Dr. King writes Reverend Arthur McDonald expressing appreciation for his presence in Albany. He also shares with Reverend Arthur how the non-violent battle in Albany is slowly fading yet the fight for equality is not over.
Morris Morse sends his condolences regarding the death of Dr. King. Mr. Morse further explains his opposition of the idea of building a two million dollar church in Dr. King's honor, because he believes that the reverend would not want such a memorial when so many people are in need.
Calhoun Geiger, director of the Peace Education Program, invites Dr. King and his family to a summer family camp hosted by the American Friends Service Committee, Inc. Geiger explains that John Yungblut suggested that Dr. King might be interested in attending.
Mr. Theis makes reference of having spoke to a French group of non-violent Christians about Dr. King's struggle for freedom. Mr. Theis suggests a reproduction of "Letter From The Birmingham Jail" as well as the distribution of the French translation as a chapter in a French Nonviolent Action book.
KMOX radio in St. Louis, Missouri would like to have Dr. King on their program called "Sounding Board" for a question and answer session with listeners.
Eliot Fremont-Smith examines Dr. King's stance on the term of Black Power, his views on political power for Negroes and his focus on nonviolence.
Dr. King writes about the assassination of President John F. Kennedy and how it affected the citizens of the United States. King asserts that Kennedy handled international and national issues "with a depth of concern, a breadth of intelligence, and a keen sense of history." Dr. King says that while the question of who killed Kennedy is important, one should ask "what killed him" instead.
After being informed of Dr. King's visit to Brazil in the summer of 1965, T. Watson Street invites him to a meeting of Presbyterian churches sponsored by the Division of Overseas Ministries of the National Council of Churches of Christ in America or the Evangelical Federation of Brazil.
Reverend Markham, Executive Head of the British Methodist Episcopal Church and Executive of the Martin Luther King Fund of Toronto, informs Dr. King that the Brotherhood Society of Beth Sholom Synagogue would like to present an award to him. The award honors a person who has contributed to "the needs of humanity in a most outstanding manner."
Johan Keijser, writing for the Board of the Foundation of Stichting Werkgroep Wereldunie, sends a letter to Dr. King. It includes a list of names of those whom the group has invited to form a committee of support for their efforts in creating a "provisional world government." The list includes artists, intellectuals, national government leaders, and religious leaders from all over the world. Remarkably, it also includes "father of the hydrogen bomb" Edward Teller.
The senders of this letter request a meeting with Atlanta Mayor Ivan Allen to discuss inadequate housing, overcrowded schools, under-employment and "minimal enforcement of the city's building code." The senders represent a variety of organizations and offer their expertise in developing solutions to the problems facing Atlanta.
David Mays, Chairman of the Department of Speech and Theatre at Austin Peay State College in Clarksville, Tennessee, participates in a continued correspondence with Dora McDonald. Mays inquires if the speech he requested will be under separate cover, as it was not enclosed in the recent letter. He also requests Dr. King's permission to make copies of the speech in order to pass out to students in his Principles of Rhetoric class.
Reverend Marvin T. Robinson, Pastor of Friendship Baptist Church, requests that Dr. King submit a written statement on personal stationary for the Souvenir Journal, a Seventy-Fifth Anniversary release issued by the Friendship Baptist Church.
This press release issued by the Southern Christian Leadership Conference features a Statement by Dr. King responding to allegations that he and the SCLC has communist ties. Dr. King argues that the SCLC is grounded in the Christian non-violent movement with the intent of reform, wherease communism leads to violent revolution.