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 Racism and the White Backlash – Part 2

King on Racism and the White Backlash – Part 2

Thomas Allen

Next, King discusses the American Indian. He preferred genociding the American Indians by breeding them out of existence to White driving them from their land and replacing them. 

Continuing, King writes, “Thus through two centuries a continuous indoctrination of Americans has separated people according to mythically superior and inferior qualities while a democratic spirit of equality was evoked as the national ideal.” (P. 85.) He complains about the country not going full-throttle to give the Negro whatever he wanted and demanded. (Today, the Negro has much more than King thought possible. Now, the Negro has enslaved Whites to serve and support him.)

Then, King discusses the War on Poverty and complains about not enough money being spent on Negroes.

Correctly, King writes, “There is a double standard in the enforcement of law and a double standard in the respect for particular laws.” (P. 87.) (King is right. Negroes are allowed to violate laws, especially criminal laws, more so than are Whites. Police and most governmental agencies are less likely to enforce a law against a Negro than against a White.)

King writes, “To live with the pretense that racism is a doctrine of a very few is to disarm us in fighting it frontally as scientifically unsound, morally repugnant and socially destructive.” (P. 88.) (Except for White Communists and White oligarchs, all Whites are racists.) However, he continues, “A people who began a national life inspired by a vision of a society of brotherhood can redeem itself. But redemption can come only through a humble acknowledgment of guilt and an honest knowledge of self.” (P. 88.) (Thus, only self-debasement and kowtowing to the Negro in unconditional submission, do Whites have a slight chance of redemption. [Many Whites have so humiliated and degraded themselves, but they still are not redeemed.] In other words, Negroes have to treat Whites worst than the meanest and vilest White ever treated a Negro for White even begin thinking about achieving redemption. Of course, all of this is done in the name of love.)

Next, King writes, that “all men are created equal; every man is heir to a legacy of dignity and worth; every man has rights that are neither conferred by nor derived from the state, they are God-given.” (P. 89.) (Here, King mixes truth with falsehood. Not all races are made in the image of God; only the White race is made in the image of God [see "What Race Was Adam?" by Thomas Allen.] Men are not created equal. A five-foot, fat, klutz does not have the same opportunity of becoming a professional basketball center as does a seven-foot, agile, athlete. [See “Gottfried and Equality” by Thomas Allen.]  Short, fat klutzes may have an equal opportunity to apply for a job, but genetics denies them an equal chance of getting the job. Peoples are not even equal before the law [see “The Heritage Foundation on Critical Race Theory” by Thomas Allen]. Moreover, God is not an egalitarian [see “Respecter of Persons” by Thomas Allen]. If God were an egalitarian, then all would be saved with the same rewards, or all would be condemned with the same torment.)

The first step to redemption is “the journey home, the journey to full equality, . . . [which requires] a radical reordering of national priorities.” (P. 90.) Consequently, Whites need to spend their money primarily for the benefit of Negroes. Likewise, governments need to spend the taxpayers’ money for the benefit of Negroes. A just society requires spending vast sums of money for the benefit of Negroes. If Whites pay insufficient protection money to Negroes, riots and other acts of violence will occur. (In addition to giving Negroes  all sorts of benefits and privileges that Whites never enjoyed, Whites have spent vast sums of money for the benefit of Negroes. Yet, the Negro’s lust for lucre is still not satisfied. Now, they demand trillions of dollars in reparations.)

Further, King argues that money spent on space exploration and war should be spent on the Negro. (King-idolizing conservatives need to push that money wasted on war be given to Negroes.)

Next, King comments on the struggle of Negroes to attain dignity. (Negroes may or may not have obtained dignity, but they sure have stripped many Whites and nearly all White governmental, corporate, religious, media, and academic leaders of their dignity.)

Continuing, King declares, “The Negro is no longer ashamed that he is black —  he should never have permitted himself to accept the absurd concept that white is more virtuous than black.” (P. 92.) (However, many Whites are now ashamed of being White.) Negroes should not have allowed Whites to crush them with the propaganda that Whites are superior. “That day is fast coming to an end.” (P. 92.) (That day arrived decades ago. Now, Whites and Negroes have crushed Whites with the propaganda that Whites are inferior.)

According to King, poverty prevented Negroes from attaining dignity. (With the enormous quantities of money transferred from Whites to Negroes, poverty should be eliminated as an excuse for the lack of dignity.)  “If the society changes its concepts by placing the responsibility on its system, not on the individual, and guarantees secure employment or a minimum income, dignity will come within reach of all.” (P. 92.) (All King-idolizing conservatives need to promote democratic socialism, for this is what King is describing and wants.)

King writes, “Over the last few years many Negroes have felt that their most troublesome adversary was not the obvious bigot of the Ku Klux Klan or the John Birch Society, but the white liberal who is more devoted to ‘order’ than to justice, who prefers tranquillity to equality.” (P. 93.) (Robert Welsh, the founder of the John Birch Society, was a staunch integrationist [see “John Birch Society and Segregation” by Thomas Allen]. Also, William Jasper, editor of The New American, a magazine associated with the John Birch Society, was an integrationist [see “A Letter: Miscegenation” by Thomas Allen].) Continuing, King adds, “Even in areas where liberals have great influence — labor unions, schools, churches and politics — the situation of the Negro is not much better than in areas where they are not dominant.” (P. 92.) (In recent decades, most liberals seem to have overcome this deficiency as they outdo each other by lavishing privileges, wealth, and power on Negroes.)

Correctly, King notes, “Often white liberals are unaware of their latent prejudices.” (P. 93.) (Unlike Southerners, Northern liberals have not spent much time around Negroes, so they have to rely on mysticism or prejudicial stereotyping to guide them. While Southerners who have not been indoctrinated with wokeism view Negroes realistically, Northerners generally view Negroes in one of two ways. Some idolize the Negro and believe that he is like a White person of high moral character but only with dark skin. Others resort to stereotypes: The Negro is a criminal brute or a lethargic, listless, lazy loafer.) King condemns liberals for their lack of alacrity and speed in surrendering White America unconditionally to King’s demands. (Since King wrote this essay, not only have liberals surrendered unconditionally to the Negro, but so have most conservatives. Is America any better now than then?)

According to King, any liberal who fails to accept interracial marriages negates his claim to genuine liberalism. (Thus, King reveals that he has no reservations about genociding the American Negro via miscegenation. Likewise, most liberals and conservatives lack reservations about genociding the Negro via miscegenation.) When interracial marriage is so acceptable and common that no one ever questions it, the disease of racism is cured. (Thus, the cure of racism is to genocide the races via miscegenation. One wonders if King believed that mulattos and mestizos are superior or if he hates Whites so much that he is willing to genocide the American Negro to genocide the White race. And this is evidence of love?)

Then, King states, “The white liberal must see that the Negro needs not only love but also justice.” (P. 95.) Further, King states, “The white liberal must affirm that absolute justice for the Negro simply means, in the Aristotelian sense, that the Negro must have ‘his due.’” (If the Negro received ‘his due’ and the same justice as Whites, far more Negroes would be in prison, and fewer Whites would be in prison.)

Next, King asserts that the Negro’s demand for justice is “a troublesome concept for many liberals, since it conflicts with their traditional ideal of equal opportunity and equal treatment of people according to their individual merits. But this is a day which demands new thinking and the reevaluation of old concepts. A society that has done something special against the Negro for hundreds of years must now do something special for him, in order to equip him to compete on a just and equal basis.” (P. 95.) (Since King did not want Negroes to be judged on their merit, he must have believed that they lacked merit and were really inferior. Thus, King demanded equity, equality of outcome, for Negroes instead of equality of opportunity and treatment. [Consequently, King-idolizing conservatives should cease preaching equality of opportunity and start preaching equality of outcome.] To placate the Negro, merit and equality of opportunity and treatment have been replaced with special privileges and benefits for Negroes so that they can achieve equity. Now, less-qualified Negroes are hired instead of more-qualified Whites. Universities admit less-qualified Negroes over more-qualified Whites. Yet, the Negro’s greed and lust remain unsatisfied.)

Mistakenly, King claims, “The Negro has not gained a single right in America without persistent pressure and agitation.” (P. 96.)  (The fifteenth amendment gave suffrage to Negro men. Negro pressure and agitation did not cause this amendment to be ratified. White Republicans gave them suffrage because of the growing popularity of the Democrats in the North. To retain control of Congress, the Republicans needed more Republican voters in the North. They expect most Negroes to vote for Republicans, so they gave them the vote.)

King writes, “that the oppressed person who agitates for his rights is not the creator of tension.” (P. 96.) (That is, the Negro has no responsibility for any of his violent acts and should not be held accountable for his violent acts. Whites are the blame for all violent acts of Negroes. Even after surrendering unconditionally to the demands of Negroes and giving them nearly everything that they demand, except reparations, Whites are still the blame.)

Moreover, King insists that the Negro protests, demonstrations, and riots did not cause a White backlash. “[T]he hatred and the hostilities were already latently or subconsciously present.” (P. 96.) By bringing these hostilities to the surface, the Negro was like a physician informing his patient that he has cancer. Therefore, the Negro was doing Whites a service by destroying their country, society, and culture to save them from the rot of racism.

Next, King, condemns Negroes who “have uttered anti-Semitic sentiments.” (P. 97.) However, “the amount of anti-Semitism found among Negroes is no greater than is found among white groups of the same economic strata.” (P. 97.) “The limited degree of Negro anti-Semitism is substantially a Northern ghetto phenomenon; it virtually does not exist in the South.” (P. 97.) (The lack of antisemitism among Southern Negroes may result from a lack of contact that they had with Jews. Familiarity breeds contempt as often as it breeds harmony.) Nevertheless, Jewish maltreatment of Negroes caused the antisemitism of Negroes. (Again, Negroes are not responsible.) Moreover, “Negroes cannot be expected to curb and eliminate the few who are anti-Semitic.” (P. 98.) (Yet, King expected White liberals to curb and eliminate White segregationists.)

Copyright © 2023 by Thomas Allen.

Part 1, Part 3

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Some Observations

Some Observations

Thomas Allen

The following are some observations on Deplorables and Bidenites and their behavior and attributes. (Bidenites are the supporters, promoters, and owners of Biden and include left-wingers, most Democrats, RINOs, many neoconservatives, presstitutes, the Deep State, big business, and Chinese Communists.) 

Upside Down America

According to Marxist theory, the plutocrats, aristocrats, cryptocracts, and corporatocracts use the government to suppress the proletarians, peasants, workers, and common people. The plutocrats, etc. are identified with right-wingers, and the proletarians, etc. are identified with left-wingers. However, in today’s America, this notion has been turned upside down. The right-wing, the Deplorables, are the proletarians, peasants, workers, and common people. Bidenites, the left-wing, identify with the plutocrats, aristocrats, cryptocracts, and corporatocracts; these are the people who own the Democratic party and the Bidenite political leaders.

The Capitol Vandalism Verses the White House Siege

Antifa agitators and some stupid Trump protesters are let into the Capitol building. Unfortunately, some of them, most likely Antifa operatives, vandalized the building. This act is called a siege, insurrection, and storming the Capitol — an attempt to overthrow the federal government. Consequently, the Bidenites now consider all Deplorables to be traitors and terrorists and are moving forward to codify this accusation in law.

On the other hand, with the election of Trump, Black Lives Matter sieged the White House resulting in the injury of more than 60 secret service agents. This siege lasted three days and caused numerous injuries and the burning of buildings. Yet, this act is called a justifiable, peaceful protest.

When people protested Trump’s election in 2016, the protest was called a justifiable, peaceful protest and was encouraged. Yet, when people protested Biden’s election in 2020, the protest was called an insurrection and sedition and was condemned.

Who Is the Real Nazi

Bidenites accuse Trump and Deplorables of being Nazis (national socialists) or fascists. Who is the real Nazi or fascist: Trump and the people whom he represents, the Deplorables, or Biden and the people whom he represents, the Bidenites? (Nazis and fascists are brothers and are closely related to communists, democratic socialists, state capitalists, and other types of socialists.)

Nazis are known for using violence to intimidate their opponents and to terrorize the general population. Who has used such intimidation: the Bidenites or the Deplorables? The answer is the Bidenites with their Black-Lives-Matter and Antifa riots. They even incited the assault on the Capitol building to terrorize those larcenous, sniveling, cowardly recreants called Senators and Representatives. Except for the stupid Deplorables who were beguiled into joining Antifa to vandalize the Capitol, Deplorables have not been involved in large-scale violence unlike the Bidenites, who have. Trump’s MAGA rallies have always been peaceful — at least on the part of the Deplorables. Unlike Bidenites, Deplorables have not rioted, looted stores, burned buildings, attacked the police, or injured innocent bystanders. Thus, Biden and the Bidenites have behaved much more like Nazis than have Trump or the Deplorables when it comes to using violence to advance their agenda.

Nazis are known for controlling the media and suppressing the opposition’s ability to inform the public. Who controls the media and who is trying to suppress their opposition’s ability to communicate with the public: the Bidenites or the Deplorables? During the time of Trump’s campaign and his presidency, Bidenites have controlled the media. All that is available to the Deplorables are some minor media outlets. Whereas Bidenites have deplatformed, canceled, and silenced Deplorables, Deplorables have not deplatformed, canceled, or silenced Bidenites. Thus, Biden and the Bidenites have behaved much more like Nazis than Trump or the Deplorables when it comes to controlling the media and suppressing the opposition’s ability to inform the public.

Nazis are known for wanting to disarm the people by prohibiting or highly restricting the private ownership of firearms. Who wants to disarm the people and, by that, make it more difficult for the people to defend themselves from a despotic government: the Bidenites or the Deplorables? The answer is the Bidenites. Deplorables are heavily armed and do not want any more restrictions placed on gun owners. On the contrary, they want fewer restrictions on buying and owning guns. However, Bidenites, who now control the government, do not trust an armed citizenry because it can more effectively resist the despotic agenda of the Bidenites than can a disarmed citizenry. Consequently, Bidenites want to make gun ownership more difficult and eventually want to confiscate most privately owned guns (only the politically privileged elite and the government would be allowed to own guns). Thus, Biden and the Bidenites have behaved much more like Nazis than Trump or the Deplorables when it comes to disarming the people by prohibiting or highly restricting the private ownership of firearms.

Nazis are known for heavily regulating businesses. Who wants to regulate businesses heavily: Biden and the Bidenites or Trump and the Deplorables? Again, the answer is Biden and the Bidenites. Trump with the approval and support of most Deplorables reduced regulations on businesses. Biden with the approval and support of most Bidenites is moving forward with heavily increasing regulations on businesses. Thus, Biden and the Bidenites have behaved much more like Nazis than Trump or the Deplorables when it comes to regulating businesses.

Nazis are known for controlling and stealing elections. Who stole the last election and who is moving forward with a law that will guarantee that the Democratic party never loses another election: Biden and the Bidenites or Trump and the Deplorables. Obviously, the answer is Biden and the Bidenites. Most of Biden’s campaigning was from his basement. When he did venture out into the public to campaign, his audience seldom exceeded a few dozen (and this is being generous). Yet, he defeated the most popular man in the country, whose campaign crowds were measured in the thousands and tens of thousands in a country that was locked down. Trump was leading in the closely contested States when the vote counting was halted and the Republican observers were ushered out of the buildings only to have the counting to start again without the observers present and boxes of newly discovered ballots marked for Biden were found after which Trump fell behind—such is an honest election according to Bidenites. Thus, Biden and the Bidenites behaved much more like Nazis than Trump or the Deplorables when it comes to elections. 

Based on the above criteria, Biden and the Bidenites act much more like Nazis than do Trump and the Deplorables.

Copyright © 2021 by Thomas Coley Allen.

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Race Riots

Race Riots

Thomas Allen

    The table below summarizes major race riots in the United States since the Supreme Court’s desegregation decision of 1954, i.e., the beginning of the Second Reconstruction (v. “The Second Reconstruction” by Thomas Allen) to 2015. Most authors whose books were written between 1955 and 1963 promoting desegregation, integration, and “civil rights” predicted that most racial strife would be in the South. They expected at worse some minor problems outside the South. This table shows that they were false prophets. Between 1954 and 2015, more than twice as many riots have occurred outside the South. In the states of the old Confederacy plus Kentucky, the South, 16 race riots have occurred. In the states of the Union plus Nebraska and less Kentucky that invaded and conquered the South 37 race riots occurred. The data in this table are based on the Wikipedia article “List of ethnic riots” (https://en.wikipedia.org/wiki/List_of_ethnic_riots).

Copyright © 2016 by Thomas Coley Allen