Some Observations Pertaining to Race

Some Observations Pertaining to Race

Thomas Allen

 

Discussed below are the option of racial separation, the social construct of the races, school integration, and the future of the American Negro.

Many Whites are racial nihilists and pretend to be Negrophiles. (One cannot be a racial nihilist and at the same time be a Negrophile. A racial nihilist claims that race is irrelevant, while a Negrophile claims to love Negroes, which requires the relevancy of Negroes.) In reality, White racial nihilists hate Whites and have no qualms about annihilating the American Negro if their annihilation results in the genocide of Whites.

Racial Separation Is Not an Option

In “Mamdani’s Commie Housing Official Is a Lunatic,” January 7, 2026, (https://amac.us/newsline/politics/mamdanis-commie-housing-official-is-a-lunatic/?utm_objective=website_traffic&dderh=4b6c02be5961e5a13b9d052b0611dda2), the author wrote, “There are many policy options available to the voters of this country, but communism and racial separation are not among them.” If racial separation is a policy option not available to the voters of this country, then racial amalgamation is the policy forced on the country. Racial amalgamation is genocide of the races, as the races cease to exist when amalgamated. Why does this author hate the American Negro so much that he wants to genocide them? (See “Miscegenation Is Genocide” by Thomas Allen.)

Furthermore, the author writes, “This is not a communist country, and our system is not compatible with communism’s demands.” For a country that is not communist, the United States have gone a long way toward implementing the ten planks of the Communist Manifesto. The United States have adopted about 80 percent of these planks (five fully and five partially). The country may not be a fully communist country, but it is almost there. (See “Are the United States a Communist Country?” by Thomas Allen.)

Are the Races Social Constructs?

Many left-wingers and brainwashed right-wingers who want to be politically correct claim that the human races are social constructs and do not exist biologically. If the human races are social constructs, how can dogs distinguish a Black person from a White person without ever seeing the person? Furthermore, bacteria, which know even less about human racial constructs than do dogs, can distinguish a Black person from a White person. Different odor-causing bacteria grow on Blacks than grow on Whites. For this reason, dogs can differentiate between the races.

Furthermore, and even more shockingly, computers can identify a person’s race from medical images. Computers must be identifying some kind of biological features that distinguish one social construct race from another, which means that races are biological rather than social constructs. (Rachel Gordon, "Artificial intelligence predicts patients' race from their medical images/' MIT News, May 20, 2022:[https://news.mit.edu/2022/artificial-intelligence-predicts-patients-race-from-medical-images-0520] and “AI recognition of patient race in medical imaging: a modelling study” [https://pubmed.ncbi.nlm.nih.gov/35568690/].)

Amazingly, the blood (see “Of One Blood” by Thomas Allen) and skeletons (see “Skeleton Differences of Human Races”) of these socially constructed races differ. Even more amazingly, they differ in nonphysical characteristics. (See “Nonphysical Racial Differences” by Thomas Allen.) 

Miraculously, socially constructed races correspond almost perfectly with biological races — both physically and physiologically. It must be one of those great, inexplicable coincidences.

School Integration

Northerners and especially Yankees supported school integration in the South primarily for two reasons. First, they, especially Yankees, supported it because they hated Southerners and wanted to use Blacks to destroy them and their way of life. Second, they wanted to keep Blacks where they belonged — in the South. If they integrated schools in the South but not in the North, fewer Blacks would migrate to the North. (Initially, federal integration laws were written to apply only where segregation was statutory [in the South] and not where segregation was customary [in the North]. Unfortunately for the North, judges started doing what they always do and ignored the parts of the law with which they disliked and started applying integration laws in the North.) Almost no Northerners, especially Yankees, were concerned about the welfare of Blacks. Blacks were merely weapons to destroy the South. Now, the monster that they created is destroying all of White America, as Whites have become second-class citizens in the country that they created.

Future of the American Negro

When Hispanics allied with East Asians and South Asians reach critical mass, Whites will, most likely, remain second-class citizens. However, Blacks will be demoted to fifth-class citizens. Unfortunately for Blacks, they will not be able to control this alliance with false guilt, as they have controlled Whites. The typical Hispanic, East Asian, and South Asian has less use for Blacks than the stereotypical Klansman.

Under White supremacy, Blacks were at least allowed on the bus, although they were usually restricted to the rear of the bus. Under the nonwhite-nonblack supremacy, they may not even be allowed on the bus.

Copyright © 2026 by Thomas Coley Allen.

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Jews’ and Lincoln’s Treatment of Negroes

 Jews’ and Lincoln’s Treatment of Negroes

Thomas Allen

The following are some comments on the Jewish treatment of freed slaves and Lincoln toward Blacks and slaves.

Jewish Treatment of Freed Slaves

In “We Thought They Were White,” Dontell Jackson discusses the prominence of Jews in the slave trade during the seventeenth and eighteenth centuries. He provides some interesting information about Jewish exploitation of Blacks during Lincoln’s War and Reconstruction:

Writing in the journal of his travels throughout the South in the mid 19th century, author Fredrick Law Olmsted noted: “There is a considerable population of foreign origin, generally of the least valuable class; very dirty German Jews, especially, abound, and their characteristic shops (with their characteristic smells, quite as bad as in Cologne) are thickly set in the narrowest and meanest streets, which seem otherwise to be mainly inhabited by negroes. . . . A swarm of Jews has, within the last ten years, settled in every Southern town, many of them men of no character, opening cheap clothing and trinket shops, ruining or driving out of business many of the old retailers, and engaging in an unlawful trade with the simple Negroes, which is found very profitable.” Similarly, Mark Twain commented: “In the U. S. cotton states, after the war, the Jew came down in force, set up shop on the plantation, supplied all the negroes’ wants on credit, and at the end of the season was the proprietor of the negro’s share of the present crop and part of the next one. Before long the whites detested the Jew.”

Civil War Union William Tecumseh Sherman on arriving in the South was astonished by the number of Jewish carpetbaggers and scalawags that he encountered operating in the Confederate states, saying: “I found so many Jews & speculators here trading in cotton and secessionists had become open in refusing anything but gold that I have found myself bound to stop it.” General Ulysses Grant wrote to the Assistant Adjutant General of the US Army on December 17, 1862, : “I have long since believed that in spite of all the vigilance that can be infused into post commanders, the specie regulations of the Treasury Department have been violated, and that mostly by the Jews and other unprincipled traders. So well satisfied have I been of this that I instructed the commanding officer at Columbus to refuse all permits to Jews to come South, and I have frequently had them expelled from the department. But they come in with their carpet-sacks in spite of all that can be done to prevent it. The Jews seem to be a privileged class that can travel anywhere. They will land at any woodyard on the river and make their way through the country. If not permitted to buy cotton themselves, they will act as agents for someone else, who will be at a military post with a Treasury permit to receive cotton and pay for it in Treasury notes which the Jew will buy at an agreed rate, paying gold.”

Lincoln on Blacks and Slaves

Abraham Lincoln is the most idolized President of the United States. Although he never freed any slaves and did not want to live among freed Blacks, he is known as the Great Emancipator and the forefather of racial equality. Furthermore, he is praised for saving the Union, although he destroyed the Union organized under the Constitution that the Founding Fathers gave the country and converted it into a consolidated empire primarily for the benefit of big business and big finance.

In “The Consolidation of State Power Via Reconstruction, 1865–1890,” Thomas J. DiLorenzo provides some interesting yet little-known information about Abraham Lincoln.

– Lincoln was a White supremacist and believed that the races should be segregated.

– As a supporter of African colonization, he wanted to repatriate freed slaves to Africa or send them to another country; they should not be allowed to remain in the United States as social or political equals of Whites. They certainly should not be allowed to settle in the territories because they were reserved for Whites.

– He married into a slave-owning family, and slave labor from the family’s plantation subsidized him and his wife.

– Lincoln supported the Illinois “Black Codes,” which restricted the trades and occupations of Blacks. (During Reconstruction, the federal government prevented Southern States from adopting such codes.)

– Moreover, he ordered Union officers to return runaway slaves to their owners and required his cabinet to sign a pledge to support the Fugitive Slave Clause of the Constitution.

– When he was in the Illinois Legislature, he supported amending the Illinois Constitution to forbid the immigration of Blacks into the state. Also, when he was in the Illinois Legislature, he voted to deny blacks the privilege to vote. Further, he opposed Negro citizenship and opposed allowing them to serve as jurors or hold public office. Moreover, he favored taxing Blacks to help pay for schools for White children.

– As an Illinois lawyer, Lincoln defended slave owners, but he never defended a fugitive slave.

To DiLorenzo’s list, Clyde Wilson, in “Getting Right With Abe,” adds that instead of emancipating the slaves that his wife inherited, he sold them. Additionally, in “Erasing Black Confederates,” Wanjiru Njoya notes that Lincoln personally supported an irrevocable constitutional amendment, commonly called the Corwin Amendment, that protected slavery forever.

(For more on Lincoln’s attitude toward Blacks, see “Lincoln on the Negro Race” and “Some Nineteenth Century Thought on the Negro” by Thomas Allen.)

With their rapine, Jews, Yankees, and Republicans impoverished the South so severely that more than a century elapsed before Southerners and Southern Blacks recovered from the poverty caused by Lincoln’s War and Reconstruction. 

Copyright © 2026 by Thomas Coley Allen.

More Southern articles.

Only One Race: The Human Race

Only One Race: The Human Race

Thomas Allen

The notion that only one race, i.e., the human race, exists is globalist propaganda — be it from the Catholic Church of years gone by, which many gullible or ignorant Protestants still believe, or today’s globalist elite. It meshes seamlessly into their nightmare of a one-world state with its one-world government and one-world religion. To achieve this globalist goal, humanity must be homogenized into a monochromatic, mongrel man with as little individual distinction as possible. 

Proponents of “only one race, the human race, exists,” which is also known as the “unity of man doctrine,” are, in essence, calling Martin Luther King a liar. King’s agenda was based on the existence of multiple human races. Fervently, he advocated giving Negroes special privileges. If the Negro race does not exist, it cannot receive special privileges. The existence of the Negro race with special privileges necessitated the existence of other races. (For more on King, go to https://tcallenco.weebly.com/social-issues.html.)

Adherents of “only one race, the human race, exists” assert that all the races (or people groups, as many prefer) came into being following the Tower of Babel dispersal.  Only two actions could have caused the formation of the human races: the miraculous or the natural. The miraculous requires God to create the races. Although Acts 17:26b supports the miraculous approach, they reject it. The natural requires Darwinian principles, i.e., evolution, although they reject evolution.  (See “Jeremiah on the Fixity of Race” and “Analysis of ‘How did all the different “races” arise (from Noah’s family?’” by Thomas Allen.) Curiously, these adherents deny the existence of the various human races while describing how they came to be and acknowledging that various races or people groups have recognizable features.

Most likely, adherents of “only one race, the human race, exists” reject the miraculous approach because it interferes with their unity of man doctrine. If God created the human races, then obviously, He would want them preserved. Consequently, they would have to support policies that protected them: segregation and separation. However, their unity of man doctrine requires, even demands, integration, miscegenation, and amalgamation: policies that destroy them. Thus, they promote the demise of the races that God created.

Often, proponents of “only one race, the human race, exists,” like to ask people who reject their doctrine of the unity of man, “Is there a superior race?” or similar questions. (If races do not exist, a superior race cannot exist.) They seem to expect as a response, “Yes, the White or Aryan race,” or words to that effect. They do not expect or accept any person, especially a White, to identify the superiority of another race.

For example, in general, Negroes are superior to Whites as boxers. They have the innate advantage of thicker skulls and, therefore, can better withstand blows to the head. Also, they have longer arms and can, thus, hit a White target before a White gets close enough to hit them.

Another example is that Blacks in general are superior to other races at playing basketball. The dominance of Black players in the National Basketball Association proves this superiority. Approximately 72 percent of NBA players are Black. Likewise, since this example conflicts with their doctrine of the unity of man, they also reject it.

One more example that the proponents of “only one race, the human race, exists,” reject is the superiority of Blacks over Whites in surviving and reproducing in the lower latitudes. Because their pigmented skin prevents ultraviolet light from destroying vitamin B-12, which is necessary for reproduction, Blacks are superior to Whites in surviving and reproducing in low latitudes. Nevertheless, these proponents must likewise find this example unacceptable because it also conflicts with their doctrine of the unity of man.

Adherents of “only one race, the human race, exists” are also proponents of the races-are-social-construct school. To any extent that distinguishable features of various people groups (races) exist, they are social constructs. They certainly are not biological.

As shown above, adherents of “only one race, the human race, exists” reject everything, including all facts, that contradict or interfere with their doctrine of the unity of man. 

Copyright © 2025 by Thomas Coley Allen.

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Do Human Races Exist: Appendices

Do Human Races Exist: Appendices

Thomas Allen

Appendix 1. Discussion with RN1 in comments to an article in “We Love Trump Report.” 

RN1: Mayor Wu should NOT be apologizing for having the emails sent to ALL Council Members! She should be apologizing for NOT intending to invite the whites in the FIRST PLACE! Plain. And. Simple. PERIOD!

Me to American Patriot: Nonwhites segregating themselves from Whites is the only thing that will save the suicidal White race. Since most Whites are racial nihilists, they are determined to sacrifice themselves on the altar of humanity. Since most people of other races are racial supremacists or racial separationists, they seek to protect, preserve, and promote their race — something White stopped doing decades ago.

RN1 to Me: But we’re all the same race. The human race!

Me to RN1: You prove my point. Are you so stupid that you cannot distinguish between a Korean and a Zulu? If you are correct, then why do we have all these laws and policies that prohibit discriminating against nonexisting nonwhites while encouraging discrimination against nonexisting Whites? Why do we have all these laws and policies that give nonwhites benefits and privileges that are denied nonexisting Whites? Even the great archconservative Martin Luther King could identify the races of humans and wanted Negroes (his word) to have special benefits and privileges. Apparently, these nonexisting Whites can distinguish the race of man that God created. Even toddlers and dogs know that races of humans exist. Only stupid racial nihilists like you are unable to identify a person’s race, which is an insult to that person because his race is an essential part of his identity. Racial nihilists do prove one thing: They prove that nonwhites are more intelligent than Whites where race is concerned. Furthermore, following your logic, there are no differences between men and women because both are of human race. Thus, you must be a proponent of transgenderism since you have proven the proponents of transgenderism correct.

RN1 to Me: What in the world are you even saying? You don’t make much sense. We are ALL of the HUMAN race! With that said, there are different ETHNICITIES within our same race! And there are only TWO genders (male and female)! It's VERY simple to understand! Where did I not make sense to you?

Appendix 2. Discussion with RN2 in comments to an article in The New American.

Original Commenter: Feminize [sic] the males and masculinize [sic] the women; there is such a mass desire to get rid of all God’s creations and some Christians have had enough. 

IMHO messing with God’s formulations is not only dangerous it is downright cruel. The children are the victims; mRNA, drug enhancement vaccines, drugs to trans, drugs for depression, sex edu. at age 4, etc. Sex isn’t in the organs it’s in the mind that controls the organs and the natural hormones. Mess with the minds and hormones of children and you have a mess. Their minds and bodies are not ready for sex or hormones as infants and toddlers......but it's being forced on them; cruelty.

God Help US

Me to Original Commenter: Don’t forget the genociding of the races that God created and that has been pushed since the 1960s.

RN2 to Me: The races that God created? From what I read, God created man kind, both male and female. “Race” is a divisive goo to you evolutionist invented classification. We are all being genocided — black, white, male, female, homosexual, straight, American, European, etc... I know you don’t believe we came from monkeys who came from pond scum, which came from an explosion of nothing.

Me to RN2: If you are correct, evolution is proven. Like begets unlike. Each kind after a different kind. End of story. By the way, Adam invented classification when he named the animals. Consequently, according to your reasoning, Adam must have been an evolutionist. Moreover, since I wrote that God created the races, that precludes me from being an evolutionist. However, the scenario that you describe and seem to support requires you to be an evolutionist.

RN2 to Me: No, not if I'm correct. If scripture is correct, after God created animals, He created man in His image — a clear distinction and separation between animals and man kind. If scripture is correct, then each animal brings forth creatures after their kind. That being the case, and considering the clear distinction between animals and man, it stands to reason that man also brings forth his kind as supported and evidenced by our own eyes and experience. Dogs can only bring forth dogs, cats can only bring forth cats, man can only bring forth man. No animal has or can evolve into another kind of animal, nor has or can any animal evolve into man. There is no evidence that one kind became another. I've not read any scripture that indicates that God created races or different “kinds” of man, just man. Differences in skin color, is not a result of evolution. There are no races. Not if I’m correct. If scripture is correct, God created Adam, and God created Eve. Adam and Eve brought forth their kind in His image. Evolution is NOT proven.

Me to RN2: If God did not do it, what causes the difference in skin color? Since races do not exist, then you must be unable to tell the difference between an East Asian and a Sub-Saharan African. If races do not exist, why do Republicans work so hard to get the Black vote? If races do not exist, why do Blacks have so many benefits and privileges denied Whites, and Whites are discriminated against? If races do not exist, how can one identify a person’s race with a high degree of accuracy from his blood? https://tcallenco.blogspot.com/2015/12/of-one-blood.html. If races do not exist, how can one identify a person's race with a high degree of accuracy from his skeleton? https://tcallenco.blogspot.com/2016/05/skeleton-differences-of-human-races.html. If races do not exist, why do groups differ greatly in nonphysical traits? https://tcallenco.blogspot.com/2022/02/nonphysical-racial-differences.html. Only one kind of man is created in God’s image: https://tcallenco.blogspot.com/2016/06/what-race-was-adam.html.

RN2 to Me: What makes you think I can not distinguish between an East Asian and a Sub-Saharan African? I have eyes that work the same as all man kind (with the exception of defect, of course), just as the people of those regions do and can see the differences in Anglo-Americans. How are your political prejudices a scientific determinant of so called ‘race?’ How are benefits and privileges a scientific determinant of so called ‘race?’ All of these are a result of the fall of man kind. God did not cause the fall. He therefore did not cause the variations you call ‘race,’ and certainly not man’s prejudices. “If races do not exist, how can one identify a person's race...” <== This is a logic trap within your question. It is circular and can't be answered.

This article based on scripture and science will answer your questions about skin color, facial features, blood characteristics, bone structure, etc. It is certainly too long to paste here.

“How did all the different ‘races’ arise (from Noah’s family)?” https://dl0.creation.com/articles/p040/c04018/chapter18.pdf.

Me to RN2: If you can distinguish between East Asians and Sub-Saharan Africans, you have identified two distinct races. I have glanced at the article you referenced and will review it in more detail when time permits. It seems like a covert evolutionist article claiming to be a creation document by doing the impossible with genetics. If all mankind descended from Noah and his family, then evolution is proven. A tribe or nation (nationality) has a common ancestral origin, which makes them monoracial (of the same people group) and are not hybrids. Moreover, skin color is a minor racial characteristic. An albino East Asian can be easily distinguished from an albino Sub-Saharan African, although they have the same skin color. The authors of the paper prefer “people group” to “race”; I prefer species, which is a much more accurate term. Here are two articles that show that most fundamental Christians are covert evolutionists: https://tcallenco.blogspot.com/2020/05/fundamental-christians-and-evolution.html and https://tcallenco.blogspot.com/2019/11/christians-and-creationism.html. Moreover, if races do not exist, why does God prohibit mongrels, mixed breeds, or multiracial people in his assembly https://tcallenco.blogspot.com/2017/05/commentary-on-deuteronomy-232.html. However, I doubt that you will read or even look at this article and the previous ones that I linked. In closing, I quote Jeremiah, who declared the immutability of the races (species) of man when he said, “Can the Ethiopian change his skin or the leopard his spots?” (Jeremiah 13:23a). The implication is no. Thus, Jeremiah testifies that fundamental Christians err when they maintain that all the species of man descended from Adam and Eve or from Noah through his sons and their wives.

RN2 to Me: No, I have not identified two distinct races. I have identified two groups of people, each with common characteristics resulting from many generations of environmental adaptations and mutations, not different creations of God. All are descended from one. Not evolution (one kind becoming another). Not separate creations. Descendants. “And [God] hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; ‘Species,’ the term you prefer over ‘people groups,’ nations and tribes, is a 14th Century invention by evolutionists. It cannot more accurately describe that which existed thousands of years before it.

God does not prohibit ‘mongrels’ from His assembly. “Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons: But in every nation he that feareth him, and worketh righteousness, is accepted with him.” A better question would have been, “Why did God make the prohibitions of Deut. 23?” Not because they were a different creation. Not because they evolved from animals. Not because they were a different ‘species.’ Not because of the color of their skin. He prohibited them because they were pagans, worshipers of false Gods, workers of evil. He prohibited them so Israel would not be destroyed. He prohibited them for the same reason he prohibited Israelites from marrying foreign nationals from cultures of evil. Even then, God allowed some that were converted.

Why doubt that I read the articles you linked when you could simply ask? Because you did not read the article I linked? Because you cannot convert me and initiate me into the evolutionist cult? Yes, I read them, and they don’t hide their Aryan “master race” scripture twisting ideologies. They make false claims such as, “They imply, if not outright claim, that the blood of the races of humans is identical. Thus, races cannot be distinguished by blood.” No, they don’t. They do not imply or claim there are ‘races,’ rather nations and tribal groups. They do not imply or claim the blood of people groups are identical. This is explained in the article I linked that you did not read. They do not imply or claim that ethnicity groups cannot be distinguished by blood (also explained).

You “closed” by partially quoting Jeremiah who did NOT declare “the immutability of the races (or species — a term loved by Darwin and invented thousands of years after God spoke to Jeremiah). The full quote is “Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil.” This in no way indicates that skin can not change over time and through generations. In fact, we know that skin can change with environmental factors, and can actually change quite abruptly with conditions doctors call “vitiligo.” What the Lord is saying is that the evil people of Judah have ignored God’s words for so long and are so accustomed to doing evil, that changing their hearts is as likely as the heavily pigmented Ethiopian changing his own skin or a leopard changing its spots — so unlikely He will destroy them.

So, now I will close by saying, you and I have a different belief system. Neither you nor I will change our hearts. Evolution is pseudo-science. There are no races, and the only master is the Messiah.

Me to RN2: As interesting as it is, I must close this discussion. After decades of studying this issue, I am convinced that I am correct, and you are not going to change my mind. Moreover, I am not going to correct your errors. Anyway, I congratulate you for not resorting to name-calling, as many commenters do when they cannot counter an argument. By the way, you believe that I am an evolutionist; I am more of a creationists than you are since I credit God with creating the races of humans (which your article calls people groups), and you resort to evolutionary methods. Further, I do not believe in a master race.

RN2 to Me: I thought you had already closed. “In closing, I quote Jeremiah,...” Perhaps, you meant only to close your prior comment. If so, fair enough.

I am not sure why you insist on making projections toward me. First, you doubted I would read your links, when in fact I already had. Second, you state as fact that I believe you are an evolutionist — ignoring my very first comment. I do NOT believe you are an evolutionist. You said you are not. I know you are not. I believe TC Allen is manipulating words to convolute what is obvious to “creationists,” just as you believe the author and contributors of Chapter 18 of Creation Answers Book 8th Edition is (not to be confused with “The Creation Answer Book,” by creation and biblical apologist Hank Hanegraaff).

“Only one kind of man is created in God’s image” is indicative of a master kind, or ‘race’ and ‘species’ as you prefer. TC Allen states that whites [only] are created in God’s image and have dominion over the earth, which would include the other supposed ‘races’ and ‘species’ of man. If these beliefs are not a belief in a master ‘race,’ I do not know what is.

“After decades of studying this issue, I am convinced that I am correct, and you are not going to change my mind.” Sound like Jeremiah 13:23? Keep an open mind, Me. Everyone can be deceived. Even the apostles and others who literally walked the earth with Messiah have been deceived. Don’t place all of your trust in TC Allen’s writings. I don’t place all of mine in the people at Creation Ministries International.

God bless and keep you. I’m out. The final word is yours.

Part 1: Main Article.

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King on Paul’s Letter to American Christians

King on Paul’s Letter to American Christians

Thomas Allen

In "Paul’s Letter to American Christians," Strength to Love (Minneapolis: Fortress Press, 1963, 2010), pages 145–153, Martin Luther King, Jr. presents an imaginary letter from the Apostle Paul. This letter expresses King’s views and objectives. The following is a critical review of King’s essay.

This imaginary letter begins with the imaginary Paul discussing scientific and technological advancements. Then, Paul observes “that your moral progress lags behind your scientific progress, your mentality outdistances your morality, and your civilization outshines your culture. . . . Through your scientific genius you have made of the world a neighborhood, but you have failed to employ your moral and spiritual genius to make of it a brotherhood.” (P. 146.) (Hereafter, I substitute King for Paul because King is the real author of the letter.)

Next, King expresses his concern about Christians giving “their ultimate allegiance to man-made systems and customs.” (P. 146.) They fear being different and want to be accepted socially. For many, “morality merely reflects group consensus. In your modern sociological lingo, the mores are accepted as the right ways. You have unconsciously come to believe that what is right is determined by Gallup polls.” (P. 147.) (King is chastising Christians for supporting segregation instead of integration. They supported segregation because they feared being different and wanted to be socially accepted. Today, many Christians support integration because they fear being different and want to be socially accepted. Would King condemn these Christians? Most likely, he would not. Nevertheless, the Christian segregationists follow the teaching of the Bible while the integrationist Christians do not. [See “The Bible, Segregation, and Miscegenation” and “Does God Abhor or Approve Miscegenation?” by Thomas Allen.])

Quoting Paul’s letter to the Romans, King urges Christians not to conform to this world. (Since integration dominates America today, conforming to this world requires one to be an integrationist. That King would condemn conformity today is highly unlikely. More likely, he would rebuke nonconformity because today nonconformity requires one to be a segregationist.)

Thus, King correctly states that a Christian’s “highest loyalty is to God, and not to the mores or the folkways, the state or the nation, or any man-made institution.” (P. 147.) (Since God created humans “and the bounds of their habitation” [Acts 17:26], God is a racial segregationist and not a racial integrationist. Therefore, Christians should support racial segregation and oppose racial integration. King urges Christians to do the opposite of what the Bible teaches.)

Continuing, King remarks that if “any earthly institution or custom conflicts with God’s will,” (p. 147) Christians have to oppose it. (Since segregation is God’s will, then Christians have to oppose racial integration.)

Next, King states, “You must be willing to challenge unjust mores, to champion unpopular causes, and to buck the status quo.” (P. 147.) (For those who lambaste me, I am merely following King’s advice. I am challenging unjust mores of diversity, inclusion, equity, discrimination against Whites, and the genocide of Southerners. I am championing unpopular causes of racial separation, anti-Zionism, and non-interventionism. I am bucking the status quo of integration, amalgamation, American imperialism, and Zionism. Today, King would condemn anyone following his advice because today’s mores, causes [except peace], and status quo are what he advocated.)

Then, King condemns what he considers the misuse of capitalism. He denounces having concentrated wealth in the hands of a few and having “taken necessities from the masses and given luxuries to the classes.” (Pp. 147-148.) However, Communism does not solve this problem because “Communism is based on an ethical relativism, a metaphysical materialism, a crippling totalitarianism, and a withdrawal of basic freedom.” (P. 148.) (At least, King recognizes the evils of Communism. Nevertheless, Communism is the ultimate merger of big business with big government as the two become one.)

King asserts that America’s “powerful economic resources to eliminate poverty from the earth,” must be used to eliminate domestic and global poverty. (Thus, he promotes the redistribution of wealth.)

Next, King discusses the church. He notes, “When the church is true to its nature, it knows neither division nor disunity.” (P. 148.) (When the church replaced the gospel of Jesus with the gospel of King, which grew into wokeism, the church became so divisive that many people left it.) He sees the multiplicity of denominations as a tragedy. (A nineteenth Methodist clergyman agreed with King. He believed that all the denominations should unite as one. According to him, when all these denominations agreed that the Methodist doctrines were the correct doctrines, then they could become one.) King is a proponent of ecumenicalism. (So are Communists and Communist sympathizers [ see “Ecumenism” by Thomas Allen].) He endorses the National Council of Churches and the World Council of Churches and notes that most major denominations are affiliated with one or both councils. (Members of these councils have abandoned the gospel of Jesus and preach the gospel of King, wokeism, amalgamation, and the LBGTQ+ agenda.)

Continuing, King complains about having a White church and a Negro church. (In the South, both Whites and Negroes went to the same church until Negroes wanted to segregate. They wanted to be independent. King wanted to strip them of this independence. Did he prefer Negroes being dependent on Whites?)

Then, King moans about Christians using the Bible to justify segregation and to assert that the Negro is innately inferior. (First, many stories in the Bible teach segregation. Few, if any, teach integration. Second, King does not define what he means by inferior. In surviving and reproducing in the higher latitudes, Whites are superior to Negroes. In surviving and reproducing in the lower latitudes, Negroes are superior to Whites. Turanians are superior to both because they can naturally survive and reproduce in both the higher and lower latitudes. Further, in boxing, Negroes have an advantage over Whites because they have thicker skull bones and a longer arm reach.)

To support his claim that the Bible supports integration, King cites Galatians 3:28: “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.” (I assume that King is emphasizing “neither Jew nor Greek.” Jews and Greeks are ethnicities of the same race, the White race. So it does not support racial integration. Moreover, if Paul is taken literally, he is endorsing transgenderism and bisexualism —”neither male nor female.” [If Christian integrationists can use this verse to support integration, then LGBTQ+ adherents can use it to support transgenderism and bisexualism. After all, it more clearly supports transgenderism and bisexualism than it does integration.])

Continuing, King cites Acts 17:26: “. . . hath made of one blood all nations of men for to dwell on all the face of the earth.” (P. 149.) (First, whatever blood means in this verse, it is not what King implies. A person’s race can be identified with a high degree of accuracy from an analysis of his blood [for a detailed discussion, see “Of One Blood” by Thomas Allen]. Second, King fails to quote the end of this verse, which reads, “and hath determined the times before appointed, and the bounds of their habitation.” He does not cite it because it supports segregation. More than supporting segregation, it supports racial separation.)

After citing these verses, King urges Americans “to be rid of every aspect of segregation.” (P. 149.) (Americans did get rid of every aspect of segregation. It has granted Negroes benefits and privileges beyond King’s imagination. It has opened its borders to unlimited numbers of nonwhites. Integration has been so successful that some Negroes now seek segregation. White America is dying and traditional American culture is dead. The Constitution is meaningless trash. Queerdom, wokeism, and Zionism, which controls all, now dominate. Black power has replaced White power. Is the country now better off following King than it was before 1960?)

King claims that segregation “destroys community and makes brotherhood impossible.” (P. 149.) (Integration has been far more destructive. America was much more unified under segregation than under integration. Integration is tearing the country apart — that is the mentality behind integration is tearing the country apart.)

Further, King hopes that “the churches of America will play a significant role in conquering segregation.” (P. 150.) (They did, and the country is dying because of their victory.) The church must challenge the status quo. (Since integration is now the status quo, King would object to the church challenging today’s status quo.) “The church must move out into the arena of social action.” (P. 150.) (It did and now the church is dying. That is the price it paid for replacing the gospel of Jesus with the gospel of King, wokeism, and social justice.)

Then, King offers Negroes advice on overthrowing segregation. They should “[n]ever succumb to the temptation of becoming bitter.” (P. 150.) (Many did, and many still are although they have won nearly everything that King sought and are now the dominating race in America.) They should “move with dignity and discipline using love as your chief weapon.” (P. 150.) (Few Negroes followed this advice. Even King failed to follow it. He claims that love was his weapon, yet his chief weapons were violence and the threat of violence.) Further, they should never hate. (Again, King and many Negroes failed. He hated most Southerners and all segregationists.)

King writes, “If you sow the seeds of violence in yourself you sow the seeds of violence in your struggle, unborn generations will reap the whirlwind of social disintegration.” (P. 151.) (King and other civil rights leaders sowed the seeds of violence. Now, we are reaping the whirlwind of social disintegration.)

Continuing, King states, “In your struggle for justice, let your oppressor know that you have neither a desire to defeat him nor a desire to get even with him for injustices that he has heaped upon you.” (P. 151.) (King, most other civil rights leaders, and most Negroes wanted Whites to know that the Negro had defeated them. To let Whites know that the Negroes had soundly defeated them, Negroes demanded and Whites gave them benefits and privileges that Whites never enjoyed even at the pinnacle of White supremacy and Jim Crow. Thus, Negroes got their revenge.)

Copyright © 2024 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 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 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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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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