by The Autobiography of Martin Luther King, Jr (retail) (epub)
After an hour, my mind was made up. I said, “So you can do something else besides sing? You’ve got a good mind also. You have everything I ever wanted in a woman. We ought to get married someday.”
I didn’t want a wife I couldn’t communicate with. I had to have a wife who would be as dedicated as I was. I wish I could say that I led her down this path, but I must say we went down it together because she was as actively involved and concerned when we met as she is now.
I told my mother, “Coretta is going to be my wife.” On June 18, 1953, we were married. Although we had returned to Marion to be married by my father on the Scotts’ spacious lawn, it was in Boston that we began our married life together.
“Corrie”
Coretta Scott is a native of the South. She is from Marion, Alabama, and she went to college in Ohio, Antioch College. Having inherited a talent for music from her mother, Bernice Scott, as well as the strength of quiet determination, she had then gone on with the aid of a scholarship to work her way through the New England Conservatory in Boston. She wanted to be a concert singer. She was a mezzo-soprano and I’m sure she would have gone on into this area if a Baptist preacher hadn’t interrupted her life.
Coretta’s father, Obie Scott, a short, stocky man of dark complexion, is a strong and courageous man. People are strongly attracted to him because of his warm personality. He loves people and is always ready to help someone in need. Although reared on a farm, Obie Scott was always concerned about going into business for himself. He finally succeeded and operated a trucking business, a combination filling station and grocery store, and a chicken farm. Despite the reprisals and physical threats of his white competitors, he attempted to get ahead in these various businesses and dared to make a decent living for his family. He has never been an Uncle Tom, but he had to suffer certain insults and even humiliation in order to survive in his community. The amazing thing is that he came through all of this with his courage undaunted, without becoming bitter. Coretta often made comparison between me and her father. Even in the early days of our courtship, she used to say, “You remind me so much of my father.” I don’t suppose any compliment could be more inflating to the male ago.
LETTER TO CORETTA
Darling, I miss you so much. In fact, much too much for my own good. I never realized that you were such an intimate part of my life. My life without you is like a year without a spring time which comes to give illumination and heat to the atmosphere saturated by the dark cold breeze of winter. . . . O excuse me, my darling. I didn’t mean to go off on such a poetical and romantic flight. But how else can we express the deep emotions of life other than in poetry? Isn’t love too ineffable to be grasped by the cold calculating hands of intellect?
By the way (to turn to something more intellectual) I have just completed Bellamy’s Looking Backward. It was both stimulating and fascinating. There can be no doubt about it. Bellamy had the insight of a social prophet as well as the fact finding mind of the social scientist. I welcomed the book because much of its content is in line with my basic ideas. I imagine you already know that I am much more socialistic in my economic theory than capitalistic. And yet I am not so opposed to capitalism that I have failed to see its relative merits. It started out with a noble and high motive, viz., to block the trade monopolies of nobles, but like most human systems it fell victim to the very thing it was revolting against. So today capitalism has out-lived its usefulness. It has brought about a system that takes necessities from the masses to give luxuries to the classes. So I think Bellamy is right in seeing the gradual decline of capitalism.
I think you noticed that Bellamy emphasized that the change would be evolutionary rather than revolutionary. This, it seems to me, is the most sane and ethical way for social change to take place.
Eternally Yours,
Martin
Atlanta, July 18, 1952
Coretta’s mother, Bernice Scott, is quite different from her father in many respects. In contrast to his overflowing personality she is rather shy. She is an attractive woman, fair in complexion, possessing narrow features and long black straight hair. In knowing her, one soon detects that she is a person of courage, determination, and amazing internal strength. She is deeply devoted to her family, always willing to sacrifice her needs to those of her children. More than anyone else, she taught Coretta her moral and ethical values, not by what she said alone, but also by her example.
“Staying with the struggle to the end”
My devoted wife has been a constant source of consolation to me through all the difficulties. In the midst of the most tragic experiences, she never became panicky or overemotional. I have come to see the real meaning of that rather trite statement: a wife can either make or break a husband. My wife was always stronger than I was through the struggle. While she had certain natural fears and anxieties concerning my welfare, she never allowed them to hamper my active participation in the movement. Corrie proved to be that type of wife with qualities to make a husband when he could have been so easily broken. In the darkest moments, she always brought the light of hope. I am convinced that if I had not had a wife with the fortitude, strength, and calmness of Corrie, I could not have withstood the ordeals and tensions surrounding the movement.
She saw the greatness of the movement and had a unique willingness to sacrifice herself for its continuation. If I have done anything in this struggle, it is because I have had behind me and at my side a devoted, understanding, dedicated, patient companion in the person of my wife. I can remember times when I sent her away for safety. I would look up a few days later, and she was back home, because she wanted to be there.
Coretta was never satisfied in being away from me, but she could not always be with me because she had to stay home with our four rather young children. She did join me on some occasions, and she was always a deep consolation to me, supporting my every move. I didn’t have the problem of having a wife who was afraid and trying to run from the situation. And that was a great help in all of the difficulties that I confronted.
Coretta had to settle down to a few concerts here and there. Basically she has been a pastor’s wife and mother of our four children, Martin Luther III, Dexter Scott, Yolanda Denise, and Bernice Albertine.
When I thought of my future, I also thought of my family. I had to think of what’s best for them also. One of the frustrating aspects of my life has been the great demands that come as a result of my involvement in the civil rights movement and the struggle for justice and peace. I have to be away from home a great deal and that takes me away from the family so much. It’s just impossible to carry out the responsibilities of a father and husband when you have these kinds of demands. But fortunately I have a most understanding wife who has tried to explain to the children why I have to be absent so much. I think in some way they understand, even though it’s pretty hard on them.
6
DEXTER AVENUE BAPTIST CHURCH
You the people of Dexter Avenue Baptist Church have called me to serve as pastor of your historic church; and I have gladly accepted the call. It is with more than perfunctory gratitude that I offer my appreciation to you for bestowing upon me this great honor. I accept the pastorate dreadfully aware of the tremendous responsibilities accompanying it. Contrary to some shallow thinking, the responsibilities of the pastorate both stagger and astound the imagination. They tax the whole man.
After being in school twenty-one years without a break, I reached the satisfying moment of completing the residential requirements for the Ph.D. degree. The major job that remained was to write my doctoral thesis. In the meantime I felt that it would be wise to start considering a job. I was not sure what area of the ministry I wanted to settle down in. I had had a great deal of satisfaction in the pastorate and had almost come to the point of feeling that I could best render my service in this area. I never could quite get the idea out of my mind that I should do some teaching, yet I felt a great deal of satisfaction with the pastorate.
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sp; Two churches in the East—one in Massachusetts and one in New York—had expressed an interest in calling me. Three colleges had offered attractive and challenging posts—one a teaching post, one a deanship, and the other an administrative position. In the midst of thinking about each of these positions, I received a letter from the officers of the Dexter Avenue Baptist Church of Montgomery, saying that they were without a pastor and that they would be glad to have me preach when I was again in that section of the country. They had heard of me through my father in Atlanta. I wrote immediately saying that I would be home in Atlanta for the Christmas holidays, and that I would be happy to come to Montgomery to preach one Sunday in January.
The Dexter Avenue Baptist Church had a rich history. Many outstanding ministers served there, including Dr. Vernon Johns. It was a very fine church with even greater possibilities.
“Asking for God’s guidance”
On a cool Saturday afternoon in January 1954, I set out to drive from Atlanta, Georgia, to Montgomery, Alabama. It was one of those clear wintry days when the sun bedecked the skies with all of its radiant beauty. After starting out on the highway, I happened to have turned on the radio. Fortunately, the Metropolitan Opera was on the air with a performance of one of my favorite operas—Donizetti’s Lucia di Lammermoor. So with the captivating beauty of the countryside, the inspiration of Donizetti’s inimitable music, and the matchless splendor of the skies, the usual monotony that accompanies a relatively long drive—especially when one is alone—was absorbed into meaningful diversions.
After about a four-hour drive, I arrived in Montgomery. Although I had passed through the city before, I had never been there on a real visit. Now I would have the opportunity to spend a few days in this beautiful little town, which has the distinction of being one of the oldest cities in the United States. It occupies an undulating site around a sharp bend in the Alabama River in the midst of rich and fertile farmland.
Not long after I arrived a friend was gracious enough to take me by the Dexter Avenue Baptist Church where I was to preach the following morning. A solid brick structure erected in Reconstruction days, it stood at one corner of a handsome square not far from the center of town. As we drove up, I noticed diagonally across the square a stately white building of impressive proportions and arresting beauty, the State Capitol—one of the finest examples of classical Georgian architecture in America. Here on January 7, 1861, Alabama voted to secede from the Union, and on February 18, on the steps of the portico, Jefferson Davis took his oath of office as President of the Confederate States. For this reason, Montgomery has been known across the years as the Cradle of the Confederacy. Here the first Confederate flag was made and unfurled. I was to see this imposing reminder of the Confederacy from the steps of the Dexter Avenue Baptist Church many times in the following years.
Saturday evening, as I began going over my sermon, I was aware of a certain anxiety. Although I had preached many times before—having served as associate pastor of my father’s church in Atlanta for four years, and actually doing all of the preaching there for three straight summers—I had never preached in a situation in which I was being considered for the pastorate of a church. In such a situation one cannot but be conscious of the fact that he is on trial. Many questions came to my mind. How could I best impress the congregation? Should I attempt to interest it with a display of scholarship? Or should I preach just as I had always done, depending finally on the inspiration of the spirit of God? I decided to follow the latter course. I said to myself over and over again, “Keep Martin Luther King in the background and God in the foreground and everything will be all right. Remember you are a channel of the gospel and not the source.” With these words on my lips I knelt and prayed my regular evening prayer. I closed the prayer by asking for God’s guidance and His abiding presence as I confronted the congregation of His people on the next morning. With the assurance that always comes to me after sincere prayer, I rose from my knees to the comfortable bed, and in almost an instant I fell asleep.
I arose early on Sunday morning—a custom I follow every Sunday in order to have an hour of quiet meditation. It was a beautiful morning. From my window I watched the sun rise in the eastern horizon and move out as if to point its Technicolor across the lofty blue. I went over my sermon one more time.
Eleven o’clock soon came around and I found myself in the pulpit of Dexter Avenue Baptist Church. A large congregation turned out that morning. My sermon topic was “The Three Dimensions of a Complete Life.” The congregation was receptive, and I left with the feeling that God had used me well. I was also greatly impressed with Dexter and its vast possibilities. Later in the day the pulpit committee asked me if I would accept the pastorate in the event they saw fit to call me. I answered that I would give such a call my most prayerful and serious consideration. After this meeting, I left Montgomery for Atlanta, and then took a flight back to Boston.
About a month later I received an air-mail, special-delivery letter from Montgomery, telling me that I had been unanimously called to the pastorate of the Dexter Avenue Baptist Church. I was very happy to have this offer, but I did not answer immediately. Now I had to face up to the problem of what to do about the several offers that had come my way. It so happened that I was to take a flight to Detroit, Michigan, the next day, where I was to preach the following Sunday. I thought about this important matter all the way to Detroit. It was one of those turbulent days in which the clouds were hovering very low, but as the plane lifted itself above the clouds, the choppiness of the flight soon passed away. As I sailed along noticing the shining silvery sheets of the clouds below and the dark deep shadow of the blue above, several things came to my mind.
At this time I was torn in two directions. On the one hand I was inclined toward the pastorate; on the other hand, toward educational work. Which way should I go? And if I accepted a church, should it be one in the South, with all the tragic implications of segregation, or one of the two available pulpits in the North? Now, I thought, as the plane carried me toward Detroit, I had a chance to escape from the long night of segregation. Could I return to a society that condoned a system I had abhorred since childhood?
These questions were still unanswered when I returned to Boston. I discussed them with my wife, Coretta (we had been married less than a year), to find that she too was hesitant about returning south. We discussed the all-important question of raising children in the bonds of segregation. We reviewed our own growth in the South, and the many advantages that we had been deprived of as a result of segregation. The question of my wife’s musical career came up. She was certain that a Northern city would afford a greater opportunity for continued study than any city in the deep South. For several days we talked and thought and prayed over each of these matters.
Finally we agreed that, in spite of the disadvantages and inevitable sacrifices, our greatest service could be rendered in our native South. We came to the conclusion that we had something of a moral obligation to return—at least for a few years.
The South, after all, was our home. Despite its shortcomings, we had a real desire to do something about the problems that we had felt so keenly as youngsters. We never wanted to be considered detached spectators. Since racial discrimination was most intense in the South, we felt that some of the Negroes who had received a portion of their training in other sections of the country should return to share their broader contacts and educational experience. Moreover, despite having to sacrifice much of the cultural life we loved, despite the existence of Jim Crow, which kept reminding us at all times of the color of our skin, we had the feeling that something remarkable was unfolding in the South, and we wanted to be on hand to witness it.
With this decision my inclination toward the pastorate temporarily won out over my desire to teach, and I decided to accept the call to Dexter for a few years and satisfy my fondness for scholarship later by turning to the teaching field.
So I went back to Montgomery. Because of my desire to spen
d at least four more months of intensive work on my doctoral thesis, I asked for and was granted the condition that I would not be required to take up the full-time pastorate until September 1, 1954. I agreed, however, to come at least once a month to keep things running smoothly during this interim period. For the next four months I commuted by plane between Boston and Montgomery.
On a Sunday in May 1954 I preached my first sermon as minister of the Dexter Avenue Baptist Church:
It is a significant fact that I come to the pastorate of Dexter at a most crucial hour of our world’s history; at a time when the flame of war might arise at any time to redden the skies of our dark and dreary world; at a time when men know all too well that without the proper guidance the whole of civilization can be plunged across the abyss of destruction; at a time when men are experiencing in all realms of life disruption and conflict, self-destruction, and meaningless despair and anxiety. Today men who were but yesterday ridiculing the Church of Christ are now asking the Church the way to the paradise of peace and happiness. We must somehow give our generation an answer. Dexter, like all other churches, must somehow lead men and women of a decadent generation to the high mountain of peace and salvation. We must give men and women, who are all but on the brink of despair, a new bent on life. I pray God that I will be able to lead Dexter in this urgent mission.
I come to you with nothing so special to offer. I have no pretense to being a great preacher or even a profound scholar. I certainly have no pretense to infallibility—that is reserved for the height of the Divine, rather than the depth of the human. At every moment, I am conscious of my finiteness, knowing so clearly that I have never been bathed in the sunshine of omniscience or baptized in the waters of omnipotence. I come to you with only the claim of being a servant of Christ, and a feeling of dependence on his grace for my leadership. I come with a feeling that I have been called to preach and to lead God’s people. I have felt like Jeremiah, “The word of God is in my heart like burning fire shut up in my bones.” I have felt with Amos that when God speaks who can but prophesy? I have felt with Jesus that the spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor, to heal the brokenhearted, to preach deliverance to the captives and to set at liberty those that are bruised.
