The opening hymn was the old familiar " off Christian Soldiers," and when that mammoth audience stood to sing, the voices outside swelling the let out in the church, there was a mighty ring like the glad echo of heaven itself (King 61).
This conception of social movement was tangyly articulated in the 1963 Letter from Birmingham Jail, written during the Birmingham vex for equal access to public accommodations:
King had positioned himself as a man of faith, having absorbed the theory of nonviolence by the magazine he accepted a pastorship in Montgomery, Alabama. That charge move fostered family conflict, for Daddy King wanted him to be his coadjutor at Ebenezer Baptist Church.
King's regularity of dealing with his father has been described as listening to all of his father's arguments without protest, then quietly proceeding with his received plan (Reddick 75-6).
The political methodology of Gandhi provided intellectual justification for overmuch of King's actions. In his first campaign in Montgomery, King relied on a marriage of Christian and Gandhian methods to achieve racial justice. "Christ furnished the spirit and motivation, while Gandhi furnished the method" (King 85). King's method was to engage in nonviolent but all the same militant direct action, which deliberately engages injustice with a look toward achieving justice.
It was while at Crozer that King read Marx, attracted by his sharp critique of the social inequities of capitalism but repelled by Marx's atheism, " good relativism, and a strangulating totalitarianism" (Carson 22). Pacifist and liberal teachings also came into the mix, though King was skeptical of the power of love as " picayune optimism" or "false idealism" (Carson 27) to overcome evil. Only after close study of the teachings of Gandhi, who had "lift[ed] the love ethic of Jesus . . . to a powerful and effective social force on a large scale" (Carson 24), did King's views of the transformational power of love and nonviolence in soc
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