Yankees Need the South

Yankees Need the South

Thomas Allen

Yankees need the South and Southerners, but Southerners do not need Yankees. Furthermore, Southerners are better off without Yankees. 

Yankees are extremely self-righteous, arrogant, hypocritical, greedy, disagreeable, and bossy. They possess the typical Puritan attitude: they lust to remake America and the world into the perfect image of themselves. (For more descriptions of the Yankee, see “The Yankee,” “The Puritan Yankee,” and “Cusson’s Description of the Yankee” by Thomas Allen.)

Although many Northerners are not real Yankees, many, unfortunately, have become Yankeefied. Likewise, many scalawag Southerners have become Yankeefied. (Most governors of Southern States have been Yankeefied: Examples are Nikki Haley of South Carolina and Roy Cooper of North Carolina. Two recent Southern governors are real Yankees: George Bush and Jeb Bush.)

Because of their need for Southerners, Yankees could not let the South go in 1861 and cannot let them go today. Furthermore, Yankees believe that the solution to America’s problems is to rule the South with an iron fist.

Yankees have a psychological need for the “Lost Cause” of the Confederacy.  Could it be that Yankees know in their hearts that the leaders of the Confederacy were morally and ethically superior to Lincoln and the leaders of the North? Yankees needed and still need the “Myth of the Lost Cause” to reassure themselves that Southerners were and still are fiendish, diabolical, and abominable to justify their power, privilege, and amour propre.

Being void of virtue, Yankees need to steal virtue from others. Since the South is part of the American empire, stealing virtue from the South is convenient and easy. Thus, every good thing that comes out of the South is not really Southern; it is American, i.e., Northern, especially New England.

Moreover, Yankees need to belittle Southerners to feed their self-esteem. Without having Southerners to disparage, Yankees would be nothing. Thus, Yankees view themselves as righteous and Southerners as evil.

Although Yankees have lure and ideology, Yankeedom has no civilization; they have no culture. Therefore, they need the South to provide them with a culture.

Sanctimonious Yankees need Southerners so that they can have someone to whom feel superior. Condemning the South gives Yankees a sense of identity and importance because they feel superior to Southerners.

Additionally, Yankees need a scapegoat to blame for their sins and failures.  Being part of the American empire makes the South a convenient scapegoat. Consequently, every undesirable thing that happens in the North, such as racial strife in Northern cities, results from the sins of the South. Yankees blame Southerners for the racial hatred and social pathologies in the North. Moreover, they blame Southerners for the evil that Yankees have caused. Thus, all economic, social, and psychological problems are the fault of Southerners. Needing someone to blame for their failures, Yankees blame Southerners.

No Yankee is going to let the truth detour his hatred of and hostility toward Southerners, whether they are reconstructed or remain unreconstructed.

Appendix

In America, two primary branches of Protestantism compete with each other. They are the Yankee religion and the Southern religion.

The Yankee religion is Calvinist and Puritan, that is, disciplined, communal, and focused on the purification of the community. It places evil in the object, e.g., drugs, guns, and the living environment. Thus, it seeks power and stresses social improvement. Being on the right side of history is a personal virtue. Out of the Yankee religion have come abolitionism, millennialism, progressivism, prohibition, feminism, the civil rights movement, neoconservatism, political correctness, social justice, wokeism, and Antifa. Furthermore, it is the parent of the the concept of "the city on the hill.”  Usually, the sermons of the Yankee religion are on current events.

The Southern religion is spiritually Anglican, although it is not structurally Anglican. That is, it is folkish and focuses on the individual and his soul. It places evil in the hearts of men. Thus, it seeks sanctification and manifests in a person’s private life, and goes unnoticed by intellectuals and historians. It stresses faith and piety with the notion of a Christian gentleman. A virtuous person is valuable to his fellow man. Usually, the sermons of the Southern religion are on salvation.

The Yankee religion represents worldly power and prestige more than does the Southern religion.

Reference

Wilson, Clyde N. Defending Dixie: Essays in Southern History and Culture. Second edition. Columbia, South Carolina: Stonewall Publishing LLC: 2005, 2025.

Copyright © 2026 by Thomas Coley Allen.

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King on The Answer to a Perplexing Question

King on The Answer to a Perplexing Question

Thomas Allen

In "The Answer to a Perplexing Question," Strength to Love (Minneapolis: Fortress Press, 1963, 2010), pages 133–143, Martin Luther King, Jr. discusses evil and faith. The following is a critical review of King’s essay.

Beginning, King writes, “Human life through the centuries has been characterized by man’s persistent efforts to remove evil from the earth.” (P. 133.) Throughout this essay, he discusses evil. Most people seldom adjust to evil. No matter how much they may relish evil, their conscience lets them know that they are wrong. (This statement is not true for people who have been indoctrinated in wokeism. Much of what they perceive as evil is not evil, and much of what they perceive as not evil is evil. Also, psychopaths, who often occupy high-ranking positions in governments, businesses, and other institutions, have no conscience and, therefore, do not consider their evil actions as evil.)

However, man cannot “conquer evil by his own power.” (P. 134.) He needs the Divine to conquer evil — which is true.

Then, King proceeds to discuss how evil can be cast out. The first way “calls upon man to remove evil through his own power and ingenuity in the strange conviction that by thinking, inventing, and governing, he will at last conquer the nagging forces of evil.” (P. 134.) If people are given “a fair chance and a decent education,” (p. 134) they can save themselves. In the modern world, this approach is the most common. (Contrary to what King would claim, this approach is what he used to overcome segregation. He used the earthly approach of raw, naked force of governments.) Continuing, he discusses how man has used this approach to solve his problems. “Armed with this growing faith in the capability of reason and science, modern man set out to change the world.” (P. 135.)

After describing how science has greatly improved people’s lives, King notes that “in spite of these astounding new scientific developments, the old evils continue and the age of reason has been transformed into an age of terror.” (P. 138.) Despite expanding educational opportunities and enacting more legislative social policies, selfishness and hatred still exist. (First, being sinners, people will never rid themselves of hatred and selfishness. King did not. Second, the public schools and universities indoctrinate their students to hate Whites. Further, selfishness is the primary force behind most legislation – forcibly taking from some and giving to others.) Then, King answers why man has failed: “Man by his own power can never cast evil from the world.” (P. 136.) Correctly, he states the reason that the secular humanist’s approach has failed: It places “too great an optimism concerning the inherent goodness of human nature.” (P. 136.) It has failed because it has forgotten “about man’s capacity for sin.” (P. 136.)

Next, King discusses the second approach to removing evil from the world. “The second idea for removing evil from the world stipulates that if man waits submissively upon the Lord, in his own good time God alone will redeem the world.” (P. 137.) (When it came to replacing segregation with integration, King could not wait on the Lord. He took the humanist approach of violent protest, which he called nonviolent [just as the violent protests of Black Lives Matter were called peaceful protests], and the violent force of governments.) The second approach is based on “a pessimistic doctrine of human nature, this idea, which eliminates completely the capability of sinful man to do anything.” (P. 137.) This approach “was prominent in the Reformation, that great spiritual movement that gave birth to the Protestant concern for moral and spiritual freedom and served as a necessary corrective for a corrupt and stagnant medieval church.” (P. 137.) While the Reformation overstressed the corruption of man, the Renaissance was too optimistic. The Renaissance “so concentrated on the goodness of man that it overlooked his capacity for evil . . . [whereas the Reformation] so concentrated on the wickedness of man that it overlooked his capacity for goodness.”

King condemns a theology that emphasizes “a purely otherworldly religion, which stresses the utter hopelessness of this world and calls upon the individual to concentrate on preparing his soul for the world to come.” (P. 137.) Such theology ignores the need for social reform and divorces religion from the mainstream of human life. (It seems that the more a Christian denomination focuses on social reform, the more that denomination fades into irrelevance.)

According to King, religion should deal with both body and soul. That is, “the church must seek to transform both individual lives and the social situation that brings to many people anguish of spirit and cruel bondage.” (P. 138.)

Then, King writes, “The idea that man expects God to do everything leads inevitably to a callous misuse of prayer.” (P. 138.) (Thus, King justifies his violent nonviolent tactics.) He does not believe that Negroes should wait for God to answer their prayers for integration; they should protest. (That God would answer their prayers for integration is doubtful since God is a segregationist. Consequently, King is correct when he asserts that Negroes need to protest for integration instead of waiting for God.)

For King, prayer is supplemental to his struggle for social justice for his people. (In other words, God is to play a minor role in the civil rights movement so that King could get most, if not all, the credit and glory.) Negroes must not depend on God to bring them social justice. (Social justice means special benefits and privileges for Negroes and discrimination against Whites.) 

Although they should pray, Negroes must organize themselves into violent nonviolent action and employ all their resources to obtain social justice. Likewise, Negroes need to take the same action for economic justice, i.e., a better distribution of wealth, both nationally and globally.

King is convinced that God will not remove evil from the earth even if people do nothing. (His thinking is contrary to the Bible. Evil, sin, remains until Jesus returns and establishes his kingdom. These actions of Jesus depend on God’s will regardless and independent of man’s actions. One of King’s theological problems is that he believes that people are inherently good, especially nonwhites, instead of being inherently sinners — except Southerners and segregationists, who are inherently evil.)

However, King is correct when he writes that “man is neither totally depraved, nor is God an almighty dictator.” (P. 139.) Then, he writes, “How can evil be cast out of our individual and collective lives?” (P. 140.) The answer is that “both man and God, made one in a marvelous unity of purpose through an overflowing love as the free gift of himself on the part of God and by perfect obedience and receptivity on the part of man, can transform the old into the new and drive out the deadly cancer of sin.” (P. 140.) Thus, God works through people in faith. (To accomplish this goal, man would have to become like Jesus, which he cannot do as long as he possesses a sinful nature. Further, it will not work for King’s idea of social justice because his idea is contrary to God’s.)

Then, King describes two types of faith. “One may be called the mind’s faith, wherein the intellect assents to a belief that God exists. The other may be referred to as the heart’s faith, whereby the whole man is involved in a trusting act of self-surrender.” (P. 141.) For King, heart faith is much more important than head faith. (Heart faith is emotional; it is how one feels. Emotions come and go; therefore, heart faith is fickle. Head faith, intellect, is much more stable and changes slowly if at all.)

Continuing, King states, “Racial justice, a genuine possibility in our nation and in the world, will come neither by our frail and often misguided efforts nor by God imposing his will on wayward men but when enough people open their lives to God and allow him to pour his triumphant, divine energy into their souls.” (P. 141.) (From King’s perspective, social justice arrived not long after he died. Except for a guaranteed income, Negroes have received more benefits and privileges than King advocated. Further, God must hate Whites because Albusphobia now fills the planet. Thus, according to King, when God fills a person and that person opens his life by faith in God, the result is overflowing Negrophilia and Albusphobia — at least, that is the result of what he preached.)

Then, King applies his discussion of faith to personal lives. (Based on his womanizing and marriage infidelity, King failed to follow his advice. Did he fail because he tried to eliminate his evil habits on his own without God’s help? Or, did he fail because he expected God to eliminate his evil habits? Perhaps, he did not consider womanizing and marriage infidelity sins, and, therefore, he had no evil habits to eliminate.)

Concluding, King remarks, “Evil can be cast out, not by man alone nor by a dictatorial God who invades our lives but when we open the door and invite God through Christ to enter.” (P. 143.)

In this essay, King discusses evil and faith. However, he gives sinful man too much credit for his ability to eradicate evil from the world. Evil will remain until Christ’s return and the final judgments take place. Furthermore, what King considers good, racial integration, is what God considers sin.

Copyright © 2024 by Thomas Coley Allen.

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King on Our God Is Able

King on Our God Is Able

Thomas Allen

In “Our God Is Able,” Strength to Love (Minneapolis: Fortress Press, 1963, 2010), pages 109–117, Martin Luther King, Jr. discusses the importance of God, evil, colonialism, and segregation. The following is a critical review of King’s essay.

Beginning, King declares that Christians are convinced that God exists and that He can “do exceedingly abundant things in nature and in history.” (P. 109.) Moreover, the God whom Christians worship is neither weak nor incompetent.

King rejects the notion “that only man is able” (P. 109) and the substitution of “a man-centered universe for a God-centered universe.” (P. 109.) “The laboratory began to replace the church, and the scientists became a substitute for the prophet.” (P. 110.) Correctly, King writes, “Man is not able to save himself or the world.” (P. 110.)

However, events cause people “to question the ableness of God.” (P. 110.) Evil, both manmade and natural disasters, leads people to question God’s abilities. Why “do these things occur if God is able to prevent them?” (P. 110.) King’s answer is “that there is and always will be a penumbra of mystery surrounding God.” (P. 110-111.) (Instead of admitting their ignorance, especially about questions about God, most preachers will assert that it is a mystery, which may be true, but why do they not simply say that they do not know? Moreover, much confusion about God results from manmade doctrines.)

Although man may believe that he is the master of the physical universe, God sustains it. To defeat man-centered arrogance, King describes some of the things that God has done, such as the God-created solar system.

Then, King discusses God’s ability “to subdue all the powers of evil.” (P. 112.) To Christians, evil is real. “History is the story of evil forces that advance with seemingly irresistible power only to be crushed by the battering rams of the forces of justice. There is a law in the moral world — a silent, invisible imperative, akin to the laws in the physical world — that reminds us that life will work only in a certain way.” (P. 112.) To support his claim, King cites some examples.

To King, colonialism is one of the world’s great examples of evil. (Whether or not colonialism was evil, it brought a great deal of benefits to Africa. Before the arrival of Europeans, the people of sub-Sahara Africa sat on vast unused agricultural and mineral resources. Europeans taught Africans how to develop and use these resources. Europeans greatly improved the health and safety of the Africans. Furthermore, they brought the Africans the gospel of Jesus. Because of the colonial exploitation of European powers, Africans enjoy a much higher standard of living today than they would have if the Europeans never arrived. Nevertheless, colonialism has led to the destruction of the colonial powers. Consequently, contrary to what King would argue, Africa has benefitted more from colonialism than has Europe. To King, Africans exploiting Europe is justice.)

Also, to King, segregation is another great evil. (Since God is the Great Segregationist, how can segregation be evil? While the Bible endorses and teaches segregation and separation, it condemns integration and amalgamation.) Further, King claims that segregation “inflicted the Negro with a sense of inferiority, deprived him of his personhood, and denied him his birthright of life, liberty, and the pursuit of happiness.” (P. 113.) (If true, integration should have liberated everyone, both White and Black, from the debilitating effects of segregation. Then, why are Negroes still complaining in this fully integrated America where Negroes have benefits and privileges that Whites never had? Why are Negroes segregating themselves from Whites? Why do so many Whites feel so deprived of personhood that they hate their own race and long for its genocide? Why are Whites being denied their birthright of life, liberty, and the pursuit of happiness — what are affirmative action, quotas, and many other privileges and benefits that Negroes have that are denied Whites if not a denial of the birthright of Whites? In the 1960s, the righteousness of integration slew the evil of segregation. If integration is righteous and segregation is evil, why have the United States been disintegrating ever since? Now the United States are on the verge of shattering.)

King sees the end of colonialism and segregation as “the passing of systems that were born in injustice, nurtured in inequality, and reared in exploitation. They represent the inevitable decay of any system based on principles that are not in harmony with the moral laws of the universe.” (P. 113.) He views the end of colonialism and segregation as evidence of “God working through history for the salvation of man.” (P. 113.) (As noted above, Africans have benefitted more from European colonialism than have the Europeans. Moreover, segregation is in harmony with the moral laws of the universe. Integration is disharmony, which is why the integrated Western world is dying. Integration replacing segregation has nothing to do with the salvation of man. More correctly, the replacement is God working through history to chastise Whites.)

Next, King states, “God is able to conquer the evils of history.” (P. 114.) (Thus, hope exists that God will eventually conquer the evils of integration and amalgamation, which His holy book condemns.) He laments that integration is not progressing as quickly as he desires. Further, he asserts that God is walking with the Negro in his “sometimes difficult and often lonesome walk up freedom's road.” (P. 114.) (Now, Negroes have walked so far up freedom’s road that they can steal and wantonly destroy property with immunity. Moreover, Negroes have enslaved Whites to support them through welfare, job preferences [more qualified Whites have to give their jobs to less qualified Negroes], etc. If a person is unfamiliar with the demographics of the United States, watching American television would convince him that a majority of Americans are Negroes, and American television commercials would convince him that most marriages are interracial. Since the days of King, Negroes have come a long way.)

Continuing, King notes that if people disobey the absolute moral laws of the universe, these laws will break them. (Since racial segregation and separation is a moral law of the universe, the country grew stronger while practicing it. However, since America has abandoned racial segregation and separation in favor of integration and amalgamation, it has been deteriorating toward its death.)

Next, King states, “Christianity affirms that God is able to give us the power to meet them [problems and disappointments]. . . . He is able to provide inner peace amid outer storms.” (P. 115.) Then, he discusses the good times leading people away from God and the bad times drawing them back. Also, people relying on gods other than the one true God results in disasters. (America is witnessing the disastrous results of relying on King and his gospel instead of Jesus and his gospel.)

In closing, King gives a brief discussion of how the Montgomery protest affected him.

In this essay, King gives an excellent discussion on the necessity and importance of God. However, his discussion of evil begins well but ends with erroneous assertions about colonialism and segregation being evil. Colonialism has benefitted Africa far more than it benefitted the European colonial powers. Also, since the Bible teaches, endorses, and promotes segregation, it can hardly be evil.

Copyright © 2024 by Thomas Coley Allen.

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King on the Death of Evil upon the Seashore

King on the Death of Evil upon the Seashore

Thomas Allen

In “The Death of Evil upon the Seashore,” Strength to Love (Minneapolis: Fortress Press, 1963, 2010), pages 75–86, Martin Luther King, Jr. discusses evil, Israelites gaining their freedom from the Egyptians, colonialism, slavery, and segregation. The following is a critical review of King’s essay.

King begins by discussing the reality of evil and comments on the Biblical description of evil. Evil exists; it is real. He remarks, “We see it [evil] expressed in tragic lust and inordinate selfishness. We see it in high places where men are willing to sacrifice truth on the altars of their self-interest.” (P. 76.) Evil is seen “in imperialistic nations crushing other people with the battering rams of social injustice.” (P. 76.) It is also seen in war.

Next, King discusses the Israelites held as slaves in Egypt. “Egypt symbolized evil in the form of humiliating oppression, ungodly exploitation, and crushing domination, and the Israelites symbolized goodness in the form of devotion and dedication to the God of Abraham, Isaac, and Jacob.” (P. 77.) (King uses the Israelite enslavement in Egypt as an analogy. Egypt represents the South, which is evil, and the Israelites represent the Negroes, who are holy.) “Pharaoh [Southerners] stubbornly refused to respond to the cry of Moses [King]. . . .” (P. 77.) When the Israelites were freed from their slavery, they left Egypt. (Here, King departs from his analogy of the Egyptians enslaving the Israelites. When the Israelites gained their freedom from Egyptian oppression, they left Egypt. They did not integrate with the Egyptians. If King were true to his analogy, when he freed the Negroes from the oppression of segregation and discrimination, he would have led them out of the South. Instead, he led them to integrate with their oppressors [Southerners].)

Then, King notes “that evil is recalcitrant and determined, and never voluntarily relinquishes its hold short of a persistent, almost fanatical resistance.” (P. 77.)

Continuing, King notes that the story of the enslavement of the Israelites and their subsequent freedom “is revealed in the contemporary struggle between good in the form of freedom and justice and evil in the form of oppression and colonialism.” (P. 79.) Then, he comments on colonialism. According to King, “most of the Asian and African peoples were colonial subjects, dominated politically, exploited economically, and segregated and humiliated by foreign powers.” (P. 77.) (Most Asian and African countries subjected to European imperialism have a higher standard of living today than they would have without European imperialism.) With a focus on India, he comments on the colonies freeing themselves from European powers.

Next, King discusses the Negro’s struggle for freedom and justice. “In America the Negro slave was merely a depersonalized cog in a vast plantation machine.” (P. 80.) (Southern compassion brought down the South. When the Jewish Dutch slavers brought their leftover slaves that they failed to sell in the Caribbean to Virginia to sell, the Virginians should have refused to buy and let the Dutch dump their unsold slaves in the ocean. Instead, being compassionate, they bought the Negroes and treated them as indentured servants. When they had worked off their purchase price, they were set free. However, one Negro, Anthony Johnson, refused to let his Negro servant go free and got the court to declare him a lifetime servant, i.e., a slave. [See, “Two Great Black Leaders” by Thomas Allen.] Thus, a Negro brought Negro slavery to what would later become the United States.)

King writes, “For more than two hundred years Africa was raped and plundered, her native kingdoms disorganized, and her people and rulers demoralized.” (P. 80.) (He gives the impression that Europeans did the plundering.  On the contrary, Negroes did the plundering. Negroes would raid neighboring tribes and sell their captives to Europeans and Arabs.)

King comments on Jefferson’s opposition to slavery and the agony that it caused him. (However, King does not comment on Jefferson’s recommended solution, which was the physical separation of the races — the Biblical solution.)

Then, King comments on Lincoln and his Emancipation Proclamation. According to King, the Emancipation Proclamation freed the slaves. (Like most people, King fails to understand that the Emancipation Proclamation freed no slaves. It only applied to slaves in areas beyond the control of the Union army. Slaves in the Union States and slaves in the parts of the South controlled by the Union army remained slaves. Moreover, slaves in the South gained their freedom before slaves in the Union States gained theirs.)

Continuing, King declares that although “Negroes enjoyed certain political and social opportunities during the Reconstruction,” Southerners were determined to keep them in slavery. (During Reconstruction, many Southerners were stripped of their political rights. [About the Battle of Gettysburg and Reconstruction, H.L.  Mencken wrote, “The Confederates went into battle free; they came out with their freedom subject to the supervision and veto of the rest of the country — and for nearly twenty years that veto was so effective that they enjoyed scarcely more liberty, in the political sense, than so many convicts in the penitentiary.”] To cope with the sudden flood of ignorant, gullible, freed Negroes on the labor market, the Southern States enacted labor codes modeled after those in the North. However, the federal government quickly voided these codes in the South. Before Lincoln’s War, both free and enslaved Negroes were more integrated in the South than they were in the North. Negro collaboration with carpetbaggers and scalawags during Reconstruction to plunder the South is a root cause of the racial problems in the South. Also, because of the large number of Negroes in the South, the South resorted to statutory regulation of race relations. Because of the small numbers of Negroes in the North, the North could rely on customs, deed restrictions, labor unions, etc. to regulate race relations.) King considers segregation a new form of slavery.

King writes, “Despite the patient cry of many a Moses, they refused to let the Negro people go.” (P. 81.) (When Pharaoh let the Israelites go, they left Egypt. Never did King have any intention of leading the Negroes out of the country. If they were going to leave the country, they would have received a great deal of support and almost no opposition. However, even if King had tried to lead them to another land, most Negroes would not have followed him. Despite segregation, discrimination, and oppression, they knew that life in the United States, even in the South, was better for them than anywhere else that they could go. Nevertheless, the Pharaoh-Moses approach would have solved America’s race problems.)

King approves the Supreme Court’s desegregation ruling. However, the ruling is just the beginning; more is needed. (The more needed was forced integration. The desegregation ruling quickly turned into forced integration. Desegregation allows a student to go to the school of his choice, i.e., a Negro child could go to a White school if he so chooses and vice versa. Integration, like segregation, assigns students to a school based on race. Desegregation quickly degenerated into integration because the only way that a school could prove that it was fully desegregated was to be fully integrated.)

Continuing, King notes, “that evil carries the seed of its own destruction.” (P. 82.) (Being contrary to God’s law, integration is evil and carries the seed of its own destruction. The deterioration of the United States is evidence of this seed of destruction.)

Next, King states, “Because sin exists on every level of man’s existence, the death of one tyranny is followed by the emergence of another tyranny.” (P. 83.) (We are currently living in the tyranny of the civil rights movement, Zionism, and fascism in its various forms.) People in the civil rights movement must “avoid a superficial optimism [and] . . . a crippling pessimism.” (P. 83.) 

Then, King comments on God working in the world. He is convinced that God is on his side. (Except for atheists and perhaps agnostics, most evil-doers are convinced that God is on their side. That God was on King’s side is questionable because what he promoted is contrary to what the Bible teaches. If God were on his side, it is in the sense that He was on the side of the Assyrians and Babylonians when He sent them to punish Israel and the Jews by removing them from their homelands.)

In closing, King discusses some of the evils that Negroes have endured. (First, despite all the evils that have been inflicted on Negroes in America, Negroes in Africa have endured worse evils. Second, all races have suffered from evil.)

Throughout this essay, King uses the analogy of Moses (King) freeing the Israelites (Negroes) and leading them across the Red Sea (out of the country). However, King had no intention of completing the analogy.  He was not going to lead the Negroes out of America or even the South. On the contrary, he wanted to do what God would have prevented Moses from doing. Unlike Moses, who wanted to lead his people from the evils of Egypt, King wanted to integrate his people into the evils of the South. (For King, everything was evil in the South except the Negro and Communists.)

King often implies, if not right out states, that the Bible commands integration and condemns segregation. However, the opposite is true. The Bible contains stories promoting segregation and separation — the Exodus story, which King uses in this essay, is the best known. I know of no stories in the Bible supporting integration and amalgamation. On the contrary, there are stories condemning such acts.

Copyright © 2024 by Thomas Coley Allen.

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