Howard Thurman Quotes

Whatever may be the tensions and the stresses of a particular day, there is always lurking close at hand the trailing beauty of forgotten joy or unremembered peace.

Don’t ask what the world needs. Ask what makes you come alive, and go do it. Because what the world needs is people who have come alive.

There are two questions a man must ask himself: The first is 'Where am I going?' and the second is 'Who will go with me?' If you ever get these questions in the wrong order you are in trouble.

Don't ask yourself what the world needs. Ask yourself what makes you come alive, and go do that, because what the world needs is people who have come alive.

There is something in every one of you that waits and listens for the sound of the genuine in yourself. It is the only true guide you will ever have. And if you cannot hear it, you will all of your life spend your days on the ends of strings that somebody else pulls.

During times of war, hatred becomes quite respectable, even though it has to masquerade often under the guise of patriotism.

There are two questions that we have to ask ourselves. The 1st is " Where am I going?" and the 2nd is "Who will go with me?" If you ever get these questions in the wrong order , you are in trouble.

Often, to be free means the ability to deal with the realities of one's own situation so as not to be overcome by them.

There must be always remaining in every life, some place for the singing of angels, some place for that which in itself is breathless and beautiful.

The years, the months, the days, and the hours have flown by my open window. Here and there an incident, a towering moment, a naked memory, an etched countenance, a whisper in the dark, a golden glow these and much more are the woven fabric of the time I have lived.

And this is the strangest of all paradoxes of the human adventure; we live inside all experience, but we are permitted to bear witness only to the outside. Such is the riddle of life and the story of the passing of our days.

If a man knows precisely what he can do to you or what epithet he can hurl against you in order to make you lose your temper, your equilibrium, then he can always keep you under subjection.

He recognized with authentic realism that anyone who permits another to determine the quality of his inner life gives into the hands of the other the keys to his destiny.

Keep alive the dream; for as long as a man has a dream in his heart, he cannot lose the significance of living.

Don’t ask what the world needs. Ask what makes you come alive, and go do it. Because what the world needs is people who have come alive. —Howard Thurman

keep fresh before me the moments of my high resolve.

If a man is convinced that he is safe only as long as he uses his power to give others a sense of insecurity, then the measure of their security is in his hands. If security or insecurity is at the mercy of a single individual or group, then control of behavior becomes routine. All imperialism functions in this way.

Don’t ask what the world needs. Ask what makes you come alive, and go do it. Because what the world needs is people who have come alive.” —Howard Thurman

There is something in every one of you that waits and listens for the sound of the genuine in yourself. It is the only true guide you will ever have.

It cannot be denied that too often the weight of the Christian movement has been on the side of the strong and the powerful and against the weak and oppressed—this, despite the gospel.

When the song of the angels is stilled, when the star in the sky is gone, when the kings and princes are home, when the shepherds are back with their flocks, the work of Christmas begins: to find the lost, to heal the broken, to feed the hungry, to release the prisoner, to rebuild the nations, to bring peace among the people, to make music in the heart.

What I have written is but a fleeting intimation of the outside of what one man sees and may tell about the path he walks. No one shares the secret of a life; no one enters into the heart of the mystery.

The great civil rights leader Howard Thurman once said, “Don’t ask what the world needs. Ask what makes you come alive. Because what the world needs most is more people who have come alive.

Don’t ask what the world needs. Ask what makes you come alive, and go do it. Because what the world needs is people who have come alive.” – Howard Thurman

It has long been a matter of serious moment that for decades we have studied the various peoples of the world and those who live as our neighbors as objects of missionary endeavor and enterprise without being at all willing to treat them either as brothers or as human beings.

The Christian Church has tended to overlook its Judaic origins, but the fact is that Jesus of Nazareth was a Jew of Palestine when he went about his Father’s business, announcing the acceptable year of the Lord.

Ask what makes you come alive and go do it.

Don't ask what the world needs. Ask what makes you come alive, and go do it. Because what the world needs is people who have come alive. —HOWARD THURMAN

...[A] strange necessity has been laid upon me to devote my life to the central concern that transcends the walls that divide and would achieve in literal fact what is experienced as literal truth: human life is one and all men are members of one another. And this insight is spiritual and it is the hard core of religious experience.

The basic fact is that Christianity as it was born in the mind of this Jewish thinker and teacher appears as a technique of survival for the oppressed. That it became, through the intervening years, a religion of the powerful and the dominant, used sometimes as an instrument of oppression, must not tempt us into believing that it was thus in the mind and life of Jesus. 'In him was life; and the life was the light of men.' Wherever his spirit appears, the oppressed gather fresh courage; for he announced the good news that fear, hypocrisy, and hatred, the three hounds of hell that track the trail of the disinherited, need have no dominion over them.

There is a certain grandeur and nobility in administering to another’s need out of one’s fullness and plenty.

There is a certain grandeur and nobility in administering to another’s need out of one’s fullness and plenty. One

A man is a man, no more, no less. The awareness of this fact marks the supreme moment of human dignity.

Every semester I share this quote by theologian Howard Thurman with my graduate students. It’s always been one of my favorites, but now that I’ve studied the importance of meaningful work, it’s taken on new significance: “Don’t ask what the world needs. Ask what makes you come alive, and go do it. Because what the world needs is people who have come alive.

Above and beyond all else it must be borne in mind that hatred tends to dry up the springs of creative thought in the life of the hater, so that his resourcefulness becomes completely focused on the negative aspects of his environment. The urgent needs of the personality for creative expression are starved to death. A man's horizon may become so completely dominated by the intense character of his hatred that there remains no creative residue in his mind and spirit to give to great ideas, to great concepts.

Of all weapons, love is the most deadly and devastating, and few there be who dare trust their fate in its hands.

Do not be silent; there is no limit to the power that may be released through you.

Too often the price exacted by society for security and respectability is that the Christian movement in its formal expression must be on the side of the strong against the weak.

It’s a wondrous thing, that a decision to act releases energy in the personality. For days on end a person may drift along without much energy. Having no particular sense of direction and having no will to change. Then, something happens to alter the pattern. It may be something very simple and inconsequential in itself. But it stabs awake, it alarms, it disturbs. In a flash, one gets a vivid picture of oneself, and it passes. The result is decision. Sharp, defenitive decision. In the wake of the decision, yes, even as a part of the decision itself, energy is released. The act of decision sweeps all before it, and the life of the individual maybe changed forever.

In the stillness of quiet, if we listen, we can hear the whisper of the heart giving strength to weakness, courage to fear, hope to despair.

Don’t worry about what the world needs. Ask what makes you come alive and do that. Because what the world needs are people who have come alive. —HOWARD THURMAN

In the presence of an overwhelming sincerity on the part of the disinherited, the dominant themselves are caught with no defense [...] They are thrown back upon themselves for their rating.

Don’t ask yourself what the world needs, ask yourself what makes you come alive, and then go do it. Because what the world needs is people who have come alive. —Howard Thurman, philosopher and theologian

I do not ignore the theological and metaphysical interpretation of the Christian doctrine of salvation. But the underprivileged everywhere have long since abandoned any hope that this type of salvation deals with the crucial issues by which their days are turned into despair without consolation. The basic fact is that Christianity as it was born in the mind of this Jewish teacher and thinker appears as a technique of survival for the oppressed. That it became, through the intervening years, a religion of the powerful and the dominant, used sometimes as an instrument of oppression, must not tempt us into believing that it was thus in the mind and life of Jesus. “In him was life; and the life was the light of men.” Wherever his spirit appears, the oppressed gather fresh courage; for he announced the good news that fear, hypocrisy, and hatred, the three hounds of hell that track the trail of the disinherited, need have no dominion over them.

It is only when people live in an environment in which they are not required to exert supreme effort into just keeping alive that they seem to be able to select ends besides those of mere physical survival.

She described for me the powerful magnet that Hitler was to German youth. The youth had lost their sense of belonging. They did not count; there was no center of hope for their marginal egos. According to my friend, Hitler told them: “No one loves you—I love you; no one will give you work—I will give you work; no one wants you—I want you.” And when they saw the sunlight in his eyes, they dropped their tools and followed him. He stabilized the ego of the German youth, and put it within their power to overcome their sense of inferiority. It is true that in the hands of a man like Hitler, power is exploited and turned to ends which make for havoc and misery; but this should not cause us to ignore the basic soundness of the theory upon which he operated. A

When I was older and was half through college, I chanced to be spending a few days at home near the end of summer vacation. With a feeling of great temerity I asked her one day why it was that she would not let me read any of the Pauline letters. What she told me I shall never forget. “During the days of slavery,” she said, “the master’s minister would occasionally hold services for the slaves. Old man McGhee was so mean that he would not let a Negro minister preach to his slaves. Always the white minister used as his text something from Paul. At least three or four times a year he used as a text: ‘Slaves, be obedient to them that are your masters …, as unto Christ.’ Then he would go on to show how it was God’s will that we were slaves and how, if we were good and happy slaves, God would bless us. I promised my Maker that if I ever learned to read and if freedom ever came, I would not read that part of the Bible.” Since

They who seek God with all their hearts must, however, some day on their way meet Jesus.1

The awareness of being a child of God tends to stabilize the ego and results in a new courage, fearlessness, and power. I have seen it happen again and again.

Howard Thurman once said, “Don’t ask what the world needs. Ask what makes you come alive. Because what the world needs most is more people who have come alive.

Don’t ask yourself what the world needs; ask yourself what makes you come alive. And then go and do that. Because what the world needs is people who have come alive. —HOWARD THURMAN

Howard Thurman, a great African American theologian, once wrote, “Don’t ask what the world needs. Ask what makes you come alive, and go do it. Because what the world needs is people who have come alive.

The opposition to those who work for social change does not come only from those who are the guarantors of the status quo. Again and again it has been demonstrated that the lines are held by those whose hold on security is sure only as long as the status quo remains intact. The reasons for this are not far to seek. If a man is convinced that he is safe only as long as he uses his power to give others a sense of insecurity, then the measure of their security is in his hands. If security or insecurity is at the mercy of a single individual or group, then control of behavior becomes routine. All imperialism functions in this way. Subject peoples are held under control by this device.

emotion. “You must go through some things crying all the way if you’re ever going to live with them without crying.” “What was that?” she asks, suddenly straightening up her body. “A quote from Howard Thurman. It makes sense, doesn’t it?

Living in a climate of deep insecurity, Jesus, faced with so narrow a margin of civil guarantees, had to find some other basis upon which to establish a sense of well-being. He knew that the goals of religion as he understood them could never be worked out within the then-established order. Deep from within that order he projected a dream, the logic of which would give to all the needful security. There would be room for all, and no man would be a threat to his brother. “The kingdom of God is within.” “The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor.” The

In the face of all the uncertainties that surround any decision, the wise man acts in the light of his best judgment illumined by the integrity of his profoundest spiritual insights. Then the rest is in the hands of the future and in the mind of God. The possibility of error, of profound and terrible error, is at once the height and the depth of man’s freedom. For this, God be praised!

The masses of men live with their backs constantly against the wall. They are the poor, the disinherited, the dispossessed. What does our religion say to them? The issue is not what it counsels them to do for others whose need may be greater, but what religion offers to meet their own needs. The search for an answer to this question is perhaps the most important religious quest of modern life.

Fear is one of the persistent hounds of hell that dog the footsteps of the poor, the dispossessed, the disinherited. There is nothing new or recent about fear—it is doubtless as old as the life of man on the planet. Fears are of many kinds—fear of objects, fear of people, fear of the future, fear of nature, fear of the unknown, fear of old age, fear of disease, and fear of life itself. Then there is fear which has to do with aspects of experience and detailed states of mind. Our homes, institutions, prisons, churches, are crowded with people who are hounded by day and harrowed by night because of some fear that lurks ready to spring into action as soon as one is alone, or as soon as the lights go out, or as soon as one’s social defenses are temporarily removed. The ever-present fear that besets the vast poor, the economically and socially insecure, is a fear of still a different breed. It is a climate closing in; it is like the fog in San Francisco or in London. It is nowhere in particular yet everywhere. It is a mood which one carries around with himself, distilled from the acrid conflict with which his days are surrounded. It has its roots deep in the heart of the relations between the weak and the strong, between the controllers of environment and those who are controlled by it. When the basis of such fear is analyzed, it is clear that it arises out of the sense of isolation and helplessness in the face of the varied dimensions of violence to which the underprivileged are exposed. Violence, precipitate and stark, is the sire of the fear of such people. It is spawned by the perpetual threat of violence everywhere. Of course, physical violence is the most obvious cause. But here, it is important to point out, a particular kind of physical violence or its counterpart is evidenced; it is violence that is devoid of the element of contest. It is what is feared by the rabbit that cannot ultimately escape the hounds.

Nothing less than a great daring in the face of overwhelming odds can achieve the inner security in which fear cannot possibly survive. It is true that a man cannot be serene unless he possesses something about which to be serene. Here we reach the high-water mark of prophetic religion, and it is of the essence of the religion of Jesus of Nazareth. Of course God cares for the grass of the field, which lives a day and is no more, or the sparrow that falls unnoticed by the wayside. He also holds the stars in their appointed places, leaves his mark in every living thing. And he cares for me! To be assured of this becomes the answer to the threat of violence—yea, to violence itself. To the degree to which a man knows this, he is unconquerable from within and without.

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This is the splendid and memorable wisdom of legendary sage Howard Thurman, who once advised someone seeking vocational guidance, “Don’t ask what the world needs. Ask what makes you come alive, and go do it. Because what the world needs is people who have come alive” (Gil Bailie, Violence Unveiled, [New York: Crossroad, xv]). Yielding to your sacred inner flame is your best offering to the world.

A profound piece of surgery has to take place in the very psyche of the disinherited before the great claim of the religion of Jesus can be presented. The great stretches of barren places in the soul must be revitalized, brought to life, before they can be challenged. Tremendous skill and power must be exercised to show the disinherited the awful results of the role of negative deception into which their lives have been cast. How to do this is perhaps the greatest challenge that the religion of Jesus faces in modern life. Mere preaching is not enough. What are words, however sacred and powerful, in the presence of the grim facts of the daily struggle to survive? Any attempt to deal with this situation on a basis of values that disregard the struggle for survival appears to be in itself a compromise with life. It is only when people live in an environment in which they are not required to exert supreme effort into just keeping alive that they seem to be able to selects ends besides those of mere physical survival.

There is something in you that waits and listens for the sound of the genuine in other people. And if you can’t hear it, then you are reduced by that much. If I were to ask you what is the thing that you desire most in life this afternoon, you would say a lot of things off the top of your head, most of which you wouldn’t believe but you would think that you were saying the things that I thought you ought to think that you should say. But I think that if you were stripped to whatever there is in you that is literal and irreducible, and you tried to answer that question, the answer may be something like this: I want to feel that I am thoroughly and completely understood so that now and then I can take my guard down and look out around me and not feel that I will be destroyed with my defenses down. I want to feel completely vulnerable, completely naked, completely exposed and absolutely secure.

The effective possibility of a vital religious fellowship which is so creative in character, so convincing in quality that it inspires the mind to multiply experiences of unity—which experiences of unity become over and over and over again more compelling than the concepts, the ways of life, the sects, and creeds that separate men.

It is good to make an end of movement, to come to a point of rest, a place of pause. There is some strange magic in activity, in keeping at it, in continuing to be involved in many things that excite the mind and keep the hours swiftly passing. But it is a deadly magic; one is not wise to trust it with too much confidence. The moment of pause, the point of rest, has its own magic.

Despite all the positive psychological attributes of hatred we have outlined, hatred destroys finally the core of the life of the hater. While it lasts, burning in white heat, its effect seems positive and dynamic. But at last it turns to ash, for it guarantees a final isolation from one’s fellows. It blinds the individual to all values of worth, even as they apply to himself and to his fellows. Hatred bears deadly and bitter fruit. It is blind and nondiscriminating.

I was convinced there was no more crucial problem for the believer than this—that a way be found by which his religious faith could keep him related to the ground of his security as a person. Thus, to be Christian, a man would not be required to stretch himself out of shape to conform to the demands of his religious faith; rather, his faith should make it possible for him to come to himself whole, in an inclusive and integrated manner, one that would not be possible without this spiritual orientation.

. . . consider the conflict between loyalty to an ultimate goal and loyalty to an immediate goal, both of which are good but one seems to be better than the other, though more remote. The platitude, A bird in the hand is worth two in the bush, is one answer. How often do we seize upon the immediate good because it is within reach and thereby sacrifice the better thing because the time interval is so great that we fear we shall die before we realize it! To escape the risk of losing all, we accept what is available.

This impulse at the heart of Christianity is the human will to share with others what one has found meaningful to oneself elevated to the height of a moral imperative. But there is a lurking danger in this very emphasis. It is exceedingly difficult to hold oneself free from a certain contempt for those whose predicament makes moral appeal for defense and succor. It is the sin of pride and arrogance that has tended to vitiate the missionary impulse and to make of it an instrument of self-righteousness on the one hand and racial superiority on the other.

The economic predicament with which he was identified in birth placed him initially with the great mass of men on the earth. The masses of the people are poor. If we dare take the position that in Jesus there was at work some radical destiny, it would be safe to say that in his poverty he was more truly Son of man than he would have been if the incident of family or birth had made him a rich son of Israel. It is not a point to be labored, for again and again men have transcended circumstance of birth and training; but it is an observation not without merit.

My own understanding is similar to that of scholar of religion and pastor Howard Thurman. I find a profound teaching in Thurman's saying that "what is true in any religion is in the religion because it is true; it is not true because it is in the religion." Thurman's saying is true for Christian theology. If there is truth in a theology, then it is present simply because it is true, not because it is in the theology. Whether or not we can find truth in a school of thought or particular theological construction is most important, not the school of thought or particular theological construction. Therefore, I find events of truth to draw on from a diversity of theological writings, rather than locate my work in a particular school of thought. The truth we Christians seek, beyond all our words and all of our labels, is found through unity in diversity. It is the common ground we all long for. No one theology alone is capable of revealing this common ground. We require a diversity taken together, each with its distinctive gifts. Together, these various insights into Christian truth correct and inform one another. This is the gift of ecumenism.

The conventional Christian word is muffled, confused, and vague. Too often the price exacted by society for security and respectability is that the Christian movement in its formal expression must be on the side of the strong against the weak. This is a matter of tremendous significance, for it reveals to what extent a religion that was born of a people acquainted with persecution and suffering has become the cornerstone of a civilization and of nations whose very position in modern life has too often been secured by a ruthless use of power applied to weak and defenseless peoples.

Jim Crow was not merely about the physical separation of blacks and whites. Nor was segregation strictly about laws, despite historians' tendency to fix upon legal landmarks as Plessy v. Ferguson (1896), Brown v. Board of Education (1954), and the Civil Rights Act of 1964. In order to maintain dominance, whites needed more than the statutes and signs that specified "whites" and "blacks" only; they had to assert and reiterate black inferiority with every word and gesture, in every aspect of both public and private life. Noted theologian Howard Thurman dissected the "anatomy" of segregation with chilling precision in his classic 1965 book, The Luminous Darkness. A white supremacist society must not only "array all the forces of legislation and law enforcement, " he wrote; "it must falsify the facts of history, tamper with the insights of religion and religious doctrine, editorialize and slant news and the printed word. On top of that it must keep separate schools, separate churches, separate graveyards, and separate public accommodations-all this in order to freeze the place of the Negro in society and guarantee his basic immobility." Yet this was "but a partial indication of the high estimate" that the white South placed upon African Americans. "Once again, to state it categorically, " Thurman concludes, "the measure of a man's estimate of your strength is the kind of weapons he feels he must use in order to hold you fast in a prescribed place.

I belong to a generation that finds very little that is meaningful or intelligent in the teachings of the Church concerning Jesus Christ. It is a generation largely in revolt because of the general impression that Christianity is essentially an other-worldly religion, having as its motto: “Take all the world, but give me Jesus.” The desperate opposition to Christianity rests in the fact that it seems, in the last analysis, to be a betrayal of the Negro into the hands of his enemies by focusing his attention upon heaven, forgiveness, love, and the like. It is true that this emphasis is germane to the religion of Jesus, but it has to be put into a context that will show its strength and vitality rather than its weakness and failure.

The crucial question, then, is this: Is there any help to be found in the religion of Jesus that can be of value here? It is utterly beside the point to examine here what the religion of Jesus suggests to those who would be helpful to the disinherited. That is ever in the nature of special pleading. No man wants to be the object of his fellow’s pity. Obviously, if the strong put forth a great redemptive effort to change the social, political, and economic arrangements in which they seem to find their basic security, the whole picture would be altered. But this is apart from my thesis. Again the crucial question: Is there any help to be found for the disinherited in the religion of Jesus? Did Jesus deal with this kind of fear? If so, how did he do it? It is not merely, What did he say? even though his words are the important clues available to us. An analysis of the teaching of Jesus reveals that there is much that deals with the problems created by fear. After his temptation in the wilderness Jesus appeared in the synagogue and was asked to read the lesson. He chose to read from the prophet Isaiah the words which he declared as his fulfillment: The Spirit of the Lord is upon me, because he hath anointed me … to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord. And he closed the book.… And he began to say unto them, This day is this scripture fulfilled in your ears.

Are you a reservoir or are you a canal or a swamp? The distinction is literal. The function of a canal is to channel water; it is a device by which water may move from one place to another in an orderly and direct manner. It holds water in a temporary sense only; it holds it in transit from one point to another. The function of the reservoir is to contain, to hold water. It is a large receptacle designed for the purpose, whether it is merely an excavation in the earth or some vessel especially designed. It is a place in which water is stored in order that it may be available when needed. In it provisions are made for outflow and inflow. A swamp differs from either. A swamp has an inlet but no outlet. Water flows into it but there is no provision make for water to flow out. The result? The water rots and many living things die. Often there is a strange and deathlike odor that pervades the atmosphere. The water is alive but apt to be rotten. There is life in a swamp but it is stale. The dominant trend of a man's life may take on the characteristics of a canal, reservoir or swamp. The important accent is on the dominant trend. There are some lives that seem ever to be channels, canals through which things flow. They are connecting links between other people, movements, purposes. They make the network by which all kinds of communications are possible. They seem to be adept at relating needs to sources of help, friendlessness to friendliness. Of course, the peddler of gossip is also a canal. If you are a canal, what kind of things do you connect? Or are you a reservoir? Are you a resource which may be drawn upon in times of others' needs and your own as well? Have you developed a method for keeping your inlet and your outlet in good working order so that the cup which you give is never empty? As a reservoir, you are a trustee of all the gifts God has shared with you. You know they are not your own. Are you a swamp? Are you always reaching for more and more, hoarding whatever comes your way as your special belongings? If so, do you wonder why you are friendless, why the things you touch seem ever to decay? A swamp is a place where living things often sicken and die. The water in a swamp has no outlet. Canal, reservoir or swamp-- WHICH?

The experience of the common worship of God is such a moment. It is in this connection that American Christianity has betrayed the religion of Jesus almost beyond redemption. Churches have been established for the underprivileged, for the weak, for the poor, on the theory that they prefer to be among themselves. Churches have been established for the Chinese, the Japanese, the Korean, the Mexican, the Filipino, the Italian, and the Negro, with the same theory in mind. The result is that in the one place in which normal, free contacts might be most naturally established—in which the relations of the individual to his God should take priority over conditions of class, race, power, status, wealth, or the like—this place is one of the chief instruments for guaranteeing barriers. It is in order to quote these paragraphs from a recently published book, The Protestant Church and the Negro, by Frank S. Loescher: There are approximately 8,000,000 Protestant Negroes. About 7,500,000 are in separate Negro denominations. Therefore, from the local church through the regional organizations to the national assemblies over 93 per cent of the Negroes are without association in work and worship with Christians of other races except in interdenominational organizations which involves a few of their leaders. The remaining 500,000 Negro Protestants—about 6 per cent—are in predominantly white denominations, and of these 500,000 Negroes in “white” churches, at least 99 per cent, judging by the surveys of six denominations, are in segregated congregations. They are in association with their white denominational brothers only in national assemblies, and, in some denominations, in regional, state, or more local jurisdictional meetings. There remains a handful of Negro members in local “white” churches. How many? Call it one-tenth of one per cent of all the Negro Protestant Christians in the United States—8,000 souls—the figure is probably much too large. Whatever the figure actually is, the number of white and Negro persons who ever gather together for worship under the auspices of Protestant Christianity is almost microscopic. And where interracial worship does occur, it is, for the most part, in communities where there are only a few Negro families and where, therefore, only a few Negro individuals are available to “white” churches. That is the over-all picture, a picture which hardly reveals the Protestant church as a dynamic agency in the integration of American Negroes into American life. Negro membership appears to be confined to less than one per cent of the local “white” churches, usually churches in small communities where but a few Negroes live and have already experienced a high degree of integration by other community institutions—communities one might add where it is unsound to establish a Negro church since Negroes are in such small numbers. It is an even smaller percentage of white churches in which Negroes are reported to be participating freely, or are integrated

I can count on the fingers of one hand the number of times that I have heard a sermon on the meaning of religion, of Christianity, to the man who stands with his back against the wall. It is urgent that my meaning be crystal clear. The masses of men live with their backs constantly against the wall. They are the poor, the disinherited, the dispossessed. What does our religion say to them?

Again and again, I am aware that the Light not only illumines but it also burns.

It is a subject that is taboo unless there is some extraordinary social crisis—such as war—involving the mobilization of all the national resources of the common life to meet it. There is a conspiracy of silence about hatred, its function and its meaning.

When hatred serves as a dimension of self-realization, the illusion of righteousness is easy to create.

When hatred serves as a dimension of self- realization, the illusion of righteousness is easy to create.

Although he said more about hell than most other subjects, Jesus had a very short fuse with those who appeared enthusiastic about the idea of people suffering eternally. Once, after being rejected by a village of Samaritans, Jesus’ disciples asked him for permission to call fire down from heaven to destroy the Samaritans. Jesus’ response was to rebuke his disciples for thinking such a harsh thing.[1] His response makes me wonder what to do with a subject like hell. On one hand, Jesus indicated that the fire of hell is an appropriate punishment for sin.[2] On the other, he got very upset with anyone suggesting that someone else should go there...Howard Thurman, a predecessor to Dr. King and an African American scholar and minister, gave a lecture at Harvard in 1947 during the pre–civil rights era. In that lecture he shared these words: “Can you imagine a slave saying, ‘I and all my children and grandchildren are consigned to lives of endless brutality and grinding poverty? There’s no judgment day in which any wrongdoing will ever be put right?’”[15] Volf and Thurman are saying the same thing: if there is no final judgment, then there is really no hope for a slave, a rape victim, a child who has been abused or bullied, or people who have been slandered or robbed or had their dignity taken from them. If nobody is ultimately called to account for violence and oppression, then the victims will not see justice, ever. They will be left to conclude the same thing that Elie Wiesel concluded after the Holocaust stripped him of his mother, his father, his sister, and his faith: “I was alone, terribly alone in a world without God. . . . Without love or mercy.”[16] If we insist on a universe in which there is no final reckoning for evil, this is what we are left with. To accept that God is a lover but not a judge is a luxury that only the privileged and protected can enjoy. What I’m saying here is that we need a God who gets angry. We need a God who will protect his kids, who will once and for all remove the bullies and the perpetrators of evil from his playground. Those who cannot or will not appreciate this have likely enjoyed a very sheltered life and are therefore naive about the emotional impact of oppression, cruelty, and injustice. To accept that God is a lover but not a judge is a luxury that only the privileged and protected can enjoy.

The basic fact is that Christianity as it was born in the mind of this Jewish teacher and thinker appears as a technique for the oppressed . . . It was upon the anvil of the Jewish community’s relations with Rome that Jesus hammered out the vital content of his concept of love for one’s enemy. Howard Thurman, Jesus and the Disinherited

The masses of men live with their backs constantly against the wall. They are the poor, the disinherited, the dispossessed. What does our religion say to them?

was a father, a strange and exciting experience. In the conception and physical birth of a child, the man is an outsider, the instrument of the creative process of life itself, but never one with it. Only a woman becomes a part of the experience of creation; only she sees the perimeter of the self fade into the life force and reappear, and again fade and reappear. She knows a secret that the father can never quite experience.

It is a grievous blunder to assume that understanding is always sympathetic. Very often we use the phrase “I understand” to mean something kindly, warm, and gracious. But there is an understanding that is hard, cold, minute, and deadly. It is the kind of understanding that one gives to the enemy, or that is derived from an accurate knowledge of another’s power to injure. There is an

The morning conversations I had with my young son reflect the conversations Black parents have had with their children across generations so as to protect their souls and personalities from being destroyed by a society that does not respect their humanity. It is the conversation that Langston Hughes so intimately captures in the poem “Mother to Son”: “So boy, don’t you turn back. /Don’t you set down on the steps. /’ Cause you finds it’s kinder hard.” 2 It is the conversation James Baldwin has when he writes his nephew on his fourteenth birthday: “Please try to remember that what they believe, as well as what they do and cause you to endure, does not testify to your inferiority, but to their inhumanity and fear.” 3 And it is the conversation that Howard Thurman engages in his book Jesus and the Disinherited.

Jesus and the Disinherited represents nothing less than those conversations Black parents must have with their children in a world that denies the created sacredness of their Black humanity.

Thurman proclaims that Jesus, a poor non-Roman Jew, knew intimately what it meant to be “a member of a minority group in the midst of a larger dominant and controlling group.” Therefore, Thurman declares, “the teachings and the life of Jesus” have something special “to say to those who stand, at a moment in human history, with their backs against the wall.

Even as Thurman recognizes that Christianity has been used throughout history as “an instrument of oppression,” he makes clear “that Christianity as it was born in the mind of [Jesus] appears as a technique of survival for the oppressed.

Thurman goes on to provide a theological testimony of faith concerning the one who “announced the good news that fear, hypocrisy, and hatred, the three hounds of hell that track the trail of the disinherited, need have no dominion over [those with their backs against the wall].

This book provides a message to Black children on how to thrive and flourish in a world that attempts to destroy their humanity from the “inside” out.

The historical setting in which Jesus grew up, the psychological mood and temper of the age and of the House of Israel, the economic and social predicament of Jesus’ family—all these are important. But they in themselves are unable to tell us precisely the thing that we most want to know: Why does he differ from many others in the same setting? Any explanation of Jesus in terms of psychology, politics, economics, religion, or the like must inevitably explain his contemporaries as well. It may tell why Jesus was a particular kind of Jew, but not why some other Jews were not Jesus. And that is, after all, the most important question, since the thing which makes him most significant is not the way in which he resembled his fellows but the way in which he differed from all the rest of them.

He recognized fully that out of the heart are the issues of life and that no external force, however great and overwhelming, can at long last destroy a people if it does not first win the victory of the spirit against them.

The basic fact is that Christianity as it was born in the mind of this Jewish teacher and thinker appears as a technique of survival for the oppressed. That it became, through the intervening years, a religion of the powerful and the dominant, used sometimes as an instrument of oppression, must not tempt us into believing that it was thus in the mind and life of Jesus.

THE significance of the religion of Jesus to people who stand with their backs against the wall has always seemed to me to be crucial.

MANY and varied are the interpretations dealing with the teachings and the life of Jesus of Nazareth. But few of these interpretations deal with what the teachings and the life of Jesus have to say to those who stand, at a moment in human history, with their backs against the wall.

It is the sin of pride and arrogance that has tended to vitiate the missionary impulse and to make of it an instrument of self-righteousness on the one hand and racial superiority on the other.

There is one overmastering problem that the socially and politically disinherited always face: Under what terms is survival possible?