THRIVING IN TIMES OF STRUGGLE
What does it mean to flourish when the systems we depend on are under strain?
Flourish in Times of Struggle is a new podcast series for people who want to move beyond personal resilience and grapple with the deeper structures that shape our lives. In this opening episode, Michael C. Patterson introduces the series’ focus on systems, legitimacy, and collective action—and invites listeners to think together about how healthier, more democratic forms of governance might emerge.
Earlier Flourish As You Age podcasts focused more on personal change and development to promote brain health and mental management.
THRIVING IN TIMES OF STRUGGLE
#3 Lessons from MLK's LETTER FROM BIRMINGHAM JAIL
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Written from a jail cell in 1963, Letter from Birmingham Jail remains one of the most rigorous moral arguments in American history. This episode explores what King meant by just and unjust laws, why civil disobedience must be disciplined and strategic, and how these ideas speak to our moment.
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Lessons from MLK’s Letter From A Birmingham Jail
On the morning of April 12, 1963—Good Friday—Martin Luther King Jr. put on a dark suit and walked into the streets of Birmingham, Alabama, knowing he would likely be arrested.
The march he joined that morning was part of the Birmingham Campaign—one focused effort within the larger Civil Rights Movement. Movements are long arcs of struggle. Campaigns are strategic efforts designed to force specific change in a particular place at a particular moment.
Birmingham was chosen precisely because it was so resistant to change. It was one of the most segregated cities in the country, notorious for racial violence, and overseen by Public Safety Commissioner Bull Connor, whose hostility to desegregation was both open and aggressive.
The goal of the Birmingham Campaign was concrete: to force the desegregation of downtown businesses, secure fair hiring practices for Black workers, and compel city leaders to negotiate—something they had consistently refused to do.
Two days earlier, a local judge had issued an injunction banning marches and demonstrations. King and other civil-rights leaders believed the order was unjust—designed not to preserve public safety, but to preserve segregation.
They debated their next step carefully. Some urged caution. Others warned that violating a court order would undermine the movement. King listened, reflected, and then decided that obedience, in this case, would mean complicity.
That morning, he joined the march. He did not resist when police approached. He was arrested calmly for violating the injunction and taken to the Birmingham City Jail.
King would spend eight days in jail, much of it in isolation—cut off from the movement, from his family, and at first even from writing materials.
Outside the jail, Bull Connor’s police force escalated its response. Dogs and high-pressure fire hoses were turned on demonstrators—many of them children. Images of that violence spread across the country and around the world, searing themselves into public memory.
Inside the jail, King read a newspaper statement by eight white Alabama clergymen who criticized the campaign as “unwise” and “untimely.”
King began to write a reply—first in the margins of a newspaper, then on scraps of paper smuggled to him by his lawyers.
What emerged was Letter from Birmingham Jail.
INTRO
This is Michael C. Patterson. Welcome to Flourishing in Times of Struggle.
With Martin Luther King Jr. Day approaching, I want to spend some time with that letter—not as a historical artifact, but as a rigorous argument about law, conscience, obedience, and democracy—one that feels uncomfortably relevant today.
In particular, I want to focus on King’s distinction between just laws and unjust laws, and what that distinction demands of us—not only as citizens, but as professionals and moral agents.
JUST AND UNJUST LAWS
King’s response to the criticisms from the white clergymen of Alabama is calm, disciplined, and unsparing. He does not reject law. He interrogates it.
One of the core issues King takes up in the letter is the difference between just laws and unjust laws—and why that difference matters so deeply in a democracy.
King’s most famous argument begins with a deceptively simple claim:
“One has not only a legal but a moral responsibility to obey just laws. Conversely, one has a moral responsibility to disobey unjust laws.”
He then he goes on to define the difference:
“A just law is a man-made code that squares with the moral law or the law of God. An unjust law is a code that is out of harmony with the moral law.”
For King, legality alone is not enough. Laws must be evaluated by whether they:
- respect human dignity
- apply equally to all people
- uplift rather than degrade those subject to them
As he puts it even more plainly:
“Any law that uplifts human personality is just. Any law that degrades human personality is unjust.”
King offers a concrete example. I’ll read his entire paragraph. He says, “An unjust law is a code inflicted upon a minority which that minority had no part in enacting or creating because it did not have the unhampered right to vote. Who can say that the legislature of Alabama which set up the segregation laws was democratically elected? Throughout the state of Alabama all types of conniving methods are used to prevent Negroes from becoming registered voters, and there are some counties without a single Negro registered to vote, despite the fact that the Negroes constitute a majority of the population. Can any law set up in such a state be considered democratically structured?” End quote.
MORAL LAW, DISOBEDIENCE, AND DISCIPLINE
From there, King moves to an even more challenging claim: that written law does not exhaust our moral responsibility, and that conscience must sometimes stand above statute.
Invoking Augustine, he writes: “An unjust law is no law at all.”
This is a dangerous idea—dangerous to unjust systems. But King is careful. He does not advocate selective obedience or convenience-based resistance. Breaking an unjust law, for King, is never casual. It is a considered moral act, undertaken as part of a broader effort to expose injustice and force meaningful change.
Here it helps to helpful to distinguish between civil resistance and civil disobedience.
Civil resistance is the broader category of collective, nonviolent action used to challenge unjust power. Civil disobedience is a specific tactic within that repertoire—one that involves the deliberate and public violation of a law in order to expose its injustice.
In this sense, King’s actions in Birmingham were not just acts of civil resistance, but acts of civil disobedience—carefully chosen violations of an unjust injunction, embedded within a larger nonviolent campaign.
King is explicit that civil disobedience must be open, nonviolent, conscientious, and undertaken with a willingness to accept punishment. These conditions distinguish principled resistance from mere lawbreaking and allow disobedience to strengthen, rather than undermine, respect for law itself.
Let me say a bit more about each of these.
- Open and explicit: Acts of disobedience are ineffective unless people understand what is being done and why—what the injustice is and what change is being demanded.
- Nonviolent: Historically, nonviolent resistance has proven more effective than violent resistance, which often provokes harsher repression and undermines broad public support.
- Conscientious: By “conscientious,” King means disobedience that is morally reasoned, disciplined, and aimed at exposing injustice—not impulsive or self-serving.
- Willingness to accept the penalty: King knew he would go to jail in Birmingham and accepted that consequence without resistance.
That willingness matters.
“I submit that an individual who breaks a law that conscience tells him is unjust, and who willingly accepts the penalty… is in reality expressing the very highest respect for law.”
This is not rejection of law. It is fidelity to its deeper purpose.
LAW AND ORDER
This leads King to a sharp warning about the language of “law and order,” especially when it is used to defend stability at the expense of justice.
He writes, “I have been gravely disappointed with the white moderate… who is more devoted to ‘order’ than to justice.”
And later, “Shallow understanding from people of good will is more frustrating than absolute misunderstanding from people of ill will.”
For King, order without justice is not peace. It is stability purchased at the cost of continued harm.
He makes the distinction explicit:
“Negative peace is the absence of tension; positive peace is the presence of justice.”
Unjust systems often defend themselves not by arguing that they are right, but by claiming that they are necessary—for stability, security, or unity. King rejects that logic outright.
King also addresses a response he heard constantly—the call to wait.
“For years now,” he writes, “I have heard the word ‘Wait!’… This ‘Wait’ has almost always meant ‘Never.’”
Time, by itself, he argues, does nothing.
He warns that progress does not arrive automatically, and that injustice often benefits from delay more than reform does.
Justice requires action—and vigilance. The pressures of injustice never disappear; they must be continually resisted.
NONVIOLENT ACTION
King turns next to method.
He describes four steps: fact-finding, negotiation, self-purification, and direct action.
For example:
1 Collection of the facts might be documentation of segregationist abuses in Birmingham
2 Negotiation involves a sincere effort to work with city officials to ameliorate the harmful effects of segregation and racism.
3 Self-purification includes training, reflection, and preparation to endure suffering without retaliation and without hatred.
4 Direct action in the form of civil, non-violent, resistance must then be undertaken.
The King Center later expanded this into a six-step framework that includes Information gathering, Education, Personal Commitment, Negotiation, Direct action and finally, Reconciliation.
Note that Negotiation is central. Direct action, King explains, is not a substitute for negotiation—it is what makes negotiation unavoidable. The purpose of direct action is, quote - “to create such a crisis and establish such creative tension that a community that has consistently refused to negotiate is forced to confront the issue.”
Nonviolence should not be mistaken for passivity. It is sustained moral pressure designed to force confrontation with injustice.
WHY THIS STILL MATTERS
Taken together, these arguments reach well beyond Birmingham and help explain why this letter still speaks so powerfully today.
King insists that obedience is not the highest civic virtue, that stability is not the same as justice, and that law must remain answerable to conscience.
He is not asking us to reject law. He is asking us to take it seriously enough to hold it accountable to higher principles of justice and morality.
King closes his letter not with despair, but with resolve. He believes that moral courage—patient, disciplined, and collective—can still bend history.
That belief does not depend on optimism. It depends on responsibility.
As we mark Martin Luther King Jr. Day, Letter from Birmingham Jail invites us to ask a hard question—one that remains unresolved:
Are we more committed to order, or to justice?
To obedience, or to conscience?
To peace as quiet, or peace as fairness?
King’s answer is clear.
The work, as always, remains ours.