The only question I have is, “If I am truly a follower of Jesus, should this not be obvious? – Ninure da Hippie
Martin Luther King, Jr.
The gospel at its best deals with the whole [person], not only soul but body, not only spiritual well-being, but material well-being. Any religion that professes to be concerned about the souls of [people] and is not concerned about the slums that damn them, the economic conditions that strangle them and the social conditions that cripple them is a spiritually moribund religion awaiting burial….
I had almost despaired of the power of love in solving social problems. The “turn the other cheek” philosophy and the “love your enemies” philosophy are only valid, I felt, when individuals are in conflict with other individuals; when racial groups and nations are in conflict a more realistic approach is necessary. Then I came upon the life and teachings of Mahatma Gandhi. As I read his works I became deeply fascinated by his campaigns of nonviolent resistance. The whole Gandhian concept of satyagraha (satya is truth which equals love, and graha is force; satyagraha thus means truth-force or love-force) was profoundly significant to me.
As I delved deeper into the philosophy of Gandhi my skepticism concerning the power of love gradually diminished, and I came to see for the first time that the Christian doctrine of love operating through the Gandhian method of nonviolence was one of the most potent weapons available to oppressed people in their struggle for freedom. At this time, however, I had a merely intellectual understanding and appreciation of the position, with no firm determination to organize it in a socially effective situation.
When I went to Montgomery, Alabama, as a pastor in 1954, I had not the slightest idea that I would later become involved in a crisis in which nonviolent resistance would be applicable. After I had lived in the community about a year, the bus boycott began. The Negro people of Montgomery, exhausted by the humiliating experiences that they had constantly faced on the buses, expressed in a massive act of noncooperation their determination to be free. They came to see that it was ultimately more honorable to walk the streets in dignity than to ride the buses in humiliation.
At the beginning of the protest the people called on me to serve as their spokesman. In accepting this responsibility my mind, consciously or unconsciously, was driven back to the Sermon on the Mount and the Gandhian method of nonviolent resistance. This principle became the guiding light of our movement. Christ furnished the spirit and motivation while Gandhi furnished the method.
The experience in Montgomery did more to clarify my thinking on the question of nonviolence than all of the books that I had read. As the days unfolded I became more and more convinced of the power of nonviolence. Living through the actual experience of the protest, nonviolence became more than a method to which I gave intellectual assent; it became a commitment to a way of life. Many issues I had not cleared up intellectually concerning nonviolence were now solved in the sphere of practical action….
The nonviolent approach does not immediately change the heart of the oppressor. It first does something to the hearts and souls of those committed to it. It gives them new self-respect; it calls up resources of strength and courage that they did not know they had. Finally, it reaches the opponent and so stirs his conscience that reconciliation becomes a reality.
Source: I Have a Dream: Writings and Speeches That Changed the World