Oppressed people cannot remain oppressed forever. The yearning for freedom eventually manifests itself, and that is what has happened to the American Negro. Something within has reminded him of his birthright of freedom, and something…
Oppressed people cannot remain oppressed forever. The
yearning for freedom eventually manifests itself, and that is
what has happened to the American Negro. Something within has
reminded him of his birthright of freedom, and something
without has reminded him that it can be gained. Consciously
or unconsciously, he has been caught up by the Zeitgeist, and
with his black brothers of Africa and his brown and yellow
brothers of Asia, South America and the Caribbean, the United
States Negro is moving with a sense of great urgency toward
the promised land of racial justice. If one recognizes this
vital urge that has engulfed the Negro community, one should
readily understand why public demonstrations are taking
place. The Negro has many pent up resentments and latent
frustrations, and he must release them. So let him march; let
him make prayer pilgrimages to the city hall; let him go on
freedom rides--and try to understand why he must do so. If
his repressed emotions are not released in nonviolent ways,
they will seek expression through violence; this is not a
threat but a fact of history. So I have not said to my
people: ``Get rid of your discontent.'' Rather, I have tried
to say that this normal and healthy discontent can be
channeled through into the creative outlet of nonviolent
direct action. And now this approach is being termed
extremist. But though I was initially disappointed at being
categorized as an extremist, as I continued to think about
the matter I gradually gained a measure of satisfaction from
the label. Was not Jesus an extremist for love: ``Love your
enemies, bless them that curse you, do good to them that hate
you, and pray for them which despitefully use you, and
persecute you.'' Was not Amos an extremist for justice: ``Let
justice roll down like waters and righteousness like an ever
flowing stream.'' Was not Paul an extremist for the Christian
gospel: ``I bear in my body the marks of the Lord Jesus.''
Was not Martin Luther an extremist: ``Here I stand; I cannot
do otherwise, so help me God.'' And John Bunyan: ``I will
stay in jail to the end of my days before I make a butchery
of my conscience.'' And Abraham Lincoln: ``This nation cannot
survive half slave and half free.'' And Thomas Jefferson:
``We hold these truths to be self evident, that all men are
created equal . . . '' So the question is not whether we will
be extremists, but what kind of extremists we will be. Will
we be extremists for hate or for love? Will we be extremists
for the preservation of injustice or for the extension of
justice? In that dramatic scene on Calvary's hill three men
were crucified. We must never forget that all three were
crucified for the same crime--the crime of extremism. Two
were extremists for immorality, and thus fell below their
environment. The other, Jesus Christ, was an extremist for
love, truth and goodness, and thereby rose above his
environment. Perhaps the South, the nation and the world are
in dire need of creative extremists.
I had hoped that the white moderate would see this need.
Perhaps I was too optimistic; perhaps I expected too much. I
suppose I should have realized that few members of the
oppressor race can understand the deep groans and passionate
yearnings of the oppressed race, and still fewer have the
vision to see that injustice must be rooted out by strong,
persistent and determined action. I am thankful, however,
that some of our white brothers in the South have grasped the
meaning of this social revolution and committed themselves to
it. They are still all too few in quantity, but they are big
in quality. Some--such as Ralph McGill, Lillian Smith, Harry
Golden, James McBride Dabbs, Ann Braden and Sarah Patton
Boyle--have written about our struggle in eloquent and
prophetic terms. Others have marched with us down nameless
streets of the South. They have languished in filthy, roach
infested jails, suffering the abuse and brutality of
policemen who view them as ``dirty nigger-lovers.'' Unlike
so many of their moderate brothers and sisters, they have
recognized the urgency of the moment and sensed the need
for powerful ``action'' antidotes to combat the disease of
segregation. Let me take note of my other major
disappointment. I have been so greatly disappointed with
the white church and its leadership. Of course, there are
some notable exceptions. I am not unmindful of the fact
that each of you has taken some significant stands on this
issue. I commend you, Reverend Stallings, for your
Christian stand on this past Sunday, in welcoming Negroes
to your worship service on a nonsegregated basis. I
commend the Catholic leaders of this state for integrating
Spring Hill College several years ago.
But despite these notable exceptions, I must honestly
reiterate that I have been disappointed with the church. I do
not say this as one of those negative critics who can always
find something wrong with the church. I say this as a
minister of the gospel, who loves the church; who was
nurtured in its bosom; who has been sustained by its
spiritual blessings and who will remain true to it as long as
the cord of life shall lengthen.