The strength of heart with which Martin Luther King Jr. combatted segregation and other forms of racial injustice stemmed in large part from his deep religious faith. Such is the conclusion that emerges, quite inescapably, from a reading of Strength to Love, a 1963 volume of some of the sermons that Dr. King prepared for delivery as part of his work as a pastor for two churches: the Dexter Avenue Baptist Church in Montgomery, Alabama, and the Ebenezer Baptist Church in Atlanta, Georgia.
Reading Strength to Love, I got a strong sense of the challenges that faced Dr. King as a pastor, even before he became a leader of the Civil Rights Movement. Both of the churches at which he preached were among the most prestigious African American churches of the South. Their congregations consisted of successful professionals who were smart and well-educated as well as devout. If a preacher at either of these churches was trying to coast through on a recycled version of an old sermon, the members of these congregations would know it, and would make their displeasure known.
Long before he was delivering the “I Have a Dream” speech in Washington, D.C., or accepting a Nobel Peace Prize in Oslo, Dr. King faced the task, on a weekly basis, of inspiring his congregation with a sermon that would reinforce long-held and deeply cherished beliefs, while at the same time saying something new. And, as there were people both within and outside the church who would feel that a churchman should “stick to God” and “stay out of politics,” Dr. King wanted to show that his message of Christian love was logically linked with his work to build a more just and equitable American society.
Chapter Five, “Loving Your Enemies,” certainly fits in well with both the tenets of the Christian faith and Dr. King’s career of civil-rights activism. Each of these sermons begins with a Bible quote, and the relevant Greek Testament citation here is Matthew 5:43-45 – “Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, 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; that ye may be children of your Father which is in heaven.”
After acknowledging the difficulty of coming round to love one’s enemy, and even pointing out that loving one’s enemy might not seem “practical,” Dr. King uses that quote from Saine Matthew’s Gospel as the basis for a persuasive argument that loving one’s enemies is the only practical way to move forward. Dr. King points out, accurately, that “Time is cluttered with the wreckage of communities which surrendered to hatred and violence”, and then he applies this logic to the issue of segregation in the American South:
With every ounce of our energy, we must continue to rid this nation of the incubus of segregation. But we shall not, in the process, relinquish our privilege and our obligation to love. While abhorring segregation, we shall love the segregationist. This is the only way to create the beloved community. (p. 50)
I was particularly interested in those sermons from Strength to Love wherein Dr. King addressed the intellectual issues and problems of his time. Chapter Ten, “How Should a Christian View Communism?”, was particularly helpful in that regard. I suppose that it was inevitable that a Christian preacher, in the Cold War times when Dr. King was living and preaching, would have to confront the issue of communism, as communism was an openly atheistic ideology, and a number of communist countries were then involved in more or less open conflict with the U.S.A. on a variety of fronts.
Dr. King’s framing Bible verse for this sermon is Amos 5:24 – “Let judgment roll down as waters, and righteousness as a mighty stream” – a verse that I think must have been one of his favourites, as he cites it once again in his Letter from Birmingham Jail.
Some of what Dr. King says about the contrast between communism and Christianity is about what I would have expected. He writes that “Communism is based on a materialistic and humanistic view of life and history”; by contrast, “At the center of the Christian faith is the affirmation that there is a God in the universe who 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” (p. 100).
Similarly, Dr. King declares that “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”, whereas “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. The law of love as an imperative is the norm for all of man’s actions” (p. 100). One might well expect that a devoutly Christian preacher would respond in just such a manner to an ideology claiming that there is no God, and that said preacher’s work is fundamentally empty and meaningless – even if most preachers could not do so with Dr. King’s eloquence.
Yet Dr. King adds that “something in the spirit and threat of Communism challenges us”, and states that “The theory, though surely not the practice, of Communism challenges us to be more concerned about social justice” – because, “With all of its false assumptions and evil methods, Communism arose as a protest against the injustices and indignities inflicted upon the underprivileged” (pp. 102-03).
Dr. King knew well the culture of Southern evangelical Protestantism – and knew also that evangelical Protestant churches’ emphasis on the salvation of the individual soul often went hand in hand with a refusal to confront temporal injustices. The excuses were many – “Those injustices are for God to correct, in His own good time”, or “The world is only temporary. Eternity is forever.” In modern parlance, some evangelical leaders of the time might well have said something on the order of “We need to stay in our lane.”
But Dr. King knew that such hands-off attitudes not only helped perpetuate outrageous social injustices against African Americans and others, but also might actually move some members of marginalized communities toward embracing communist ideology. Works like Ralph Ellison’s novel Invisible Man and Richard Wright’s posthumous novel The Man Who Lived Underground show the attraction of communism for young African Americans who see in the Communist Party one of the few political organizations in the United States that seems to be saying that discrimination against anyone, for any reason, is always wrong.
In fact, both Ellison and Wright in real life – like the protagonists in their novels mentioned above – came to see that white American communists of that time were just as capable of being racist as any other white Americans of the time. Read in that historical context, Dr. King’s “How Should a Christian View Communism?” provides a tough-minded analysis of the conflicting ideological strains that contributed to the tension of 1960’s life.
Perhaps most interesting of all, for me, was Chapter Fifteen, “Pilgrimage to Nonviolence” – a sort of intellectual autobiography in which Dr. King discussed the philosophical schools that influenced him. Looking at the different strains of thought within the church of his time regarding the fundamental nature of humankind, Dr. King writes that he is “convinced that the truth about man is found neither in liberalism nor in neo-orthodoxy. Each represents a partial truth. A large segment of Protestant liberalism defined man only in terms of his essential nature, his capacity for good; neo-orthodoxy tended to define man only in terms of his existential nature, his capacity for evil” (p. 158). I found this distinction interesting.
Dr. King goes on to suggest that “An adequate understanding of man is found neither in the thesis of liberalism nor in the antithesis of neo-orthodoxy, but in a synthesis which reconciles the truths of both” (p. 158). The influence of Hegel’s ideas is evident here, and throughout “Pilgrimage to Nonviolence” I found it interesting to see how Dr. King had responded to the ideas of a wide variety of thinkers – Niebuhr, Kierkegaard, Nietzsche, Heidegger, Sartre, Tillich, Rauschenbusch, Gandhi – on his way to developing his philosophy of non-violent resistance and applying that philosophy in a campaign against racial segregation in the American South.
Originally published in 1963 by Beacon Press of Boston, and later republished in 1981 with a foreword by Dr. King’s widow Coretta Scott King, Strength to Love provides helpful insights into the faith and the philosophy of Martin Luther King Jr.