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 Antidotes for Fear

King on Antidotes for Fear

Thomas Allen

In "Antidotes for Fear," Strength to Love (Minneapolis: Fortress Press, 1963, 2010), pages 119–132, Martin Luther King, Jr. discusses fear, courage, love, faith, and social justice. The following is a critical review of King’s essay.

King begins with a discussion of fear crippling people, which for the most part is accurate. Overcoming fear is the theme of this essay. “Everywhere men and women are confronted by fears that often appear in strange disguises and a variety of wardrobes.” (P. 119.) Such fears include bad health, aging, insecurity, inferiority complex, and failure. Then, he comments, “A fear of what life may bring encourages some persons to wander aimlessly along the frittering road of excessive drink and sexual promiscuity.” (P. 120.) (King must have been a frightened man because he wondered the road of sexual promiscuity.) He remarks that “many people have permitted fear to transform the sunrise of love and peace into a sunset of inner depression.” (P. 120.) 

Continuing, King notes that economic fears are common. Business owners fear failure, and employees fear unemployment. 

  Other fears are the fear of death and the fear of racial annihilation. (Since King promoted miscegenation, which leads to racial annihilation, that he would mention it as a fear is strange. Today, the only race facing annihilation is the White race. Yet, most do not fear their annihilation — probably because they are living in denial. Further, many Whites are so Albusphobic that they look forward to their annihilation.)

Then, King comments on the fear of nuclear war. It has terrorized people to build fallout shelters while urging the government to increase the stockpile of nuclear weapons. Nevertheless, the quest to maintain “a balance of terror” only increases fear.

Although “fear drains a man’s energy and depletes his resources,” (p. 120) man should not seek to eliminate fear completely. King notes that fear warns of approaching danger and is, therefore, necessary for survival. Moreover, it is a powerful force. “If man were to lose his capacity to fear, he would be deprived of his capacity to grow, invent, and create.” (P. 121.) However, “abnormal fears are emotionally ruinous and psychologically destructive.” (P. 121.) Continuing, he remarks, “Normal fear protects us; abnormal fear paralyzes us.” (P. 121.)

To overcome abnormal fear, a person must seek its cause. Once the cause is discovered, then he may overcome his fear with courage. Then, King discusses courage, which “is the power of the mind to overcome fear.” (P. 123.)

Next, King contrasts courage and cowardice. “Courage breeds creative self-affirmation; cowardice produces destructive self-abnegation. Courage faces fear and thereby masters it; cowardice represses fear and is thereby mastered by it.” (P. 124.)

Continuing, King states that “fear is mastered through love.” (P. 124.) Then, he claims, “Hate is rooted in fear, and the only cure for fear-hate is love.” (P. 124.)

Next, King notes that fear is a major cause of war. This fear leads to hate, which in turn leads to war, which leads to greater hate. (The hostility between the Jews and Palestinians is an excellent example of King’s observation. Moreover, what he writes here can also be applied to personal relationships.) To King, the solution to war is love. “Only disarmament, based on good faith, will make mutual trust a living reality.” (P. 125.)

Furthermore, fear-hate leads to hostility between the races. King asserts that love is the solution to ending racial hostility. (Although King preached a great deal about love and its virtues and seemed to have a good understanding of love, he was a failure at practicing it. If he truly loved, he would not have destroyed the South and later the United States to achieve his vain ambition.)

Continuing, King discusses what he calls social justice. Love is the solution to social justice. Then, he declares, “Racial segregation is buttressed by such irrational fears as loss of preferred economic privilege, altered social status, intermarriage, and adjustment to new situations.” (P. 125.) (These fears have all come to pass. Whatever preferred economic privileges that Whites had have long vanished. Now, with quotas and affirmative action, Negroes have more preferred economic privileges than Whites ever had. Today, unqualified Negroes are hired instead of qualified Whites. Now, Negroes have a higher social status than Whites. Proof: Negroes used to try to pass as Whites. Today, Whites try to pass as Negroes. Since the Supreme Court’s unconstitutional ruling in Loving v. Virginia (1967), which nullified miscegenation laws, interracial marriages have increased significantly. [See "Interracial Marriages" by Thomas Allen.] Consequently, Negroes and Whites are genociding each other via miscegenation.) 

Then, King discusses some of the techniques that Whites used to avoid his program of forced integration. “[S]ome seek to ignore the question of race relations and to close their mind to the issues involved.” (P. 125.) Others, using “such legal maneuvers as interposition and nullification, counsel massive resistance.” (P. 125.) (King counseled illegal massive resistance against segregation. Thus, the segregationists were merely following King, except they were using legal tactics. He should have been proud of them. Instead, he despised them.) Still, others resorted to violence against Negroes. (These segregationists were merely following the tactics of civil rights leaders who resorted to violence against Whites. King seldom objected to violence against segregationists.)

King blames the country’s racial problems on the fear of Whites. If Whites “are to master fear, they must depend not only on their commitment to Christian love but also on the Christlike love that the Negro generates toward them.” (Pp. 125-126.) (I do not know whether King is deceiving himself or is lying to deceive Whites. Most likely, it is the latter. One thing that the Negroes who follow King have not done is to show Christlike love toward Whites. Christlike love does not lead to riots, the destruction of property, and the deaths of innocent people — acts that Negroes have been notorious for committing against Whites since the Civil Rights Act of 1964. Christlike love does not promote the genocide of Whites. That King would have actively opposed these acts of violence against Whites is highly unlikely since he supported violent acts — contrary to his assertions of being a man of peace. Most likely, he would have endorsed and promoted them. Other than King-idolizing conservatives, who lack any functioning brain cells when it comes to race, does anyone with a functioning brain cell believe that King would have opposed Black Lives Matter protestors? No, he would have supported them and their violence as did all liberals and many conservatives.)

Then, King writes, “A guilt-ridden white minority fears that if the Negro attains power, he will without restraint or pity act to revenge the accumulated injustices and brutality of the years.” (P. 126.) (When the Negro attained power, revenge is what he sought. Negroes have used their power against Whites since the beginning of the Civil Rights Era. Much of this revenge is concealed in crime. [See “The Dirty War: America’s Race War” by Thomas Allen.] Some of it is open like the Black Lives Matter riots and the destruction of statues. Moreover, many Whites have joined the Negro in his revenge against their White brothers. These acts of violence prove that Whites who fear that Negroes would use their power for revenge were correct.)

Next, King writes, “The Negro must show them that they have nothing to fear, for the Negro forgives and is willing to forget the past. The Negro must convince the white man that he seeks justice for both himself and the white man.” (P. 126.) (The Negro has failed. Most Negroes have shown no forgiveness or willingness to forget the past as the wanton destruction of statues and memorials and the renaming of buildings in the South proves. Moreover, Negroes have not sought justice for Whites as the conviction of Derek Chauvin and other innocent Whites prove.)

King declares that he knows the cure for the fear of integration: love. Moreover, he claims that God is on his side (although the Bible endorses segregation and denounces integration and amalgamation). 

Continuing, King states that “fear is mastered through faith.” (P. 127.) Deficiency of resources and inadequacy of life lead to fear. Then, he discusses the importance of positive religious faith and what it offers and does not offer. Also, he discusses the inadequacy of irreligion. He notes that a positive religious faith overcomes the fear of death.

In closing, King comments briefly on the Montgomery bus protest and Mother Pollard.

In this essay, King discusses four essential components in conquering fear: (1) discovering the cause of the fear, (2) having the courage to overcome the fear, (3) mastering the fear through love, and (4) mastering the fear through faith. However, he errs greatly when discussing the fear that segregationists had (their fears prove valid) and the loving, forgiving attitude of Negroes (most of whom lack a loving, forgiving attitude).

Although King could preach a good sermon, he drew the wrong conclusion concerning what he called social justice. Southerners and segregationists are not as evil as he presents them. His erroneous conclusion derives from his erroneous understanding of the Bible. Contrary to what he claims, the Bible does not support integration; it supports segregation.

Copyright © 2024 by Thomas Coley Allen.

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King on How Should a Christian View Communism

King on How Should a Christian View Communism

Thomas Allen

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Copyright © 2024 by Thomas Coley Allen.

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King on 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 the Man Who Was a Fool

King on the Man Who Was a Fool

by Thomas Allen

In “The Man Who Was a Fool,” Strength to Love (Minneapolis: Fortress Press, 1963, 2010), pages 65–73, Martin Luther King, Jr. discusses the deleterious effects of pursuing wealth, poverty, materialism, theistic humanism, and the importance of the spiritual. The following is a critical review of King’s essay.

King begins with the parable of a certain rich man found in Luke 12:16-20, a theme that he carries throughout this essay. If this rich man lived today, “he would be considered ‘a big shot’ . . . with social prestige and community respectability. He would be one of the privileged few in the economic power structure.” (P. 66.)

Continuing, King remarks that Jesus did not call this man a fool because he was rich but because he misused his wealth. “The rich man was a fool because he permitted the ends for which he lived to become confused with the means by which he lived.” (P. 66.)

King contends that each person “lives in two realms, the internal and the external.” (P. 66.) The external world is the material world. It is how a person lives, while the internal world is the purpose of a person’s life, its ends.

Then, King moves toward his social justice: “Religion at its best realizes that the soul is crushed as long as the body is tortured with hunger pangs and harrowed with the need for shelter.” (P. 67.) (Thus, King justifies governments taking from the rich and giving to the poor. Unfortunately, he seems unconcerned that governments only give a small amount of what they take to the poor; they keep most for themselves. Unlike King, Jesus was not a proponent of the welfare state. He wanted the rich man to give voluntarily to the poor because of concern for the poor.)

Correctly, King notices that the pursuit of wealth often makes a person intellectually and spiritually poor. People who make the pursuit of wealth their goal often fail to realize their dependency on others and God. They are “I” people instead of “we” people. They are victims “of the cancerous disease of egotism.” (P. 68.) (Often, King seems to suffer from the cancerous disease of egotism.)

Next, King applies this parable to the present world. He writes, “Our nation’s productive machinery constantly brings forth such an abundance of food that we must build larger barns and spend more than a million dollars daily to store our surplus.” (P. 68.) He urges giving the excess to the poverty-stricken people in Asia, Africa, and South America and the poor in America. (The United States have followed King’s recommendation. Yet, poverty still exists. King fails to investigate why some countries are rich while some are poor. He would discover that the innate differences of the people are the cause of most of the differences. Rich countries exploiting poor countries account for only a small part of the difference. For example, Africans sat on an abundance of mineral resources, but they did little with this treasure until the Europeans arrived and taught them how to extract and use the minerals. Likewise, with enormous agricultural potential, African agriculture was barely above subsistence level before the arrival of Europeans.) Erroneously, King asserts that “we can store our surplus food free of charge in the shriveled stomachs of the millions of God’s children who go to bed hungry at night.” (P. 68.) (Moving food from where it is produced to the stomachs of God’s children is not free of charge. Such action costs a great deal — often more than leaving the food in storage — especially if governments are involved in the movement.) “We can use our vast resources of wealth to wipe poverty from the earth.” (P. 68.) (Too many people are becoming wealthy from the poverty industry to allow poverty to be eradicated. Besides, today, politics is the cause of most poverty.)

Continuing, King discusses people’s dependency on other people and other countries. Then, he follows with one of his favorite statements: “ I can never be what I ought to be until you are what you ought to be, and you can never be what you ought to be until I am what I ought to be.” (P. 69.) (Since no one has ever become and never will become what he ought to be, King never became what he ought to be. Because King never became what he ought to be, no one can become what he ought to be.)

Again, correctly, King notes that “man-centered foolishness [ignoring man’s dependence on God] has had a long and offtimes disastrous reign in the history of mankind.” (P. 69.) Then, he condemns the doctrine of materialism. “Having no place for God or for eternal ideas, materialism is opposed to both theism and idealism.” (P. 70.) Next, he discusses some of the absurdities of materialism.

After that, King condemns theistic humanism, which is another attempt to make God irrelevant, and discusses its flaws. It deifies man: “Man is the measure of all things.” (P. 70.)

Using the atomic bomb as an example, King remarks that “science can give us only physical power, which, if not controlled by spiritual power, will lead inevitably to cosmic doom.” (P. 71.) Then, he quotes Alfred the Great, “Power is never a good unless he be good that has it.” (P. 71.) (Unfortunately, most of the time, bad people end up wielding power.) Thus, he writes, “We need something more spiritually sustaining and morally controlling than science.” (P. 71.) When people forsake God, disasters follow.

Continuing, King states that a person dies when he fails to distinguish “between the means by which he lived and the ends for which he lived and when he failed to recognize his dependence on others and on God.” (P. 72.) 

King notices that the abundance that Western Civilization has produced has not brought peace of mind or serenity of spirit. “Our scientific power has outrun our spiritual power.” (P. 73.) The hope of mankind lies in people reestablishing the spiritual ends of their “lives in personal character and social justice.” (By social justice, King means integrating and giving Negroes everything that they demand.)

In this essay, King makes several correct observations. He condemns materialism, theistic materialism, and scientism, although he does not use this term. He stresses the importance of not forsaking God or one’s fellow man. Also, he shows the importance and necessity of the spiritual. However, he is somewhat of a Luddite.

Copyright © 2024 by Thomas Coley Allen.

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King on a Knock at Midnight

King on a Knock at Midnight

by Thomas Allen

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Copyright © 2024 by Thomas Coley Allen.

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King on Racism and the White Backlash – Part 3

King on Racism and the White Backlash – Part 3

Thomas Allen

Then, King remarks that “racism can grow and destroy nations.” (P. 99.) (True. Negro racism is destroying America, which is what the White oligarchs want Negroes to do. However, since Negro lethargy prevents Negroes from destroying America fast enough, the oligarchs are importing colossal numbers of nonwhites.)

About Negroes, King claims that “they have never been guilty of crimes against a whole people.” (P. 99.) (If this claim were true when King wrote it, it is no longer true today. Today, Negroes are willing active participants in the genocide of Whites — especially Southerners.)

About the church, King writes, “Among the forces of white liberalism the church has a special obligation. It is the voice of moral and spiritual authority on earth.” (P. 101.) (To support the Communist civil rights movement and Negrophilia-Albusphobia, many clergymen have abandoned the teachings of the Scriptures. They emphasize social justice. They teach that salvation is through social justice as the progressive Negroes define it and not through faith in Jesus.)

Then, King condemns the church for accepting slavery before Lincoln’s War and segregation afterward. For King, such acceptance was the unpardonable sin. (As stated above, the Bible does not condemn slavery. Further, God is a segregationist. Therefore, unless God is a sinner, segregation is not a sin [see “Does God Abhor or Approve Miscegenation?” by Thomas Allen].) 

Next, King condemns segregated churches and praises churches that have abandoned the Scriptures for social justice, especially integration. (In the South, most Churches were integrated although the races were usually separated. However, Negroes wanted Negro churches independent of Whites; they wanted to be free from Whites. Thus, the churches became segregated.) King demands that “the church must acknowledge its guilt, its weak and vacillating witness.” (P. 102.)

Interestingly, King states, “Today the judgment of God is upon the church for its failure to be true to its mission. If the church does not recapture its prophetic zeal, it will become an irrelevant social club without moral or spiritual authority.” (P. 104.) (Most churches followed King’s urging and replaced teaching the Scriptures and salvation by faith in Jesus with social justice, integration, surrendering unconditionally to Negro demands, the genocide of the races via miscegenation, idolizing the Negro, and sanctifying King. Consequently, these churches have become irrelevant social clubs without moral or spiritual authority.)

Next, King asserts, “A religion true to its mission knows that segregation is morally wrong and sinful.” (P. 102.) (Since the God of the Bible is a segregationist and ordains segregation, this religion referred to by King is not true Christianity. At best, it is a pseudo-Christianity [see “The Bible, Segregation, and Miscegenation” by Thomas Allen].) Continuing, King claims that segregation is based “on pride, hatred and falsehood.” (P. 102.) (On the contrary, segregation is based on God’s Scriptural commands and examples.)

Then, King discusses each man universally sharing in the image of God, God stamping each human his personality, human worth lying in a relationship to God, etc. “Every man must be respected because God loves him.” (P. 102.) “An individual has value because he has value to God.” (Pp. 102-103.) (Throughout this discussion, King says nothing about preserving the races that God created. Most likely, King thought that they evolved and were not worth preserving; he advocated their genocide via miscegenation. God hates interracial mating so much that He forbids the mongrel [mulattos and mestizos] from entering His assembly [see “Commentary on Deuteronomy 23:2" by Thomas Allen].)

For King, freedom “is, first, the capacity to deliberate or to weigh alternatives. . . . Second, freedom expresses itself in decision. . . . A third expression of freedom is responsibility.” (P. 104.) From his description of freedom, he concludes that segregation “cuts off one’s capacity to deliberate, decide and respond.” (P. 104.) (Yet, the segregationist considers and weighs alternatives: segregation and integration. Then, he decides in favor of segregation and responds and accepts responsibility for his choice. If segregation denies the integrationist the capacity to deliberate, decide, and respond, then integration denies the segregationist the capacity to deliberate, decide, and respond.)

Next, King protests that if he cannot choose to do what he wants to do or live where he wants to live, he is reduced to an animal. (If true, then everyone is reduced to an animal. No one can do what he wants to do all, or even most of, the time. Many cannot live where they want to live.)

King commands, “The church must take the lead in social reform. It must move out into the arena of life and do battle for the sanctity of religious commitments. And it must lead men along the path of true integration.” (P. 105.) (Most churches obeyed King’s command and preached what he ordered them to preach. As a result, churches have become irrelevant. They have converted far more people to atheism and agnosticism and have made more people areligious, nonreligious, irreligious, and unreligious than they have converted to true Christianity. Such are the results of preaching what is contrary to the Scriptures.)

King maintains, “True integration will be achieved by men who are willingly obedient to unenforceable obligations.” (P. 107.) People must become “possessed by the invisible inner law which etches on their hearts the conviction that all men are brothers and that love is mankind’s most potent weapon for personal and social transformation.” (Pp. 106-107.) (Today, this inner law possesses far more Whites, both in percentage and absolute numbers, than it does Negroes. Is this possession causing Whites to decline in numbers and power while Negroes rise in numbers and power?)

Next, King declares, “The Negro’s agony diminishes the white man, and the Negro’s salvation enlarges the white man.” (P. 107.) (Contrariwise, the White man’s agony empowers the Negro, and the White man’s salvation decreases the White man while increasing the Negro.)

King concludes, “What is needed today on the part of white America is a committed altruism which recognizes this truth.” (P. 107.) (White America gave King and the Negro everything that they demanded and more — although White America has not yet agreed to reparations, but that is coming. Is America, which is on the verge of collapse and possibly civil war, any better for surrendering unconditionally to the Negro and making him the White man’s superior?)

Frequently, King insists that the Negro wanted equality. Then, hypocritically, he demands that the Negro be given special benefits and privileges that Whites never enjoyed. If Negroes wanted equality, they would denounce all these special benefits and privileges — and a few have. Since they do not, they reveal that they want supremacy.

According to King’s description of a superior and an inferior race, today, the Negro is the superior race, and the White race is the inferior race. Negroes are now the racial supremacists as Whites kowtow and grovel before them. 

America has become a fully integrated society where only nonwhites are allowed to segregate. While integration has elevated the Negro to supremacy, it has almost destroyed the White race. If he were alive today, King would be overjoyed about the Negro’s progress under integration and the demise of the White race. Further, he would approve of the genocide of the American Negro via interracial mating.

Additionally, King emphatically declared that the Negro seeks power and justice. They want power so that they can have justice. Now, the Negro has power, but they do not use it to obtain justice. They use it for vengeance and for “get out of jail free cards.” If a White kills a Negro in self-defense, Negroes demand that he be tried for murder or at least manslaughter. Often, the innocent White is tried and found guilty. Thus, vengeance is more important than justice. Also, their power has brought them freedom from being arrested and tried for many of their crimes. Seldom is any Negro rioter convicted for the destruction of property or for injuring and even killing an innocent person. Thus, the freedom to commit large-scale crimes without penalty is more important than justice. Did King know that Negroes would use their power for these miscreant purposes instead of for justice? Most certainly, he did.

A Negro whom I knew told me that light-skinned Negroes felt superior to dark-skinned Negro and so acted. (She and I could frankly discuss racial issues, which is unusual in this country.) Consequently, despite all his prattle and demands, the problems that King sought to solve did not go away; they just reappeared in a different form.

While oligarchs started the civil rights moment and the Negro revolution and have used them to destroy White America, they do not care an iota about the Negro. Once he has served his purpose, they will discard him.

Copyright © 2023 by Thomas Allen.

Part 2

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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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More Social Issues Related to Blacks

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Thomas Allen

White supremacy, preservation of the American Negro, segregation at universities, and social justice reforms are discussed below.

White Supremacy

Do White supremacists exist in the United States today? Yes, a majority of the White population in the United States is White supremacists.

White supremacy is alive and prospering. However, it is not in the form of the stereotypical Klansman of yesteryear, who is now almost extinct. Today’s White supremacists are progressives, liberals, neoconservatives, establishment conservatives, many libertarians. Today, White supremacists are those who support the civil rights movement and the welfare state because they believe that Blacks cannot succeed on their own. They need Whiteys’ succor. If these people want to see a White supremacist, all that they need to do is to look in a mirror.

White supremacy today exists as White parentalism toward Blacks. These Whites believe that Blacks can only advance and prosper with Whitey’s aid. Thus, they have granted Blacks many privileges that they deny themselves, such as affirmative action, quotas, lower scores for college entrance, and set-asides. Further, these White supremacists support the Civil Rights Acts, the welfare state, and most of the programs of Johnson’s Great Society and their descendants. 

Moreover, Blacks who support or believe the claims of civil rights and welfare proponents believe in White supremacy because they believe that Blacks are so inferior that they can accomplish nothing without Whitey’s granting Blacks special privileges.

Preservation of the American Negro

If conservatives, liberals, progressives, and libertarians were asked if the American Negro, the Black race of America, should be preserved and saved from genocide, all would answer yes. Likewise, if asked if they opposed policies that resulted in the genocide of the American Negro and supported policies that preserved the American Negro, they would again answer yes.

However, if one looks at the policies that conservatives, liberals, progressives, and libertarians promote and the policies that they oppose, one would discover that they have lied. They do not care about protecting the American Negro from genocide. If they wanted to save the American Negro, they would support policies that segregate and separate the races. Moreover, they would oppose policies that integrate and amalgamate the races. Therefore, they act oppositely from their assertion about their desire to preserve the American Negro, the Black race of America. The exception is that some liberals and progressives weakly promote some policies that aid in the preservation of the American Negro. 

Segregation at Universities

Senators Tom Cotton (R-AR) and Kelly Loeffler (R-GA) sent a letter to Attorney General Barr urging him to investigate the “alarming trend of racial segregation” occurring at some universities. Universities are allowing nonwhite students to create race-based dormitories and events for Blacks and other “people of color.” (Whites are not granted such privileges except by exclusion.)

Specifically, they object to one major university having racially segregated online discussion groups with racially segregated moderators. Thus, the university created a discussion group for nonwhites only and another for Whites only.

Also, they object to another major university holding “segregated training sessions for resident assistants (RA), students who oversee dorms and enforce policies and rules.” One session was for resident assistants who were White, and another was for resident assistants who were Black and other people of color. The nonwhite session was described as “Healing Space for Staff of Color,” and the White session was described as “White Accountability Space.”

These two senators claim that such segregation violates Title VI of the Civil Rights Act. They express sadness about the growing trend of segregation, especially on college campuses. (These two senators err in believing that the Civil Rights Act applies to segregation by nonwhites. It intended to prevent Whites from segregating. It was never intended to prevent nonwhites from segregating.)

These two senators rail against the defense offered by the universities. The universities’ defense is that racial segregation gives “members of certain racial groups, especially minority groups, spaces where they can discuss shared concerns and issues. Thus, these defenders attempt to portray racial segregation as a tool to further diversity.” (Blacks who are seeking segregation and the university administrators who approve these requests for segregation show much more intelligence than these two senators. Unlike these senators, Blacks know that segregation promotes diversity. They know that segregation preserves diversity while integration destroys diversity. [See “Diversity” by Thomas Allen.])

Like neoconservatives and liberals, Senators Cotton and Loeffler believe that the United States are a creedal country and not a genetic country. (Also, these two senators are racial nihilists, who practice the new morality, and have no qualms about genociding the American Negro. Genociding the American Negro will be the result of the policies that they are urging.)

(Reference: “Public Colleges Defy Federal Law with Racially Segregated Events to Further Diversity,” Judicial Watch, November 13, 2020, https://www.judicialwatch.org/corruption-chronicles/public-colleges-defy-federal-law-with-racially-segregated-events-to-further-diversity/, accessed December 2, 2020.)

Social Justice Reform

Social justice reform is easy. All that the government has to do is to release all Blacks from prison and exempt all Blacks from all laws. Then, Blacks would no longer have to pay taxes or obey traffic laws. Moreover, they will no longer be arrested for any crime including battery, theft, rape, or murder. Also, they should be allowed to take any job of any White including that of a CEO of major corporations. Further, the employer cannot require Blacks to do any work and cannot fire them. Blacks may take the house of any White along with his furniture, cars, and all other property, and the White may not object. Also, Blacks may use White women, men, and children for their sex toys without any objection from the White toys. Thus, Blacks will have received justice — if they can stop killing each other long enough to enjoy the fruits of their thefts.

Copyright © 2022 by Thomas Coley Allen.

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