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Charles William Butler, Pastor of New Cavalry Baptist Church, informs Dr. King that he will not be present at a board meeting. The lateness of the invitation and his involvement in Detroit, Michigan prevent his attendance.
Dr. King wrote this essay during his career at Crozer Theological Seminary in 1951. In the paper, he discusses the disproportionate growth of science and technology compared with that of the social order. Referencing the sociological term, Dr. King refers to this predicament as "cultural lag." He attributes this problem to the "lack of world brotherhood" and asserts that the survival of civilization depends on global unity. Drawing on Republican politician Wendall Wilkie and Prime Minister Clement Attlee, Dr.
The Citizens' Crusade Against Poverty announces the initiation of its Southern Rural Action Project. The Southern Rural Action Project coordinates local support groups in the areas of housing, voter registration and other issues in the fight against poverty.
On behalf of the Negro American Labor Council, August Hill invites Dr. King to visit Racine, Wisconsin. He tells Dr. King that they are suffering from problems regarding employment in addition to all of the other inequalities. He also says that their community is not involved and that they need to be concerned about the issues in their society.
Under the subject, "The Vision of a World Made New," Dr. King drafted these sermon notes. The essential message of the sermon referred to a need for a "new world order". Plato and Karl Marx are two of the great philosophers referenced in this document. Dr. King delivered this sermon at the annual meeting of the Woman's Convention Auxiliary, National Baptist Convetion in St. Louis, Missouri on September 9, 1954.
This is a contract from the Adult Education Council of Greater Chicago signed by Darrel R. Douglas, of the University of Wisconsin. It records the stipulations agreed upon for Dr. King to deliver a speech.
In his address to the National Labor Leadership Assembly for Peace, Dr. King parallels the war in Vietnam to the injustice and violence inflicted on urban dwelling American Negroes "goaded and infuriated by discrimination and neglect." King implores Congress and the Johnson Administration to reassess the nation's domestic priorities and institute anti-poverty programs, so that the Great Society does not deteriorate into a "troubled and confused society."
An "English Quaker" thanks Dr. King for his letter and references an impending donation. The contributor informs Dr. King that she intends on communicating with her bank to find out if she can transfer the whole sum and promises to have definite news soon.
In this letter Joan Daves informs Dr. King that a copy of the jacket text for "Where Do We Go from Here" is enclosed.
William Stuart Nelson writes Dr King prompting him to take into consideration a request from Mr. G. L. Mehta as will as to visit Africa. Nelson comments on the importance of the non-violence concept being propagated across India and Africa.
Dr. King notes the Biblical story of Jesus' experience before his crucifixion. He uses the parable to speak to the human experience of pain and the faith one must have in God. Jesus went to Gethsemane to pray. He brought apostles John, James, and Peter and had them take watch while he prayed in the garden. When Jesus returned, his friends were sleeping. At this moment, Jesus realized their indifference to his agony. Though standing in pain and loneliness, Jesus used his faith in God to accept his situation as it was, with no efforts of escape.
Alfred L. Gunn requests Dr King's support of Gunn's "new Democratic way of Philosophy." Mr. Dunn also encloses three manuscripts pertaining to riots, the American gun and rifle laws, and the occurrence of racial problems in America.
Teachers and students from Tuskegee write members of the SCLC to express their support for the upcoming mobilization and Dr. King's stance on the Vietnam War.