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4월 4일 - MLK Jr.목사님 서거 50주년입니다.

제작국 0 239

안녕하세요.. 날씨가 정말... 좋죠?

전 이런 날도 좋아요~ ㅎ

 

아까 말씀드린대로 Martin Luther King Jr.목사님의 연설문 전문을 영어와 한국어 번역으로 올립니다.

아직도, 

우리가 살고 있는 미국은 color로 사람을 평가하고, 나누는 

나아가서 불합리하고 부당하게 목숨까지도 잃게 되는 

그런 시대입니다.

Came so far, Miles to go.

 

시간 있으실때 찬찬히 읽어보시면 이민자로 사는 우리에게도 많은 힘이 되실 줄 믿습니다~!

 

(읽으면서 들으실 배경음악은 

Louis Armstrong이 부르는 We shall overcome!

https://www.youtube.com/watch?v=wMYbd2ZhhjE)

Martin Luther King, Jr.

I've Been to the Mountaintop

delivered 3 April 1968, Mason Temple (Church of God in Christ Headquarters), Memphis, Tennessee
 
mlkmountaintop1.JPG

 

Thank you very kindly, my friends. As I listened to Ralph Abernathy and his eloquent and generous introduction and then thought about myself, I wondered who he was talking about. It's always good to have your closest 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 see 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 promised 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 see Plato, Aristotle, Socrates, Euripides and Aristophanes assembled around the Parthenon. And I would watch them around the Parthenon as they discussed 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 see 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 theses on the door at the church of Wittenberg. But I wouldn't stop there.

I would come on up even to 1863, 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 see 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 itself!" 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 second half of the 20th century, I will be happy."

Now that's a strange statement to make, because the world is all messed 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 see the stars. And I see 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 masses of people are rising up. And wherever they are assembled today, whether they are in Johannesburg, South Africa; Nairobi, Kenya; Accra, Ghana; New York City; Atlanta, Georgia; Jackson, Mississippi; or Memphis, Tennessee -- 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 see 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 prolong the period of slavery in Egypt, he had a favorite, favorite formula for doing it. What was that? He kept the slaves fighting among themselves. 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 servants, 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 seldom 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 where it is supposed to be -- and force everybody to see 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 seen them so often. I remember in Birmingham, Alabama, when we were in that majestic struggle there, we would move out of the 16th Street Baptist Church day after day; by the hundreds we would move out. And Bull Connor would tell them to send 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 hoses 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 hoses; we had known water. If we were Baptist or some other denominations, we had been immersed. 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 hoses and we would look at it, and we'd just go on singing "Over my head I see 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 see 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 these illegal injunctions. Maybe I could understand the denial of certain basic First Amendment privileges, because they hadn't committed themselves to that over there. But somewhere I read of the freedom of assembly. 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 as I say, we aren't going to let dogs or water hoses 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 see all of these ministers of the Gospel. It's a marvelous picture. Who is it that is supposed 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, because 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 these 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, because so often, preachers aren't concerned about anything but themselves. And I'm always happy to see 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 dresses 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, Tennessee. 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? 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 curse 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 these stores, and to these massive industries in our country, and say,

"God sent us by here, to say to you that you're not treating his children right. And 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, Jesse? Tell them not to buy Hart's bread. As Jesse 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 these companies because they haven't been fair in their hiring policies; and we are choosing them because they can begin the process of saying they are going to support the needs and the rights of these 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 ourselves 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 seven black insurance companies here in the city of Memphis. Take out your insurance there. We want to have an "insurance-in."

Now these are some practical things that we can do. We begin the process of building a greater economic base. 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 ourselves to this struggle until the end. Nothing would be more tragic than to stop at this point in Memphis. We've got to see 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 unselfishness. One day a man came to Jesus, and he wanted to raise 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 off base....

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 passed 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, because he had the capacity to project the "I" into the "thou," and to be concerned about his brother.

Now you know, we use 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 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 those men were afraid. You see, 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 see why Jesus used this as the setting for his parable." It's a winding, meandering road. It's really conducive for ambushing. You start out in Jerusalem, which is about 1200 miles -- or rather 1200 feet above sea level. And by the time you get down to Jericho, fifteen or twenty minutes later, you're about 2200 feet below sea 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 seize them over there, lure them there for quick and easy seizure. 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 reversed the question: "If I do not stop to help this man, what will happen to him?"

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 stop to help the sanitation workers, what will happen to them?" That's the question.

Let us rise up tonight with a greater readiness. Let us stand with a greater determination. And let us move on in these powerful days, these days of challenge to make America what it ought to be. We have an opportunity to make America a better nation. And I want to thank God, once more, for allowing me to be here with you.

You know, several years ago, I was in New York City autographing the first book that I had written. And while sitting there autographing books, a demented black woman came up. The only question I heard from her was, "Are you Martin Luther King?" And I was looking down writing, and I said, "Yes." And the next minute I felt something beating on my chest. Before I knew it I had been stabbed by this demented woman. I was rushed to Harlem Hospital. It was a dark Saturday afternoon. And that blade had gone through, and the X-rays revealed that the tip of the blade was on the edge of my aorta, the main artery. And once that's punctured, your drowned in your own blood -- that's the end of you.

It came out in the New York Times the next morning, that if I had merely sneezed, I would have died. Well, about four days later, they allowed me, after the operation, after my chest had been opened, and the blade had been taken out, to move around in the wheel chair in the hospital. They allowed me to read some of the mail that came in, and from all over the states and the world, kind letters came in. I read a few, but one of them I will never forget. I had received one from the President and the Vice-President. I've forgotten what those telegrams said. I'd received a visit and a letter from the Governor of New York, but I've forgotten what that letter said. But there was another letter that came from a little girl, a young girl who was a student at the White Plains High School. And I looked at that letter, and I'll never forget it. It said simply,

"Dear Dr. King,

I am a ninth-grade student at the White Plains High School."

And she said,

"While it should not matter, I would like to mention that I'm a white girl. I read in the paper of your misfortune, and of your suffering. And I read that if you had sneezed, you would have died. And I'm simply writing you to say that I'm so happy that you didn't sneeze."

And I want to say tonight -- I want to say tonight that I too am happy that I didn't sneeze. Because if I had sneezed, I wouldn't have been around here in 1960, when students all over the South started sitting-in at lunch counters. And I knew that as they were sitting in, they were really standing up for the best in the American dream, and taking the whole nation back to those great wells of democracy which were dug deep by the Founding Fathers in the Declaration of Independence and the Constitution.

If I had sneezed, I wouldn't have been around here in 1961, when we decided to take a ride for freedom and ended segregation in inter-state travel.

If I had sneezed, I wouldn't have been around here in 1962, when Negroes in Albany, Georgia, decided to straighten their backs up. And whenever men and women straighten their backs up, they are going somewhere, because a man can't ride your back unless it is bent.

If I had sneezed -- If I had sneezed I wouldn't have been here in 1963, when the black people of Birmingham, Alabama, aroused the conscience of this nation, and brought into being the Civil Rights Bill.

If I had sneezed, I wouldn't have had a chance later that year, in August, to try to tell America about a dream that I had had.

If I had sneezed, I wouldn't have been down in Selma, Alabama, to see the great Movement there.

If I had sneezed, I wouldn't have been in Memphis to see a community rally around those brothers and sisters who are suffering.

I'm so happy that I didn't sneeze.

And they were telling me --. Now, it doesn't matter, now. It really doesn't matter what happens now. I left Atlanta this morning, and as we got started on the plane, there were six of us. The pilot said over the public address system, "We are sorry for the delay, but we have Dr. Martin Luther King on the plane. And to be sure that all of the bags were checked, and to be sure that nothing would be wrong with on the plane, we had to check out everything carefully. And we've had the plane protected and guarded all night."

And then I got into Memphis. And some began to say the threats, or talk about the threats that were out. What would happen to me from some of our sick white brothers?

Well, I don't know what will happen now. We've got some difficult days ahead. But it really doesn't matter with me now, because I've been to the mountaintop.

And I don't mind.

Like anybody, I would like to live a long life. Longevity has its place. But I'm not concerned about that now. I just want to do God's will. And He's allowed me to go up to the mountain. And I've looked over. And I've seen the Promised Land. I may not get there with you. But I want you to know tonight, that we, as a people, will get to the promised land!

mlkmountaintop3.JPG

And so I'm happy, tonight.

I'm not worried about anything.

I'm not fearing any man!

Mine eyes have seen the glory of the coming of the Lord!! 

 

 

한국어 

감사합니다. 친구 여러분! 랄프 아버나디님의 감동적이고 너그러운 소개 말씀을 들으면서 그가 말하는 사람이 누구인지 나 자신에 대하여 생각해 보았습니다. 칭찬해 주는 절친한 친구 동료가 있다는 것은 언제나 행복입니다. 그리고 랄프는 나의 가장 친한 친구입니다.

 

소요가 있으리라는 경고에도 불구하고 오늘밤 여기서 여러분을 만나뵙게 되어 ?반갑습니다. 여러분은 어떤 경우에든 우리의 노력은 계속돼야 한다는 것을 보여 주었습니다. 멤피스에서 무엇인가 일어나고 있습니다. 우리 세계에서도 무엇인가 일어나고 있습니다.

 

내가 만약 지금까지의 보편적이고 장엄한 인류역사를 바라보는 능력을 갖고 역사의 출발점에 서 있다면, 그리고 신께서 나에게 "마틴 루터 킹, 어느 시대에 살고 싶은가?"라고 묻는다면, 나는 이집트로 갈 것이며 아니면 홍해를 건너 약속된 땅을 향해 광야를 지나갈 것입니다. 이집트 탈출이 장엄하지만 거기서 끝나지는 않을 것입니다. 나는 계속 그리스로 가 올림푸스산으로 향할 것입니다. 파르테논 신전 주위에 모여 위대한 불멸의 진리를 토론하는 플라톤, 아리스토텔레스, 소크라테스, 유리피데스, 아리스토파네스를 만나 볼 것입니다.

 

그러나 나는 거기서 멈추지 않을 것입니다. 전성기의 로마로 가서 많은 황제와 지도자를 통하여 로마에서 일어난 발전을 볼 것입니다. 그러나 나는 거기서 멈추지는 않을 것입니다. 르네쌍스 시대로 내려와서 문화적이고 미적인 삶에 기여한 당시의 모든 장면들을 담을 것입니다. 그러나 나는 거기서 멈추지는 않을 것입니다. 내 이름을 따온 사람의 집도 찾아갈 것입니다. 그리고 95개의 항목을 비텐버그 교회의 문에 붙이는 마틴 루터를 바라볼 것입니다.

 

그러나 나는 거기서 멈추지 않을 것입니다. 나는 1863년으로 돌아가서 에이브라함 링컨이라는 나약한 대통령이 결국은 노예해방에 서명하지 않으면 안되는 결정적인 장면을 볼 것입니다. 그러나 나는 거기서 멈추지는 않을 것입니다. 1930년대 초로 돌아가 국가부도라는 문제에 맞섰던 한 사람을 볼 것입니다. 또한 “두려워 할 것이 없는데도 두려움 그 자체를 두려워 한다”는 감동적인 외침을 접할 것입니다.

 

그러나 나는 거기서 멈추지 않을 것입니다. 이상하다 하겠지만 하나님께로 돌아가서 "20세기 후반의 몇 년을 살게 해 주신다면 나는 행복하겠습니다."라고 말할 것입니다. 어쩌면 지금 그 말은 세상이 온통 난장판이기에 부적절한 말입니다. 국가들은 병 들고 문제들이 도처에 깔려있습니다. 혼란 투성이입니다. 그것은 부적절한 말입니다. 그러나 완전히 깜깜해져야 별을 볼 수 있다는 것을 나는 압니다. 또한 이 시대의 사건들에 대하여 약간 이상하게 대처하시는, 인간들과는 달리 떨어져 계시는 하나님을 나는 ?봅니다. 사람들로 인해서 혼란은 증가되고 있습니다. 오늘 그들이 어디에서 모이건, 남아프리카 요하네스버그에서나, 케냐 나이로비, 가나 아카라, 뉴욕, 아틀란타 조지아, 미시시피 잭슨, 테네시 멤피스건 그들의 외침은 항상 같습니다. "자유를 원한다."

 

이 시대에 사는 것이 행복한 또 다른 이유는 인간이 역사를 통해 풀어보려 애썼지만? 애쓴만큼 성과가 좋지 않았던 문제들과 맞부딪혀야 할 곳을 향해 우리가 가고 있기 때문입니다. 사람들은 전쟁과 평화에 대해 수년간 말해 왔습니다. 그러나 지금 더이상 그것들을 말할 수 없게 되었습니다. 더이상 이 세상의 문제들은 폭력과 비폭력 간의 선택이 아닙니다. 문제는 비폭력인가, 아니면 비존재인가 입니다.

 

오늘 우리는 바로 그곳에, 인권혁명의 장(場)에 서 있습니다. 세상의 유색인들을 오랫동안의 빈곤에서 구하기 위하여 서둘러 무엇인가를 하지 않는다면 고통과 무시로 얼룩진 그들의 오랜 시간으로 인해 세계는 심판을 받게 될것입니다. 신께서 이 시대에 살 수 있게 해 주어서, 무엇이 벌어지는지 직접 볼 수 있게 해 주어서 나는 지금 행복합니다. 신께서 나를 멤피스에 있게 해 주어서 나는 행복합니다. 

나는 기억할 수 있습니다. 랄프가 말한 것처럼 종종 가렵지도 않은 곳을 긁고 불만일 때도, 웃으며 흑인들이 방황하던 시절을 나는 기억합니다. 그러나 그런 날은 끝났습니다. 우리는 지금 이 세상에서 진정으로 우리의 권리를 찾기로 마음을 굳혔습니다.

 

이 모든 것이 시작되고 있다는 것입니다. 우리는 다른 사람들과 부정적인 논쟁을 하지 않으며 부정적 시위도 하지 않습니다. 우리가 인간이 되기로 작심했다는 것을 말할 뿐입니다. 우리는 인간이 되기로 결심했습니다. 우리는 하나님의 자녀임을 밝힙니다. 우리가 강요받는 방식대로 살지는 않겠다는 것을 밝힙니다.

 

지금 이 역사상 위대한 시기에 이 모든 것이 의미하는 것은 무엇입니까? 그것은 우리가 함께 살아야하며 단결해야 함을 의미합니다. 여러분도 알다시피 파라오는 이집트에서의 노예 기간을 연장시키려 할 때마다 즐겨쓰는 방식이 있었습니다. 노예들끼리 싸우게 했습니다. 그러나 노예들이 단결하고 파라오의 궁정에 무엇인가가 일어났을 때 그는 노예를 더이상 붙잡을 수 없었습니다. 노예들이 단결하였을 때 그것은 노예 해방의 시작이었습니다. 이제 우리 단결합시다.

 

두 번째로 그들이 처한 문제들을 봅시다. 핵심문제는 불공평입니다. 문제는 시공무원, 위생부문 공무원(역주 : 청소, 하수, 분뇨와 같은 일을 취급하는 공무원. 대개 흑인)들을 공정하고 성실하게 대우해 달라는 요청에 대한 멤피스시의 거절입니다. 지금 우리는 지켜보고 있습니다. 그것은 항상 작은 폭력 문제입니다. 여러분은 지난날 무엇이 일어났는지 압니다. 압력은 단지 유리창을 깨트리는 것으로 나타납니다. 나는 신문을 봤습니다. 신문은 1,300명의 위생공무원이 파업 중이며 멤피스시가 그들에게 얼마나 불공평하며 로엡 시장이 의사를 절박하게 필요로 한다는 사실을 거의 언급하지 않습니다. 그들은 진실을 전하지 않습니다. 

이제 우리는 문제를 상정해야 할 곳에 올리기 위하여 다시 한번 행진하려 합니다. 다시 한번 행진해야 합니다. 여기 1,300명의 하나님의 자녀가 고통받고 있으며 때로는 굶주리며 이번 일이 어떻게 될지 걱정하며 어둡고 울적한 밤을 보내는 것을 여러 사람이 보게 해야 합니다. 그것이 문제입니다. 우리는 국가를 향하여 밝혀야만 합니다. 우리는 그 결과를 안다고. 사람들이 어디가 옳고 그른지를 알고있기 때문에 희생할 각오가 되었음을 간파할 때 승리는 계속되기 때문입니다.

 

우리를 멈추려고 휘두르는 철퇴를 그냥 내버려 두지 않을 것입니다. 경찰력 비무장화라는 우리의 비폭력운동에서 주인은 우리입니다. 경찰은 자신들이 무엇을 하는지 모릅니다. 자주 그들을 보아왔습니다. 알라바마주 버밍햄에서 우리가 당당한 투쟁을 할 때 16번가 침례교회를 매일 나섰던 것을 기억합니다. 코너 서장(역자 주 : Eugene Connor 1897-1973. 버밍햄 경찰서장. 흑인시위를 맹견과 소방차로 저지)은 개를 앞줄에 세우고 왔습니다. 그러면 우리는 "아무도 우리를 되돌리지 않으리라."를 부르며 개 앞으로 갔습니다. 다음날 코너 경관은 "소방차 호스로 바꿔."라고 말했습니다. 그리고 내가 또 다른 방법을 여러분에게 말할 때 코너 서장은 그 일을 알지 못했습니다. 그는 우리가 아는 물리적 현상 저편에 대해서는 전혀 관계를 갖지 않는 일종의 물리적 현상 만을 압니다. 어떠한 물로도 끌 수 없는 또 다른 불이 있다는 사실 말입니다. 우리는 불자동차 호스 앞으로 갔습니다. 우리는 물을 압니다. 우리가 침례교도이거나 다른 어떤 교파에 속한다면 우리는 물속에 잠겨 봤습니다. 우리가 감리교신자이거나 다른 쪽이라면 물에 살짝 젖어 봤습니다. 우리는 물을 압니다.

 

그것으로 인해 우리가 멈출 수 없습니다. 우리는 개 앞으로 가 개를 보았습니다. 소방호스 앞에 가 호스를 봤습니다. 그리고 우리는 노래를 계속 불렀습니다. "내 머리 너머 저편의 자유를 보리." 그리고 우리는 호송차에 실렸습니다. 때로는 발 디딜 틈도 없이 실렸습니다. 그들은 우리를 밀어 넣었습니다. 코너 서장은 말하곤 했습니다. "끌어내." 그리고 경찰이 움직였습니다. 우리는 "극복할 것이다." 노래부르며 호송차에 탔습니다. 때로는 감옥에 들어가 창을 통해 우리의 기도와 말과 노래에 감동받는 죄수들을 보았습니다. 코너 서장이 바로 잡을 수 없는 힘이 거기에 있었습니다. 결국 우리는 Bull (역주 : 코너 서장의 별명. 황소)을 steer(거세시킨 황소)로 만들어 버렸습니다. 버밍햄의 투쟁에서 우리는 승리했습니다. 

지금 우리는 멤피스에서도 그와 같이 계속하려 합니다. 월요일 우리와 함께 하기를 부탁합니다.

 

오늘밤 여러분 앞에 놓인 문제도 그것입니다. 파업중인 노동자를 돕기 위해 멈추지 않는다면 목사로써 매일 매주 사무실에서 내가 쓴 모든 시간에 무엇이 일어날까?"가 아닙니다. 문제는 "도움을 필요로 하는 이 자를 돕기 위해 멈추지 않는다면 네게 무엇이 일어날까?"가 아닙니다. "도움을 필요로 하는 노동자들을 돕기 위해 멈추지 않는다면 그들에게 무엇이 일어날까?" 그것이 문제입니다.

 

위대한 준비로 오늘밤 일어섭시다. 위대한 결정으로 일어납시다. 이 강력한 시대, 미국이 무엇이 되어야 하는가를 결정짓는 도전의 시대를 계속 나아가게 합시다. 우리에게는 미국을 더 좋은 나라로 만들 기회가 있습니다. 나는 여기 여러분과 함께 있도록 해 주신 하나님께 다시 한번 감사드립니다.

 

여러분도 알다시피 나는 몇년 전 나의 첫번째 책 출간 싸인회 관계로 뉴욕에 있었습니다. 거기에서 책에 서명하고 있는데 한 미친 흑인 여자가 왔습니다. 질문은 단 하나 "댁이 마틴 루터 킹 맞수?" 뿐이었습니다.

 

책에 싸인하느라고 그녀를 보지 않은 채 그렇다고 대답했습니다. 무엇인가가 내 가슴을 치는 것을 느꼈습니다. 미친 여자에 의해 찔렸다는 것을 안 것은 그 다음이었습니다. 즉시 하렘병원으로 옮겨졌습니다. 어두컴컴한 토요일 오후였습니다. 칼에 찔렸는데 대동맥 가에 칼끝이 닿았음을 엑스레이 사진을 통해 알게 되었습니다. 또 한번 찔렸다면 피투성이가 되어 인생을 마치게 된다는 것을 알게 되었습니다.

 

다음날 아침 뉴욕타임스는 내가 재채기라도 했더라면 죽었을지도 모른다는 기사를 실었습니다. 가슴을 드러내고 칼을 제거하는 수술을 받은 지 4일 후 병원은 휠췌어를 이용하여 실내에서 돌아다니게 허용했습니다. 그들은 전국에서 전세계에서 온 몇통의 편지를 읽게 해 주었습니다. 약간 보았는데 한 편지는 영원히 잊지 못할 것입니다.

 

대통령과 부통령이 보낸 편지를 받았습니다만 그 전문(電文)에 실린 것을 기억하지 못합니다. 뉴욕 주지사가 찾아와 편지를 두고 갔으나 무엇이라 썼는지 기억에 없습니다. 그러나 화이트 플레인 고등학교의 작은 소녀로부터 온 편지를 나는 결코 잊지 못합니다. 그 편지는 간단했습니다.

 

"존경하는 킹 박사님, 나는 화이트 플레인 고등학교 9학년생입니다. 괜찮다면 내가 백인 소녀임을 먼저 밝히고 싶습니다. 신문에서 박사님의 불행과 고통을 읽었습니다. 또 재채기를 했더라면 죽었을지도 모른다는 기사를 봤습니다. 박사님이 재채기를 안해서 나는 매우 행복하다는 것을 그냥 말씀드리고 싶습니다."

 

그리고 나는 오늘밤 말하고 싶습니다. 재채기를 안해서 나는 행복하다고 말하고자 합니다. 재채기를 했더라면 남부의 모든 학생들이 점심 계산대에서 연좌농성을 했던 1960년에 이 근처에 있지도 못했을 것이기 때문입니다. 그리고 그들은 앉아 있으면서 아메리칸 드림의 가장 멋진 소망을 위해 진정으로 일어선 것이었다는 것을 나는 압니다. 전국을 독립선언과 헌법 기초에서 건국의 아버지들이 깊게 판 위대한 민주주의의 우물로 이끌었습니다.

 

재채기를 했더라면 조지아주 알바니의 흑인들이 자신의 정체(停滯)를 바로잡고자 결심한 1962년에 이 근처에 있지 못했을 것입니다. 자신의 정체를 바로잡았을 때는 언제든지 어디론가 갈 수 있습니다. 왜냐하면 굽히지 않는 한 안쪽에 탈 수 없기 때문입니다. 재채기를 했더라면 알라바마 버밍햄의 흑인들이 이 땅의 양심을 환기시켜 권리장전을 가져온 1963년에 여기 있지 못했을 것입니다. 재채기를 했더라면 그해 8월 전 미국에 대하여 나의 꿈을 말하지 못했을 것입니다. 재채기를 했더라면 알라바마주 셀마에 있지도 않았을 것이며, 고통받는 형제 자매 옆에서 공동체 집회에 참가하는 멤피스에 있지도 않았을 것입니다. 재채기를 하지 않아 나는 무척 행복합니다.

 

또한 그들은 내게 말했습니다. 그것은 지금 문제가 아니라고, 지금 무엇이 일어나는가는 사실 문제가 아니라고. 나는 오늘 아침 아틀란타를 떠났습니다. 우리 일행 6명이 탄 비행기가 출발 할 때 조종사가 방송하였습니다. "지체되어 사과드립니다. 그러나 이 비행기에는 마틴 루터 킹 박사가 탑승하고 계십니다. 모든 화물의 검사를 확실히 하기 위하여, 비행기의 안전을 위하여 그리 되었습니다. 우리는 밤새 비행기를 보호 경비할 것입니다."라고

 

그리고 나서 나는 멤피스에 도착했습니다. 어떤 사람들은 위협하기 시작했고, 어던 사람들은 지나간 위협에 대해 말했습니다. 일부 나약한 백인 형제로부터 무엇이 저질러질지?

 

글쎄요, 지금 무엇이 일어날지 나는 모릅니다. 장차 험난한 날이 있을 것입니다. 그러나 지금 그것은 내게 문제가 아닙니다. 왜냐하면 정상에 갔다 왔기 때문입니다. 나는 상관하지 않습니다. 다른 사람들처럼 나도 오래 살고 싶습니다. 장수하는 경우가 있습니다. 그러나 나는 지금 장수에 연연하지 않습니다. 그저 하나님의 뜻에 따를 뿐입니다. 그리고 하나님은 나에게 산에 오르라고 하셨습니다. 나는 내려다 보았습니다. 그리고 약속받은 땅을 보았습니다. 여러분과 함께 그 땅을 밟지 못할지도 모릅니다. 우리가 인간으로서 약속받은 땅에 다다를 것이라는 것을 오늘밤 여러분이 알았으면 합니다. 오늘밤 나는 행복합니다. 나는 걱정거리가 없습니다. 나는 누구도 두렵지 않습니다. 나는 다가오는 신의 영광을 보았습니다.​ 

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