Dr. Martin Luther King Jr.'s letter from the Birmingham Jail (Executive Calendar)
Madam President, it is an honor to join my colleagues of both parties, starting with Reverend Warnock and five--two other Democrats and three other Republicans on the floor today to read one of the great pieces of writing of the 20th…
Madam President, it is an honor to join my colleagues of both parties, starting with Reverend Warnock and five--two other Democrats and three other Republicans on the floor today to read one of the great pieces of writing of the 20th century, Dr. King's letter from the Birmingham jail.
I thank Senator Warnock and Senators Murkowski, Republican from Alaska; Toomey, Republican from Pennsylvania; Padilla, our new colleague from California, a Democrat; Senator Cortez Masto, in her fifth year in the Senate, a Democrat from the Presiding Officer's home State of Nevada; and Senator Cassidy from Louisiana, a Republican. They will be joining me today for this annual tradition.
Our former colleague, Doug Jones from Alabama, began this reading 3 years ago. I joined him on the floor. He asked me last year after his election to carry on this tradition in the years ahead. I am honored to take that responsibility because Dr. King's words are as powerful, as beautiful, and as relevant as ever.
One of many, many, many incisive things that Dr. King said was that we live in a 10-day world where people forget about public events 10 days later. Not so for him, not so for his words, and certainly not so from the letter from the Birmingham jail.
Twelve years after Dr. King's assassination, when Cesar Chavez was thrown in jail, Dr. King's widow, Coretta Scott King, said:
You cannot keep truth in . . . jail. . . . Truth and
justice leap barriers, and in their own way, reach the
conscience of the people.
She said that is what Dr. King said, were his words.
In April 1963, Dr. King was detained at the Birmingham jail for leading a series of peaceful protests and boycotts. The goal was to put pressure on the business community to end discrimination in hiring for local jobs.
Some White ministers from Alabama had taken issues with his boycotts. They supported civil rights, they said. They told him to slow down, don't move too fast, and don't demand too much all at once. Dr. King, of course, as we know, rejected that premise.
That is what this letter is all about. It is about demanding justice now. We can't wait around and hope the problems in families' lives will solve themselves. It is up to all of us as citizens, as leaders, as members of our churches and our communities to get to work.
Dr. King made that point more eloquently and more persuasively, certainly, than I can, but we will read this note--we will read his words. Senator Warnock will begin, followed by Senator Murkowski and four other Senators.
Senator Warnock.
Madam President, continuing the reading of the letter from the Birmingham jail.
I must make two honest confessions to you, my Christian and
Jewish brothers. First, I must confess that over the past few
years I have been gravely disappointed with the white
moderate.
I have almost reached the regrettable conclusion that the
Negro's great stumbling block in his stride toward freedom is
not the White Citizen's Counciler or the Ku Klux Klanner, but
the white moderate, who is more devoted to ``order'' than to
justice; who prefers a negative peace which is the absence of
tension to a positive peace which is the presence of justice;
who constantly says: ``I agree with you in the goal you seek,
but I cannot agree with your methods of direct action''; who
paternalistically believes he can set the timetable for
another man's freedom; who lives by a mythical concept of
time and who constantly advises the Negro to wait for a
``more convenient season.'' Shallow understanding from people
of goodwill is more frustrating than absolute
misunderstanding from people of ill will. Lukewarm acceptance
is much more bewildering than outright rejection.
I had hoped that the white moderate would understand that
law and order exist for the purpose of establishing justice
and that when they fail in this purpose they become the
dangerously structured dams that block the flow of social
progress.
I had hoped that the white moderate would understand that
the present tension in the South is a necessary phase of the
transition from an obnoxious negative peace, in which the
Negro passively accepted his unjust plight, to a substantive
and positive peace, in which all men will respect the dignity
and worth of human personality. Actually, we who engage in
nonviolent direct action are not the creators of tension. We
merely bring to the surface the hidden tension that is
already alive. We bring it out in the open, where it can be
seen and dealt with. Like a boil that can never be cured so
long as it is covered up but must be opened with all its
ugliness for the natural medicines of air and light,
injustice must be exposed, with all the tension its exposure
creates, to the light of human conscience and the air of
national opinion before it can be cured.
In your statement you assert that our actions, even though
peaceful, must be condemned because they precipitate
violence. But is this a logical assertion? Isn't this like
condemning a robbed man because his possession of money
precipitated the evil act of robbery? Isn't this like
condemning Socrates because his unswerving commitment to
truth and his philosophical inquiries precipitated the act by
the misguided populace in which they made him drink hemlock?
Isn't this like condemning Jesus because his unique God
consciousness and never ceasing devotion to God's will
precipitated the evil act of crucifixion? We must come to see
that, as the federal courts have consistently affirmed, it is
wrong to urge an individual to cease his efforts to gain his
basic constitutional rights because the quest may precipitate
violence. Society must protect the robbed and punish the
robber. I had also hoped that the white moderate would reject
the myth concerning time in relation to the struggle for
freedom. I have just received a letter from a white brother
in Texas. He writes: ``All Christians know that the colored
people will receive equal rights eventually, but it is
possible that you are in too great a religious hurry. It has
taken Christianity almost two thousand years to accomplish
what it has. The teachings of Christ take time to come to
earth.'' Such an attitude stems from a tragic misconception
of time, from the strangely irrational notion that there is
something in the very flow of time that will inevitably cure
all ills.
Actually, time itself is neutral; it can be used either
destructively or constructively. More and more I feel that
the people of ill will have used time much more effectively
than have the people of good will. We will have to repent in
this generation not merely for the hateful words and actions
of the bad people but for the appalling silence of the good
people. Human progress never rolls in on wheels of
inevitability; it comes through the tireless efforts of men
willing to be coworkers with God, and without this hard work,
time itself becomes an ally of the forces of social
stagnation. We must use time creatively, in the knowledge
that the time is always ripe to do right. Now is the time to
make real the promise of democracy and transform our pending
national elegy into a creative psalm of brotherhood. Now is
the time to lift our national policy from the quicksand of
racial injustice to the solid rock of human dignity.
You speak of our activity in Birmingham as extreme. At
first I was rather disappointed that fellow clergymen would
see my nonviolent efforts as those of an extremist. I began
thinking about the fact that I stand in the middle of two
opposing forces in the Negro community. One is a force of
complacency, made up in part of Negroes who, as a result of
long years of oppression, are so drained of self respect in
the sense of ``somebodiness'' that they have adjusted to
segregation; and in part of a few middle-class Negroes who,
because of a degree of academic and economic security and
because in some ways they profit by segregation, have become
insensitive to the problems of the masses. The other force is
one of bitterness and hatred, and it comes perilously close
to advocating violence. It is expressed in the various black
nationalist groups that are springing up across the nation,
the largest and best known being Elijah Muhammad's Muslim
movement. Nourished by the Negro's frustration over the
continued existence of racial discrimination, this movement
is made up of people who have lost faith in America, who have
absolutely repudiated Christianity, and who have concluded
that the white man is an incorrigible ``devil.''
I have tried to stand between these two forces, saying that
we need emulate neither the ``do nothingism'' of the
complacent nor the hatred and despair of the black
nationalist. For there is the more excellent way of love and
nonviolent protest. I am grateful to God that, through the
influence of the Negro church, the way of nonviolence became
an integral part of our struggle. If this philosophy had not
emerged, by now many streets of the South would, I am
convinced, be flowing with blood. And I am further convinced
that if our white brothers dismiss as ``rabble rousers'' and
``outside agitators'' those of us who employ nonviolent
direct action, and if they refuse to support our nonviolent
efforts, millions of Negroes will, out of frustration and
despair, seek solace and security in black nationalist
ideologies--a development that would inevitably lead to a
frightening racial nightmare.