Richard W. Wills Martin Luther King, Jr

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.chapter 21.David J.Garrow, “Martin Luther King, Jr.,” in Martin Luther King, Jr.: Civil Rights Leader, Theologian, Orator , 3 vols., ed.David J.Garrow (New York: Carlson, 1989), 441.2.King, “An Autobiography of Religious Development” (1950), in The Papers of Martin Luther King, Jr., 1:360.3.L.Harold DeWolf, Garrow, “Martin Luther King, Jr., as Theologian” in Martin Luther King, Jr.: Civil Rights Leader, Theologian, Orator , 264.4.King, “An Autobiography of Religious Development,” 1:363.5.Martin Luther King Jr., Stride toward Freedom (New York: Harper and Row, 1958), 20.6.Ibid., 91.7.Ibid., 19.8.Ibid.9.Ibid., 20.10.King, “An Autobiography of Religious Development,” 1:360.11.King, Stride toward Freedom , 90.12.King briefl y shares a few of these vivid childhood recollections: “I had grown up abhorring not only segregation but also the oppressive and barbarous acts that grew out of it.I passed spots where Negroes had been savagely lynched and watched the Ku Klux Klan on its rides at night.I had seen police brutality with my own eyesn o t e s t o p a g e s 3 4 – 3 9203and watched Negroes receive the most tragic injustice in the courts.” See King, Stride toward Freedom , 90.13.King, “An Autobiography of Religious Development,” 1:362.14.King, “The Negro and the Constitution” (1944), in The Papers of Martin Luther King, Jr., 1:110–111.15.The term “black church” is used loosely with an understanding that the black church, far from the monolithic sense in which it is often depicted, represented a broad range of positions and voices often developed in response to the regional and historical situation.While many would agree that little dichotomy is observed between secular community and sacred congregational life, their understanding of the church’s affi rmation of resistive versus accommodationist tendencies varies in scope and degree.Frazier offers a view that leans toward an accommodationist position and seemingly reads black church life as one bearing the hallmark of caution and conservatism with little to recommend it to notions of radicalism.Lincoln and Mamiya are less static, conceiving of varied possibilities that may exist between the poles marked by diametrically opposed responses in support of a dialectical model of church life.Within this rather dynamic spectrum, the church may have opted for one of several positions at any given time.As such, they recognized the blend of both resistive and accommodationist characteristics.Higginbotham expands the interpretative boundary in her conception of a dialogical model that allows for the widest range of possible discourses and responses, offering additional breadth and height to one’s interpretative understanding of the black church and its historical evolution, particularly as that progression relates itself to the question of nonviolent resistance as an embraced movement methodology.A less vigorous discussion of resistance versus accommodationism runs the risk of oversimplifying an extremely complex question that rarely fi ts into the nice, neat categories that we sometimes prefer for the sake of historical analysis.16.The National Baptist Convention, then under the leadership of the Reverend J.H.Jackson, represented the most signifi cant contingent of black Baptist churches in the nation.Daddy King and his Ebenezer Baptist Church were longtime members of the organization.The convention’s 1961 split, resulting in the founding of the Progressive National Baptist Convention, offered King and the civil rights movement an alternative national platform.17.Gayraud S.Wilmore, Black Religion and Black Radicalism: An Interpretation of the Religious History of Afro-American People (New York: Orbis Books, 1983), 179.18.Albert J.Raboteau, “African Americans, Exodus, and the American Israel,” in Religion and Culture: A Reader , 2nd ed., ed.David G.Hackett (New York: Routledge, 2003), 83.19.Glaude, Exodus , 109.20.Raboteau, “African Americans, Exodus, and the American Israel,” 83.21.Ibid., 77.22.Ibid., 80.23.Harding, There Is a River , 61.24.Raboteau, “African Americans, Exodus, and the American Israel,” 81.25.Ibid., 84.204n o t e s t o p a g e s 3 9 – 5 326.Ibid., 80.27.King, “Letter to Samuel D.Proctor, October 1954,” in The Papers of Martin Luther King, Jr., 1:297.28.Samuel Dewitt Proctor, The Substance of Things Hoped For: A Memoir of African-American Faith (New York: Putnam, 1995), xxiii.29.Ibid., 31.30.Ibid., 147.31.King, Stride toward Freedom , 96.32.Mordecai Wyatt Johnson, 1927 Inaugural Address, in Education for Freedom (Washington, D.C.: Moorland-Spingarn Research Center, 1976), 23, 24.33 [ Pobierz całość w formacie PDF ]

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