Martin Luther King Jr. Quotes

I think the first reason that we should love our enemies, and I think this was at the very center of Jesus' thinking, is this: that hate for hate only intensifies the existence of hate and evil in the universe. If I hit you and you hit me and I hit you back and you hit me back and go on, you see, that goes on ad infinitum. It just never ends. Somewhere somebody must have a little sense, and that's the strong person. The strong person is the person who can cut off the chain of hate, the chain of evil. And that is the tragedy of hate, that it doesn't cut it off. It only intensifies the existence of hate and evil in the universe. Somebody must have religion enough and morality enough to cut it off and inject within the very structure of the universe that strong and powerful element of love.'''

The Greek language comes out with another word for love. It is the word agape. ...agape is something of the understanding, creative, redemptive goodwill for all men. It is a love that seeks nothing in return. It is an overflowing love; it's what theologians would call the love of God working in the lives of men. And when you rise to love on this level, you begin to love men, not because they are likeable, but because God loves them. You look at every man, and you love him because you know God loves him. And he might be the worst person you've ever seen. And this is what Jesus means, I think, in this very passage when he says, "Love your enemy." And it's significant that he does not say, "Like your enemy." Like is a sentimental something, an affectionate something. There are a lot of people that I find it difficult to like. I don't like what they do to me. I don't like what they say about me and other people. I don't like their attitudes. I don't like some of the things they're doing. I don't like them. But Jesus says love them. And love is greater than like. Love is understanding, redemptive goodwill for all men, so that you love everybody, because God loves them. You refuse to do anything that will defeat an individual, because you have agape in your soul. And here you come to the point that you love the individual who does the evil deed, while hating the deed that the person does. This is what Jesus means when he says, "Love your enemy." This is the way to do it. When the opportunity presents itself when you can defeat your enemy, you must not do it.

That is the meaning of love. In the final analysis, love is not this sentimental something that we talk about. It's not merely an emotional something. Love is creative, understanding goodwill for all men. It is the refusal to defeat any individual. When you rise to the level of love, of its great beauty and power, you seek only to defeat evil systems. Individuals who happen to be caught up in that system, you love, but you seek to defeat the system.

Another way that you love your enemy is this: When the opportunity presents itself for you to defeat your enemy, that is the time which you must not do it. There will come a time, in many instances, when the person who hates you most, the person who has misused you most, the person who has gossiped about you most, the person who has spread false rumors about you most, there will come a time when you will have an opportunity to defeat that person. It might be in terms of a recommendation for a job; it might be in terms of helping that person to make some move in life. That's the time you must not do it.

There is something within all of us that causes us to cry out with Ovid, the Latin poet, "I see and approve the better things of life, but the evil things I do." There is something within all of us that causes us to cry out with Plato that the human personality is like a charioteer with two headstrong horses, each wanting to go in different directions. There is something within each of us that causes us to cry out with Goethe, "There is enough stuff in me to make both a gentleman and a rogue." There is something within each of us that causes us to cry out with Apostle Paul, "I see and approve the better things of life, but the evil things I do." So somehow the "isness" of our present nature is out of harmony with the eternal "oughtness" that forever confronts us. And this simply means this: That within the best of us, there is some evil, and within the worst of us, there is some good. When we come to see this, we take a different attitude toward individuals. The person who hates you most has some good in him; even the nation that hates you most has some good in it; even the race that hates you most has some good in it. And when you come to the point that you look in the face of every man and see deep down within him what religion calls "the image of God," you begin to love him in spite of. No matter what he does, you see God's image there. There is an element of goodness that he can never sluff off. Discover the element of good in your enemy. And as you seek to hate him, find the center of goodness and place your attention there and you will take a new attitude.

A second thing that an individual must do in seeking to love his enemy is to discover the element of good in his enemy, and everytime you begin to hate that person and think of hating that person, realize that there is some good there and look at those good points which will over-balance the bad points.

The success of communism in the world today is due to the failure of democracy to live up to the noble ideals and principles inherent in its system. And this is what Jesus means when he said: "How is it that you can see the mote in your brother's eye and not see the beam in your own eye?" Or to put it in Moffatt's translation: "How is it that you see the splinter in your brother's eye and fail to see the plank in your own eye?" And this is one of the tragedies of human nature. So we begin to love our enemies and love those persons that hate us whether in collective life or individual life by looking at ourselves. And this is one of the tragedies of human nature. So we begin to love our enemies and love those persons that hate us whether in collective life or individual life by looking at ourselves.

How do you go about loving your enemies? I think the first thing is this: In order to love your enemies, you must begin by analyzing self. And I'm sure that seems strange to you, that I start out telling you this morning that you love your enemies by beginning with a look at self. It seems to me that that is the first and foremost way to come to an adequate discovery to the how of this situation. ... some people aren't going to like you. They're going to dislike you, not because of something that you've done to them, but because of various jealous reactions and other reactions that are so prevalent in human nature. But after looking at these things and admitting these things, we must face the fact that an individual might dislike us because of something that we've done deep down in the past, some personality attribute that we possess, something that we've done deep down in the past and we've forgotten about it; but it was that something that aroused the hate response within the individual. That is why I say, begin with yourself. There might be something within you that arouses the tragic hate response in the other individual.

Far from being the pious injunction of a utopian dreamer, this command is an absolute necessity for the survival of our civilization. Yes, it is love that will save our world and our civilization, love even for enemies.

[Y]ou are what you are because of somebody else. You are what you are because of the grace of the Almighty God. He who seeks to find his ego will lose it. But he who loses his ego in some great cause, some great purpose, some great ideal, some great loyalty, he who discovers, somehow, that he stands where he stands because of the forces of history and because of other individuals; he who discovers that he stands where he stands because of the grace of God, finds himself. He loses himself in that something but later finds himself. And this is the way, it seems to me, to the integrated personality.

As I look at drunkard men walking the streets of Montgomery and of other cities every day, I find myself saying, "But by the grace of God, you too would be a drunkard." As I look at those who have lost balance of themselves and those who are giving their lives to a tragic life of pleasure and throwing away everything they have in riotous living, I find myself saying, "But by the grace of God, I too would be here." And when you see that point, you cannot be arrogant. But you walk through life with a humility that takes away the self-centeredness that makes you a disintegrated personality.

For a long time, man felt that he was the center of the universe and all of his science had given him that. All of the days in the past he came up under what was known as the geocentric theory: the earth was the center of the universe and everything revolved around the earth. Then came Copernicus and Galileo and others, said that the sun is the center, the heliocentric theory came into being. And that reminded us somehow that we are dependent on something. We are not just at the center of this universe. We are only at the center to the extent that we give ourselves and our allegiance to God Almighty. And I'm so glad that the new science came into being to dampen our arrogance. It says to us that our earthly planet is a dependent planet; it is a small planet in the orbits of this universe. The sun is the center of this universe, that man must look beyond himself to discover his significance. And that does something to each of us so that we can see when we have faith in God that we have nothing to boast about, we have nothing to be arrogant about but we live with a humility that keeps us going.

And there needs to be something in your life of a goddess of Nemesis which pulls you down when you get too high and pulls you up when you feel the sense of inadequacy and that is what religion at its best does. It keeps you to the point that you don't feel like you are too low and you don't feel like you are too high but you'll maintain that type of balance. And you come to see that you're an adjective, not a noun. It is only God that is a noun, you are a dependent clause not an independent clause. You come to see through great religion, somehow, there is only one being in this universe that can say "I am" unconditionally. We turn over to Genesis and we read of God saying, "I am that I am," and that's the only being that can say that. But man is a child of God and he must always say, "I am, because of." And when you come to see that, you see that your existence is adjectival; it is dependent on something else. Your existence is dependent on the existence of a higher power and you can't walk around the universe with arrogance. You can't walk about the universe with a haughty spirit because you know that there is a God in this universe that you are dependent on.

Finally, the proper religious faith gives you this type of balance and this type of perspective that I'm talking about. This, you see, is something of the genius of great religion, that on the one hand, it gives man a sense of belonging and on the other hand, it gives him a sense of dependence on something higher. So he realizes that there is something beyond in which he lives and moves and even moves and gains his being. This is what great religion does for him.

We never get anywhere in this world without the forces of history and individual persons in the background helping us to get there. If you have the privilege of a fine education, well, you have it because somebody made it possible. If you have the privilege to gain wealth and a bit of the world's goods, well, you have it because somebody made it possible. So don't boast, don't be arrogant. You, at that moment, rise out of your self-centeredness to the type of living that makes you an integrated personality.