Notes to Pages 38–39 195    33. For a discussion of Williams’s influence on Martin Luther King Sr., see ibid., 1: 24–28. 5. Martin Luther King Sr., moderator’s address, Atlanta Missionary Bap- tist Association, October 17, 1940, as quoted ibid., 1: 34; King Jr., “Ac- ceptance Address at Dexter Avenue Baptist Church,” May 2, 1954, ibid., 6: 154–57. While King referred to his father’s church as part of the “fundamen- talist line,” Daddy King’s faith was more nuanced than rigid (King Jr., “An Autobiography of Religious Development,” November 22, 1950, ibid., 1: 361). Although Daddy King’s theological views on salvation, Scripture, and the nature of Jesus were more conservative, these did not lead to division with those holding more modern views on God, the Bible, and theology. De- spite King Jr.’s more liberal theological leanings, his father heartily supported his ordination to the ministry. Keith Miller helpfully notes: “What separates white fundamentalists from liberal white Protestants is the issue of the literal truth of scripture. But, despite the clash between J. H. Jackson and Gardner Taylor, black Protestants have never found the issue of Biblical literalism to be paramount or divisive. In fact, Biblical literalism is essentially a non-issue among black Protestants. Throughout his public career King never publicly stated whether he believed the Bible to be literally true. Nor in hundreds of interviews and press conferences was he ever asked to do so. The entire question did not matter to him, his followers, or other blacks” (Miller, Voice of Deliverance, 222–23n56). Although Miller’s analysis is a bit simplistic, his framework is helpful for understanding the cohesion of black pastors around social issues even though they differed theologically. 6. King Jr., “An Autobiography of Religious Development,” November 22, 1950, in Papers of Martin Luther King, Jr., 1: 359–60: “I was much too young to remember the beginning of this depression, but I do recall how I questioned my parent about the numerous people standing in bread lines when I was about five years of age. I can see the effects of this early childhood experience on my present anti capitalistic feelings.” See also King Jr., Stride toward Freedom, 90; and Baldwin, There Is a Balm in Gilead, 122. Baldwin demonstrates the influence of the plight of the poor and working class on King in his analysis of King’s summer jobs: “The fact that he chose the work of a common laborer is indeed remarkable, especially since, being the son of a prominent pastor and civic leader, he could have easily gotten less demand- ing jobs” (27). 7. King Jr., “An Autobiography of Religious Development,” November 22, 1950, in Papers of Martin Luther King, Jr., 1: 361; Warren, King Came Preaching, 15. Most of the recent scholarship on King has made this point as well, including Baldwin’s There Is a Balm in Gilead, Lischer’s Preacher King,