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The success of communism in the world today is due to the failure of democracy to live up to the noble ideals and principles inherent in its system. And this is what Jesus means when he said: "How is it that you can see the mote in your brother’s eye and not see the beam in your own eye?" Or to put it in Moffatt’s translation: "How is it that you see the splinter in your brother’s eye and fail to see the plank in your own eye?" And this is one of the tragedies of human nature. So we begin to love our enemies and love those persons that hate us whether in collective life or individual life by looking at ourselves. And this is one of the tragedies of human nature. So we begin to love our enemies and love those persons that hate us whether in collective life or individual life by looking at ourselves.

 

Martin Luther King

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How do you go about loving your enemies? I think the first thing is this: In order to love your enemies, you must begin by analyzing self. And I’m sure that seems strange to you, that I start out telling you this morning that you love your enemies by beginning with a look at self. It seems to me that that is the first and foremost way to come to an adequate discovery to the how of this situation. … some people aren’t going to like you. They’re going to dislike you, not because of something that you’ve done to them, but because of various jealous reactions and other reactions that are so prevalent in human nature. But after looking at these things and admitting these things, we must face the fact that an individual might dislike us because of something that we’ve done deep down in the past, some personality attribute that we possess, something that we’ve done deep down in the past and we’ve forgotten about it; but it was that something that aroused the hate response within the individual. That is why I say, begin with yourself. There might be something within you that arouses the tragic hate response in the other individual.

 

Martin Luther King

 

Now there is a final reason I think that Jesus says, "Love your enemies." It is this: that love has within it a redemptive power. And there is a power there that eventually transforms individuals. That’s why Jesus says, "Love your enemies." Because if you hate your enemies, you have no way to redeem and to transform your enemies. But if you love your enemies, you will discover that at the very root of love is the power of redemption. You just keep loving people and keep loving them, even though they’re mistreating you. Here’s the person who is a neighbor, and this person is doing something wrong to you and all of that. Just keep being friendly to that person. Keep loving them. Don’t do anything to embarrass them. Just keep loving them, and they can’t stand it too long. Oh, they react in many ways in the beginning. They react with bitterness because they’re mad because you love them like that. They react with guilt feelings, and sometimes they’ll hate you a little more at that transition period, but just keep loving them. And by the power of your love they will break down under the load. That’s love, you see. It is redemptive, and this is why Jesus says love. There’s something about love that builds up and is creative. There is something about hate that tears down and is destructive. So love your enemies.

 

Martin Luther King

 

There’s another reason why you should love your enemies, and that is because hate distorts the personality of the hater. We usually think of what hate does for the individual hated or the individuals hated or the groups hated. But it is even more tragic, it is even more ruinous and injurious to the individual who hates. You just begin hating somebody, and you will begin to do irrational things. You can’t see straight when you hate. You can’t walk straight when you hate. You can’t stand upright. Your vision is distorted. There is nothing more tragic than to see an individual whose heart is filled with hate. He comes to the point that he becomes a pathological case. For the person who hates, you can stand up and see a person and that person can be beautiful, and you will call them ugly. For the person who hates, the beautiful becomes ugly and the ugly becomes beautiful. For the person who hates, the good becomes bad and the bad becomes good. For the person who hates, the true becomes false and the false becomes true. That’s what hate does. You can’t see right. The symbol of objectivity is lost. Hate destroys the very structure of the personality of the hater. [...] when you start hating anybody, it destroys the very center of your creative response to life and the universe; so love everybody. Hate at any point is a cancer that gnaws away at the very vital center of your life and your existence. It is like eroding acid that eats away the best and the objective center of your life. So Jesus says love, because hate destroys the hater as well as the hated.

 

Martin Luther King

 

Let us move now from the practical how to the theoretical why: Why should we love our enemies? The first reason is fairly obvious. Returning hate for hate multiplies hate, adding deeper darkness to a night already devoid of stars. Darkness cannot drive out darkness; only light can do that. Hate cannot drive out hate; only love can do that. Hate multiplies hate, violence multiplies violence, and toughness multiplies toughness in a descending spiral of destruction. So when Jesus says "love your enemies," he is setting forth a profound and ultimately inescapable admonition. Have we not come to such an impasse in the modern world that we must love our enemies-or else? The chain reaction of evil-Hate begetting hate, wars producing more wars-must be broken, or we shall be plunged into the dark abyss of annihilation.

 

Martin Luther King

 

"Is changingness indeed a stronger power than changelessness, and who is the stronger, the one who says, “If you will not love me, then I will hate you,” or the one who says, “If you hate me, I will still continue to love you”?" "The one who loves presupposes that love is in the other person’s heart and by this very presupposition builds up love in him – from the ground up, provided, of course, that in love he presupposes its presence in the ground." "There is nothing, no ‘thus and so,’ that can unconditionally be said to demonstrate unconditionally the presence of love or to demonstrate unconditionally its absence..." "Thus even giving to charity, visiting the widow, and clothing the naked do not truly demonstrate or make known a person’s love, inasmuch as one can do works of love in an unloving way, yes, even in a self-loving way." "The self-deceived person may even think he is able to console others who became victims of perfidious deception, but what insanity when someone who himself has lost the eternal wants to heal the person who is extremely sick unto death!" "Just as the quiet lake originates deep down in hidden springs no eye has seen, so also does a person’s love originate even more deeply in God’s love." ... So a human being’s love originates mysteriously in God’s love." Every human being by his life, by his conduct, by his behavior in everyday affairs, by his association with his peers, by his words, his remarks, should and could build up and would do it if love were really present in him." "Only the unloving person fancies that he should build up by controlling the other; the one who loves presupposes continually that love is present and in just that way he builds up." "The one who loves builds up by controlling himself." "It is God, the Creator, who must implant love in each human being, he who himself is Love. Thus it is specifically unloving and not at all upbuilding if someone arrogantly deludes himself into believing that he wants and is able to create love in another person." "Truly, love is to be known by its fruit, but still it does not follow from this that you are to take it upon yourself to be the expert knower. " "If it is usually difficult to begin without presuppositions, it is truly most difficult of all to begin to build up with the presupposition that love is present and to end with the same presupposition." Works of Love Hong 1995 Princeton University Press p. 34, 216-217, 13-14, 7-10, 213-217, 15, 218

 

Soren Aabye Kierkegaard