Tag: Martin Luther King Jr.

Knocking at Midnight: Martin Luther King, Jr.

The church must be reminded that it is not the master or the servant of the state, but rather the conscience of the state. It must be the guide and the critic of the state, and never its tool. If the church does not recapture its prophetic zeal, it will become an irrelevant social club without moral or spiritual authority.

I like to look for less familiar text for Martin Luther King’s birthday. Unfortunately, soundbites from his I Have a Dream speech, for instance, have been so torn from its context as to make it unrecognizable.

A Knock at Midnight (found here [PDF]) was delivered on 14 September 1958. It has some Cold War references that I removed, not because there aren’t modern-day equivalents, but for clarity, and an attempt at brevity. The text was based on Luke 11:5-6, RSV: “Which of you who has a friend will go to him at midnight and say to him, “Friend, lend me three loaves; for a friend of mine has arrived on a journey, and I have nothing to set before him”? It’s all MLK until the end.

Although this parable is concerned with the power of persistent prayer, it may also serve as a basis for our thought concerning many contemporary problems and the role of the church in grappling with them. It is midnight in the parable; it is also midnight in our world, and the darkness is so deep that we can hardly see which way to turn…

Midnight is the hour when men desperately seek to obey the eleventh commandment, “Thou shalt not get caught.” According to the ethic of midnight, the cardinal sin is to be caught and the cardinal virtue is to get by. It is all right to lie, but one must lie with real finesse. It is all right to steal if one is so dignified that, if caught, the charge becomes embezzlement, not robbery. It is permissible even to hate if one so dresses his hating in the garments of love that hating appears to be loving. The Darwinian concept of the survival of the fittest has been substituted by a philosophy of the survival of the slickest. This mentality has brought a tragic breakdown of moral standards, and the midnight of moral degeneration deepens…

When the man in the parable knocked on his friend’s door and asked for the three loaves of bread, he received the impatient retort, “Do not bother me; the door is now shut, and my children are with me in bed; I cannot get up and give you anything.” How often have men experienced a similar disappointment when at midnight they knock on the door of the church…

In the terrible midnight of war, men have knocked on the door of the church to ask for the bread of peace, but the church has often disappointed them. What more pathetically reveals the irrelevancy of the church in present-day world affairs than its witness regarding war? In a world gone mad with arms buildups, chauvinistic passions, and imperialistic exploitation, the church has either endorsed these activities or remained appallingly silent. During the last two world wars, national churches even functioned as the ready lackeys of the state, sprinkling holy water upon the battleships and joining the mighty armies in singing, “Praise the Lord and pass the ammunition.” A weary world, pleading desperately for peace, has often found the church morally sanctioning war.

And those who have gone to the church to seek the bread of economic justice have been left in the frustrating midnight of economic privation. In many instances, the church has so aligned itself with the privileged classes and so defended the status quo that it has been unwilling to answer the knock at midnight. The Greek Church in Russia allied itself with the status quo and 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.

The church must be reminded that it is not the master or the servant of the state, but rather the conscience of the state. It must be the guide and the critic of the state, and never its tool. If the church does not recapture its prophetic zeal, it will become an irrelevant social club without moral or spiritual authority. If the church does not participate actively in the struggle for peace and for economic and racial justice, it will forfeit the loyalty of millions and cause men everywhere to say that it has atrophied its will. But if the church will free itself from the shackles of a deadening status quo, and, recovering its great historic mission, will speak and act fearlessly and insistently in terms of justice and peace, it will enkindle the imagination of mankind and fire the souls of men, imbuing them with a glowing and ardent love for truth, justice, and peace. Men far and near will know the church as a great fellowship of love that provides light and bread for lonely travelers at midnight.

Midnight is a confusing hour when it is difficult to be faithful. The most inspiring word that the church must speak is that no midnight long remains. The weary traveler by midnight who asks for bread is really seeking the dawn. Our eternal message of hope is that dawn will come…
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Obviously, this sermon is about faith – there’s a great story about the Montgomery bus boycott near the end – but it’s also about what the role of the church should, and should NOT be in the greater society. Just as the Greek Orthodox church in czarist Russia became too tied in the mind with the government as to be ineffectual as a change agent, so too it is with the modern western church.

 

The church ought not to be in a role to be a cheerleader for the government when it wages war, ignores and oppresses the poor, accepts injustice, and looks the other way when inequality takes place. I can’t help but wonder that the increasing amount of agnosticism and atheism in this world is a DIRECT result of the church’s failure to follow its own mission statement, which, I will suggest, is the paragraph italicized above, even while the church wrings its hands over the increasing secularism of the society. Perhaps the church is merely reaping what has inadvertently sown. Perhaps, in the United States, a greater separation of church and state would be good for the soul of the church.

Race in America, late summer, 1963

“We often hear it said here that while the Negro drive for equality is a justifiable movement, in the last year the Negroes have been pushing too hard and too fast….”

NBC News did a very interesting thing last month: it rebroadcast the August 25, 1963 episode of the news panel program Meet the Press, 50 years after the original broadcast. You can read the transcript at the site as well. The guests were Roy Wilkins, head of the NAACP, and Martin Luther King, Jr., head of the Southern Christian Leadership Conference. They were speaking three days before the massive March on Washington.

What I found fascinating is that there are two overriding themes in the questioning. One comes in the first question from Lawrence E. Spivak, “permanent member of the MEET THE PRESS panel,” and future moderator of the program: “Mr. Wilkins, there are a great many people, as I am sure you know, who believe it would be impossible to bring more than 100,000 militant Negroes into Washington without incidents and possibly rioting. What do you see as the effect on the just cause of the Negro if you do have incidents, if you do have any rioting?” Love the use of the word “militant.”

Of course, the march was peaceful, as Wilkins suggested would be the case, even larger than Wilkins’ upper estimation of up to 190,000 participants, and with a great number of them white people.

I found this concern particularly interesting in terms of current MTP host David Gregory’s description of the times: “The previous months of 1963 were tumultuous ones in the civil rights movement.

“King was jailed in April, images of brutality were widely publicized as police turned fire hoses and attack dogs on demonstrators in Birmingham, Alabama, and the NAACP ‘s Medgar Evers was murdered in Jackson Mississippi in June.”

The other emphasis was based on this question to Dr. King: “We often hear it said here that while the Negro drive for equality is a justifiable movement, in the last year the Negroes have been pushing too hard and too fast…. There has been concern about the sit-ins, about some of the incidents that have happened in connection with them. Do you find any substantial reaction among white people to this effect, or does it affect you in any way in the conduct of your movement ?”

I always found this notion that fairness coming “too fast” laughable, given, as Dr. King noted that black people at the time had “waited for well-now 345 years for our basic constitutional and God-given rights.” I remember that national polls into at least the 1980s suggested that white people thought the black people were moving too quickly towards equality, a view not shared by black people.

Less than a month after the “I Have a Dream” speech, four black girls were killed in their Birmingham church, as Arthur noted. I was pleased that President Obama signed legislation posthumously awarding the Congressional Gold Medal to Addie Mae Collins, Denise McNair, Carole Robertson, and Cynthia Wesley. But I was saddened to discover that the body of Addie Mae Collins had gone missing, probably in the first five years after her death.

I found it ironic that the panelists on that 1963 segment of MTP talked about violence BY blacks when violence TO blacks was so often the reality in the day.

Fortunately, we live in post-racial America in 2013, where the selection of a Miss America of Asian Indian descent was universally cheered. OK, NOT so universally cheered. At least we can be comforted (?) by the fact that if she had eligible to be competing for Miss India, she probably wouldn’t have even made it to the finals.

March on Washington, a half century later

When Jackie Robinson joined major league baseball in 1947, that did not mark the end of racism and segregation.

It’s likely you’ll see a LOT of stories about the 50th anniversary of the March on Washington. Every single one will marvel at how much progress has been made in America in the area of race, since 1963. Almost all will point to a black President, the current Attorney General, and two recent Secretaries of State as examples. The divergence in opinions come on this point: some will claim that we have “reached the promised land,” making sure to paraphrase Martin Luther King, Jr. from that day a half-century ago – as though he were the only speaker there – while others will suggest that we haven’t quite gotten there yet.

When President Obama suggested that we look at race again in light of the Trayvon Martin case, that Obama could have been Trayvon 35 years ago, some, such as Touré at TIME, thought it was a brave personal observation. He wrote: “The assertion that blacks are hallucinating or excuse-making or lying when we talk about the many very real ways white privilege and racial bias and the lingering impact of history impact our lives is painful. It adds insult to injury to attack all assertions of racism and deny its continued impact or existence.”

Others labeled Obama “racist-in-chief”, playing the “race card” and worse. When Former Florida GOP Congressman Joe Scarborough lit into Fox News talk-show host Sean Hannity last month for suggesting that Martin was a messed up teenager who “had it coming” when he was killed by George Zimmerman in their February 2012 confrontation, the bile cast on the Morning Joe host, Martin, his parents, Jesse Jackson, Al Sharpton, among others, by a website I follow was toxic. The always dreadful Ted Nugent said that Martin had been ‘Emboldened’ By Obama, “the first black president as a ‘Black Panther’ running a ‘gangster’ government.”

Here are four charts suggesting Obama’s right about being black in America. Being profiled is, more than anything, disheartening, I can tell you. After George Zimmerman was acquitted of murdering Trayvon, Lavar Burton, the original Kunte Kinte of Roots fame, noted how he had taught his sons to keep their hands open and out of the car. Meanwhile, a white guy on the same show noted that he had once locked his keys in the car, so he tried to break in; a New Orleans police officer stopped him, saying, “No, you’re not doing it right.”

There’s this show on ABC called What Would You Do? It’s a hidden camera show that looks at human psychology. I don’t watch it, but I find it interesting that several of their experiments involve race. A most powerful one involved actors pretending to be bicycle thieves. From this story: When a white young man appeared to be taking a bike, most people didn’t question it. Yet when the African-American actor took his place, “the reactions were more pronounced. At one point, a crowd assembled around the purported thief and confronted him directly. One man pulled out a cellphone and said he was calling the police, which he was about to do until the cameramen filming the event stepped forward.”

When Jackie Robinson joined major league baseball in 1947, that did not mark the end of racism and segregation. It took over a decade before every team had at least one black player. It was 1987, when Al Campanis, general manager of the DODGERS, which was Jackie’s team, rationalized on national TV why there weren’t more blacks in baseball management; I watched it live, stunned. As a direct result, the sport was far more aggressive in making sure minority candidates at least got interviewed for a management position. They took an AFFIRMATIVE ACTION to rectify a system, not of overt racism, but merely cronyism, hiring the guys one already knows.

And speaking of which, the US Supreme Court seems destined to gut the Voting Rights Act and affirmative action, under the mistaken belief that everything is all better now. The economic inequities would otherwise. Almost 400 years have passed since blacks came to America, and that there is still work to be done does not negate the progress. Nor does the progress suggest that Martin, if he were still alive, and his colleagues, some of whom still alive, and their successors, would be resting on their laurels, satisfied that the work is done.
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Leonard Pitts: Living in a time of moral cowardice.

If you could somehow magically bring [Martin Luther King, Jr.] here, that tomorrow would likely seem miraculous to him, faced as he was with a time when segregation, police brutality, employment discrimination, and voter suppression were widely and openly practiced.

Here is tomorrow, after all, the president is black. The business mogul is black. The movie star is black. The sports icon is black. The reporter, the scholar, the lawyer, the teacher, the doctor, all of them are black. And King might think for a moment that he was wrong about tomorrow and its troubles.

It would not take long for him to see the grimy truth beneath the shiny surface, to learn that the perpetual suspect is also black. As are the indigent woman, the dropout, the fatherless child, the suppressed voter, and the boy lying dead in the grass with candy and iced tea in his pocket.

Martin Luther King died 45 years ago

It is in that same speech in which some contend MLK Jr foretold his own death.

Jan 15, 1929- Apr 4, 1968

I can’t imagine how difficult Martin Luther King’s life must have been sometimes. His last speech, on April 3, 1968, was amazingly eerie in that he recalled the day about a decade earlier when he was stabbed at a 1958 Harlem book signing and almost did not survive.

“It came out in the New York Times the next morning that if I had merely sneezed, I would have died.

Well, about four days later they allowed me, after the operation, they allowed me to read some of the mail that came in, and I’ll never forget it. It said simply, Dear Dr. King, I am a ninth-grade student at the Whites Plains High School. She said, while it should not matter, I would like to mention that I am a white girl. I read in the paper of your misfortune and of your suffering. And I read that if you had sneezed, you would have died. And I’m simply writing you to say that I’m so happy that you didn’t sneeze.”

He then describes what he would have missed if he had passed away at that time.

It is in that same speech in which some contend he foretold his own death:

“Well, I don’t know what will happen now. We’ve got some difficult days ahead. But it really doesn’t matter with me now. Because I’ve been to the mountaintop, and I don’t mind. Like anybody, I would like to live a long life. Longevity has its place, but I’m not concerned about that now. I just want to do God’s will, and He’s allowed me to go up to the mountain. And I’ve looked over, and I’ve seen the promised land. I may not get there with you, but I want you to know tonight, that we, as a people, will get to the promised land.

“And so I’m happy, tonight. I’m not worried about anything. I’m not fearing any man. Mine eyes have seen the glory of the coming of the Lord.”

I remember, as well as I remember anything from more than a third of a century ago, what a body blow the news of his death was for me and millions of others.

During a sermon back in February about Martin Luther King Jr., the preacher cited a poem attributed to Mother Teresa called Anyway. I suspect the cadence in which the speaker I saw delivered the message was somewhat different from Teresa’s. The point, though, was that MLK Jr. persevered, even when the road was difficult; he did it…anyway.

 

WWMD: What Would Martin Do?

If Martin Luther King were still alive, he would be concerned about the inequity of income that has developed regardless of race, especially over the past thirty years.


“A lot of people are waiting for Martin Luther King or Mahatma Gandhi to come back – but they are gone. It is up to us. It is up to you.” – Marian Wright Edelman
I saw this quote on Facebook a couple days after the shootings in Newtown, Connecticut. The quote made me think about what would MLK, Jr. be doing and saying about current events. I have read and/or listened to many of Martin’s writings and speeches, so I could (I hope) reasonably extrapolate his views.

Of course, it’s difficult to ascertain what his impact on society and the culture would be had he survived. Maybe progress in some areas would have happened sooner; maybe he would have been rendered largely irrelevant. That’s the thing about those who die, especially those who die relatively young; they are frozen in time.

Maybe, instead of him dying in 1968, I should imagine that he was traveling to another planet and finally made it back, this century.

The overriding issue for Martin Luther King was always justice. He would fret over the continuing divide of wealth between white Americans and those who are black and Hispanic. At the end of his life, MLK was increasingly aware of class distinctions. He would be equally concerned about the inequity of income that has developed regardless of race, especially over the past thirty years; he would be challenging the 1% for sure. He would be a proponent of equal pay for women.

Obviously, heinous acts of brutality are distressing to him. But he would also address the culture of violence that leads to such unthinkable acts. He would surely talk about the awful tumult that takes place every day in the United States that DOESN’T make the headlines.

He would oppose the death penalty. Not only did he not believe in “an eye for an eye,” but he would despair of the imbalance of people of color incarcerated and on death row across the country, disproportionate to the number of crimes committed.

MLK came to oppose the Vietnam war by 1967. Surely, he would have opposed the Iraq war as unjustified, even before it actually started in 2003. The current wars, particularly the use of drones, would break his heart.

Martin would undoubtedly be pleased, and possibly surprised, that an African-American had been elected President, but would suggest that we have not yet reached “the promised land.”

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