I've been to the mountaintop
这是马丁.路德.金博士的最后一次演讲，次日他被暗杀。在他发表这篇著名的演讲的时候，他预感到了自己的命运，因为在他来孟菲斯之前已经收到了各种各样的死亡恐吓。但是他用行动作出了回答。他说不要问我帮了别人自己会有什么后果，而要问“如果我不帮助别人，别人会有什么后果”。
演讲的题目出自《圣经》以色列人出埃及的典故，摩西带领以色列人摆脱埃及法老的奴役，去往哪上帝应许的“流奶与蜜之地”–迦南。摩西被上帝带到山顶上，看到了那“应许之地”（promi land），但他却被告知，他自己不能到达。
马丁.路德.金说“像其他人一样，我也想活的长一些。但是现在我不在乎这一点，我只想尊从上帝的意愿，他已经允许我站在山顶，看到了那应许之地，我也许不能和你们一起到达那里，但是今晚我要告诉大家，人民一定会到哪里！”
马丁.路德.金是一名伟大的基督徒，传道者。他坚持“非暴力”斗争的原则，他用行动实践了耶稣基督“以善胜恶”的伟大真理。金博士倒下了，爱–看起来是似乎是那么软弱，但是40年过去了，是爱，还是“子弹”（马尔科姆.X的著名演讲《子弹还是选票》）获得了胜利？
这篇演讲中，金博士充满了实践神的国度的热情，他说“我现在什么也不怕，因为我的双眼已经见证了神新学期新目标作文
的荣耀！”。我想起了爱因斯坦读甘地传后的感慨：后代的子孙，很难想象，在我们这个时代，曾经走过这么一位血肉之躯。
Thank you very kindly,my friends.As I listened to Ralph Abernathy and his eloquent and generous introduction and then thought about mylf,I wondered who he was talking about. It's always good to have your clost friend and associate to say something good about you. And Ralph Abernathy is the best friend that I have in the world.I'm delighted to e each of you here tonight in spite of a storm warning.You reveal that you are determined to go on anyhow.
Something is happening in Memphis;something is happening in our world.And you know, if I were standing at the beginning of time,with the possibility of taking a kind of general and panoramic view of the whole of human history up to now,and the Almighty said to me,"Martin Luther King,which age would you like to live in?"I would take my mental flight by Egypt and I would watch God's children in their magnificent trek from the dark dungeons of Egypt through, or rather across the Red Sea,through the wilderness on toward the promid land.And in spite of its magnificence,I wouldn't stop there.
I would move on by Greece and take my mind to Mount Olympus.And I would e Plato, Aristotle,So
crates,Euripides and Aristophanes asmbled around the Parthenon.And I would watch them around the Parthenon as they discusd the great and eternal issues of reality.But I wouldn't stop there.
I would go on,even to the great heyday of the Roman Empire.And I would e developments around there,through various emperors and leaders.But I wouldn't stop there.
I would even come up to the day of the Renaissance,and get a quick picture of all that the Renaissance did for the cultural and aesthetic life of man.But I wouldn't stop there.
I would even go by the way that the man for whom I am named had his habitat.And I would watch Martin Luther as he tacked his ninety-five thes on the door at the church of Wittenberg.But I wouldn't stop there.
一亩地等于多少分>政治工作条例I would come on up even to1863,and watch a vacillating President by the name of Abraham Lincoln finally come to the conclusion that he had to sign the Emancipation Proclamation.But I wouldn't stop there.
I would even come up to the early thirties,and e a man grappling with the problems of
the bankruptcy of his nation.And come with an eloquent cry that we have nothing to fear but "fear its
elf."But I wouldn't stop there.
Strangely enough,I would turn to the Almighty,and say,"If you allow me to live just a few years in the cond half of the20th century,I will be happy."
Now that's a strange statement to make,becau the world is all mesd up.The nation is sick.Trouble is in the land;confusion all around.That's a strange statement.But I know, somehow,that only when it is dark enough can you e the stars.And I e God working in this period of the twentieth century in a way that men,in some strange way,are responding. Something is happening in our world.The mass of people are rising up.And wherever they are asmbled today,whether they are in Johannesburg,South Africa;Nairobi,Kenya;Accra, Ghana;New York City;Atlanta,Georgia;Jackson,Mississippi;or Memphis,Tenne--the cry is always the same:"We want to be free."
And another reason that I'm happy to live in this period is that we have been forced to a point where we are going to have to grapple with the problems that men have been trying to grapple with through history,but the demands didn't force them to do it.Survival demands that we grapple with them.Men,for years now,have been talking about war and peace.But now,no longer can they just talk
about it.It is no longer a choice between violence and nonviolence in this world;it's nonviolence or nonexistence.That is where we are today.
And also in the human rights revolution,if something isn't done,and done in a hurry,to bring the colored peoples of the world out of their long years of poverty,their long years of hurt and neglect,the whole world is doomed.Now,I'm just happy that God has allowed me to live in this period to e what is unfolding.And I'm happy that He's allowed me to be in Memphis.
I can remember--I can remember when Negroes were just going around as Ralph has said, so often,scratching where they didn't itch,and laughing when they were not tickled.But that day is all over.We mean business now,and we are determined to gain our rightful place in God's world.
And that's all this whole thing is about.We aren't engaged in any negative protest and in any negative arguments with anybody.We are saying that we are determined to be men.We are determined to be people.We are saying--We are saying that we are God's children.And that we are God's children,we don't have to live like we are forced to live.
Now,what does all of this mean in this great period of history?It means that we've got to stay together.We've got to stay together and maintain unity.You know,whenever Pharaoh wanted to prolo
ng the period of slavery in Egypt,he had a favorite,favorite formula for doing it.What was that?He kept the slaves fighting among themlves.But whenever the slaves get together,something happens in Pharaoh's court,and he cannot hold the slaves in slavery. When the slaves get together,that's the beginning of getting out of slavery.Now let us maintain unity.
Secondly,let us keep the issues where they are.The issue is injustice.The issue is the refusal of Memphis to be fair and honest in its dealings with its public rvants,who happen to be sanitation workers.Now,we've got to keep attention on that.That's always the problem with a little violence.You know what happened the other day,and the press dealt only with the window-breaking.I read the articles.They very ldom got around to mentioning the fact that one thousand,three hundred sanitation workers are on strike,and that Memphis is not being fair to them,and that Mayor Loeb is in dire need of a doctor.They didn't get around to that.
Now we're going to march again,and we've got to march again,in order to put the issue
四喜汤圆where it is suppod to be--and force everybody to e that there are thirteen hundred of God's children here suffering,sometimes going hungry,going through dark and dreary nights wondering how this thing is going to come out.That's the issue.And we've got to say to the nation:We know how
it's coming out.For when people get caught up with that which is right and they are willing to sacrifice for it,there is no stopping point short of victory.
We aren't going to let any mace stop us.We are masters in our nonviolent movement in disarming police forces;they don't know what to do.I've en them so often.I remember in Birmingham,Alabama,when we were in that majestic struggle there,we would move out of the16th Street Baptist Church day after day;by the hundreds we would move out.And Bull Connor would tell them to nd the dogs forth,and they did come;but we just went before the dogs singing,"Ain't gonna let nobody turn me around."
Bull Connor next would say,"Turn the fire hos on."And as I said to you the other night,Bull Connor didn't know history.He knew a kind of physics that somehow didn't relate to the transphysics that we knew about.And that was the fact that there was a certain kind of fire that no water could put out.And we went before the fire hos;we had known water.If we were Baptist or some other denominations,we had been immerd.If we were Methodist, and some others,we had been sprinkled,but we knew water.That couldn't stop us.
And we just went on before the dogs and we would look at them;and we'd go on before the water ho
s and we would look at it,and we'd just go on singing"Over my head I e freedom in the air."And then we would be thrown in the paddy wagons,and sometimes we were stacked in there like sardines in a can.And they would throw us in,and old Bull would say,"Take'em off,"and they did;and we would just go in the paddy wagon singing,"We Shall Overcome."And every now and then we'd get in jail,and we'd e the jailers looking through the windows being moved by our prayers,and being moved by our words and our songs.And there was a power there which Bull Connor couldn't adjust to;and so we ended up transforming Bull into a steer,and we won our struggle in Birmingham.Now we've got to go on in Memphis just like that.I call upon you to be with us when we go out Monday.
Now about injunctions:We have an injunction and we're going into court tomorrow morning to fight this illegal,unconstitutional injunction.All we say to America is,"Be true to what you said on paper."If I lived in China or even Russia,or any totalitarian country,maybe I could understand some of the illegal injunctions.Maybe I could understand the denial of certain basic First Amendment privileges,becau they hadn't committed themlves to that over there.But somewhere I read of the freedom of asmbly.Somewhere I read of the freedom of speech.Somewhere I read of the freedom of press.Somewhere I read that the greatness of America is the right to protest for right.And so just a
s I say,we aren't going to let dogs or water hos turn us around,we aren't going to let any injunction turn us around.We are going on.
We need all of you.And you know what's beautiful to me is to e all of the ministers of the Gospel.It's a marvelous picture.Who is it that is suppod to articulate the longings and aspirations of the people more than the preacher?Somehow the preacher must have a kind of fire shut up in his bones.And whenever injustice is around he tell it.Somehow the preacher must be an Amos,and saith,"When God speaks who can but prophesy?"Again with Amos,"Let justice roll down like waters and righteousness like a mighty stream." Somehow the preacher must say with Jesus,"The Spirit of the Lord is upon me,becau he hath anointed me,"and he's anointed me to deal with the problems of the poor."
And I want to commend the preachers,under the leadership of the noble men:James Lawson,one who has been in this struggle for many years;he's been to jail for struggling;
he's been kicked out of Vanderbilt University for this struggle,but he's still going on,fighting for the rights of his people.Reverend Ralph Jackson,Billy Kiles;I could just go right on down the list,but time will not permit.But I want to thank all of them.And I want you to thank them, becau so often,preach
ers aren't concerned about anything but themlves.And I'm always happy to e a relevant ministry.
It's all right to talk about"long white robes over yonder,"in all of its symbolism.But ultimately people want some suits and dress and shoes to wear down here!It's all right to talk about"streets flowing with milk and honey,"but God has commanded us to be concerned about the slums down here,and his children who can't eat three square meals a day.It's all right to talk about the new Jerusalem,but one day,God's preacher must talk about the new New York,the new Atlanta,the new Philadelphia,the new Los Angeles,the new Memphis, Tenne.This is what we have to do.
Now the other thing we'll have to do is this:Always anchor our external direct action with the power of economic withdrawal.Now,we are poor people.Individually,we are poor when you compare us with white society in America.We are poor.Never stop and forget that collectively--that means all of us together--collectively we are richer than all the nations in the world,with the exception of nine.Did you ever think about that?After you leave the United States,Soviet Russia,Great Britain,West Germany,France,and I could name the others,the American Negro collectively is richer than most nations of the world.We have an annual income of more than thirty billion dollars a year,which is more than all of the exports
of the United States,and more than the national budget of Canada.Did you know that?
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That's power right there,if we know how to pool it.
We don't have to argue with anybody.We don't have to cur and go around acting bad with our words.We don't need any bricks and bottles.We don't need any Molotov cocktails. We just need to go around to the stores,and to the massive industries in our country, and say,"God nt us by here,to say to you that you're not treating his children right.And
点缀we've come by here to ask you to make the first item on your agenda fair treatment,where God's children are concerned.Now,if you are not prepared to do that,we do have an agenda that we must follow.And our agenda calls for withdrawing economic support from you."
And so,as a result of this,we are asking you tonight,to go out and tell your neighbors not to buy Coca-Cola in Memphis.Go by and tell them not to buy Sealtest milk.Tell them not to buy--what is the other bread?--Wonder Bread.And what is the other bread company,Jes? Tell them not to buy Hart's bread.As Jes Jackson has said,up to now,only the garbage men have been feeling pain;now we must kind of redistribute the pain.We are choosing the companies becau they haven't been fair in their hiring policies;and we are choosing them becau they can begin the process of saying they are going to support the needs and the rights of the men who are on strike.And then they can move on town--downtown and tell Mayor Loeb to do what is right.
But not only that,we've got to strengthen black institutions.I call upon you to take your money out of the banks downtown and deposit your money in Tri-State Bank.We want a "bank-in"movement in Memphis.Go by the savings and loan association.I'm not asking you something that we don't do ourlves at SCLC.Judge Hooks and others will tell you that we have an account here in the savings and loan association from the Southern Christian Leadership Conference.We are telling you to follow what we are doing.Put your money there.You have six or ven black insurance companies here in the city of Memphis.Take
out your insurance there.We want to have an"insurance-in."
Now the are some practical things that we can do.We begin the process of building a
greater economic ba.And at the same time,we are putting pressure where it really hurts.I ask you to follow through here.
Now,let me say as I move to my conclusion that we've got to give ourlves to this struggle until the end.Nothing would be more tragic than to stop at this point in Memphis.We've got to e it through.And when we have our march,you need to be there.If it means leaving work, if it means leaving school--be there.Be concerned about your brother.You may not be on strike.But either we go
up together,or we go down together.
Let us develop a kind of dangerous unlfishness.One day a man came to Jesus,and he wanted to rai some questions about some vital matters of life.At points he wanted to trick Jesus,and show him that he knew a little more than Jesus knew and throw him Now that question could have easily ended up in a philosophical and theological debate.But Jesus immediately pulled that question from mid-air,and placed it on a dangerous curve between Jerusalem and Jericho.And he talked about a certain man,who fell among thieves. You remember that a Levite and a priest pasd by on the other side.They didn't stop to help him.And finally a man of another race came by.He got down from his beast,decided not to be compassionate by proxy.But he got down with him,administered first aid,and helped the man in need.Jesus ended up saying,this was the good man,this was the great man, becau he had the capacity to project the"I"into the"thou,"and to be concerned about his brother.
Now you know,we u our imagination a great deal to try to determine why the priest and the Levite didn't stop.At times we say they were busy going to a church meeting,an ecclesiastical gathering,and they had to get on down to Jerusalem so they wouldn't be late for their meeting.At other times we would speculate that there was a religious law that"One who was engaged in religious ceremonials
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was not to touch a human body twenty-four hours before the ceremony."And every now and then we begin to wonder whether maybe they were not going down to Jerusalem--or down to Jericho,rather to organize a"Jericho Road Improvement Association."That's a possibility.Maybe they felt that it was better to deal with the problem from the causal root,rather than to get bogged down with an individual effect. But I'm going to tell you what my imagination tells me.It's possible that tho men were afraid. You e,the Jericho road is a dangerous road.I remember when Mrs.King and I were first in Jerusalem.We rented a car and drove from Jerusalem down to Jericho.And as soon as we got on that road,I said to my wife,"I can e why Jesus ud this as the tting for his parable."It's a winding,meandering road.It's really conducive for ambushing.You start out in Jerusalem,which is about1200miles--or rather1200feet above a level.And by the time you get down to Jericho,fifteen or twenty minutes later,you're about2200feet below a level.That's a dangerous road.In the days of Jesus it came to be known as the"Bloody Pass."And you know,it's possible that the priest and the Levite looked over that man on the ground and wondered if the robbers were still around.Or it's possible that they felt that the man on the ground was merely faking.And he was acting like he had been robbed and hurt, in order to ize them over there,lure them there for quick and easy izure.And so the first question that the priest asked--the first question that the Levite asked was,"If I stop to help this man,what will happen to me?"But then the Good Samaritan came by.And he reverd the question:"If I do not stop to help this man,what will happen to him?"
宠物知识That's the question before you tonight.Not,"If I stop to help the sanitation workers,what will happen to my job.Not,"If I stop to help the sanitation workers what will happen to all of the hours that I usually spend in my office every day and every week as a pastor?"The question is not,"If I stop to help this man in need,what will happen to me?"The question is,"If I do not
