Separation Versus Integration

Separation Versus Integration

Thomas Allen

After reading some of Martin Luther King’s works, I discovered that I, a racist bigot, have a much higher opinion of and more confidence in the American Negro than King did. King believed that Negroes were incapable of raising themselves without altruistic White aid. That is, King believed that Whites were solely responsible for raising Negroes from their unpleasant conditions; Negroes had no responsibility. Whites were to give Negroes everything, and Negroes were to take everything.

Like  Malcolm X and Roy Innis, I believe that Negroes are capable of raising themselves independently of Whites. Unlike King, who was an integrationist, they were separationists. Also, unlike King, who promoted the destruction of Negro culture and even the Negro race, they advocated the preservation and enhancement of Negro culture and the Negro race.

According to King, Negroes were blameless for their condition and, thus, had no responsibility for improving their condition. Whites were solely responsible for improving the conditions of the Negroes. However, under separation, Negroes have the primary responsibility for improving their conditions. Consequently, separation would have taught Negroes responsibility, independence, and self-reliance. It would have freed them from the slave mentality. Ironically, Jim Crow was teaching these lessons to Negroes and freeing them from the slave mentality until the civil rights movement killed Jim Crow. Unfortunately, under integration, most Negroes have failed to learn responsibility, independence, and self-reliance, and thus, the slave mentality continues to possess them.

If the country had followed the separationist road instead of the integrationist road, race relations would be much better than they are today. Now, race relations are so great that they are tearing the country apart.

Under separation, Negroes would know that what they have, they earned by their own efforts. Under integration, Whites have given Negroes much of what they have today. Consequently, Negroes do not know whether they earned what they have or whether they have been given what they have. Knowing that they earned what they have would give them more self-respect and the respect of others.

Moreover, under separation, the country would not have wasted trillions of dollars on the War on Poverty. (According to one study, the United States have spent more money on the War on Poverty than all other wars combined.)

Further, under separation, diversity, inclusion, and equity (equality of outcome and discrimination against Whites) would not have torn the country apart as they are doing today. (Ironically, inclusion destroys diversity. To be preserved, diversity requires segregation and separation. Inclusion requires integration and amalgamation.)

Another result of separation is that the White race would not be filled with self-hatred and the uncontrollable urge to genocide itself. Whites would not have opened the borders to third-world colonists, who are mostly Turanians from Asia and Latin America (Indians and mestizos) and Melanochroi from India, Pakistan, the Arabian Peninsula, and the Horn of Africa. Not only are these colonists destroying Whites, but they are also destroying Negroes.

Under integration, most Whites have become racial nihilists and practice the new morality of sacrificing the White race on the altar of humanity. Under separation, most Whites would have continued to practice the old morality of preserving, protecting, and promoting their race and would have become racial preservationists. 

Under integration, Negroes have become Black supremacists and practice the old morality. However, under separation, Negroes would have become racial preservationists while practicing the old morality.

Life in America under separation would not be a utopia. However, it would not be the dystopia that it has become under integration. Most likely, Negroes would have advanced further under separation than they have under integration. Under separation, their advancement would not have required bringing down the White race as has happened under integration. Moreover, wokeism would never have been born, and queerdom would have remained in the shadows.

Separation would have led to a society similar to that envisioned by Booker T. Washington. The races would be separated socially; little social interaction would occur between them. However, economically, the races would be interconnected; they would interact with each other economically.

Separation accords with God’s law, while integration rebels against God’s law.

Copyright © 2026 by Thomas Coley 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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King on Shattered Dreams

King on Shattered Dreams

Thomas Allen

In “Shattered Dreams,” Strength to Love (Minneapolis: Fortress Press, 1963, 2010), pages 87–97, Martin Luther King, Jr. discusses people’s reactions to shattered dreams and peace. The following is a critical review of King’s essay.

King begins by writing, “One of the most agonizing problems within our human experience is that few, if any, of us live to see our fondest hopes fulfilled.” (P. 87.) (This statement is one of the most truthful ones that King ever wrote.) Continuing, King asks, “Is there any one of us who has not faced the agony of blasted hopes and shattered dreams?” (P. 87.) Then, he comments on the shattered dreams of some famous men. “Shattered dreams are a hallmark of our mortal life.” (P. 88.) (King may have thought that his dreams were shattered just before he died, but they were not. Most came to pass after his death. He failed to live long enough to see the Negro become the White man’s superior. Nor did he live long enough to see himself and the Negro idolized, and one of his speeches become a founding document of modern-day America. Within a few years after his death, America adopted almost everything that he advocated. However, a guaranteed income is one of his dreams that has yet to come true. Though he did not live to see the fulfillment of his dreams, most of them came true. Now that America is on the verge of shattering, have his dreams made America a better place?)

Next, he comments on reactions to shattered dreams. “One possible reaction is to distill all of our frustrations into a core of bitterness and resentment.” (P. 89.) Such people frequently “develop a callous attitude, a cold heart, and a bitter hatred toward God, toward those with whom he lives, and toward himself. Because he cannot corner God or life, he releases his pent-up vindictiveness in hostility toward other people. . . .  He loves no one and requires love from no one. He trusts no one and does not expect others to trust him. He finds fault in everything and everybody, and he continually complains.” (P. 89.) This type of reaction often leads to various physical ailments and mental problems.

About another reaction to shattered dreams, King writes, “Another common reaction by persons experiencing the blighting of hope is to withdraw completely into themselves and to become absolute introverts.” (P. 89.) These people do not enter the lives of others or allow others to enter their lives. “Such persons give up the struggle of life, lose their zest for living, and attempt to escape by lifting their minds to a transcendent realm of cold indifference.” (P. 89.) They become detached from the world, and cynicism often cripples them. Such a person may become schizophrenic. 

Next, King describes a third reaction to shattered dreams. “A third way by which persons respond to disappointments in life is to adopt a fatalistic philosophy stipulating that whatever happens must happen and that all events are determined by necessity. Fatalism implies that everything is foreordained and inescapable.” (P. 90.) These people succumb without resistance to whatever they consider their fate. They believe that they have no freedom and that external forces control them. “To sink in the quicksands of fatalism is both intellectually and psychologically stifling.” (P. 91.) With his discussion of fatalism, he concludes, “But fatalism stymies the individual, leaving him helplessly inadequate for life. Fatalism, furthermore, is based on an appalling conception of God, for everything, whether good or evil, is considered to represent the will of God.” (P. 91.) (An obdurate Calvinist might dispute King on this issue. To the obdurate Calvinist, man is just a robot executing his God-given program. Otherwise, if man had any freedom, God would not be sovereign. [See “God the Great Programer: Predestination Theology” by Thomas Allen.])

Then, King describes how people should react to shattered dreams. “The answer lies in our willing acceptance of unwanted and unfortunate circumstances even as we still cling to a radiant hope, our acceptance of finite disappointment even as we adhere to infinite hope.” (P. 92.) People should accept their shattered dreams, but they should not forget their dreams. They should turn their defeat into an asset.

Next, King turns his discussion to the Negro. “We Negroes have long dreamed of freedom, but still we are confined in an oppressive prison of segregation and discrimination.” (P. 93.) (Negroes have gained their “freedom.” They have been so successful at slaying segregation that many now seek segregation. [See “More Social Issues Related to Blacks” by Thomas Allen.] Negroes have turned discrimination against Negroes into discrimination against Whites. Has this freedom of which King dreamed made the country any better?)

King asks should Negroes conclude that segregation is God’s will and resign themselves to it. (If they believed the Bible, they should have because the Bible teaches segregation and condemns integration. Nevertheless, King does not appear to believe the Bible and, like Lincoln, quotes it to deceive people.)

King condemns the failure to oppose segregation as blasphemy. (Although it is biblically ordained,) segregation is unjust and should be opposed using his “nonviolent” tactics. “By recognizing the necessity of suffering in a righteous cause, we may possibly achieve our humanity’s full stature.” (P. 93.) (The Negro leaders of the civil rights movement did not suffer much, at least not in King’s sense of the word. Most were well-paid and got to integrate with Whites. Unfortunately, the Negro achieved King’s goals not so much by raising the Negro as by pulling down the White race. The decline in educational standards is evidence.)

King writes, “Our present suffering and our nonviolent struggle to be free may well offer to Western civilization the kind of spiritual dynamic so desperately needed for survival.” (P. 94.) (Regrettably, King’s civil rights movement did not provide Western civilization the kind of spiritual dynamic that it needed to survive. What his movement did was to provide Western civilization with evil spirits that have hastened its demise.)

Continuing, King states, “We must accept finite disappointment, but we must never lose infinite hope.” (P. 94.) Following this advice was the secret to the survival of the Negroes’ slave foreparents. (How does King know?) Then, he describes how he saw slavery. (The slaves who survived the trip and were sold in what became the United States were better off than if they had remained in Africa. If they remained in Africa, most likely, their captors would have killed them because they had no value. On the other hand, if no market existed for slaves, they may not have been captured. Nevertheless, most of their descendants would live a better life in slavery than they would have lived in Africa in freedom — although except for the autocratic kings, witch doctors, and perhaps a few others, no one was really free in the Western sense of the word. For whatever reason, most Negroes seemed doomed to live undesirable lives, whether remaining in Africa or living in slavery in the Americas. However, some slaves in the Americas gained their freedom. In Haiti, all slaves became free in 1804, but their lives did not improve and, in some respects, became worse. If given a choice in the 1950s, most Haitians would have gladly left the land of the free to live in the land of segregation and discrimination.)

King remarks that people should not let adversity stop them from pursuing their dreams. Then, he comments on Paul facing adversity. Although Paul never achieved his dream of going to Spain (as far as we know), he never quit doing the Lord’s work. Paul was never complacent. He had learned “the distinction between spiritual tranquility and the outward accidents of circumstances.” (Pp. 95-96.)

King concludes with a brief discussion of peace. To the world, peace is beautiful weather, plenty of money, a body and mind free of aches and pains, and the achievement of dreams. However, these are not true peace. True peace “is a calmness of soul amid terrors of trouble, inner tranquility amid the howl and rage of outer storm, the serene quiet at the center of a hurricane amid the howling and jostling winds.” (P. 96.)

Through faith in Jesus, a person obtains true peace. (I wonder if King ever obtained true peace. If he is judged by his works, it is doubtful.)

In closing, King writes, “Our capacity to deal creatively with shattered dreams is ultimately determined by our faith in God.” (P. 97.) “The Christian faith makes it possible for us nobly to accept that which cannot be changed, to meet disappointments and sorrow with an inner poise, and to absorb the most intense pain without abandoning our sense of hope, for we know . . . in life or in death. . . . ‘that all things work together for good to them that love God, to them who are the called according to his purpose.’” (P. 97.)

In this essay, King discusses various ways people respond to shattered dreams. He offers sage advice on how people should react. This essay is one of his more inspiring ones.

Copyright © 2024 by Thomas Coley Allen.

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King on a Knock at Midnight

King on a Knock at Midnight

by Thomas Allen

In “A Knock at Midnight,” Strength to Love (Minneapolis: Fortress Press, 1963, 2010), pages 53–64, Martin Luther King, Jr. discusses various devastations facing mankind with an emphasis on the decline of moral standards, the church, and race. The following is a critical review of King’s essay.

King begins by discussing the potential for a third world war and its devastation. Then, he mentions some of the devastation from which science has saved mankind. Unfortunately, science cannot save mankind from the destructive forces that he now possesses — nuclear weapons.

Such a bleak future causes many people to have emotional and psychological problems. Fear, anxiety, and depression paralyze many.

Next, King discusses the moral crisis. “Moral principles have lost their distinctiveness.” (P. 55.) For many people, absolute right and wrong become what the majority accepts. “Right and wrong are relative to likes and dislikes and the customs of a particular community.” (P. 55.)

Continuing, King remarks that the cardinal sin has become “Thou shalt not be caught.” Consequently, “the cardinal virtue is to get by.” (P. 55.) He writes, “The Darwinian concept of the survival of the fittest has been substituted by a philosophy of the survival of the slickest.” (P. 55.)

Then, King comments on the church. Church membership has grown, yet moral standards, i.e., not only sexual morality but also honesty, integrity, etc., have declined. (The church has continued to fail to achieve one of its important missions: instill high moral standards. Today, moral standards continue to decline along with church membership. Not only is sexual immorality rising, but so are lying, stealing, etc.)

King blames the rise of immorality on a loss of faith. “[M]en have lost faith in God, faith in man, and faith in the future.” (P. 57.) For many people, life is meaningless. Yet, without hope, a person cannot really live.

Next, King writes, “Everybody wishes to love and to be loved. He who feels that he is not loved feels that he does not count.” (P. 58.) (A person wants people whom he knows to love him — especially the people whom he loves. He seeks love in the concrete instead of in the abstract. King implies that people desire to be loved in the abstract. Abstract love is the type of love that abolitionists gave the slaves. Once the slaves were free, most abolitionists offered them no personal love or assistance. On the other hand, most slave owners loved their slaves, and most slave owners cared about their slaves when they were freed, and many tried to help them.)

Then, King discusses the plight of the Negro. Patiently, the Negro has knocked on the door of the Christian church begging for social justice. He chastises the church for not condemning racial segregation and failing to promote integration. (Today, King would praise the church. With rare exceptions, all churches condemn racial segregation and promote integration. The few who question integration are mostly mute. A strong correlation seems to exist between the church promoting integration and social justice and the decline of the relevance of the church and the rise of immortality [stealing, lying, sexual perversion, etc.]. Has the church’s replacement of the gospel of Jesus with the gospel of King made the country better?)

Continuing, King states, “What more pathetically reveals the irrelevancy of the church in present-day world affairs than its witness regarding war?” (P. 59.) (If King means to bring about peaceful solutions, he is right. If he means supporting bellicosity, he is wrong. Today, most churches seem to prefer war to peace — especially when Israel is involved.) He notes that during World War II, churches endorsed and supported the warmongers.

Next, King condemns the church for not siding with the poor over the rich. (That is, the church does not promote forced wealth distribution, the welfare states, a guaranteed income, etc. that King advocated as the solution to what he considered economic injustice. Most churches today advocate King’s economic policies. Nevertheless, such promotion has hastened rather than slowed the church’s decline into irrelevance.) King condemns the Russian Orthodox Church because it “became so inextricably bound to the despotic czarist regime that it became impossible to be rid of the corrupt political and social system without being rid of the church. Such is the fate of every ecclesiastical organization that allies itself with things-as-they-are.” (P. 59.) (Today, most likely, King would praise these churches that have allied with the federal government in implementing most of King’s social and economic recommendations. Does this explain the decline of the church into irrelevancy? These churches have to be abolished before people can free themselves from King’s crippling policies.)

Then, King remarks that the church is “the conscience of the state. It must be the guide and the critic of the state and never its tool.” (P. 59.) (Throughout the Civil Rights Era, the church has been a poor conscience. It has been more of a tool than a guide or critic.) According to King, if the church does not actively advance the struggle for peace, economic justice (the welfare state), and racial justice (integration, quotas, etc.), it will atrophy into an irrelevant social club. (Although the church has failed as a peacemaker, it has ardently advanced King’s economic and social justice. Still, it has atrophied into an irrelevant social club.)

King condemns the notion of a Negro church and a White church. The church should be fully integrated. (Apparently, King prefers a mongrel church and wants to destroy an important part of the Negro culture: the Negro church. Contrary to what King believes, Whites did not initiate racially separate churches; Negroes did — at least in the South. In the South, Negroes used to attend the same churches that Whites attended. However, they wanted their independence, so they established their own churches.)

Continuing, King describes two types of Negro churches. “One burns with emotionalism, and the other freezes with classism.” (P. 60.) The emotional church reduces “worship to entertainment, places more emphasis on volume than on content and confuses spirituality with muscularity.” (P. 60.) The class church “has developed a class system and boasts of its dignity, its membership of professional people, and its exclusiveness.” (P. 60.) Its “worship service is cold and meaningless, the music dull and uninspiring, and the sermon little more than a homily on current events.” (P. 60.) (King’s objection to both types of churches seems to be that they did not fervently preach King’s economic and social justice.)

King writes, “The church today is challenged to proclaim God’s Son, Jesus Christ, to be the hope of men in all of their complex personal and social problems. Many will continue to come in quest of answers to life’s problems.” (P. 61). (Many churches are failing this challenge because they preach the gospel of King and his disciples.)

In closing, King comments on the bus boycott in Montgomery, Alabama.

Like many people, King is good at identifying problems but poor at providing solutions. Although King does not offer specific solutions for most of the problems that he discusses, he implies that implementing what he advocates will solve them. However, his solutions only exacerbate the problems rather than alleviate them. One of his problems is believing that the Bible teaches integration and amalgamation. On the contrary, it teaches segregation and separation.

Copyright © 2024 by Thomas Coley Allen.

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King on Loving Your Enemy

King on Loving Your Enemy

Thomas Allen

In “Loving Your Enemy,” Strength to Love (Minneapolis: Fortress Press, 1963, 2010), pages 45–52, Martin Luther King, Jr. discusses loving one’s neighbor and its necessity, meaning, and importance. The following is a critical review of King’s essay.

Beginning, King writes, “Probably no admonition of Jesus has been more difficult to follow than the command to ‘love your enemies.’”  (P. 43.) (King failed to obey this commandment. He showed little love for Southerners and none for segregationists. If he truly loved Southerners, he would not have deliberately created situations that he knew would injure them and destroy their property. Moreover, he would not have advocated their cultural genocide.)

Continuing, King writes, “Upheaval after upheaval has reminded us that modern man is traveling along a road called hate, in a journey that will bring us to destruction and damnation.” (P. 44.) Then, he comments that Jesus’s commandment is not that of a utopian dreamer; it “is an absolute necessity for our survival.” (P. 44.) Moreover, it “is the key to the solution of the problems of our world.” (P. 44.) (Today, most Negroes reject King’s advice as the riots, other acts, and the protests of Black Lives Matter prove. Pure hatred motivated their removal and destruction of monuments of Southern heroes — and one with which King probably would have agreed.)

Next, King discusses the practical application of Jesus’s command. He asks, “How do we love our enemies?” (P. 44.) First, people must be able to forgive. Without forgiveness, loving one’s enemy is impossible. Forgiveness “must always be initiated by the person who has been wronged.” (P. 44.) (In King’s mind, Negroes had been wronged because of segregation and discrimination. King never forgave segregationists. Today, many Negroes cannot forgive Whites because Whites have wronged them by not giving them every privilege and benefit that they demand. Now, the great wrong is not paying them reparations for acts that today’s Whites never did.)

King writes, “Forgiveness does not mean ignoring what has been done or putting a false label on an evil act. It means, rather, that the evil act no longer remains as a barrier to the relationship.” (P. 45.) Then, he says, “But when we forgive, we forget in the sense that the evil deed is no longer a mental block impeding a relationship. . . . Forgiveness means reconciliation, a coming together again. Without this, no man can love his enemies.” (P. 44.) (Thus, King showed that he never forgave segregationists. He could never reconcile himself to segregation. As long as segregationists remained segregationists, they created a mental block for him that impeded his relationship with them. Only if segregationists converted to integrationists could King forgive them.)

Then, King notes that if a person finds some good in his enemy, he is less prone to hate his enemy. (King seems never to find any good in a segregationist.) He writes, “We recognize that his [i.e., the segregationist] hate grows out of fear, pride, ignorance, prejudice, and misunderstanding.” (P. 44.) (His comment may be true of Northern segregationists, but it is not true of most Southern segregationists. Southerners did not base their attitude toward Negroes on ignorance, prejudice, or misunderstanding. The attitude of Southerners toward Blacks was based on 400 years of observation, knowledge, thought, reason, and facts. Consequently, they were not prejudiced against Negroes; they were not prejudging Negroes. Likewise, with 400 years of observation and knowledge, ignorance did not guide them. If they feared Negroes, it was because Negroes are more prone to violent acts than are Whites.)

Next, King writes that “we must not seek to defeat or humiliate the enemy but to win his friendship and understanding.” (P. 45.) (Whenever King failed to win the friendship and understanding of a segregationist, he sought to defeat him. That is why his “nonviolent” movement was so violent. Moreover, friendship depends on more than understanding. Understanding often leads to hostility.)

Continuing, King discusses why people should love their enemy. Returning hate for hate leads to more hate. (Returning hate for hate, whether real or perceived, has been the modus operandi for much of the civil rights movement. It has been so successful that it has gotten Whites to hate Whites in the name of loving Negroes.) “Hate cannot drive out hate; only love can do that.” (P. 47.) (Thus, King shows that the civil rights movement rests on hatred and not on love. After all the benefits and privileges that Whites have given them, most Negroes still believe that Whites hate them. Further, more racial hatred and division exists today than during the Jim Crow Era. However, most of this hatred is directed toward the White race. Even many Whites hate their own race.)

Correctly, King writes, “The chain reaction of evil — hate begetting hate, wars producing more wars — must be broken, or we shall be plunged into the dark abyss of annihilation.” (P. 47.) (Most policies and programs promoted by King plus Zionism and Communism, both are a Jewish creation, prevent the chains of evil from being broken.)

Again, King correctly notes that “hate scars the soul and distorts the personality. . . . [H]ate is an evil and dangerous force.” (P. 47.) He comments on the bloodthirsty mobs inflicting unspeakable violence on Negroes. (In the years following the enactment of the Civil Rights Act of 1964, bloodthirsty mobs of Negroes have inflicted unspeakable violence on Whites and other races. Thus, the civil rights movement has been successful in flipping victims and perpetrators.)

Once more, King correctly remarks, “Hate is just as injurious to the person who hates. . . . Hate destroys a man’s sense of values and his objectivity. . . .  It causes him . . . to confuse the true with the false and the false with the true.” (P. 48.) (The deleterious effects of hate are seen in the Antifa and Black Lives Matter riots and other race riots of recent decades. Hate has destroyed the sense of values and objectivity of many Negroes and Whites. It has caused them to replace the truth with falsehood and beauty with ugliness.)

Then, King writes, “There will be no permanent solution to the race problem until oppressed men [i.e., Negroes] develop the capacity to love their enemies.” (P. 50.) (For once, King places some responsibility for improving racial relations on Negroes. Usually, he places all the responsibility on Whites. Nevertheless, love did not overcome the race problem. Force did this by shifting the oppressed from Negroes to Whites. That is, Whites are now the oppressed and Negroes are the oppressors. [In reality, the oligarchs are the oppressors. They have merely switched the oppressed race and the oppressing race.]) Although the Negro has suffered racial injustice, either real or perceived, he should not abandon the obligation to love. Negroes should overcome their opponents’ capacity to inflict suffering by enduring suffering. “We shall meet your physical force with soul force.” (P. 50.) (Most Negroes, including King, rejected this advice. They overcame suffering with force and violence and not with endurance. They meet physical force with physical force. Often, they meet passivism with physical force.)

Continuing, King states, “Do to us what you will, and we shall continue to love you. We cannot in all good conscience obey your unjust laws [i.e., segregational laws], because noncooperation with evil is as much a moral obligation as is cooperation with good.” (P. 51.) (Many Negroes failed to continue to love their enemies because they did not love them to begin with. Although King does not define an unjust law here, he does elsewhere. An unjust law is a law that affects people who are denied the right to vote; these people are not obliged to obey that law. See “The Real King” by Thomas Allen.)

King concludes, “Love is the most durable power in the world.” (P. 51.) He condemns the use of force. (If King condemned using force, why was his civil rights movement based and built on force? Force, not love, overthrew the South and segregation in both the South and North. As King remarks, empires built on force crumble. Since the civil rights movement was built on force, it is now crumbling. It is tearing the country apart.)

Like nearly all humans, King failed to live up to Jesus’s commandment to “love your enemy.” Most of the programs and policies that King promoted prevented people from loving their enemy, even in the sense that Jesus meant. 

King always considered segregationists as his enemy. He may or may not have loved them; he probably convinced himself that he did. However, if he is judged by his fruit, that he loved them is highly questionable because he always displayed ill will toward them.

King fails to discuss indifference. Most people neither hate nor love people about whom they know nothing. They are indifferent; they give them no thought. Before people love or hate someone, they have to think about him. No one thinks about everyone all the time. No one thinks about people whom he does not know exist.

Copyright © 2024 by Thomas Coley Allen.

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King on Love in Action

King on Love in Action

by Thomas Allen

In “Love in Action,” Strength to Love (Minneapolis: Fortress Press, 1963, 2010), pages 31–41, Martin Luther King, Jr. discusses Jesus’s crucifixion and the lessons it teaches, such as forgiveness and spiritual blindness, and the need for moral enlightenment. The following is a critical review of King’s essay.

Beginning, King cites Luke 23:34: “Then said Jesus, Father, forgive them; for they know not what they do.” (P. 33) (Once more, King does not practice what he preaches. He never seems to forgive Southerners and segregationists for resisting his agenda.)

Continuing, King praises Jesus for his ability to match his words with action. (King often fails to match his words with action. However, he does imply that he fails to meet the standards set by Jesus.) He chastises people for promoting the principles of Christianity but who practice paganism, who claim that they want peace while preparing for war, or who ardently plea for justice yet pursue injustice.

Next, King discusses Jesus’s teaching about forgiveness. (However, King seldom shows forgiveness for Southerners and never for segregationists.) He notes, “Forgiveness is not an occasional act; it is a permanent attitude.” (P. 33.) (King never acquires this attitude.)

Then, King writes, “Yet Jesus taught them that only through a creative love for their enemies could they be children of their Father in heaven and also that love and forgiveness were absolute necessities for spiritual maturity.” (P. 33.) (Based on his attitude toward Whites in general and Southerners and segregationists in particular, King never achieves spiritual maturity.)

Continuing, King comments, “The potential beauty of human life is constantly made ugly by man’s ever-recurring song of retaliation.”  (P. 34.) (In a sense, King’s movement is based on retaliation — getting even for wrongs, real or perceived. It is void of the forgiveness that Jesus taught and that King claims that people ought to have.)

Next, King states his opposition to capital punishment. “Capital punishment is society’s final assertion that it will not forgive.” (P. 34.) He seems to imply that criminals should not be punished for their crimes (except segregationists). (Perhaps the reason that he opposes punishing criminals for their crimes is that on a per capita basis, Negroes commit far more crimes than other races. Also, many of his followers are rioters who are arrested for various crimes although most are never tried.)

Then, King remarks that Jesus “did not seek to overcome evil with evil. He overcame evil with good.” (P. 35.) (Once again, King falls short of Jesus’s teachings. His movement has brought far more evil than good.)

Besides forgiveness, King states that Jesus taught about people’s spiritual blindness. The men who urged his crucifixion “were not bad men but rather blind men.” (P. 35.) (Many of the men who advocated the crucifixion of Jesus were bad men, such as the Pharisees, who were disciples of Lucifer.)

According to King, people who consider war as the solution to the problems of the world, are not bad men but are blind. (Contrary to what King claims, many of these men are not blind; they are bad men. They are disciples of Lucifer; they are evil people.)

Correctly, King asserts, “Wisdom born of experience should tell us that war is obsolete.” (P. 36.) (The way that most political systems are designed, the worst men become rulers. Most rulers are power-hungry, sociopathic, sadistic miscreants. Most of the rest are stupid puppets whom power-hungry, sociopathic, sadistic miscreants manipulate and control. Rarely does a wise statesman rule.)

King is a proponent of disarmament. (King-idolizing conservatives take note: You need to promote disarmament even if it is unilateral.)

Then, King proceeds to comment on slavery. “Slavery in America was perpetuated not merely by human badness but also by human blindness.” (P. 37.) (Whereas King excuses most other evils, including the crucifixion of Jesus, as a result of human blindness, he declares that slavery in America resulted primarily from human badness.) “Men convinced themselves that a system that was so economically profitable must be morally justifiable.” (P. 37.) (No mention is made of Africans enslaving their fellow Negroes and selling Negro slaves for a profit to Europeans and others.) To justify slavery, theories of racial superiority were developed. (Racial supremacy did not disappear with the civil rights movement. It merely shifted from White supremacy to Black supremacy.) Religion, the Bible, philosophy, and science were mobilized to support White supremacy. (Now, religion, the Bible, philosophy, and science are mobilized to prove White inferiority.)

Continuing, King states that the blindness that justified slavery is found in racial segregation. He writes, “Although some men are segregationists merely for reasons of political expediency and economic gain, not all of the resistance to integration is the rear-guard of professional bigots.” (P. 38.) Some seek to preserve segregation because they believe that it “is best for themselves, their children, and their nation.” (P. 38.) (Segregation was less divisive and destructive than integration has been. Integration has been so demoralizing and destructive that today more Negroes are openly segregationists than are Whites.)

Correctly, King comments that segregationists claim that God is the first segregationist. Then, to disprove their argument, he offers the absurd example that some segregationists used: “Red birds and black birds don’t fly together.” (These segregationists failed to use an authentic and appropriate example of God being the first segregationist. God segregated Cain from his family after he killed Able.) 

Next, King claims that the segregationist argument that the Negro’s brain is smaller than the brain of the White man is pseudo-science. (The notion that Negroes have smaller brains on average is not pseudo-science. Actual measurements show that the average Negro brain is smaller than the average White brain.)

To support his assertion that the idea of an inferior or superior race is false, King cites several anthropologists, all of whom are left-wing Negrophiles. (If no inferior or superior races exist, why is the White race considered so inferior that it must be exterminated and policies are in place to genocide it? Such policies include miscegenation, unrestricted nonwhite immigration, affirmative action, and never-ending wars involving countries that are predominately White.)

Then, King says that the four primary types of blood are found in all races. (Nevertheless, a person’s race can be identified with a high degree of accuracy from his blood. See “Of One Blood” by Thomas Allen.)

Correctly, King writes, “Nothing in all the world is more dangerous than sincere ignorance and conscientious stupidity.” (P. 39.) (The history of the United States for the last 160 years proves this statement. Unfortunately, sincere ignorance and conscientious stupidity have been accelerating at an accelerating pace as the years pass. The point has been reached that if the White race becomes any more ignorant and stupid, it will perish. When it perishes, so will Western Civilization and the material advantages that it has given the world.)

Then, King comments that the church is the moral guardian of the community. It must continuously remind people “that they have a moral responsibility to be intelligent.” (P. 39.) However, the church has often failed in this task. (Obviously, King is saying that the church has failed to condemn adequately the sin of segregation and to preach fervently the virtues of integration. Today, the reverse is true: Segregation is ardently condemned, and integration is fervently praised. Is the country, which now is close to splintering, any better off?)

Continuing, King remarks that Christians need to avoid intellectual and moral blindness. (That is, they need to support integration and oppose segregation. Also, they need to support a guaranteed annual income and the welfare states.) Not only must people conquer their sins, they must also conquer their ignorance.

King warns that if Western Civilization continues to degenerate, it will fall hopelessly into a bottomless void. (The programs and policies advocated by King, most of which Western Civilization has adopted, have hastened this deterioration.)

King notes that “intellectual and moral blindness is a dilemma that man inflicts upon himself by his tragic misuse of freedom and his failure to use his mind to its fullest capacity.” (P. 40.) (Unfortunately, King was never able to overcome his intellectual or moral blindness. On the contrary, he seemed to have reveled in them.) Continuing, he writes, “Only through the bringing together of head and heart —  intelligence and goodness — shall man rise to a fulfillment of his true nature.” (P. 40.) (Again, King failed. He never succeeded in uniting intelligence and goodness. He was seldom kind toward Southerners and never toward segregationists. Whatever intelligence that he had, he used to destroy them.) He defines intelligence as “a call for open mindedness, sound judgment, and love for truth.” (P. 40.) (Thus, since King was closed-minded, seldom showed sound judgment, and had little love for the truth, he lacked intelligence. To him, segregationists were closed-minded. Segregationists lacked sound judgment, while integrationists had sound judgment. Segregationists hated the truth, but integrationists loved the truth.)

Except in the eyes of King-idolizing conservatives, King, like the rest of us, falls far short of the example that Jesus gives us. He lacks forgiveness. Moreover, he is spiritually blind. Also, he suffers from sincere ignorance and conscientious stupidity. Regrettably, King fails to practice what he preaches, which is a common human trait.

Copyright © 2024 by Thomas Coley Allen.

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King on Being a Good Neighbor

King on Being a Good Neighbor

Thomas Allen

In “On Being a Good Neighbor,” Strength to Love (Minneapolis: Fortress Press, 1963, 2010), pages 21–30, Martin Luther King, Jr. discusses a good neighbor, altruism, pity, and sympathy. The following is a critical review of King’s essay.

According to King, a good neighbor is not passive; he is actively involved in life-giving deeds. (In other words, he meddles in other people’s affairs. Thus, the United States have been a good neighbor since the end of the Cleveland administration as they seek to meddle in the affairs of most other countries.) Further, being a good neighbor is not “a moral pilgrimage that reached its destination point but in the love ethic by which he journeyed life’s highway.” (P. 21) (That is, a good neighbor meddling knows no end.)

Next, King uses the story of the good Samaritan as an example of a good neighbor. (However, King and his followers seldom acted like good neighbors toward Southerners and never toward segregationists.) A good neighbor is altruistic. (Yet, King was never altruistic toward Southerners and especially segregationists.)

King preaches universal altruism (for Whites, but not for Negroes except for Negroes who opposed his movement). Neighborliness is an altruism that transcends tribe, race, class, and nation. (Nevertheless, King is void of such altruism. Whites are to sacrifice themselves for Negroes, but Negroes are not to give Whites anything. The rich and middle class are to sacrifice themselves for the poor while the poor are just to take. Segregationists are to sacrifice themselves to integrationists, but integrationists are never to give segregationists anything.)

While condemning a narrow group-centered attitude, King promotes a narrow group-centered attitude (— everything for the Negro.) The concerns of countries with their own interests lead to war. Manufacturers concerned with their own personal interests replace their workers with machines. (If workers were never replaced with machines, we would still be living in the stone age.) Expressing his desire for socialism and wealth redistribution, King condemns manufacturers who oppose the redistribution of wealth. (King-idolizing conservatives should promote the redistribution of wealth.)

Then, King condemns Whites who do not sacrifice themselves and all that they have for Negroes. Failure to do so robs the Negro of his personhood, strips him of his dignity, and leaves him dying along the wayside. (Whites have sacrificed much of what they have for the benefit of the Negro. Whites pay Negroes to loaf and have large families, give them jobs for which they are not qualified, allow them to break the law with impunity, and give them a host of other benefits and privileges denied Whites. Yet, most Negroes are still not satisfied. Now, Whites are denied their personhood, stripped of their dignity, and are dying along the wayside. Further, Whites grovel before Negroes begging forgiveness for things that they have not done.)

Continuing, King condemns people for failing to think of people of other races, nationalities, religions, etc. “as fellow human beings made from the same basic stuff as we, molded in the same divine image.”  (P. 24.) (However, King fails to free himself of his narrow-mindedness. He always promotes the interest of the Negro even at the expense of others. Moreover, especially regarding Southerners and segregationists, he fails “to remove the cataracts of provincialism from [his] spiritual eyes and see men as men.” [P. 24.])

Furthermore, King condemns Whites who do not see Negroes as human beings first. (Yet, King seldom sees Southerners as human beings first and never sees segregationists as human beings. He usually sees them as subhumans or lower vermin.)

Then, King remarks that many people do not aid Negroes because of fear. If they support integration and oppose segregation, they fear losing their jobs, prestige, and status. Further, they fear attacks on their person or property. They may also fear going to jail. (Now, Whites fear these things if they support segregation and oppose integration. Also, they fear these things if they oppose the benefits and privileges that Blacks have but are denied to Whites. As a result, many Whites grovel before Negroes.)

Continuing, King writes, “The ultimate measure of a man is not where he stands in moments of comfort and convenience but where he stands at times of challenge and controversy. The true neighbor will risk his position, his prestige, and even his life for the welfare of others.” (P. 26-27.) (Today, most people prefer temporary comfort and convenience to defending the White race and the country as founded. Consequently, most people are not true neighbors. Most likely, King would endorse today’s lack of neighborliness.)

Then, King writes, “True altruism is more than the capacity to pity; it is the capacity to sympathize.” (P. 27.) (King and most of his followers are void of altruism. Not only do they not pity Southerners or segregationists, but they also have no sympathy for them. Actually, many have a negative pity for them. King and his followers may pity them for being too stupid or ignorant to agree with King.)

King defines true sympathy as “the personal concern that demands the giving of one’s soul. . . . [S]ympathy grows out of a concern for a particular needy human being. . . . Sympathy is fellow feeling for the person in need — his pain, agony, and burdens.” (P. 27.) (That King would have had sympathy for Southerners and especially segregationists is hard to believe.)

According to King, pity is doing something for people, and sympathy is doing something with people. Pity without sympathy leads to paternalism. (Pity void of sympathy has mostly guided the civil rights movement. Progressives, liberals, and many conservatives have made the government parents of Negroes. It supports a large number of unwed mothers with children. It has given Negroes all sorts of unearned benefits and privileges. In short, the government is a parent who has made its Negro children spoiled brats.)

King pushes integrated church congregations and implies that Whites are responsible for segregated church congregations. (However, at least in the South, Negroes are the ones that initiated the segregation of church congregations. They wanted to be independent of Whites.)

Continuing, King writes, “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.” (P. 29.) (Because of forced or implied quotas to prove non-discrimination, employers hire based on race. Unqualified Negroes are hired instead of qualified Whites to prove that the employer is not racially discriminating although he discriminates against Whites. King would have supported this discrimination because he promoted it.)

Next, King declares, “Court orders and federal enforcement agencies are of inestimable value in achieving desegregation, but desegregation is only a partial, though necessary, step toward the final goal that we seek to realize, genuine intergroup and interpersonal living.” (P. 29.) (In other words, King is promoting miscegenation. Consequently, he shows that he despises the American Negro. Miscegenation leads to breeding the American Negro out of existence, which is genocide. While King recognized that desegregation and integration were the road to miscegenation, White promoters of desegregation in the 1950s declared that miscegenation was not a goal of integration and would increase only slightly.)

Moreover, King believes that forced association leads to harmony and love. It could never lead to contempt and hostility. (Yet, the latter has occurred much more often than the former — probably because forced association violates God’s law of racial separation. What would have surprised King is that more contempt and hostility has arisen from Negroes than from Whites —thus, the desire of Negroes to segregate themselves from Whites, and Whites objecting to such segregation.)

Then, King claims, “True integration will be achieved by true neighbors who are willingly obedient to unenforceable obligations.” (So far, integration has failed to live up to King’s promotion. More often than not, integration has led to disharmony and hostility — especially by Negroes as the Black Lives Matter riots showed — than to harmony and love.)

King falls far short of living up or even attempting to live up to his description of the good Samaritan. He is void of altruism and sympathy — especially for Southerners and segregationists. Thus, by his description of neighborliness, he is not a good neighbor. Moreover, integration has failed to achieve the harmony that he declares it would achieve.

Copyright © 2024 by Thomas Coley Allen.

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King on the World House – Part 1

King on the World House – Part 1

Thomas Allen

In “The World House,” Where Do We Go from Here: Chaos or Community? (Boston: Beacon Press, 1968), pages 177–202, Martin Luther King, Jr., discusses the American Negro uniting with nonwhites around the world in their struggle for freedom, racism, colonialism and economic exploitation, poverty, war and peace, and foreign aid. The following is a critical review of King’s essay.

(First, I must remind the reader that most conservatives and nearly all conservative commentators consider King a conservative. Furthermore, many conservative commentators assert that King is an archconservative and the greatest conservative ever. Some have even deified him. Hereafter, all these conservatives are referred to as King-idolizing conservatives. Since King is an archconservative, these King-idolizing conservatives should advocate everything that King advocated.)

King supports a world welfare system. He writes that “we cannot ignore the larger world house in which we are also dwellers. Equality with whites will not solve the problems of either whites or Negroes if it means equality in a world society stricken by poverty and in a universe doomed to extinction by war.” (P. 177.) (King-idolizing conservatives need to stop objecting to nonmilitary foreign aid and start opposing military foreign aid.)

Then, he mentions the inventions and discoveries made during the previous 100 years. (He fails to mention that Whites are responsible for these inventions and discoveries.)

Next, King states that “what is happening in the United States today is a significant part of a world development.” (P. 179.) That is, the civil rights movement needed to spread across the planet. (Neoconservatives have accommodated King by forcing his civil rights movement on the world. When necessary, they use war to impose King’s civil rights movement. White countries outside the Muslim world have surrendered to King’s civil rights movement with little resistance. However, war has been required in the White and nonwhite Muslim world. So far, most of East Asia and India have avoided having King’s civil rights movement imposed on them.)

Erroneously, King declares that what “we are seeing now is a freedom explosion” (P. 179.) (On the contrary, except for the defunct Soviet block, most countries are much less free today than they were before King’s civil rights movement. Ironically, freedom has been dying faster in the United States, the White Anglophone countries, and Western Europe than anywhere else on the planet, and these are the countries where the civil rights movement has advanced the furthest.)

Continuing, King remarks that “the era of colonialism, is at an end. East is moving West. The earth is being redistributed.” (P. 180.) (What are the American Negroes going to do when China conquers the United States? The only use that the Chinese will have for most Negroes is manual labor. They certainly will have no use for them as whining welfare recipients and habitual complainers who are never satisfied.)

Next, King claims, “Oppressed people cannot remain oppressed forever.” (P. 180.) (Anyone who cares about the White race, especially Southerners, who are now the oppressed, needs to hope that King is right. Negroes, who are the oppressors, need to hope that King is wrong.)

Then, King compares the biblical story of Moses demanding that Pharaoh let the Israelites go with the American Negro. (However, King does not complete the analogy. When Pharaoh let the Israelites go, the Israelites left Egypt. To complete the analogy, the American Negroes would have to leave the United States. Moreover, if King envisioned himself as Moses delivering his people from bondage, then King should have led his people to the promised land in Africa.)

King remarks that the American Negro “has been caught up by the spirit of the times, and with his black brothers of Africa and his brown and yellow brothers in Asia, South America and the Caribbean, the United States Negro is moving with a sense of great urgency toward the promised land of racial justice.” (P. 180.) (Now, many Negroes are probably having second thoughts about uniting with their black, brown, and yellow brothers flooding America and claiming rights and privileges that Whites had given the Negro. Also, their promised land of racial justice seems void of any racial justice for Whites.)

Then, King writes, “Together we must learn to live as brothers or together we will be forced to perish as fools.” (P. 181.) (King seems to have omitted Whites from his brotherhood — except White Communists, White liberal Negrophiles, and White oligarchs. He certainly omits Southerners and White segregationists.)

Correctly, King states, “The richer we have become materially, the poorer we have become morally and spiritually. . . .  Enlarged material powers spell enlarged peril if there is not proportionate growth of the soul.” (Pp. 181-182.)

King writes, “Among the moral imperatives of our time, we are challenged to work all over the world with unshakable determination to wipe out the last vestiges of racism.” (P. 183.) (White racism has mostly vanished from the world. However, the racism of the other races is as strong as ever, and even the racism of the American Negro has been growing stronger ever since King inflamed it.)

According to King, economic exploitation is the perennial ally of racism. (If true, then the Negro’s economic exploitation of Whites proves that Negroes are racists — in spite of the accepted definition of “racist” that declares that Negroes cannot be racists.)

Then, King comments on the racism of South Africa and claims that “the economic policies of the United States and Great Britain” (p. 183) make possible “the racist government of South Africa.” (P. 183.) (Yet, the economic policies of the United States and Great Britain brought down the White racist government of South Africa and replaced it with a Negro racist government. Ever since South Africa has been deteriorating while the Afrikaners are being genocided.)

Next, King comments on Rhodesia and the aid given to Rhodesia by “British-based industry and private capital, despite the stated opposition of British government policy.” (P. 184.) (In 1979, the White government of Rhodesia fell. The country changed its name to Zimbabwe, and Negroes gained control of the government. After the Negroes drove most of the Whites from the country, the Negroes of Zimbabwe became poorer and more oppressed than they were under White rule. However, if he had lived to see this happy moment, King would rejoice knowing that Whites no longer oppress Negroes in Zimbabwe while complaining that Whites are not given Zimbabwe ever more money.)

King writes, “Nothing provides the Communists with a better climate for expansion and infiltration than the continued alliance of our nation with racism and exploitation throughout the world.” (P. 184.) (Being a Communist sympathizer, King should not have objected to anything that aided Communist expansion.)

Then, King declares, “And if we are not diligent in our determination to root out the last vestiges of racism in our dealings with the rest of the world, we may soon see the sins of our fathers visited upon ours and succeeding generations.” (Pp. 184-185.) (The only racism that has been rooted out is that of Whites while racism in the rest of the world is healthy, strong, and growing. As a result, the Whites of the United  States, Canada, Australia, New Zealand, Europe, and the rest of the world are fading away as they lose the countries that they founded and built to nonwhites.)

After discussing the exploitation of Latin America, King states, “The Bible and the annals of history are replete with tragic stories of one brother robbing another of his birthright and thereby insuring generations of strife and enmity.” (P. 185.) (King’s statement is correct. However, he confounds who is exploiting whom. King asserts that Whites are exploiting nonwhites, especially Negroes. On the contrary, Negroes and other nonwhites have been exploiting Whites for decades. By that, they create strife and enmity as they war among themselves for the spoils of Whites.)

King notes that most of the revolutionaries of Africa, Asia, and Latin America were educated in the West. Before then, many had been trained in Christian missionary schools. (Thus, Communists and Communist sympathizers had infiltrated and gained controlled universities and religious organizations even before King’s civil rights movement.)

King shows that envy is a significant motive for nonwhites to claim what Whites have. “In recent years their countries have been invaded by automobiles, Coca-Cola and Hollywood, so that even remote villages have become aware of the wonders and blessings available to God’s white children. . . . Either they share in the blessings of the world or they organize to break down and overthrow those structures or governments which stand in the way of their goals.” (P. 186.) (In other words, either Whites give Negroes and other nonwhites what they demand or they will steal it.)

Then, King declares, “And when they [colored people] look around and see that the only people who do not share in the abundance of Western technology are colored people, it is an almost inescapable conclusion that their condition and their exploitation are somehow related to their color and the racism of the white Western world.” (P. 186.) (King fails to realize that Whites obtained what they have through their intelligence and other innate attributes and traits, hard work, delaying gratification, sacrificing, etc. Erroneously, King and most other nonwhites, especially Negroes, believe that most of what Whites have, they got through exploiting nonwhites. However, Whites did not have to exploit anyone to create the wealth that they have. As for colonialism, most natives of the colonies, especially in Africa, became wealthier, healthier, and safer after the Europeans arrived than they were before the European arrival.)

Next, King asserts, “If Western civilization does not now respond constructively to the challenge to banish racism, some future historian will have to say that a great civilization died because it lacked the soul and commitment to make justice a reality for all men.” (Pp. 186-187.) (No civilization has ever come as close as Western Civilization in banishing the racism of its race, i.e., the White race. As a result, the White race has lost its soul and is dying. When the White race perishes along with its  great innate innovative intelligence, the nonwhites of the world will plunge into a dark age of poverty, tyranny, and oppression.)

Then, King declares, “Another grave problem that must be solved . . . is that of poverty on an international scale.” (P. 187.) He believed that Whites had the resources to rid the world of poverty. He states “that famine is wholly unnecessary in the modern world.” (P. 187.) (This is mostly true. When a natural disaster causes a famine, international aid usually arrives quickly to alleviate the problem. However, most famines are political. That is, the government of the country where the famine is occurring is the cause, and foreign aid offers little relief since the offending government receives the aid. War is another political problem that causes famine. The elimination of war and oppressive governments, like nearly every country has today, would eliminate most famines.) He offers several solutions for eliminating famine. (However, he fails to recognize that governments often prevent some of the solutions that he offers. King believes that governments are altruistic and benevolent, except in the South, whose governments are malevolent. Moreover, before Whites were driven from Africa, they were improving and increasing agricultural production.)

Furthermore, King favors controlling the population growth of the planet. He notes, “Most of the large undeveloped nations in the world today are confronted with the problem of excess population in relation to resources. But even this problem will be greatly diminished by wiping out poverty.” (P. 188.) Economic security and education lead to smaller families. Stabilization of the population depends on stabilizing economic resources. (One technique that the White oligarchs have used for population control besides easily available abortion is to inject people, especially Negro women, with sterilants disguised as medicine.)

Copyright © 2023 by Thomas Coley Allen.

More articles on social issues.

King on Where We Are Going– Part 2

King on Where We Are Going– Part 2

Thomas Allen

About alliances with churches and church bodies, King writes, “Some churches recognize that to be relevant in moral life they must make equality an imperative.” (P. 159.) An alliance can be made with these churches, and other churches should be shunned. (However, God is no egalitarian. Saved and unsaved people serve as an example. If God were an egalitarian, then all people would either go to heaven and receive the same reward or go to hell and receive the same torment. Since saved people go to heaven and receive different rewards, and unsaved people go to hell and receive different torments, God cannot be an egalitarian; he rejects equality.)

King states, “A primary Negro political goal in the South is the elimination of racism as an electoral issue.” (P. 160.) (This goal has failed. For at least 55 years, Negroes have made racism an electoral issue. Whites ceased making racism an electoral issue decades ago with Whites surrendering unconditionally to the Negro and joining Negroes in the genocide of the White race.) 

Then, King comments on White politicians surrendering to the Negro. He notes, that as more White politicians compete for the Negro bloc vote, the “monolithic white unity based on racism will no longer be possible.” (P. 161.) (Whatever unity that Whites had based on race did collapse as King predicted. However, Negro unity based on racism quickly replaced it and has remained intact ever since.)

Continuing, King comments “that the Negro vote has not transformed the North” (Pp. 161-162) as it was transforming the South. He blames this lack of progress in the North on Northern Negroes having “never used direct action on a mass scale for reforms.” (P. 162.)

Further, King blames the lack of Negro political strength in the North on “the grip of an old tradition on many individual Negroes. They tend to hold themselves aloof from politics as a serious concern. They sense that they are manipulated, and their defense is a cynical disinterest.” (P. 162.) (Thus, Northerners had less concern for Negroes than did Southerners.)

King asserts that Negroes must use their political strength (i.e., governmental coercion) to achieve their goals. (So much for nonviolence.) They cannot do it with economic power or through culture.

Then, he offers the Jews as an example for Negroes to follow. Jews placed a great deal of emphasis on education; so should Negroes. (A big difference exists between Jews and Negroes. On average, the IQ of Jews is about 25 to 30 points higher than the IQ of Negroes, which is about 85, a standard deviation below the IQ of Whites.) He comments on Jewish social and political actions as examples for Negroes to follow.

Correctly, King states, “Education without social action is a one-sided value because it has no true power potential. Social action without education is a weak expression of pure energy.” (P. 64.) (Since the 1960s, Negroes overall have shown little improvement in intelligence, intellect, characters, temperament, and other nonphysical traits influenced by genes. In attitude, Negroes have even regressed and show no appreciation for what Whites have given them, which is everything that they have demanded, except reparations [and that will make no difference], even genociding themselves. The more Whites surrender to the Negroes, the more Negroes loathe Whites and the less they appreciate what Whites have given them.)

King urges Negroes in the civil rights movement to pressure Negroes who are not active in the civil rights movement to join and become active. The inactive Negro needs to be scorned to “pick up his citizenship rights and add his strength enthusiastically and voluntarily to the accumulation of power for himself and his people.” (P. 165.) King wanted to make every Negro a protestor.

Then, King writes, “The slave heritage can be cast into the dim past by our consciousness of our strengths.” (P. 165.) (Instead of casting away their slave heritage, many Negroes copied the Jews. As Jews boast of their Holocaust™ heritage even if they have none, Negroes boast about their slave heritage even if they have none. As Jews have used the Holocaust™ to swindle ever more wealth and power from people who were not alive at the time of the Holocaust™, so have Negroes used slavery to swindle ever more wealth and power from people who were not alive at the time of slavery.)

Continuing, King argues that adequate organization is necessary to channel the Negro’s fighting spirit to achieve radical reform. Negroes needed to overcome “their disunity and petty competition.” (P. 166.) (Much of the Negro’s victory over Whites results from disunity and petty competition among Whites. Worse, some Whites, especially Yankees, have sought to annihilate another White ethnicity, Southerners — and have wanted to genocide them even before Lincoln’s War. Moreover, scalawags, New-South Southerners, Southern wokesters, and other quislings care little about their brethren, the Southern people, and nothing about Southern culture. Instead, they imitate the Yankee and join him in the genocide of the Southerner. Yankees and these Southern traitors join Negroes in their war against the South.)

Next, King writes, “Negroes are almost instinctively cohesive. We band together readily, and against white hostility we have an intense and wholesome loyalty to each other.” (P. 168.) (Cohesiveness is one great advantage that Negroes have over Whites. Negroes easily unite against Whites. Unfortunately for the White race, some White ethnicities, especially the Yankee, loathe other White ethnicities, e.g., Southerners, so much that they are willing to unite with Negroes against their fellow Whites and genocide them.)

Continuing, King proposes some civil rights programs. He focuses on one in particular, which deals with poverty. He states that “there are twice as many white poor as Negro poor in the United States.” (P. 170.) Then, he identifies several causes of poverty. (One item that he omits from his list is genetics. Genetics is not the cause of all poverty, but it is the cause of some poverty.) He criticizes the fragmented approach to treating poverty; a coordinated approach is needed. King concludes that the solution to poverty is a guaranteed income. (King-idolizing conservatives take note: You need to promote a guaranteed income.) Further, he attacks the market economy because its “dislocations in the market operation . . . and the prevalence of discrimination thrust people into idleness and bind them in constant or frequent unemployment against their will.” (Pp. 171-172.) (King ignores that when given a choice to work or to be paid for loafing, many people will choose to loaf for a living.)

Then, King identifies two groups that have enjoyed guaranteed incomes for nearly 40 years: “The wealthy who own securities have always had an assured income; and their polar opposite, the relief client, has been guaranteed an income, however minuscule, through welfare benefits.” (P. 174.) (King must have never owned securities. Stocks may or may not pay dividends. Moreover, a company may go bankrupt, which usually results in the holders of its stocks and bonds losing everything.)

Citing John Kenneth Galbraith (an abysmal but popular economist), King notes that the cost of a guaranteed income is about what is spent on the Vietnam War. King concludes, “If democracy is to have breadth of meaning, it is necessary to adjust this inequity [of distribution].” (P. 174.) (King ignores the lack of constitutional authority for the federal government to provide a guaranteed income. But, then, King had absolutely no use for the US Constitution; nearly everything that he advanced was unconstitutional. Nevertheless, a State may provide a guaranteed income unless its constitution prohibits it.)

King taught Negroes how to envy and never to be satisfied. He taught Whites to disdain themselves and to seek their own genocide. Moreover, he destroyed the South, which the White oligarchs wanted to be destroyed because the South was the last bulwark on the planet for liberty, localism, constitutional government, Christian values, and the White race. 

Although King objected to discrimination based on merit, he did not object to discrimination based on race per se. Although he opposed racial discrimination that favored Whites, he supports racial discrimination that favored Negroes. Nearly all Negroes agree with King concerning discrimination.

Since other races are genetically more endowed than the Negro, Negroes, like King, object to discrimination based on merit. They prefer discrimination based on race if the discrimination favors their race as it has for at least the last 50 years.

The hiring of musicians for classical orchestras illustrates this hypocrisy of Negroes. Historically, few Negroes were hired to play in classical orchestras. Negroes claimed that they were not hired because of their race. In response to this accusation, a barrier was placed between the auditioning musician and the people hiring so that those hiring could not see the race of the musician; they could only hear the music that the musician was playing. Still, the number of Negroes playing in classical orchestras did not significantly increase. So, Negroes demanded that those hiring see the person auditioning. Thus, Negroes demanded discrimination against better-qualified White musicians in favor of less-qualified Negro musicians. In other words, Negroes were demanding affirmative action and quotas for Negro musicians. Naturally, King would have approved of this racial discrimination against Whites since he promoted such discrimination throughout his career.

The fate of the North American Indians provides a warning to Whites. Indians failed to unite against White immigrants when they greatly outnumbered Whites. Many Indians allied with Whites to fight other Indians. As a result, the North American Indian is almost extinct — most that exist today are more mongrel than Indian. Whites are following the path of the North American Indians.

Copyright © 2023 by Thomas Coley Allen.

Part 1.

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