198 Notes to Pages 44–47 19. Mays, “Non-Violence,” Pittsburgh Courier, February 28, 1948. Mays met Gandhi on December 31, 1946, while visiting India. Mays’s article high- lighted the courage, faith, and forgiveness Gandhian nonviolence demon- strates: “The nonviolent man must be absolutely fearless. . . . Non-violence is the essence of faith. He knows the method of non-violence will win. Nothing else can. This one can readily see, is faith in the moral and spiritual nature of the universe.” Finally Mays noted: “He died practicing what he preached. The press said that when falling he gave a sign which meant ‘forgive’” (Mays, “Power of Spirit,” Pittsburgh Courier, December 21, 1946). 20. King Jr., “Six Talks in Outline,” November 23, 1949, in Papers of Martin Luther King, Jr., 1: 249. In his essay “Pilgrimage to Nonviolence,” King credits a lecture by the Howard University president Mordecai Johnson as the launching point for his exploration of Gandhi. Delivered while King was attending Crozer, Johnson’s words may have served as a catalyst for King, not because they were new, but rather because they resonated with a message he had heard years earlier while a student at Morehouse (King Jr., Stride toward Freedom, 96). 21. Mays, “The Church amidst Ethnic and Racial Tensions,” speech de- livered at the Second Assembly of the World Council of Churches, North- western University, Evanston, Ill., August 1954, transcribed as appendix B in Mays, Born to Rebel, 354. 22. Mays, “Another Victory,” Pittsburgh Courier, January 31, 1948; King Jr., “Loving Your Enemies,” August 31, 1952, in Papers of Martin Luther King, Jr., 6: 126–28; King Jr., “Meaning of Forgiveness,” ibid., 6: 580–81. 23. W. Thomas McGann, “Statement on Behalf of Ernest Nichols, State of New Jersey vs. Ernest Nichols,” July 1950, in King Jr., Papers of Martin Lu- ther King, Jr., 1: 327–29; King Jr., introduction to vol. 1 of Papers of Martin Luther King, Jr., 1: 53. 24. For more on personalism, see Deats and Robb, eds., The Boston Per- sonalist Tradition in Philosophy, Social Ethics, and Theology; and Borrow, Per- sonalism: A Critical Introduction. Keith Miller, in assessing King’s affinity for personalism, argues King “appreciated Personalist ideas because they were re- assuringly familiar. His gravitation to Personalism is unsurprising inasmuch as the Personalists emphasized the same fatherly, personal God he heard praised in every sermon, hymn, and prayer offered at Ebenezer Church during his childhood and adolescence” (Miller, Voice of Deliverance, 62). Lewis Baldwin echoes Miller, noting King’s “conviction about the reality of the personal God was cultivated by the black church and black religion long before he entered a seminary and a university” (Baldwin, There Is a Balm in Gilead, 170).