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The Three Dimensions of a
Complete Life
Dr. Martin Luther King, Jr.
Delivered
at New Covenant Baptist Church in Chicago on April 9, 1967
I want to use as the subject
from which to preach: "The Three Dimensions of a Complete Life."
You know, they used to tell us in Hollywood that in order for a movie to be
complete, it had to be three-dimensional. Well, this morning I want to seek to
get over to each of us that if life itself is to be complete, it must be
three-dimensional.
Many, many centuries ago, there was a man by the name of John who found himself
in prison out on a lonely, obscure island called Patmos. And I’ve been in
prison just enough to know that it’s a lonely experience. And when you are
incarcerated in such a situation, you are deprived of almost every freedom, but
the freedom to think, the freedom to pray, the freedom to reflect and to
meditate. And while John was out on this lonely island in prison, he lifted
his vision to high heaven and he saw, descending out of heaven, a new heaven and
a new earth. Over in the twenty-first chapter of the book of Revelation, it
opens by saying, "And I saw a new heaven and a new earth. And I John saw the
holy city, the new Jerusalem, coming down from God out of heaven."
And one of the greatest glories of this new city of God that John saw was its
completeness. It was not up on one side and down on the other, but it was
complete in all three of its dimensions. And so in this same chapter as we
looked down to the sixteenth verse, John says, "The length and the breadth and
the height of it are equal." In other words, this new city of God, this new
city of ideal humanity is not an unbalanced entity, but is complete on all
sides. Now I think John is saying something here in all of the symbolism of
this text and the symbolism of this chapter. He’s saying at bottom that life as
it should be and life at its best is a life that is complete on all sides.
And there are three dimensions of any complete life to which we can fitly give
the words of this text: length, breadth, and height. Now the length of
life as we shall use it here is the inward concern for one’s own welfare. In
other words, it is that inward concern that causes one to push forward, to
achieve his own goals and ambitions. The breadth of life as we shall use it here
is the outward concern for the welfare of others. And the height of life is the
upward reach for God. Now you got to have all three of these to have a complete
life.
Now let’s turn for the moment to the length of life. I said that this is
the dimension of life where we are concerned with developing our inner powers.
In a sense this is the selfish dimension of life. There is such a thing as
rational and healthy self-interest. A great Jewish rabbi, the late Joshua
Leibman, wrote a book some years ago entitled Peace of Mind. And he has a
chapter in that book entitled "Love Thyself Properly." And what he says
in that chapter, in substance, is that before you can love other selves
adequately, you’ve got to love your own self properly. You know, a lot of
people don’t love themselves. And they go through life with deep and haunting
emotional conflicts. So the length of life means that you must love yourself.
And you know what loving yourself also means? It means that you’ve got to accept
yourself. So many people are busy trying to be somebody else. God gave all of
us something significant. And we must pray every day, asking God to help us to
accept ourselves. That means everything. Too many Negroes are ashamed of
themselves, ashamed of being black. A Negro got to rise up and say from the
bottom of his soul, "I am somebody. I have a rich, noble, and proud heritage.
However exploited and however painful my history has been, I’m black, but I’m
black and beautiful." This is what we’ve got to say. We’ve got to accept
ourselves. And we must pray, "Lord, Help me to accept myself every day; help me
to accept my tools."
I remember when I was in college, I majored in sociology, and all sociology
majors had to take a course that was required called statistics. And statistics
can be very complicated. You’ve got to have a mathematical mind, a real
knowledge of geometry, and you’ve got to know how to find the mean, the mode,
and the median. I never will forget. I took this course and I had a fellow
classmate who could just work that stuff out, you know. And he could do his
homework in about an hour. We would often go to the lab or the workshop, and he
would just work it out in about an hour, and it was over for him. And I was
trying to do what he was doing; I was trying to do mine in an hour. And the more
I tried to do it in an hour, the more I was flunking out in the course. And I
had to come to a very hard conclusion. I had to
sit down and say, "Now, Martin Luther King, Leif Cane has a better mind than
you." Sometimes you have to acknowledge that. And I had to say to myself,
"Now, he may be able to do it in an hour, but it takes me two or three hours to
do it." I was not willing to accept myself. I was not willing to accept my tools
and my limitations.
But you know in life we’re called upon to do this. A Ford car trying to be a
Cadillac is absurd, but if a Ford will accept itself as a Ford, it can do many
things that a Cadillac could never do: it can get in parking spaces that a
Cadillac can never get in. And in life some of us are Fords and some of us are
Cadillacs. Moses says in "Green Pastures," "Lord, I ain’t much, but I is all I
got." The principle of self-acceptance is a basic principle in life.
Now the other thing about the length of life: after accepting ourselves and our
tools, we must discover what we are called to do. And once we discover it we
should set out to do it with all of the strength and all of the power that we
have in our systems. And after we’ve discovered what God called us to do, after
we’ve discovered our life’s work, we should set out to do that work so well that
the living, the dead, or the unborn couldn’t do it any better. Now this does
not mean that everybody will do the so-called big, recognized things of life.
Very few people will rise to the heights of genius in the arts and the sciences;
very few collectively will rise to certain professions. Most of us will have to
be content to work in the fields and in the factories and on the streets. But we
must see
the dignity of all labor.
When I was in Montgomery, Alabama, I went to a shoe shop quite often, known as
the Gordon Shoe Shop. And there was a fellow in there that used to shine my
shoes, and it was just an experience to witness this fellow shining my shoes. He
would get that rag, you know, and he could bring music out of it. And I said to
myself, "This fellow has a Ph.D. in shoe shining."
What I’m saying to you this morning, my friends, even if it falls your lot to be
a street sweeper, go on out and sweep streets like Michelangelo painted
pictures; sweep streets like Handel and Beethoven composed music; sweep streets
like Shakespeare wrote poetry; sweep streets so well that all the host of
heaven and earth will have to pause and say,
"Here lived a great street
sweeper who swept his job well."
If you can’t be a pine on the top of a hill
Be a scrub in the valley—but be
The best little scrub on the side of the hill,
Be a bush if you can’t be a tree.
If you can’t be a highway just be a trail
If you can’t be the sun be a star;
It isn’t by size that you win or fail—
Be the best of whatever you are.
And when you do this, when you do this, you’ve mastered the length of life.
This onward push to the end of self-fulfillment is the end of a person’s life.
Now don’t stop here, though. You know, a lot of people get no further in life
than the length. They develop their inner powers; they do their jobs well. But
do you know, they try to live as if nobody else lives in the world but
themselves? And they use everybody as mere tools to get to where they’re going.
They don’t love anybody but themselves. And the only kind of love that they
really have for other people is utilitarian love. You know, they just love
people that they can use.
A lot of people never get beyond the first dimension of life. They use other
people as mere steps by which they can climb to their goals and their ambitions.
These people don’t work out well in life. They may go for awhile, they may think
they’re making it all right, but there is a law. They call it the law of
gravitation in the physical universe, and it works, it’s final, it’s inexorable:
whatever goes up can come down. You shall reap what you sow. God has structured
the universe that way. And he who goes through life not concerned about others
will be a subject, victim of this law.
So I move on and say that it is necessary to add breadth to length. Now
the breadth of life is the outward concern for the welfare of others, as I said.
And a man has not begun to live until he can rise above the narrow confines of
his own individual concerns to the broader concerns of all humanity.
One day Jesus told a parable. You will remember that parable. He had a man that
came to him to talk with him about some very profound concerns. And they finally
got around to the question, "Who is my neighbor?" And this man wanted to debate
with Jesus. This question could have very easily ended up in thin air as a
theological or philosophical debate. But you remember Jesus immediately pulled
that question out of thin air and placed it on a dangerous curve between
Jerusalem and Jericho. He talked about a certain man who fell among thieves.
Two men came by and they just kept going. And then finally another man came, a
member of another race, who stopped and helped him. And that parable ends up
saying that this good Samaritan was a great man; he was a good man because he
was concerned about more than himself.
Now you know, there are many ideas about why the priest and the Levite passed
and didn’t stop to help that man. A lot of ideas about it. Some say that they
were going to a church service, and they were running a little late, you know,
and couldn’t be late for church, so they kept going because they had to get down
to the synagogue. And then there are others who would say that they were
involved in the priesthood and consequently there was a priestly law which said
that if you were going to administer the sacrament or what have you, you
couldn’t touch a human body twenty-four hours before worship. Now there’s
another possibility. It is possible that they were going down to Jericho to
organize a Jericho Road Improvement Association. That’s another possibility. And
they may have passed by because they felt that it was better to deal with the
problem from the causal source rather than one individual victim. That’s a
possibility.
But you know, when I think about this parable, I think of another possibility as
I use my imagination. It’s possible that these men passed by on the other side
because they were afraid. You know, the Jericho Road is a dangerous road. I’ve
been on it and I know. And I never will forget, Mrs. King and I were in the Holy
Land some time ago. We rented a car and we drove from Jerusalem down to Jericho,
a distance of about sixteen miles. You get on that Jericho road—I’m telling you
it’s a winding, curving, meandering road, very conducive for robbery. And I said
to my wife, "Now I can see why Jesus used this road as the occasion for his
parable." Here you are when you start out in Jerusalem: you are twenty-two
hundred feet above sea level, and when you get down to Jericho sixteen miles
later—I mean you have sixteen miles from Jerusalem—you’re twelve hundred feet
below sea level. During the days of Jesus that road came to the point of being
known as the "Bloody Path." So when I think about the priest and the Levite, I
think those brothers were afraid.
They were just like me. I was going out to my father’s house in Atlanta the
other day. He lives about three or four miles from me, and you go out there by
going down Simpson Road. And then when I came back later that night—and brother,
I can tell you, Simpson Road is a winding road. And a fellow was standing out
there trying to flag me down. And I felt that he needed some help; I knew he
needed help. But I didn’t know it. I’ll be honest with you, I kept going. I
wasn’t really willing to take the risk.
I say to you this morning that the first question that the priest asked was the
first question that I asked on that Jericho Road of Atlanta known as Simpson
Road. The first question that the Levite asked was, ‘’If I stop to help this
man, what will happen to me?" But the good Samaritan came by and he reversed
the question. Not "What will happen to me if I stop to help this man?" but "What
will happen to this man if I do not stop to help him?" This was why that man was
good and great. He was great because he was willing to take a risk for humanity;
he was willing to ask, "What will happen to this man?" not "What will happen to
me?"
 This
is what God needs today: Men and women who will ask, "What will happen to
humanity if I don’t help? What will happen to the civil rights movement if I
don’t participate? What will happen to my city if I don’t vote? What will
happen to the sick if I don’t visit them?" This is how God judges people in the
final analysis.
Oh, there will be a day, the question won’t be, "How many awards did you get in
life?" Not that day. It won’t be, "How popular were you in your social
setting?" That won’t be the question that day. It will not ask how many degrees
you’ve been able to get. The question that day will not be concerned with
whether you are a "Ph.D." or a "no D." It will not be concerned with whether
you went to Morehouse or whether you went to "No House." The question that day
will not be, "How beautiful is your house?" The question that day will not be,
"How much money did you accumulate? How much did you have in stocks and bonds?"
The question that day will not be, "What kind of automobile did you have?" On
that day the question will be, "What did you do for others?"
Now I can hear somebody saying, "Lord, I did a lot of things in life. I did my
job well; the world honored me for doing my job. I did a lot of things, Lord; I
went to school and studied hard. I accumulated a lot of money, Lord; that’s what
I did." It seems as if I can hear the Lord of Life saying, "But I was hungry,
and ye fed me not. I was sick, and ye visited me not. I was naked, and ye
clothed me not. I was in prison, and you weren’t concerned about me. So get out
of my face. What did you do for others?" This is the breadth of life.
Somewhere along the way, we must learn that there is nothing greater than to do
something for others. And this is the way I’ve decided to go the rest of my
days. That’s what I’m concerned about. John, if you and Bernard happen to be
around when I come to the latter-days and that moment to cross the Jordan, I
want you to tell them that I made a request: I don’t want a long funeral. In
fact, I don’t even need a eulogy more than one or two minutes. I hope that I
will live so well the rest of the days—I don’t know how long I’ll live, and I’m
not concerned about that—but I hope I can live so well that the preacher can get
up and say, "He was faithful." That’s all, that’s enough. That’s the sermon I’d
like to hear: "Well done my good and faithful servant. You’ve been faithful;
you’ve been concerned about others." That’s where I want to go from this point
on the rest of my days. "He who is greatest among you shall be your servant." I
want to be a servant. I want to be a witness for my Lord, to do something for
others.
And don’t forget in doing something for others that you have what you have
because of others. Don’t forget that. We are tied together in life and in the
world. And you may think you got all you got by yourself. But you know, before
you got out here to church this morning, you were dependent on more than half of
the world. You get up in the morning and go to the bathroom, and you reach over
for a bar of soap, and that’s handed to you by a Frenchman. You reach over for a
sponge, and that’s given to you by a Turk. You reach over for a towel, and that
comes to your hand from the hands of a Pacific Islander. And then you go on to
the kitchen to get your breakfast. You reach on over to get a little coffee, and
that’s poured in your cup by a South American. Or maybe you decide that you
want a little tea this morning, only to discover that that’s poured in your cup
by a Chinese. Or maybe you want a little cocoa, that’s poured in your cup by a
West African. Then you want a little bread and you reach over to get it, and
that’s given to you by the hands of an English-speaking farmer, not to mention
the baker. Before you get through eating breakfast in the morning, you’re
dependent on more than half the world. That’s the way God structured it; that’s
the way God structured this world. So let us be concerned about others because
we are dependent on others.
But don’t stop here either. You know, a lot of people master the length of
life, and they master the breadth of life, but they stop right there. Now if
life is to be complete, we must move beyond our self-interest. We must move
beyond humanity and reach up, way up for the God of the universe, whose purpose
changeth not.
Now a lot of people have neglected this third dimension. And you know,
the interesting thing is a lot of people neglect it and don’t even know they are
neglecting it. They just get involved in other things. And you know, there are
two kinds of atheism. Atheism is the theory that there is no God. Now one kind
is a theoretical kind, where somebody just sits down and starts thinking about
it, and they come to a conclusion that there is no God. The other kind is a
practical atheism, and that kind goes out of living as if there is no God. And
you know there are a lot of people who affirm the existence of God with their
lips, and they deny his existence with their lives. You’ve seen these people
who have a high blood pressure of creeds and an anemia of deeds. They deny the
existence of God with their lives and they just become so involved in other
things. They become so involved in getting a big bank account. They become so
involved in getting a beautiful house, which we all should have. They become so
involved in getting a beautiful car that they unconsciously just forget about
God. There are those who become so involved in looking at the man-made lights
of the city that they unconsciously forget to rise up and look at that great
cosmic light and think about it—that gets up in the eastern horizon every
morning and moves across the sky with a kind of symphony of motion and paints
its Technicolor across the blue—
a light that man can never make. They become so involved in looking at the
skyscraping buildings of the Loop of Chicago or Empire State Building of New
York that they unconsciously forget to think about the gigantic mountains that
kiss the skies as if to bathe their peaks in the lofty blue—something that man
could never make. They become so busy thinking about radar and their television
that they unconsciously forget to think about the stars that bedeck the heavens
like swinging lanterns of eternity, those stars that appear to be shiny, silvery
pins sticking in the magnificent blue pincushion. They become so involved in
thinking about man’s progress that they forget to think about the need for God’s
power in history. They end up going days and days not knowing that God is not
with them.
And I’m here to tell you today that we need God. Modern man may know a great
deal, but his knowledge does not eliminate God. And I tell you this morning
that God is here to stay. A few theologians are trying to say that God is dead.
And I’ve been asking them about it because it disturbs me to know that God died
and I didn’t have a chance to attend the funeral. They haven’t been able to tell
me yet the date of his death. They haven’t been able to tell me yet who the
coroner was that pronounced him dead. They haven’t been able to tell me yet
where he’s buried.
You see, when I think about God, I know his name. He said somewhere, back in the
Old Testament, "I want you to go out, Moses, and tell them ‘I Am’ sent you." He
said just to make it clear, let them know that "my last name is the same as my
first, ‘I Am that I Am.’ Make that clear. I Am." And God is the only being in
the universe that can say "I Am" and put a period behind it. Each of us sitting
here has to say, "I am because of my parents; I am because of certain
environmental conditions; I am because of certain hereditary circumstances; I am
because of God." But God is the only being that can just say, "I Am" and stop
right there. "I Am that I Am." And He’s here to stay. Let nobody make us feel
that we don’t need God.
As I come to my conclusion this morning, I want to say that we should search for
him. We were made for God, and we will be restless until we find rest in him.
And I say to you this morning that this is the personal faith that has kept me
going. I’m not worried about the future. You know, even on this race question,
I’m not worried. I was down in Alabama the other day, and I started thinking
about the state of Alabama where we worked so hard and may continue to elect the
Wallaces. And down in my home state of Georgia, we have another sick governor by
the name of Lester Maddox. And all of these things can get you confused, but
they don’t worry me. Because the God that I worship is a God that has a way of
saying even to kings and even to governors, "Be still, and know that I am God."
And God has not yet turned over this universe to Lester Maddox and Lurleen
Wallace. Somewhere I read, "The earth is the Lord’s and the fullness thereof,
and I’m going on because I have faith in Him. I do not know what the future
holds, but I do know who holds the future. And if He’ll guide us and hold our
hand, we’ll go on in.
I remember down in Montgomery, Alabama, an experience that I’d like to share
with you. When we were in the midst of the bus boycott, we had a marvelous old
lady that we affectionately called Sister Pollard. She was a wonderful lady
about seventy-two years old and she was still working at that age. During the
boycott she would walk every day to and from work. She was one that somebody
stopped one day and said, "Wouldn’t you like to ride?" And she said, "No." And
then the driver moved on and stopped and thought, and backed up a little and
said, "Well, aren’t you tired?" She said, "Yes, my feets is tired, but my soul
is rested."
She was a marvelous lady. And one week I can remember that I had gone through a
very difficult week. Threatening calls had come in all day and all night the
night before, and I was beginning to falter and to get weak within and to lose
my courage. And I never will forget that I went to the mass meeting that Monday
night very discouraged and a little afraid, and wondering whether we were going
to win the struggle. And I got up to make my talk that night, but it didn’t
come out with strength and power. Sister Pollard came up to me after the meeting
and said, "Son, what’s wrong with you?" Said, "You didn’t talk strong enough
tonight."
And I said, "Nothing is wrong, Sister Pollard, I’m all right."
She said, "You can’t fool me." Said, "Something wrong with you." And then she
went on to say these words, "Is the white folks doing something to you that you
don’t like?"
I said, "Everything is going to be all right, Sister Pollard."
And then she finally said, "Now come close to me and let me tell you something
one more time, and I want you to hear it this time." She said, "Now I done told
you we is with you." She said, "Now, even if we ain’t with you, the Lord is with
you." And she concluded by saying, "The Lord’s going to take care of you."
And I’ve seen many things since that day. I’ve gone through many experiences
since that night in Montgomery, Alabama. Since that time Sister Pollard has
died. Since that time I’ve been in more than
 eighteen
jail cells. Since that time I’ve come perilously close to death at the hands of
a demented Negro woman. Since that time I’ve seen my home bombed three times.
Since that time I’ve had to live every day under the threat of death. Since that
time I’ve had many frustrating and bewildering nights. But over and over again I
can still hear Sister Pollard’s words: "God’s going to take care of you." So
today I can face any man and any woman with my feet solidly placed on the ground
and my head in the air because I know that when you are right, God will fight
your battle.
"Darker yet may be the night, harder yet may be the fight. Just stand up for
that which is right." It seems that I can hear a voice speaking even this
morning, saying to all of us, "Stand up for what is right. Stand up for what is
just. Lo, I will be with you even until the end of the world." Yes, I’ve seen
the lightning flash. I’ve heard the thunder roll. I’ve felt sin - breakers
dashing, trying to conquer my soul. But I heard the voice of Jesus saying still
to fight on. He promised never to leave me, never to leave me alone. No, never
alone. No, never alone. He promised never to leave me, never to leave me alone.
And I go on in believing that. Reach out and find the breadth of life.
You may not be able to define God in philosophical terms. Men through the ages
have tried to talk about him. Plato said that he was the Architectonic Good.
Aristotle called him the Unmoved Mover. Hegel called him the Absolute Whole.
Then there was a man named Paul Tillich who called him Being-Itself. We don’t
need to know all of these high-sounding terms. Maybe we have to know him and
discover him another way. One day you ought to rise up and say, "I know him
because he’s a lily of the valley." He’s a bright and morning star. He’s a
rose of Sharon. He’s a battle-axe in the time of Babylon. And then somewhere
you ought to just reach out and say, "He’s my everything. He’s my mother and my
father. He’s my sister and my brother. He’s a friend to the friendless." This is
the God of the universe.
And if you believe in him and worship him, something will happen in your life.
You will smile when others around you are crying. This is the power of God.
Go out this morning. Love yourself, and that means rational and healthy
self-interest. You are commanded to do that. That’s the length of life.
 Then
follow that: Love your neighbor as you love yourself. You are commanded to do
that. That’s the breadth of life. And I’m going to take my seat now by
letting you know that there’s a first and even
greater
commandment: "Love the Lord thy God with all thy heart, with all thy soul, with
all thy strength." I think the psychologist would just say with all thy
personality. And when you do that, you’ve got the breadth of life.
And when you get all three of these together, you can walk and never get weary.
You can look up and see the morning stars singing together, and the sons of God
shouting for joy. When you get all of these working together in your very life,
judgment will roll down like waters, and righteousness like a mighty stream.
When you get all the three of these together, the lamb will lie down with the
lion.
When you get all three of these together, you look up and every valley will be
exalted, and every hill and mountain will be made low; the rough places will be
made plain, and the crooked places straight; and the glory of the Lord shall be
revealed and all flesh will see it together.
When you get all three of these working together, you will do unto others as
you’d have them do unto you.
When you get all three of these together, you will recognize that out of one
blood God made all men to dwell upon the face of the earth.
When you get all three of these together. . . .
For More Information Contact:
Pax Christi Michigan
815 Sparrow Avenue; Lansing, MI 48910
Tel: (517) 482-2558
Internet:
tirakpaxmi@gmail.com
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