King states, “Communism and Christianity are fundamentally incompatible.” (P. 99.) (Yet, King spent his career associating with known Communists. Communists trained him, financed his movement, and wrote many of his speeches. Although he never became a member of the Communist Party, never did he seriously denounce them — even after the Kennedys urged him to avoid them. Based on his works, King was not a true Christian. Though he preached from the Bible, his heart was with Communism. Based on his actions, he did not consider Communism incompatible with Christianity — at least it was not incompatible with his perverted version of Christianity.)

Then, King proceeds to condemn Communism. “First, Communism is based on a materialistic and humanistic view of life and history. According to Communist theory, matter, not mind or spirit, speaks the last word in the universe.” (P. 100.) It is secularistic and atheistic. God is a fiction, and religion grows out of ignorance and fear. Communism “thrives on the grand illusion that man, unaided by any divine power, can save himself and usher in a new society.” (P. 100.) Conversely, Christianity believes that God exists, and He “is the ground and essence of all reality. A Being of infinite love and boundless power, God is the creator, sustainer, and conserver of values.” (Pp. 100-101.) Correctly, King writes, “Man cannot save himself, for man is not the measure of all things and humanity is not God. Bound by the chains of his own sin and finiteness, man needs a Savior.” (P. 101.) (Unfortunately, King did not believe what he wrote. He was much closer to Communism than he was to Christianity.)

Next, King discusses the second reason that Christianity is incompatible with Communism. “Second, Communism is based on ethical relativism and accepts no stable moral absolutes. Right and wrong are relative to the most expedient methods for dealing with class war.” (P. 101.) (This relative right and wrong was an underlying principle of King’s civil rights movement.) Correctly, “Christianity sets forth a system of absolute moral values and affirms that God has placed within the very structure of this universe certain moral principles that are fixed and immutable.” (P. 101.) Christianity rejects the philosophy that the ends justify the means. (King and his civil rights movement have resorted to Communist tactics: lying, deception, law-breaking, violence, intimidation, etc.) Then, King writes, “Destructive means cannot bring constructive ends.” (P. 101.) (King and the civil rights movement have used destructive means to achieve their ends. Consequently, America is in its death throes.)

Next, King discusses the third reason that Christianity is incompatible with Communism. “Third, Communism attributes ultimate value to the state. Man is made for the state and not the state for man.” (P. 101.) (King fails to explain what the state is. The state is the people who control it; it is the oligarchs who control the government and the country through their political, economic, and social power. They use their control of the state to protect and increase their wealth and especially their power.) In theory, under Communism, the state is supposed to fade away when a classless society is achieved. (However, such a society is never reached. The oligarchs ensure that such a society cannot be achieved.) Nevertheless, as long as the state exists, a classless society is its ostensible end. “Man is a means to that end. Man has no inalienable rights. His only rights are derived from, and conferred by, the state. . . . Man must be a dutiful servant to the omnipotent state.” (P. 102.) Correctly, “Christianity insists that man is an end because he is a child of God, made in God’s image.” (P. 102.) Moreover, man “is a being of spirit, crowned with glory and honor, endowed with the gift of freedom.” (P. 102.)

Again, correctly, King notes, “The ultimate weakness of Communism is that it robs man of that quality that makes him man.” (P. 102.) Being confused about God, Communism is also confused about man. Then, King remarks that “never can we, as true Christians, tolerate the philosophy of Communism.” (P. 102.) (Thus, King proves that he is not a true Christian. He not only tolerated the philosophy of Communism, but he also promoted much of it. Like the Communists, he advocated the civil rights movement, which Communists organized and guided. Likewise, King advocated such Communist programs as the welfare state, transferring wealth from the rich to the poor, a guaranteed income, public housing, etc. Further, I have not found him speaking against any of the ten planks of the Communist Manifesto.)

Continuing, King comments on Communism and social justice. According to King, Communism is a protest “against the injustice and indignities inflicted upon the underprivileged.” (P. 102.) (If so, why has Communism fascinated the upper middle class more than the lower class? Why has the upper middle class promoted it more than the lower class?)

King notes that in theory, Communism emphasizes a classless society. According to him, this classless society includes not only the elimination of economic classes but also the elimination of all racial differences. (Thus, King promotes genocide. He would have all the races interbreed until only mongrel man exists. Moreover, all these mongrels would have the same income, wear indistinguishable uniforms, live in identical dwellings, etc. so that no class distinction of any kind exists.)

Continuing, King states that Christians need to be concerned with social justice. (King believes that miscegenation, forced wealth transfers, the welfare state, quotas, etc. are essential to the achievement of social justice.) He comments on the Bible expressing concern for the poor. (King’s proposals for expressing concern for the poor differ from the Bible’s. King wants the government to forcibly take property from the rich and give it to the poor. On the other hand, the Bible wants the rich to care so much about the poor that they will voluntarily help them.) Then, King remarks, “No doctrinaire Communist ever expressed a passion for the poor and oppressed such as we find in the Manifesto of Jesus.” (P. 104.) (True, however, Communists have often excelled in manipulating such people.)

King states that Christians should repudiate racism. (What does King mean by “racism?” At least 800 definitions of “racist” exist. [See “Are You a Racist?” by Thomas Allen.] Moreover, King disagrees with God about the races. Since God created the races, He must consider them important. However, King does not since he advocates breeding them out of existence. Further, while God commanded racial segregation and separation, which preserves the races, King promoted integration and miscegenation, which genocides the races.)

King writes, “Racial prejudice is a blatant denial of the unity that we have in Christ, for in Christ there is neither Jew nor Gentile, bond nor free, Negro nor white.” (P. 104.) (First, King is adding to the Scriptures. Negro and White in the sense that he is using the terms are not in the passage that he is paraphrasing. Second, racial prejudice does not exist in the South. Collins English Dictionary defines prejudice as “an opinion formed beforehand, esp an unfavourable one based on inadequate facts.” Random House Kernerman Webster's College Dictionary defines prejudice as “an unfavorable opinion or feeling formed beforehand or without knowledge, thought, or reason.” The attitudes of Southerners toward Blacks are based on 400 years of observation, knowledge, thought, reason, and facts. Therefore, they are not prejudging Blacks.)

Then, King condemns the church for its lack of alacrity in preaching his idea of social justice. (Today, most churches preach King’s social justice instead of the Bible.) The church should focus on present evils on the earth rather than on salvation.

Next, King castigates the church for failing in its mission of social justice; consequently, it has failed Christ. (King seems to believe that his version of social justice is the heart of Christianity and thus its most important aspect. His version of social justice leads to Black supremacy and massive discrimination against Whites.) He chastises the church for not opposing colonialism and slavery. (Nowhere does the Bible condemn or outlaw slavery.)

Continuing, King writes, “The judgment of God is upon the church.” (P. 105.) (True. Ever since the church replaced preaching the gospel of Jesus with preaching the gospel of King, the church has been declining in relevance. Most denominations have degenerated so much that they are drowning in wokeism.)

Next, King discusses what he calls traditional capitalism. Part of the rise of Communism results from the weaknesses of traditional capitalism. He condemns capitalism because it “has often left a gulf between superfluous wealth and abject poverty, has created conditions permitting necessities to be taken from the many to give luxuries to the few, and has encouraged small-hearted men to become cold and conscienceless so that . . . they are unmoved by suffering, poverty-stricken humanity.” (Pp. 105-106.) Then, he condemns the profit motive because it “encourages a cut-throat competition and selfish ambition that inspires men to be more concerned about making a living than making a life. . . . Capitalism may lead to a practical materialism that is as pernicious as the theoretical materialism taught by Communism.” (P. 106.) (His observation of capitalism has some merit because capitalism has more in common with socialism than it does a free market, free enterprise economy. [See “Capitalists and Socialists” by Thomas Allen.] A free market, free enterprise economy depends on all the economic actors cooperating.) According to King, capitalism and Communism represent a partial truth. “Historically, capitalism failed to discern the truth in collective enterprise and Marxism failed to see the truth in individual enterprise.” (P. 106.) He advocates the melding of the two. (That is, King advocates a form of fascistic welfare state, which most countries have today.)

Continuing, King notes that Communists have a “zeal and commitment to a cause that they believe will create a better world.” (P. 107.) (Communist ideologues may believe that Communism leads to a better world. However, those in control see Communism as a means to feed their insatiable lust for power.) King states that Communists seem to have a greater passion to win others to Communism than most Christians have to win others to Christ. He urges Christians to “recapture the spirit of the early church.” (P. 107.) Then, he discusses the zeal of the early church.

King concludes that preaching the gospel of Jesus and turning people to Christ is the best defense against Communism. War cannot defeat Communism. (Although Communism fell at least in the Soviet Union, progressivism, fascism, and wokeism rose to take its place. Preaching the gospel of Jesus can defeat them. Unfortunately, most churches preach Zionism, i.e., Judeo-Christian heresy, and the gospel of King, which birthed wokeism.)

Additionally, conditions that lead to Communism need to be removed: “poverty, insecurity, injustice, and racial discrimination.” (P. 108.) (Thus, King endorses the Great Society with its War on Poverty and civil rights laws.) Eliminating them will starve Communism to death.  (What happened to slaying Communism with the gospel of Jesus?)

Once again, King preaches a great sermon and offers some good advice. Yet again, he ignores most of his advice. He has an excellent understanding of Communism and knows that Communism is incompatible with Christianity. Nevertheless, he spent his career associating with known Communists. They controlled his civil rights movement. His alliance with Communists proves by his own words that he was not a Christian.

Copyright © 2024 by Thomas Coley Allen.

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