MLKSpeech1.pdf

Love, Law, and Civil Disobedience

Martin Luther King Jr.

Born in Atlanta and educated at Morehouse College, Crozer Theological Seminary (near

Philadelphia), and Boston University, Martin Luther King Jr. (1929—1 968) was the most visible

leader of the civil rights movement of the 1960s. An ordained minister with a doctorate in theology

from Boston University, he worked especially in the South and through nonviolent means to overturn

segregation statutes, to increase the number of African American voters, and to support other civil

rights initiatives. Reverend King won the Nobel Peace Prize in 1964. When he was assassinated in

1968, all America mourned. The following item is a transcript of a speech that Dr. King delivered in

1961 to the annual meeting of the Fellowship of the Concerned in Atlanta. After you read the address,

note how several passages reappeared later (in a somewhat different form) in his “Letter from

Birmingham Jail.”

Members of the Fellowship of the Concerned, of the Southern Regional Council, I need not

pause to say how very delighted I am to be here today, and to have the opportunity of being a

little part of this very significant gathering. I certainly want to express my personal

appreciation to Mrs. Tilly and the members of the Committee, for giving me this opportunity.

I would also like to express just a personal word of thanks and appreciation for your vital 5

witness in this period of transition which we are facing in our Southland, and in the nation,

and I am sure that as a result of this genuine concern, and your significant work in

communities all across the South, we have a better South today and I am sure will have a

better South tomorrow with your continued endeavor. And I do want to express my personal

gratitude and appreciation to you of the Fellowship of the Concerned for your significant 10

work and for your forthright witness.

Now, I have been asked to talk about the philosophy behind the student movement. There

can be no gainsaying of the fact that we confront a crisis in race relations in the United

States. This crisis has been precipitated on the one hand by the determined resistance of

reactionary forces in the South to the Supreme Court’s decision in 1954 outlawing 15

segregation in the public schools. And we know that at times this resistance has risen to

ominous proportions. At times we find the legislative halls of the South ringing loud with

such words as interposition and nullification. And all of these forces have developed into

massive resistance. But we must also say that the crisis has been precipitated on the other

hand by the determination of hundreds and thousands and millions of Negro people to 20

achieve freedom and human dignity. If the Negro stayed in his place and accepted

discrimination and segregation, there would be no crisis. But the Negro has a new sense of

dignity, a new self respect, and new determination. He has re-evaluated his own intrinsic

worth. Now this new sense of dignity on the part of the Negro grows out of the same longing

for freedom and human dignity on the part of the oppressed people all over the world; for we 25

see it in Africa, we see it in Asia, and we see it all over the world. Now we must say that this

struggle for freedom will not come to an automatic halt, for history reveals to us that once

oppressed people rise up against that oppression, there is no stopping point short of full

freedom. On the other hand, history reveals to us that those who oppose the movement for

freedom are those who are in privileged positions who very seldom give up their privileges 30

without strong resistance. And they very seldom do it voluntarily. So the sense of struggle

will continue. The question is how will the struggle be waged.

Now there are three ways that oppressed people have generally dealt with their oppression.

One way is the method of acquiescence, the method of surrender; that is, the individuals will

somehow adjust themselves to oppression, they adjust themselves to discrimination or to 35

segregation or colonialism or what have you. The other method that has been used in history

is that of rising up against the oppressor with corroding hatred and physical violence, Now of

course we know about this method in western civilization, because in a sense I it has been the

hallmark of its grandeur, and the inseparable twin of western materialism. But there is a

weakness in this method because it ends up creating many more social problems than it 40

solves. And I am convinced that if the Negro succumbs to the temptation of using violence in

his struggle for I freedom and justice, unborn generations will be the recipients of a long and

desolate night of bitterness. And our chief legacy to the future will be an endless reign of

meaningless chaos.

But there is another way, namely the way of non-violent resistance. This method was 45

popularized in our generation by a little man from India, whose name was Mohandas K.

Gandhi. He used this method in a magnificent way to free his people from the economic

exploitation and the political domination I inflicted upon them by a foreign power.

This has been the method used by the student movement in the South and all over the United

States. And naturally whenever I talk about the student movement I cannot be totally 50

objective. I have to be somewhat subjective because of I my great admiration for what the

students have done. For in a real, sense they have taken our deep groans and passionate

yearnings for freedom, and filtered them in their own tender souls, and fashioned them into a

creative protest which is an I epic known all over our nation. As a result of their disciplined,

non-violent, yet courageous struggle, they have been able to do wonders in the South, and in 55

our nation. But this movement does have an underlying philosophy, it has certain ideas that

are attached to it, it has certain philosophical precepts. These are the things that I would like

to discuss for the few moments left.

I would say that the first point or the first principle in the movement is the idea that means

must be as pure as the end. This movement is based on the philosophy that ends and means 60

must cohere. Now this has been one of the long struggles in history, the whole idea of means

and ends. Great philosophers have grappled with it, and sometimes they have emerged with

the idea, from Machiavelli on down, that the end justifies the means. There is a great system

of thought in our world today, known as Communism. And I think that with all of the

weaknesses and tragedies of Communism, we find its greatest tragedy right here, that it goes 65

under the philosophy that the end justifies the means that are used in the process. So we can

read or we can hear the Lenins say that lying, deceit, or violence, that many of these things

justify the ends of the classless society.

This is where the student movement and the non-violent movement that is taking place in our

nation would break with Communism and any other system that would argue that the end 70

justifies the means. For in the long run, we must see that the end represents the means in

process and the ideal in the making. In other words, we cannot believe, or we cannot go with

the idea that the end justifies the means because the end is pre-existent in the means. So the

idea of non-violent resistance, the philosophy of non-violent resistance, is the philosophy

which says that the means must be as pure as the end, that in the long run of history, immoral 75

destructive means cannot bring about moral and constructive ends.

There is another thing about this philosophy, this method of non-violence which is followed

by the student movement. It says that those who adhere to or follow this philosophy must

follow a consistent principle of non-injury. They must consistently refuse to inflict injury

upon another. Sometimes you will read the literature of the student movement and see that, 80

as they are getting ready for the sit-in or stand-in, they will read something like this, “if you

are hit do not hit back, if you are cursed do not curse back.” This is the whole idea, that the

individual who is engaged in a non-violent struggle must never inflict injury upon another.

Now this has an external aspect and it has an internal one. From the external point of view it

means that the individuals involved must avoid external physical violence. So they don’t 85

have guns, they don’t retaliate with physical violence. If they are hit in the process, they

avoid external physical violence at every point. But it also means that they avoid internal

violence of spirit. This is why the love ethic stands so high in the student movement. We

have a great deal of talk about love and non-violence in this whole thrust.

Now when the students talk about love, certainly they are not talking about emotional bosh, 90

they are not talking about merely a sentimental outpouring; they’re talking something much

deeper, and I always have to stop and try to define the meaning of love in this context. The

Greek language comes to our aid in trying to deal with this. There are three words in the

Greek language for love; one is the word Eros. This is a beautiful type of love, it is an

aesthetic love. Plato talks about it a great deal in his dialogue, the yearning of the soul for the 95

realm of the divine. It has come to us to be a sort of romantic love, and so in a sense we have

read about it and experienced it. We’ve read about it in all the beauties of literature. I guess

in a sense Edgar Allan Poe was talking about Eros when he talked about his beautiful

Annabelle Lee, with the love surrounded by the halo of eternity. In a sense Shakespeare was

talking about Eros when he said “Love is not love which alters when alteration finds, or 100

bends with the remover to remove; 0, no! it is an ever fixed mark that looks on tempest and is

never shaken, it is the star to every wandering bark.” (You know, I remember that because I

used to quote it to this little lady when we were courting; that’s Eros.) The Greek language

talks about Philia which was another level of love. It is an intimate affection between

personal friends, it is a reciprocal love. On this level you love because you are loved. It is 105

friendship.

Then the Greek language comes out with another word which is called the Agape. Agape is

more than romantic love, agape is more than friendship. Agape is understanding, creative,

redemptive, good will to all men. It is an overflowing love which seeks nothing in return.

Theologians would say that it is the love of God operating in the human heart. So that when 110

one rises to love on this level, he loves men not because he likes them, not because their

ways appeal to him, but he loves every man because God loves him. And he rises to the point

of loving the person who does an evil deed while hating the deed that the person does. I think

this is what Jesus meant when he said “love your enemies.” I’m very happy that he didn’t say

like your enemies, because it is pretty difficult to like some people. Like is sentimental, and it 115

is pretty difficult to like someone bombing your home; it is pretty difficult to like somebody

threatening your children; it is difficult to like congressmen who spend all of their time trying

to defeat civil rights. But Jesus says love them, and love is greater than like. Love is

understanding, redemptive, creative, good will for all men. And it is this idea, it is this whole

ethic of love which is the idea standing at the basis of the student movement. 120

There is something else: that one seeks to defeat the unjust system, rather than individuals

who are caught in that system. And that one goes on believing that somehow this is the

important thing, to get rid of the evil system and not the individual who happens to be

misguided, who happens to be misled, who was taught wrong. The thing to do is to get rid of

the system and thereby create a moral balance within society. 125

Another thing that stands at the center of this movement is another idea: that suffering can be

a most creative and powerful social force. Suffering has certain moral attributes involved, but

it can be a powerful and creative social force. Now, it is very interesting at this point to

notice that both violence and non-violence agree that suffering can he a very powerful social

force. But there is this difference: violence says that suffering can be a powerful social force 130

by inflicting the suffering on somebody else; so this is what we do in war, this is what we do

in the whole violent thrust of the violent movement. It believes that you achieve some end by

inflicting suffering on another. The non-violent say that suffering becomes a powerful social

force when you willingly accept that violence on yourself, so that self-suffering stands at the

center of the non-violent movement and the individuals involved are able to suffer in a 135

creative manner, feeling that unearned suffering is redemptive, and that suffering may serve

to transform the social situation.

Another thing in this movement is the idea that there is within human nature an amazing

potential for goodness. There is within human nature something that can respond to

goodness. I know somebody’s liable to say that this is an unrealistic movement if it goes on 140

believing that all people are good. Well, I didn’t say that. I think the students are realistic

enough to believe that there is a strange dichotomy of disturbing dualism within human

nature. Many of the great philosophers and thinkers through the ages have seen this. It caused

Ovid the Latin poet to say, “I see and approve the better things of life, but the evil things I

do.” It caused even St. Augustine to say “Lord, make me pure, but not yet.” So that that is in 145

human nature. Plato centuries ago said that the human personality is like a charioteer with

two headstrong horses, each wanting to go in different directions, so that within our own

individual lives we see this conflict and certainly when we come to the collective life of man,

we see a strange badness. But in spite of this there is something in human nature that can

respond to goodness. So that man is neither innately good nor is he innately bad; he has 150

potentialities for both. So in this sense, Carlyle was right when he said that “there are depths

in man which go down to the lowest hell, and heights which reach the highest heaven, for are

not both heaven and hell made out of him, everlasting miracle and mystery that he is?” Man

has the capacity to be good, man has the capacity to be evil.

And so the non-violent resister never lets this idea go, that there is something within human 155

nature that can respond to goodness. So that a Jesus of Nazareth or a Mohandas Gandhi can

appeal to human beings and appeal to that element of goodness within them, and a Hitler can

appeal to the element of evil within them. But we must never forget that there is something

within human nature that can respond to goodness, that man is not totally depraved, to put it

in theological terms, the image of God is never totally gone. And so the individuals who 160

believe in this movement and who believe in non-violence and our struggle in the South,

somehow believe that even the worst segregationist can become an integrationist. Now

sometimes it is hard to believe that this is what this movement says, and it believes it firmly,

that there is something within human nature that can be changed, and this stands at the top of

the whole philosophy of the student movement and the philosophy of non-violence. 165

It says something else. It says that it is as much a moral obligation to refuse to cooperate with

evil as it is to cooperate with good. Non-cooperation with evil is as much a moral obligation

as the cooperation with good. So that the student movement is willing to stand up

courageously on the idea of civil disobedience. Now I think this is the part of the student

movement that is probably misunderstood more than anything else. And it is a difficult, 170

aspect, because on the one hand the students would say, and I would say, and all the people

who believe in civil rights would say, obey the Supreme Court’s decision of 1954 and at the

same time, we would disobey certain laws that exist on the statutes of the South today.

This brings in the whole question of how can you be logically consistent when you advocate

obeying some laws and disobeying other laws. Well, I think one would have to see the whole 175

meaning of this movement at this point by seeing that the students recognize that there are

two types of laws. There are just laws and there are unjust laws. And they would be the first

to say obey the just laws, they would be the first to say that men and women have a moral

obligation to obey just and right laws. And they would go on to say that we must see that

there are unjust laws. Now the question comes into being, what is the difference, and who 180

determines the difference, what is the difference between a just and an unjust law?

Well, a just law is a law that squares with a moral law. It is a law that squares with that which

is right, so that any law that uplifts human personality is a just law. Whereas that law which

is out of harmony with the moral is a law which does not square with the moral law of the

universe. It does not square with the law of God, so for that reason it is unjust and any law 185

that degrades the human personality is an unjust law.

Well, somebody says that that does not mean anything to me: first, I don’t believe in these

abstract things called moral laws and I’m not too religious, so I don’t believe in the law of

God: you have to get a little more concrete, and more practical. What do you mean when you

say that a law is unjust, and a law is just? Well, I would go on to say in more concrete terms 190

that an unjust law is a code that the majority inflicts on the minority that is not binding on

itself. So that this becomes difference made legal. Another thing that we can say is that an

unjust law is a code which the majority inflicts on the minority, which that minority had no

part in enacting or creating, because that minority had no right to vote in many instances, so

that the legislative bodies that made these laws were not democratically elected. Who could 195

ever say that the legislative body of Mississippi was democratically elected, or the legislative

body of Alabama was democratically elected, or the legislative body even of Georgia has

been democratically elected, when there are people in Terrell County and in other counties

because of the color of their skin who cannot vote? They confront reprisals and threats and

all of that; so that an unjust law is a law that individuals did not have a part in creating or 200

enacting because they were denied the right to vote.

Now by the same token a just law would be just the opposite. A just law becomes sameness

made legal. It is a code that the majority, who happen to believe in that code, compel the

minority, who don’t believe in it, to follow, because they are willing to follow it themselves,

so it is sameness made legal. Therefore the individuals who stand up on the basis of civil 205

disobedience realize that they are following something that says that there are just laws and

there are unjust laws. Now, they are not anarchists. They believe that there are laws which

must be followed; they do not seek to defy the law, they do not seek to evade’ the law. For

many individuals who would call themselves segregationists and who would hold on to

segregation at any cost seek to defy the law, they seek to evade the law, and their process can 210

lead on into anarchy. They seek in the final analysis to follow a way of uncivil disobedience,

not civil disobedience. And I submit that the individual who disobeys the law, whose

conscience tells him it is unjust and who is willing to accept the penalty by staying in jail

until that law is altered, is expressing at the moment the very highest respect for law.

This is what the students have followed in their movement. Of course there is nothing new 215

about this; they feel that they are in good company and rightly so. We go back and read the

Apology and the Crito, and you see Socrates practicing civil disobedience. And to a degree

academic freedom is a reality today because Socrates practiced civil disobedience. The early

Christians practiced civil disobedience in a superb manner, to a point where they were

willing to be thrown to the lions. They were willing to face all kinds of suffering in to 220

stand up for what they knew was right even though they knew it was against the laws of the

Roman Empire.

We could come up to our own day and we see it in many instances. We must never forget

that everything that Hider did in Germany was “legal.” It was illegal to aid and comfort a

Jew, in the days of Hitler’s Germany. But I believe that if had the same attitude then as I 225

have now I would publicly aid and comfort my Jewish brothers in Germany if Hitler were

alive today calling this an illegal process. If I lived in South Africa today in the midst of the

white supremacy law in South Africa, I would join Chief Luthuli and others in saying break

these unjust laws. And even let us come up to America. Our nation in a sense came into

being through a massive act of civil disobedience, for the Boston Tea Party was nothing but a 230

massive act of civil disobedience. Those who stood up against the slave laws, the

abolitionists, by and large practiced civil disobedience. So I think these students are in good

company, and they feel that by practicing civil disobedience they are in line with men and

women through the ages who have stood up for something that is morally right.

Now there are one or two other things that I want to say about this student movement, 235

moving out of the philosophy of non-violence, something about what it is a revolt against.

On the one hand it is a revolt against the negative peace that has encompassed the South for

many years. I remember when I was in Montgomery Ala., one of the white citizens came to

me one day and said—and I think he was very sincere about this—that in Montgomery for all

of these years we have been such a peaceful community, we have had so much harmony in 240

race relations and then you people have started this movement and boycott, and it has done

so much to disturb race relations, and we just don’t love the Negro like we used to love them,

because you have destroyed the harmony and the peace that we once had in race relations.

And I said to him, in the best way I could say and I tried to say it in non-violent terms, we

have never had peace in Montgomery, Ala., we have never had peace in the South. We have 245

had a negative peace, which is merely the absence of tension; we’ve had a negative peace in

which the Negro patiently accepted his situation and his plight, but we’ve never had true

peace, we’ve never had positive peace, and what we’re seeking now is to develop this

positive peace. For we must come to see that peace is not merely the absence of some

negative force, it is the presence of a positive force. True peace is’ not merely the absence of 250

tension, but it is the presence of justice and brotherhood. I think this is what Jesus meant

when he said, I come not to bring peace but a sword. Now Jesus didn’t mean he came to start

war, to bring a physical sword, and he didn’t mean, I come not to bring positive peace. But I

think what Jesus was saying in substance was this, that I come not to bring an old negative

peace, which makes for stagnant passivity and deadening complacency, I come to bring 255

something different, and whenever I come, a conflict is precipitated, between the old and the

new, whenever I come a struggle takes I place between justice and injustice, between the

forces of light and the forces of darkness. I come not to bring a negative peace, but a positive

peace, which is brotherhood, which is justice, which is the Kingdom of God.

And I think this is what we are seeking to do today, and this movement is a revolt against a 260

negative peace and a struggle to bring into being a positive peace, which makes for true

brotherhood, true integration, true person-to-person relationships. This movement is also

revolt against what is often called tokenism. Here again many people do not understand this;

they feel that in this struggle the Negro will be satisfied with tokens of integration, just a few

students and a few schools here and there and a few doors open here and there. But this isn’t 265

the meaning of the movement and I think that honesty impels me to admit it everywhere I

have an opportunity, that the Negro’s aim is to bring about complete integration in American

life. And he has come to see that token integration is little more than token democracy, which

ends up with many new evasive schemes and it ends up with new discrimination, covered up

with such niceties of complexity. It is very interesting to discover that the movement has 270

thrived in many communities that had token integration. So this reveals that the movement is

based on a principle that integration must become real and complete, not just token

integration.

It is also a revolt against what I often call the myth of time. We hear this quite often, that

only time can solve this problem. That if we will only be patient, and only pray—which we 275

must do, we must be patient and we must pray—but there are those who say just do these

things and wait for time, and time will solve this problem. Well, the people who argue this do

I not themselves realize that time is neutral, that it can be used constructively or

destructively. At points the people of ill will, the segregationists, have used time much more

effectively than the people of good will. So individuals in the struggle must come to realize 280

that it is necessary to aid time, that without this kind of aid, time itself will become an ally of

the insurgent and primitive forces of social stagnation. Therefore, this movement is a revolt

against the myth of time.

There is a final thing that I would like to say to you, this movement is a movement based on

faith in the future. It is a movement based on a philosophy, the possibility of the future 285

bringing into being something real and meaningful. It is a movement based on hope. I think

this is very important. The students have developed a theme song for their movement, maybe

you’ve heard it. It goes something like this, “we shall overcome, deep in my heart, I do

believe, we shall overcome, and then they go on to say another verse, “we are not afraid, we

are not afraid today, deep in my heart I do believe, we shall overcome.” So it is out of this 290

deep faith in the future that they are able to move out and adjourn the councils of despair, and

to bring new light in the dark chambers of pessimism. I can remember the times that we’ve

been together. I remember that night in Montgomery, Ala., when we had stayed up all I

night, discussing the Freedom Rides, and that morning came to see that it was necessary to

go on with the Freedom Rides, that we would not in all good conscience call an end to the 295

Freedom Rides at that point. And I remember the first group got ready to leave, to take a bus

for Jackson, Miss.; we all joined hands and started singing together “We shall overcome, we

shall overcome. And something within me said, now how is it that these students can sing

this, they are going down to Mississippi, they are going to face hostile and jeering mobs, and

yet they could sing, “We shall overcome.” They may even [ace physical death, and yet they 300

could sing, “We shall overcome.” Most of them realized that they would be thrown into jail,

and yet they could sing. “We shall overcome, we are not afraid.” Then something caused me

to see at that moment the real meaning of the movement. That students had faith in the

future. That the movement was based on hope, that this movement had something within it

that says somehow even though the arc of the moral universe is long, it bends toward justice. 305

And I think this should be a challenge to all others who are struggling to transform the

dangling discords of our Southland into a beautiful symphony of brotherhood. There is

something in this student movement which says to us, that we shall overcome. Before the

victory is won some may have to get scarred up, but we shall overcome. Before the victory of

brotherhood is achieved, some will maybe face physical death, but we shall overcome. 310

Before the victory is won, some will lose jobs, some will be called Communists, and reds,

merely because they believe in brotherhood, some will be dismissed as dangerous

rabblerousers and agitators merely …