Dr. Martin Luther King Jr. drmartinlutherkingjr.com
The Greatest Orator For Peace And Love
“..The ultimate weakness of violence
is that it is a descending spiral,
begetting the very thing it seeks to destroy.
Instead of diminishing evil, it multiplies it.
Through violence you may murder the liar,
but you cannot murder the lie, nor establish the truth.
Through violence you murder the hater,
but you do not murder hate.
In fact, violence merely increases hate….
Returning violence for violence multiples violence,
adding deeper darkness to a night already devoid of stars.
Darkness cannot drive out darkness; only light can do that.
Hate cannot drive out hate; only love can do that.
Dr. Martin Luther King Jr…”
Martin Luther King, Jr. – Mini Bio
“Uploaded on Jan 8, 2010
A short biography of Dr. Martin Luther King, Jr. He is widely considered the most influential leader of the American civil rights movement. He fought to overturn Jim Crow segregation laws and eliminate social and economic differences between blacks and whites. King’s speeches and famous quotes continue to inspire millions today.
20 Interesting Dr. Martin Luther King Jr. Facts todayifoundout.com
“1) His name was originally Michael, not Martin. His father was also Michael King, hence why Martin Luther King Jr. was originally named Michael King Jr. However, after a trip to Germany in 1931, Michael King Sr. changed his own name in homage to historic German theologian Martin Luther. Michael King Jr. was two years old at the time and King Sr. made the decision to change his son’s name to Martin Luther as well….
3) King wasn’t the only one to die at the Lorraine Motel in Memphis on April 4, 1968. After he was killed, one of the hotel workers, Lorraine Bailey (who was also the wife of the motel owner and who it was named after), upon seeing King get shot, had a heart attack and later died from this.
4) Also on the day King was killed, he was out on the balcony for a smoke. While you’ll be hard pressed to find a picture of him smoking, he smoked regularly, though had a habit of hiding this partially due to the stigma, particularly within the church at the time, but also because he didn’t want his kids to take up smoking, and so didn’t like pictures of himself doing it, nor did he like to smoke when they were around. …
7) He almost didn’t become a minister. After graduating from college, he still had serious doubts about Christianity and the Bible and told his father (who was a Baptist minister, as his grandfather had also been) that he didn’t want to be a minister and instead was considering becoming a doctor or a lawyer. He later decided that the Bible had “many profound truths which one cannot escape” and chose to become a minister, entering seminary at Crozer Theological Seminary in Pennsylvania. …
10) King convinced “Uhura” on Star Trek, Nichelle Nichols (who incidentally later went on to work for NASA), to continue on with the role after the first season. Nichols stated he told her not to leave the show because she was not only playing a black person as a main character on TV, but she was also playing a character that didn’t conform to the stereotypical black person of the day, usually portrayed. Rather, Uhura was portrayed as an intelligent member of the crew and an equal to those around her….”
*see Nichelle Nichols imdb.com
“..was born Grace Nichols on December 28, 1932 in Robbins, Illinois. She began her show business career at age 16 as a singer with Duke Ellington in a ballet she created for one of his compositions and later sang with his band. After switching to acting, she was twice nominated for the Sarah Siddons Award for best actress in “The …..”
The Archive | The Martin Luther King Jr. Center for Nonviolent Social … thekingcenter.org
“..There are nearly a million documents associated with the life of Martin Luther King Jr. These pages will present a more dynamic view than is often seen of Dr. King’s life and times. The documents reveal the scholar, the father, and the pastor. Through these papers we see the United States of America at one of its most vulnerable, most honest and perhaps most human moments in history. There are letters bearing the official marks of royalty and the equally regal compositions of children. You will see speeches, telegrams, scribbled notes, patient admonitions and urgent pleas. This spotlight shows you a glimpse of the remarkable history within this collection…”
The Speeches of Martin Luther King Jr. npr.org
Remembering Key Addresses, Sermons by the Civil Rights Leader
Martin Luther King, Jr. | National Archives archives.gov
“..Martin Luther King, Jr.
On August 28, 1963, Martin Luther King Jr., delivered a speech to a massive group of civil rights marchers gathered around the Lincoln memorial in Washington DC. The March on Washington for Jobs and Freedom brought together the nations most prominent civil rights leaders, along with tens of thousands of marchers, to press the United States government for equality. The culmination of this event was the influential and most memorable speech of Dr. King’s career. Popularly known as the “I have a Dream” speech, the words of Martin Luther King, Jr. influenced the Federal government to take more direct actions to more fully realize racial equality.
Mister Maestro, Inc., and Twentieth Century Fox Records Company recorded the speech and offered the recording for sale. Dr. King and his attorneys claimed that the speech was copyrighted and the recording violated that copyright. The court found in favor of Dr. King. Among the papers filed in the case and available at the National Archives at New York City is a deposition given by Martin Luther King, Jr. and signed in his own hand…”
Martin Luther King – I Have A Dream Speech – August 28, 1963 (Full Speech)
“Published on Jan 21, 2013
I Have a Dream Speech
Martin Luther King’s Address at March on Washington
August 28, 1963. Washington, D.C.
My Country ‘Tis of Thee (arr. D. Willcocks) — Washington National Cathedral Choir , from youtube.com
Martin Luther King Speaks! “I’ve Been to the Mountaintop” (Full) , from youtube.com
“Published on Jun 10, 2015
Martin Luther King Speaks! “I’ve Been to the Mountaintop” (Full)
3 April 1968 Memphis, Tennessee. Would would become King’s final speech, he talks in support of striking Memphis sanitation workers.
Martin Luther King’s Final Speech: ‘I’ve Been to the Mountaintop’ — The Full Text By THE REV MARTIN LUTHER KING JR. MEMPHIS, Tenn., April 3, 1968 abcnews.go.com
Thank you very kindly, my friends. As I listened to Ralph Abernathy and his eloquent and generous introduction and then thought about myself, I wondered who he was talking about. It’s always good to have your closest friend and associate to say something good about you. And Ralph Abernathy is the best friend that I have in the world. I’m delighted to see each of you here tonight in spite of a storm warning. You reveal that you are determined to go on anyhow.
Something is happening in Memphis; something is happening in our world. And you know, if I were standing at the beginning of time, with the possibility of taking a kind of general and panoramic view of the whole of human history up to now, and the Almighty said to me, “Martin Luther King, which age would you like to live in?” I would take my mental flight by Egypt and I would watch God’s children in their magnificent trek from the dark dungeons of Egypt through, or rather across the Red Sea, through the wilderness on toward the promised land. And in spite of its magnificence, I wouldn’t stop there.
I would move on by Greece and take my mind to Mount Olympus. And I would see Plato, Aristotle, Socrates, Euripides and Aristophanes assembled around the Parthenon. And I would watch them around the Parthenon as they discussed the great and eternal issues of reality. But I wouldn’t stop there.
I would go on, even to the great heyday of the Roman Empire. And I would see developments around there, through various emperors and leaders. But I wouldn’t stop there.
I would even come up to the day of the Renaissance, and get a quick picture of all that the Renaissance did for the cultural and aesthetic life of man. But I wouldn’t stop there.
I would even go by the way that the man for whom I am named had his habitat. And I would watch Martin Luther as he tacked his ninety-five theses on the door at the church of Wittenberg. But I wouldn’t stop there. I would come on up even to 1863, and watch a vacillating President by the name of Abraham Lincoln finally come to the conclusion that he had to sign the Emancipation Proclamation. But I wouldn’t stop there.
I would even come up to the early thirties, and see a man grappling with the problems of the bankruptcy of his nation. And come with an eloquent cry that we have nothing to fear but “fear itself.” But I wouldn’t stop there. Strangely enough, I would turn to the Almighty, and say, “If you allow me to live just a few years in the second half of the 20th century, I will be happy.”
Now that’s a strange statement to make, because the world is all messed up. The nation is sick. Trouble is in the land; confusion all around. That’s a strange statement. But I know, somehow, that only when it is dark enough can you see the stars. And I see God working in this period of the twentieth century in a way that men, in some strange way, are responding. Something is happening in our world. The masses of people are rising up. And wherever they are assembled today, whether they are in Johannesburg, South Africa; Nairobi, Kenya; Accra, Ghana; New York City; Atlanta, Georgia; Jackson, Mississippi; or Memphis, Tennessee — the cry is always the same: “We want to be free.”
And another reason that I’m happy to live in this period is that we have been forced to a point where we are going to have to grapple with the problems that men have been trying to grapple with through history, but the demands didn’t force them to do it. Survival demands that we grapple with them. Men, for years now, have been talking about war and peace. But now, no longer can they just talk about it. It is no longer a choice between violence and nonviolence in this world; it’s nonviolence or nonexistence. That is where we are today.
And also in the human rights revolution, if something isn’t done, and done in a hurry, to bring the colored peoples of the world out of their long years of poverty, their long years of hurt and neglect, the whole world is doomed. Now, I’m just happy that God has allowed me to live in this period to see what is unfolding. And I’m happy that He’s allowed me to be in Memphis.
I can remember — I can remember when Negroes were just going around as Ralph has said, so often, scratching where they didn’t itch, and laughing when they were not tickled. But that day is all over. We mean business now, and we are determined to gain our rightful place in God’s world.
And that’s all this whole thing is about. We aren’t engaged in any negative protest and in any negative arguments with anybody. We are saying that we are determined to be men. We are determined to be people. We are saying — We are saying that we are God’s children. And that we are God’s children, we don’t have to live like we are forced to live.
Now, what does all of this mean in this great period of history? It means that we’ve got to stay together. We’ve got to stay together and maintain unity. You know, whenever Pharaoh wanted to prolong the period of slavery in Egypt, he had a favorite, favorite formula for doing it. What was that? He kept the slaves fighting among themselves. But whenever the slaves get together, something happens in Pharaoh’s court, and he cannot hold the slaves in slavery. When the slaves get together, that’s the beginning of getting out of slavery. Now let us maintain unity.
Secondly, let us keep the issues where they are. The issue is injustice. The issue is the refusal of Memphis to be fair and honest in its dealings with its public servants, who happen to be sanitation workers. Now, we’ve got to keep attention on that. That’s always the problem with a little violence. You know what happened the other day, and the press dealt only with the window-breaking. I read the articles. They very seldom got around to mentioning the fact that one thousand, three hundred sanitation workers are on strike, and that Memphis is not being fair to them, and that Mayor Loeb is in dire need of a doctor. They didn’t get around to that.
Now we’re going to march again, and we’ve got to march again, in order to put the issue where it is supposed to be — and force everybody to see that there are thirteen hundred of God’s children here suffering, sometimes going hungry, going through dark and dreary nights wondering how this thing is going to come out. That’s the issue. And we’ve got to say to the nation: We know how it’s coming out. For when people get caught up with that which is right and they are willing to sacrifice for it, there is no stopping point short of victory. We aren’t going to let any mace stop us. We are masters in our nonviolent movement in disarming police forces; they don’t know what to do. I’ve seen them so often. I remember in Birmingham, Alabama, when we were in that majestic struggle there, we would move out of the 16th Street Baptist Church day after day; by the hundreds we would move out. And Bull Connor would tell them to send the dogs forth, and they did come; but we just went before the dogs singing, “Ain’t gonna let nobody turn me around.”
Bull Connor next would say, “Turn the fire hoses on.” And as I said to you the other night, Bull Connor didn’t know history. He knew a kind of physics that somehow didn’t relate to the transphysics that we knew about. And that was the fact that there was a certain kind of fire that no water could put out. And we went before the fire hoses; we had known water. If we were Baptist or some other denominations, we had been immersed. If we were Methodist, and some others, we had been sprinkled, but we knew water. That couldn’t stop us.
And we just went on before the dogs and we would look at them; and we’d go on before the water hoses and we would look at it, and we’d just go on singing “Over my head I see freedom in the air.” And then we would be thrown in the paddy wagons, and sometimes we were stacked in there like sardines in a can. And they would throw us in, and old Bull would say, “Take ’em off,” and they did; and we would just go in the paddy wagon singing, “We Shall Overcome.”
And every now and then we’d get in jail, and we’d see the jailers looking through the windows being moved by our prayers, and being moved by our words and our songs. And there was a power there which Bull Connor couldn’t adjust to; and so we ended up transforming Bull into a steer, and we won our struggle in Birmingham. Now we’ve got to go on in Memphis just like that. I call upon you to be with us when we go out Monday.
Now about injunctions: We have an injunction and we’re going into court tomorrow morning to fight this illegal, unconstitutional injunction. All we say to America is, “Be true to what you said on paper.” If I lived in China or even Russia, or any totalitarian country, maybe I could understand some of these illegal injunctions. Maybe I could understand the denial of certain basic First Amendment privileges, because they hadn’t committed themselves to that over there.
But somewhere I read of the freedom of assembly. Somewhere I read of the freedom of speech.
Somewhere I read of the freedom of press. Somewhere I read that the greatness of America is the right to protest for right. And so just as I say, we aren’t going to let dogs or water hoses turn us around, we aren’t going to let any injunction turn us around. We are going on.
We need all of you. And you know what’s beautiful to me is to see all of these ministers of the Gospel. It’s a marvelous picture. Who is it that is supposed to articulate the longings and aspirations of the people more than the preacher? Somehow the preacher must have a kind of fire shut up in his bones. And whenever injustice is around he tell it. Somehow the preacher must be an Amos, and saith, “When God speaks who can but prophesy?” Again with Amos, “Let justice roll down like waters and righteousness like a mighty stream.” Somehow the preacher must say with Jesus, “The Spirit of the Lord is upon me, because he hath anointed me,” and he’s anointed me to deal with the problems of the poor.”
And I want to commend the preachers, under the leadership of these noble men: James Lawson, one who has been in this struggle for many years; he’s been to jail for struggling; he’s been kicked out of Vanderbilt University for this struggle, but he’s still going on, fighting for the rights of his people. Reverend Ralph Jackson, Billy Kiles; I could just go right on down the list, but time will not permit.
But I want to thank all of them. And I want you to thank them, because so often, preachers aren’t concerned about anything but themselves. And I’m always happy to see a relevant ministry.
It’s all right to talk about “long white robes over yonder,” in all of its symbolism. But ultimately people want some suits and dresses and shoes to wear down here! It’s all right to talk about “streets flowing with milk and honey,” but God has commanded us to be concerned about the slums down here, and his children who can’t eat three square meals a day. It’s all right to talk about the new Jerusalem, but one day, God’s preacher must talk about the new New York, the new Atlanta, the new Philadelphia, the new Los Angeles, the new Memphis, Tennessee. This is what we have to do.
Now the other thing we’ll have to do is this: Always anchor our external direct action with the power of economic withdrawal. Now, we are poor people. Individually, we are poor when you compare us with white society in America. We are poor. Never stop and forget that collectively — that means all of us together — collectively we are richer than all the nations in the world, with the exception of nine. Did you ever think about that?
After you leave the United States, Soviet Russia, Great Britain, West Germany, France, and I could name the others, the American Negro collectively is richer than most nations of the world. We have an annual income of more than thirty billion dollars a year, which is more than all of the exports of the United States, and more than the national budget of Canada. Did you know that? That’s power right there, if we know how to pool it.
We don’t have to argue with anybody. We don’t have to curse and go around acting bad with our words. We don’t need any bricks and bottles. We don’t need any Molotov cocktails. We just need to go around to these stores, and to these massive industries in our country, and say, “God sent us by here, to say to you that you’re not treating his children right. And we’ve come by here to ask you to make the first item on your agenda fair treatment, where God’s children are concerned.
Now, if you are not prepared to do that, we do have an agenda that we must follow. And our agenda calls for withdrawing economic support from you.”
And so, as a result of this, we are asking you tonight, to go out and tell your neighbors not to buy Coca-Cola in Memphis. Go by and tell them not to buy Sealtest milk. Tell them not to buy — what is the other bread? — Wonder Bread. And what is the other bread company, Jesse? Tell them not to buy Hart’s bread. As Jesse Jackson has said, up to now, only the garbage men have been feeling pain; now we must kind of redistribute the pain.
We are choosing these companies because they haven’t been fair in their hiring policies; and we are choosing them because they can begin the process of saying they are going to support the needs and the rights of these men who are on strike. And then they can move on town — downtown and tell Mayor Loeb to do what is right.
But not only that, we’ve got to strengthen black institutions. I call upon you to take your money out of the banks downtown and deposit your money in Tri-State Bank. We want a “bank-in” movement in Memphis. Go by the savings and loan association. I’m not asking you something that we don’t do ourselves at SCLC. Judge Hooks and others will tell you that we have an account here in the savings and loan association from the Southern Christian Leadership Conference.
We are telling you to follow what we are doing. Put your money there. You have six or seven black insurance companies here in the city of Memphis. Take out your insurance there. We want to have an “insurance-in.”
Now these are some practical things that we can do. We begin the process of building a greater economic base. And at the same time, we are putting pressure where it really hurts. I ask you to follow through here.
Now, let me say as I move to my conclusion that we’ve got to give ourselves to this struggle until the end.
Nothing would be more tragic than to stop at this point in Memphis. We’ve got to see it through. And when we have our march, you need to be there. If it means leaving work, if it means leaving school — be there. Be concerned about your brother. You may not be on strike. But either we go up together, or we go down together.
Let us develop a kind of dangerous unselfishness. One day a man came to Jesus, and he wanted to raise some questions about some vital matters of life. At points he wanted to trick Jesus, and show him that he knew a little more than Jesus knew and throw him off base…. Now that question could have easily ended up in a philosophical and theological debate. But Jesus immediately pulled that question from mid-air, and placed it on a dangerous curve between Jerusalem and Jericho. And he talked about a certain man, who fell among thieves. You remember that a Levite and a priest passed by on the other side.
They didn’t stop to help him. And finally a man of another race came by. He got down from his beast, decided not to be compassionate by proxy. But he got down with him, administered first aid, and helped the man in need. Jesus ended up saying, this was the good man, this was the great man, because he had the capacity to project the “I” into the “thou,” and to be concerned about his brother.
Now you know, we use our imagination a great deal to try to determine why the priest and the Levite didn’t stop. At times we say they were busy going to a church meeting, an ecclesiastical gathering, and they had to get on down to Jerusalem so they wouldn’t be late for their meeting. At other times we would speculate that there was a religious law that “One who was engaged in religious ceremonials was not to touch a human body twenty-four hours before the ceremony.” And every now and then we begin to wonder whether maybe they were not going down to Jerusalem — or down to Jericho, rather to organize a “Jericho Road Improvement Association.”
That’s a possibility. Maybe they felt that it was better to deal with the problem from the causal root, rather than to get bogged down with an individual effect.
But I’m going to tell you what my imagination tells me. It’s possible that those men were afraid. You see, the Jericho road is a dangerous road. I remember when Mrs. King and I were first in Jerusalem. We rented a car and drove from Jerusalem down to Jericho. And as soon as we got on that road, I said to my wife, “I can see why Jesus used this as the setting for his parable.” It’s a winding, meandering road. It’s really conducive for ambushing. You start out in Jerusalem, which is about 1200 miles — or rather 1200 feet above sea level. And by the time you get down to Jericho, fifteen or twenty minutes later, you’re about 2200 feet below sea level. That’s a dangerous road. In the days of Jesus it came to be known as the “Bloody Pass.”
And you know, it’s possible that the priest and the Levite looked over that man on the ground and wondered if the robbers were still around. Or it’s possible that they felt that the man on the ground was merely faking. And he was acting like he had been robbed and hurt, in order to seize them over there, lure them there for quick and easy seizure. And so the first question that the priest asked — the first question that the Levite asked was, “If I stop to help this man, what will happen to me?” But then the Good Samaritan came by. And he reversed the question: “If I do not stop to help this man, what will happen to him?”
*see Luke 10
That’s the question before you tonight. Not, “If I stop to help the sanitation workers, what will happen to my job. Not, “If I stop to help the sanitation workers what will happen to all of the hours that I usually spend in my office every day and every week as a pastor?” The question is not, “If I stop to help this man in need, what will happen to me?” The question is, “If I do not stop to help the sanitation workers, what will happen to them?” That’s the question.
Let us rise up tonight with a greater readiness. Let us stand with a greater determination. And let us move on in these powerful days, these days of challenge to make America what it ought to be. We have an opportunity to make America a better nation. And I want to thank God, once more, for allowing me to be here with you. You know, several years ago, I was in New York City autographing the first book that I had written. And while sitting there autographing books, a demented black woman came up.
The only question I heard from her was, “Are you Martin Luther King?” And I was looking down writing, and I said, “Yes.” And the next minute I felt something beating on my chest. Before I knew it I had been stabbed by this demented woman. I was rushed to Harlem Hospital. It was a dark Saturday afternoon. And that blade had gone through, and the X-rays revealed that the tip of the blade was on the edge of my aorta, the main artery. And once that’s punctured, your drowned in your own blood — that’s the end of you.
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, after my chest had been opened, and the blade had been taken out, to move around in the wheel chair in the hospital.
They allowed me to read some of the mail that came in, and from all over the states and the world, kind letters came in. I read a few, but one of them I will never forget. I had received one from the President and the Vice-President. I’ve forgotten what those telegrams said. I’d received a visit and a letter from the Governor of New York, but I’ve forgotten what that letter said. But there was another letter that came from a little girl, a young girl who was a student at the White Plains High School. And I looked at that letter, and I’ll never forget it. It said simply,
“Dear Dr. King, I am a ninth-grade student at the White Plains High School.”
And she said,
“While it should not matter, I would like to mention that I’m 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.”
And I want to say tonight — I want to say tonight that I too am happy that I didn’t sneeze. Because if I had sneezed, I wouldn’t have been around here in 1960, when students all over the South started sitting-in at lunch counters. And I knew that as they were sitting in, they were really standing up for the best in the American dream, and taking the whole nation back to those great wells of democracy which were dug deep by the Founding Fathers in the Declaration of Independence and the Constitution.
If I had sneezed, I wouldn’t have been around here in 1961, when we decided to take a ride for freedom and ended segregation in inter-state travel.
If I had sneezed, I wouldn’t have been around here in 1962, when Negroes in Albany, Georgia, decided to straighten their backs up. And whenever men and women straighten their backs up, they are going somewhere, because a man can’t ride your back unless it is bent.
If I had sneezed — If I had sneezed I wouldn’t have been here in 1963, when the black people of Birmingham, Alabama, aroused the conscience of this nation, and brought into being the Civil Rights Bill.
If I had sneezed, I wouldn’t have had a chance later that year, in August, to try to tell America about a dream that I had had.
If I had sneezed, I wouldn’t have been down in Selma, Alabama, to see the great Movement there.
If I had sneezed, I wouldn’t have been in Memphis to see a community rally around those brothers and sisters who are suffering.
I’m so happy that I didn’t sneeze.
And they were telling me –. Now, it doesn’t matter, now. It really doesn’t matter what happens now. I left Atlanta this morning, and as we got started on the plane, there were six of us.
The pilot said over the public address system, “We are sorry for the delay, but we have Dr. Martin Luther King on the plane. And to be sure that all of the bags were checked, and to be sure that nothing would be wrong with on the plane, we had to check out everything carefully. And we’ve had the plane protected and guarded all night.”
And then I got into Memphis. And some began to say the threats, or talk about the threats that were out. What would happen to me from some of our sick white brothers?
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.
Martin Luther King, Jr.’s Nobel Peace Prize Lecture from Oslo, 11 Dec. 1964 (full audio)
Martin Luther King The Three Evils of Society
Misconceptions About the Early Land-Grant Colleges Eldon L. Johnson jstor.org
Primary Documents in American History
Morrill Act loc.gov
“Sponsored by Vermont Congressman Justin Morrill, the Morrill Act was signed into law by President Abraham Lincoln on July 2, 1862. Officially titled “An Act Donating Public Lands to the Several States and Territories which may provide Colleges for the Benefit of Agriculture and the Mechanic Arts,” the Morrill Act provided each state with 30,000 acres of Federal land for each member in their Congressional delegation. The land was then sold by the states and the proceeds used to fund public colleges that focused on agriculture and the mechanical arts. Sixty-nine colleges were funded by these land grants, including Cornell University, the Massachusetts Institute of Technology, and the University of Wisconsin at Madison.
Martin Luther King Interview- Vietnam/Communism (Merv Griffin Show 1967)
The Last Sunday Sermon of Rev. Dr. Martin Luther King Jr.
232,424 views•Aug 18, 2019
This is the last Sunday sermon of Reverend Doctor Martin Luther King, Jr. He delivered his final Sunday sermon on March 31, 1968, from the Canterbury Pulpit at The Cathedral Church of Saint Peter and Saint Paul in the City and Diocese of Washington, commonly known as Washington National Cathedral, 3101 Wisconsin Avenue, N.W., Washington, D.C., U.S.A. In his sermon, he draws from the Book of Revelation, chapter 21:4-5,
as well as Matthew 25:35-40.
Near the beginning of the sermon, Dr. King thanks the Very Reverend Francis B. Sayre Jr., Dean of the Washington National Cathedral, for the invitation to speak. Dean Sayre was a vocal opponent of segregation, poverty, McCarthyism, and the Vietnam War. In March 1965, he joined Dr. King on the voting-rights march from Selma to Montgomery, Alabama.
Martin Luther King, Jr. was ordained to the ministry in February 1948 at the age of 19 at Ebeneezer Baptist Church, Atlanta, Georgia, U.S.A., where he became Assistant Pastor. In 1948, he graduated from Morehouse College with a B.A. in Sociology. Rev. King earned a Bachelor of Divinity degree from Crozer Theological Seminary in 1951. He earned a doctorate in Systematic Theology from Boston University in June 1955.
Isaiah 43:18–19; Revelation 21:5; Isaiah 65 esv.org
“No man is an island” – ” For Whom the Bell Tolls” by John Donne Poeme animation
Metallica – For Whom The Bell Tolls songmeanings.com
To me this song is just about war in general. Soldiers go off to war, defending their country, and are willing to give their life for a cause that they may not completely agree with or understand. The part, “For a hill men would kill, why? They do not know” could mean men are defending a hill (strategic point on a battle field) and they are willing to kill the enemy but the overall cause of why they are fighting they do not know. The part in the song referring to the men going insane is just a typical side effect of men going off to war. All the blood, death, and screaming sounds on the battle field are enough to rattle any man’s sanity. Last of all, “Take a look to the sky just before you die” is the typical thing many people are said to do before they die. As they are looking up at the sky their life flashes before their eyes and they get one last glimpse of this world and try to take it all in.
getek20on June 03, 2002 Link..”
16. Hemingway — For Whom the Bell Tolls
17,281 views•Apr 5, 2012
Hemingway, Fitzgerald, Faulkner (AMST 246)
Professor Wai Chee Dimock begins her discussion of Hemingway’s For Whom the Bell Tolls with an overview of the Spanish Civil War, the historical event at the heart of the novel. She introduces the notion of an “involuntary foreigner” to discuss the fate of Hemingway’s American protagonist Robert Jordan, as well as the Spanish guerillas who are turned into “aliens” within their own country due to their print and technological illiteracies. Professor Dimock concludes by connecting one’s status as an involuntary foreigner to the shape of the future, arguing that these characters have a tenuous claim to a Spain dominated by the Fascists, and to a modernity increasingly dominated by technology.
Read TIME’s Original Review of For Whom the Bell Tolls BY LILY ROTHMAN
OCTOBER 21, 2015 time.com
“…But, TIME’s critic declared, any doubts about his abilities had been misplaced:
In 1936 Hemingway found the great experience—The Spanish Civil War. This week he published the great novel—For Whom the Bell Tolls. He took the title from a passage by Preacher Poet John Donne: “No man is an iland, intire of it selfe; every man is a peece of the Continent, a part of the maine; if a clod bee washed away by the Sea, Europe is the lesse, as well as if a Promontorie were, . . . any mans death diminishes me, because I am involved in Mankinde; And therefore never send to know for whom the bell tolls; It tolls for thee.”
For Whom the Bell Tolls is 1) a great Hemingway love story; 2) a tense story of adventure in war; 3) a grave and sombre tragedy of Spanish peasants fighting for their lives. But above all it is about death. The plot is simple, about a bridge over a deep gorge behind Franco’s lines. Robert Jordan, a young American International Brigader, is ordered to blow up the bridge. He must get help from the guerrillas who live in Franco’s territory. The bridge must be destroyed at the precise moment when a big Loyalist offensive begins. If the bridge can be destroyed, the offensive may succeed. If the offensive succeeds, the struggle of the human race against fascism may be advanced a step. The courage of the Spanish peasants is linked to the fate of all mankind…”
Metallica: For Whom the Bell Tolls (Columbus, OH – May 21, 2017)
Metallica: For Whom The Bell Tolls Meaning lyricinterpretations.com
“..This song describes a scene in the book “for whom the bell tolls” by ernest hemmingway.
Warning: spoiler below. Don’t read this if you don’t want any plot details.
In this part of the book, a man known as el sordo is a guerilla leader fighting in the mountains of spain during the spanish civil war (which occured in the 1930s, when the second spanish republic came to power and spanish facists declared war on said republic). He ends up under attack and, massively outnumbered, he makes his last stand on a hilltop. He and his four remaining men hold off the attackers until planes come and bomb the hilltop, killing them all. The worst part of all this is that they were just trying to steal horses in order to retreat after aiding robert jordan, the novel’s protagonist, in a highly improbable attack on a bridge required for the republic’s forces to possibly take a city. As a result, sordo’s men sort of have died for nothing, as their last stand will have little significance in the war or in history.
This song comments on that, and on the futility of war.
The Bible and Dr. Martin Luther King Jr. Day Jonathan Petersen
Content manager for Bible Gateway January 15, 2018
12 Conspiracy Theories Surrounding MLK’s Death
Was this the act of a lone gunman or a larger conspiracy? rd.com
Who really killed MLK?
21,739 views•Jan 20, 2020
Famous civil rights leader and orator Dr. Martin Luther King Jr. is honored with a federal holiday each year on January 20. But the same US government that regards him as a hero may have had him killed. RT America’s Michele Greenstein (in for Rick Sanchez) explains. (0:15) Prof. Mohammed Marandi of the University of Tehran weighs in on escalating tension between US and Iran. (3:55) Investigative journalist Gareth Porter discusses Tehran’s stated willingness to reconsider its cooperation with the International Atomic Energy Agency. (12:05) Medical safety advocate Dr. Shiva Ayyadurai and Investigative journalist Ben Swann discuss a disturbing new study about the possible harm caused by the CDC’s vaccination schedule. (18:25)
“Orders to Kill” Dr. Martin Luther King: The Government that Honors MLK with a National Holiday Killed Him By Edward Curtin
Global Research, January 20, 2020
Global Research 16 January 2017 globalresearch.ca
“…To understand his death, it is essential to realize that although he is popularly depicted and perceived as a civil rights leader, he was much more than that. A non-violent revolutionary, he personified the most powerful force for the long-overdue social, political, and economic reconstruction of the nation.
In other words, Martin Luther King was a transmitter of a non-violent spiritual and political energy so plenipotent that his very existence was a threat to an established order based on violence, racism, and economic exploitation. He was a very dangerous man….
The civil trial was the King family’s last resort to get a public hearing to disclose the truth of the assassination. They and Pepper knew that Ray was an innocent pawn, but Ray had died in prison in 1998 after trying for thirty years to get a trial and prove his innocence (shades of Sirhan Sirhan who still languishes in prison). During all those years, Ray had maintained that he had been manipulated by a shadowy figure named Raul, who supplied him with money and his white Mustang and coordinated all his complicated travels, including having him buy a rifle and come to Jim’s Grill and the boarding house on the day of the assassination. The government has always denied that Raul existed….
Was the U.S. Government Found Guilty of Assassinating Martin Luther King, Jr.? KIM LACAPRIA
PUBLISHED 20 JANUARY 2015 snopes.com
A Minister Says His Father, Now Dead, Killed Dr. King
By Dana Canedy
April 5, 2002 nytimes.com
“..The minister said he had agonized for years and came forward because ”I felt safer now because everybody involved is now dead.”
”Plus, I wanted to cleanse my soul,” Mr. Wilson said. ”I’ve carried this weight for a long time.”
William Pepper, a lawyer for the King Center in Atlanta, said in a statement that he had been contacted by many people making claims similar to Mr. Wilson’s but had discounted most as having no value.
”I have heard from Reverend Wilson over the last couple of years or more but have never seen any hard evidence to justify the allegations now being made,” Mr. Pepper wrote.
Even faced with such skepticism, Mr. Wilson insists that his father was the killer.
”I kept telling him not to do it,” he said of his father. ”But he kept trying to convince me it was the patriotic thing to do.”..
Martin Luther King Jr. was killed by the DOCTOR not the BULLET
18,707 views•Jan 25, 2019
L. St. Fort
Within the video, William Francis Pepper explains that Martin Luther King Jr. was still breathing when he got shot and transported to St. Joseph’s hospital. Based on his investigations, while Martin Luther King was in the emergency room, Dr. Breen Bland, the Chief of Neurosurgeon at St. Joseph Hospital in Memphis, came in and said “Everybody stop working, I mean you all stop, let
that nigger die.” Not long after he made the statement, the nurse Lula Mae Shelby, witnessed other medical personel SPITTING on Martin Luther King’s body. Following the desecration of Dr. King, she then saw Dr. Breen Bland suffocate Dr. King with a pillow.
Judge Joe: James Earl Ray Didn’t Assassinate Martin Luther King Jr.
“We Shall Overcome” (“trying” to ) Play by Piano (October 28th 2010) , from youtube.com
Learned anything new? What else do you know that wasn’t mentioned about MLK Jr.? What are some ways “we” can keep his dream alive?
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