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            "extra": "External Resources: Cite This Item Search for versions with same title and author | Advanced options ...\nLanguage: English\nNamed Person: Lowery, Joseph (Joseph E.)\nNamed Corp: United Methodist Church (U.S.) -- Clergy -- Biography. Southern Christian Leadership Conference -- History.\nNamed Conf: Selma to Montgomery Rights March (1965 : Selma, Ala.)\nGeographic: Southern States -- Race relations.\nClass Descriptors: LC: E185.97.L85; Dewey: 323.092; B\nResponsibility: Joseph E. Lowery.\nVendor Info: Baker and Taylor YBP Library Services Coutts Information Services Blackwell Book Service (BTCP YANK COUT BBUS)\nMaterial Type: Biography (bio)\nEntry: 20101202\nUpdate: 20110619\nProvider: OCLC\nISBN: 978-1-4267-1324-8 Chapter One  IN THE BEGINNING When the Montgomery Bus Boycott began, I was pastor of the Warren Street Methodist Church in Mobile, Alabama, and serving as president of the Interdenominational Ministerial Alliance. I had met Martin Luther King, Jr., at a seminar in Boston before he was called to Dexter Avenue Baptist Church in Montgomery, and later in Montgomery at a meeting sponsored by the Alabama Council on Human Relations. I made some remarks at the meeting and so did he. Afterwards, we congratulated each other with the usual preacher-to-preacher excesses, and yet with sufficient sincerity that indicated we were genuinely respectful of each other. We promised to stay in touch and even pledged to invite each other to preach in our respective churches. I was his senior by a few years&mdash;seven&mdash;both in age and in pastoral experience. We developed a friendship that lasted until his tragic death on April 4, 1968. \"Through many dangers, toils, and snares ...\" But I'm getting ahead of myself. Following the outlawing of the NAACP in Alabama (for refusing to divulge its membership rolls to conniving forces who would surely have found ways to harass them), the Montgomery Improvement Association was organized in Montgomery; the Alabama Christian Movement for Human Rights in Birmingham; and the Alabama Civic Affairs Association in Mobile. Martin headed the Montgomery group; Fred Shuttlesworth, the ACMHR; and I was elected to lead the Mobile organization. In the heat of the movement in the mid-1950s, we would communicate with each other regularly by telephone, and somebody suggested we should meet at least once a month in Montgomery to coordinate, cooperate, and commiserate. We usually met on Monday, though not always. We met in Montgomery because it was the center of the state. Ten o'clock in the morning was the designated hour. I would leave Mobile at six o'clock and arrive in the capital at ten. Fred would leave Birmingham at eight and arrive at ten. Martin and Ralph Abernathy would leave their homes in Montgomery at whatever time and arrive at the meeting place at whatever time. Always closer to eleven than ten. We were glad to see one another, and after swapping tales about our great worship services and the great sermons we preached, we would get down to the serious business of the movement. C. G. Gomillion, a professor at Tuskegee and a leader in the movement there, joined us for a spell. I think he got tired of hearing us relive our preaching experiences of the Sunday before, and he dropped out. It was our loss, for he brought great intellectual strength to the table. These meetings were the genesis of the Southern Christian Leadership Conference. Somebody suggested that we ought to expand the circle and call a meeting of all the folks who were engaged in movements, mostly around bus segregation in the South. The call went out, and we gathered in Atlanta in the fall of 1956. Kelly Miller Smith from Nashville and C. K. Steele from Tallahassee, Florida, were among the preachers who met us at Ebenezer Baptist Church (Daddy King's church) to discuss the feasibility of a South-wide organization to give strength to the movements in local communities and maximize national impact. The meeting was disrupted by the bombing of Ralph's church in Montgomery. Fortunately (no thanks to the perpetrators) no fatalities or injuries were sustained. Undeterred by cowardly acts of terrorism, we met in late January through early February in New Orleans, and SCLC was born, although that name came through a process of semantic evolution. Voter registration as well as transportation were major thrusts and therefore were included in the name, which finally evolved to Southern Christian Leadership Conference. Considerable debate took place over whether the inclusion of Christian meant exclusion of members of other faiths. We concluded that members of any faith could belong so long as they embraced the principles of the fatherhood of God, the brotherhood of man, and the efficacy of nonviolence in a movement for achieving social change. The Montgomery bus boycott was the center and core of the newborn civil rights movement, which brought new dimensions to the struggle for liberation and first-class citizenship. The most significant among these, in my opinion, was the element of self-determination. When more than fifty thousand Black folks decided that the back of the bus was no longer tolerable and that, no matter what anybody said, they were not going to ride in the back of the bus, that was a child born in the crib of the old Confederacy and rocked into the cradle of an emerging democracy. It did not matter what the courts said, or what the city council said, or what legislative bodies did or did not enact: we were finished with the back of the bus! 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