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In this letter Mr. Farrar writes, "Dr. King symbolized for me the celebrant of the century in terms of newness of life in Jesus Christ." With a deep sense of gratitude he reveals the indelible affect Dr. King had on his life and his ministry, as a white middle class male.
Dr. King writes notes regarding the philosophies of German theologians Friedrich Schleiermacher and Albrecht Ritschl. King states there is a mixture of attraction and repulsion between the two, as Ritschl is repelled by Schleiermacher's mysticism and attracted to his views on Christianity.
An unknown author writes Dr. King on behalf of the Dutch Vietnam Committee to seek assistance in stopping the bombing in Vietnam. The committee requests Dr. King record a few powerful remarks which will hopefully influence ending the war.
The Mayor of New York, John V. Lindsay, invites Dr. King to a conference entitled "Puerto Ricans Confront the Problems of the Complex Urban Society: A Design for Change." Panel meetings will expound on twelve subjects ranging from "Education" to the "Administration of Justice."
Dr. King recognizes that the Committee for United Negro Relief will sponsor a luncheon to honor Mrs. Daisy Bates at the Waldorf-Astoria. Dr. King calls her the "heroine of the Battle for the Soul of Little Rock." He further describes contributions made by Mrs. Bates and her husband, along with the hardships they endured "in retaliation for their temerity in writing, speaking and fighting for freedom."
Albert A. Raby releases a statement denouncing the Illinois State Senate for rejecting an equal housing bill. Mr. Raby calls for a tent-in and rally at the construction site for the proposed Weston plant. Raby cites Illinois is in violation of Title VI of the Civil Rights Act of 1964 and that federal funding for the Weston Project be terminated.
This letter comes from a military inmate who makes claim to Dr. King of mistreatment and unjust imprisonment. Private William Perkins requests the assistance of Dr. King prior to writing to his congressman to complain of abuse and a lack of proper medical care.
Kenneth Lee, President of the International Confederation for Disarmament and Peace, asks Dr. King if he would consider becoming a sponsor for the organization.
After considerable thought and prayer, Dr. King informs the recipients of this letter of his decision to travel to the Soviet Union under the sponsorship of the American Baptist Convention. He conveys his sense of duty as a Negro leader to speak to Baptists in Russia.
Mildred R. Morris acknowledges receipt of a letter from Dora McDonald. She expresses her excitement regarding the possibility of meeting and informs McDonald about her new rates as a Professional Placement Counselor.
While in Detroit, Michigan, Dr. King discloses his intentions for the upcoming March on Washington.
James P. Dixon, President of Antioch College, thanks Dr. King for accepting an invitation to speak at the school's commencement ceremony.
Mr. Pleasure writes Dr. King to inform him of his decision not to accept employment with SCLC. He refers to an earlier visit with Dr. King and friends in Atlanta, and comments that the group's enthusiasm bodes well for the upcoming Poor People's March on Washington.
Following Dr. King's assassination, Minister Joseph Scahill sent this letter of sympathy to Mrs. King. Minister Scahill mentioned, briefly, his participation in the 1965 Selma campaign with Dr. King and vowed to continue such work.
Chuck Wallis, of Keuka College in New York, wrote to Dr. King at the request of Melvin Arnold an executive at Harper and Rowe Publishing Company. In the letter Wallis informs Dr. King of his editing responsibilities for a forthcoming book project highlighting Dr. King's sermons and requests a face to face meeting to discuss revisions.
In this essay fragment from his Crozer Seminary days, Dr. King writes that Christianity is a value philosophy whose values are embodied in the life of Christ. He begins to spell out what those values are. The first, King states, is the value of the world as something positive and life-affirming, in contrast to the negative view of the world of the ascetics and religions of India. The second value is that of persons, who have supreme worth. People must be used as ends, never as means to ends, although there have been periods in history where Christianity has fallen short.