1 10 12 https://thurman.pitts.emory.edu/files/original/0d2da1d518a85a04b1961da00edddae6.pdf c5c1a73c2e25b9a790d5de4ce27f5d1b PDF Text Text Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu 394-624_B.mp3 [MUSIC PLAYING] Pitts Theology Library Emory University [HYMNAL SINGING] [INAUDIBLE] As we sit together in the congregation, each of us is mindful of the tight circle in which his life is lived or of the ways by which life closes in, stultifies, frightens, disturbs, all of those private regions of the heart where desires have their beginnings-- the quiet anxieties of the spirit that express themselves in many ways that defeat the outward life. We are very mindful of the tight circle in which we live as we sit together in the midst of the congregation. There are floating hopes and dreams and desires that surround us but do not quite take hold upon us. And as we still ourselves in Thy presence, oh, God, our father, we trust that there may be visited upon us that which can widen the tight circle of our little lives, that which can make room within us, for love where there now is hate, for understanding where there is misunderstanding, for courage where there is fear. We want this so much for ourselves. We are tired, our father, of the narrowness and the weariness of the littleness of our lives. This we know. But again and again, our father we do not know how to do any other way. We try. Thou [? knowest ?] [? it. ?] Now we wait. We wait with confidence that what we have been unable to do, using all the powers of our minds and imaginations, Thou may show us how to do. As we wait in Thy presence in the holy place, oh, God of our spirits, we wait Thy pleasure. [MUSIC PLAYING] And to those persons of the radio audience, this is the final broadcast of the Sunday Morning Service and the rebroadcasting of the Sunday Evening Service. It is in order to express the appreciation of the chapel and the university for all of the many expressions of gratitude and enthusiasm, which from time to time, you have shared with us either by direct correspondence or by the telephone. And there was something very switching about coming to the end of anything, even to the end of a three month series on a single theme. The truth is, of course, that we do not ever come to the end of anything, do we? And there is a sense in which what we experience, as we experience it, deposits something of itself in the total solution which is ourselves. And this becomes a part of us forever, sometimes with our deliberate cooperation, and sometimes against our conscious will. As a background for our thinking together about love and the context on which we have been working, I would like to read a paragraph written by Olive Shreiner. It undertakes to establish in a non-religious dimension, the case for the timeless validity of the love ethic. 1 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu From the mysterious drawing together of amoeba to amoeba, their union and increase on through all the forms of sentient life and in the life of the varied vegetable world, the moving original power is always this stretching out, uniting, creative force, shaping itself in the union of male and female, of begetting with their begotten, drawing together creatures of like and unlike kinds, bringing into all the forms of friendship and union and love-- this lies at the root of existence. Pitts Theology Library Emory University It shapes the petals of flowers, not for death, but to call the insects to suck their sweetness and carry fertilizings to one another. It sings in the song of all song birds calling to their mates. It blossoms into human speech. To kill, man might have been silent. But to communicate with and bind himself to his fellows-- child to mother, mother to child, the sexes to reach each other, man to reach man, belonging to a social organism-- in order to do this, man was obliged to blossom into speech. Everywhere, this binding moving creative force moves at the very heart of things, growing more and more important and complex as the creatures mount in the scale of life till it reaches its apotheosis [? in ?] the artist in whom the desire to create dominates all else, who not from himself, but by the necessity of some force within himself, is spent and must spend himself to produce that which gives infinite joy, without ever being used up. All of which, there need be no struggle. For not seeing the statue or hearing the story or not singing the song makes all who do not hear it poorer. Men have so recognized that this creative and not destructive power was the fount and core of life that, in all ages, they have tended to call the highest intelligence they could conceive of and, therefore, the Supreme God, the Great Creator. And their devils have been destroyers. It is false to say that the mighty jaw and the mighty claw and the stomach that is never filled and is always seeking to fill itself are the fundamental moving power in life. 'Tis love that makes the world go around, the world go around, the world go round. Now we have been thinking about the religion of Jesus and the disinherited. Our last discussion had to do with the significance, yes, the moral significance of hatred as a last line of defense of the weak against the strong, of the helpless against the powerful. It was pointed out-- and I do not mean to recapitulate except to say this-- it was pointed out that hatred is positive and destructive. It is positive. Because again and again, it has what seems to be in it an inherent authenticity that exists with intensity, with strength, with flavor, with energy for a time interval of limited duration. Because ultimately, this energy exhausts itself and reduces the individual who has become the instrument in its hands to that which is lifeless and dead and hard and isolated. And whatever that is that isolates a man, that cuts him off from the creative energies of mind and spirit that may be generated by himself or by his fellows about the world in which he lives-whatever this is that cuts him off, that isolates him, that finally corners him so that he has no way to move, is against life. It takes all the oxygen out of the air. And the soul perishes. And this is the judgment of life against hate, whatever may be the rational basis for the generation of hate in the first instance. Now love-- and I do not speak with a great deal of 2 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu wisdom. I simply speak as one who is struggling with this, if happily he may find how, sometime before the end of life, to fulfill it. Pitts Theology Library Emory University So what I have to say is just a log on the journey. Love is positive and creating. Get the distinction. Hate is positive and destructive. Love is positive and creative, for it seeks always the maintenance and the furtherance of life at its highest level. It was the religious insight of Jesus that the creator of life, God, was the source of love, which locates-- which [? insight-- ?] locates the ground of love in the spiritual experience of life, rather than locating the ground of love in the ethical or moral dimension of life. This is very important for me. Because what we experience in Christianity is that love, as an ethic, is apt to be a kind of metaphysical principle with reference to which the individual has no private spiritual state. It is for this reason that we can very glibly say that the thing that distinguishes Christianity from other religions is its insistence upon the love ethic. And we can say that the meaning of our religion is love. And all of these words which have to do with love, we can say it, believe it, mean it, but always thinking of it in terms of a metaphysical principle that is applied, like a yardstick, to the outside of life, to the outside of relations, to which relations must conform in some external matter. As a matter of fact, we have done with it precisely what Hinduism did with the concept of Reverence for Life. It made the concept of reverence for life a metaphysical concept. And by so doing, it gutted it and took out of it all of the dimensions of compassion and the brooding tenderness that would be the inside manifestation of reverence for life. And it is for this reason, perhaps, that there was an inner necessity within Hinduism that created out of its very bowels of its genius, Buddhism, to provide a quality of compassion and tenderness so that the metaphysical concept could be located as a part of the inner fabric of the total structure of the being, rather than a dimension of the mind having to do with the [? outside's ?] relationships between expressions of life. Now love, then, is positive and creative. It is, in the thought of Jesus, it is the expression, the inner movement of the intent of God in the creation of life. Therefore, when I love, in this sense, I am seeking to act out of my center which is rooted in my spirit as a child of God. It is not to relate to people or to act out of my wishes for them, primarily, out of my fear of them, primarily, out of what I expect to get from them, as a result of that which moves from me to them. All of these things may be done. But they are not related to the heart of what the love experience means in the thought of Jesus. Now when we apply this, when we apply it, in the lives of men and women who find themselves with their backs against the wall, those persons who find that they are cut off from all of the ways by which they may rationally and deliberately defend themselves, does this insistence take on a different character. Let's examine it. I must [? be-- ?] weak or strong-- I must, if I am to be involved in the kind of religious insight that seems to me to be relevant and meaningful to life, I must act with all of my deliberate intent 3 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu in a manner that seeks to maintain and further life at its highest level. Now this is the proposition. In order to do this, then I must deal even with my enemy on such a basis. I must seek to address in my enemy the same thing that is in him that also is in me out of which I speak to him. Pitts Theology Library Emory University Now this is tough. This is tough. Because I find it so simple for me to feel that this thing in him that is like the thing in me is so buried, so covered over by his kind of viciousness, his kind of meanness, his kind of evil distortion of spirit, that when I speak to him out of this innermost center, it bounces back. Now this is why I think there has, grown up in the human race, a technique and a method for operating in this way. It is rather-- it came into very great and worldwide prominence under the magic of Mahatma Gandhi. We call it non-resistance. But that's not an accurate word. It's passive resistance. It is resistance. But it is passive resistance, for it says, you see, that I will not cooperate with any man whose activities are working against the maintenance and the furtherance of life on its highest level. Now, I will not feed this. That's what it says. Understand me, please. I will not cooperate. I will not do anything that will aid and abet this thing that he is doing which is against the maintenance and the furtherance of life at its highest level, and therefore, which is against life. And in the language of this concept, it is also against God. So I resist. And I should not be in any congratulatory mood because I am using nonviolent resistance as [? over ?] against violent resistance. Because sometimes I think that the most violent resistance in the world is nonviolent resistance. I can adjust myself to blood, to that which lacerates the flesh. Because it is tangible, I can feel and see the injury. And I can deal with it in a sense with a measure of detachment as if I had become, in some sense, disembodied and suspended from my body and [? watch ?] its mutilation with some measure of detachment and dignity. But when my insides are invaded by the subtleties of violences that attack the dignity of my spirit, when I must live and move in an atmosphere where there is no voice that has a familiar ring, where there is no sense of the strength and the support of another, where I am cut off and invaded, now this is a far more deadly kind of violence. Now to pick up the thread. When I use nonviolence as a technique-- and there is a difference, perhaps, between using it as a social technique and using it as a private way of life. And let us not be deceived by this. I have known that I have been involved, in one way or another, myself, I suppose, at times. I have known men and women who subscribed and who worked very hard on behalf of the use of nonviolence as a technique of love in the world, but who, themselves, were very violent human beings in terms of how they related at the level of the individual. I think this is one of the reasons why it is so difficult for the various groups that work for peace ever to get together. You know, there's no war among the people who are trying to get a war-less world. And you can imagine. And this is the reason. There is a subtle distinction, you see. 4 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu And what I am pleading for is that what becomes the technique that I use to invade the external world seeking always to bring about in other individuals, the operation of the same dimension of spiritual significance that is operating in me-- when I do this, I must bear in mind that the technique that I use in order to bring about social change must not be other than the technique that I use in my private personal intimate relations. Pitts Theology Library Emory University Now when I fear, when I fear the individuals who exercise the violence-- because I may be weak, or to use a blanket term, disinherited-- then my reaction of fear feeds the deeds they are doing. It feeds the deeds so that it works against the maintenance and the furtherance of life at its highest level. Well, when I was a boy, occasionally I did things that displeased my mother, and so did my sisters. And it became necessary, sometimes, for my mother to expose us to her violence by way of a very interesting kind of application. Now whenever my sister was being whipped, to use just the good classic word, when my sister was being whipped, she did not do a thing. She just stood, looking my mother straight in the eyes, as if to say, you may be relating to me out of one kind of dimension, but I am relating to you out of another center. And by so doing, I found over and over again that my mother, my mother somehow could not quite whip my sister with the abandon and enthusiasm that the thing called for. But when my turn came, well, all the neighbors knew what was happening over at the Thurman family. And because of this the reaction on my part, my mother could abandon herself in this whole matter and do, I'm sure, more to me, and more carefully, than was indicated. But my attitude gave her an edge of self righteousness-- not quite-- but something that right was on her side in what she was doing. Now it seems to me that in the exercise and the for instancing of what is the creative intent of life-- and this is where I [? root ?] love-- in the exercise of what is the creative intent of life, as you move towards the other person who may not be exercising this, as far as your experience with him is concerned, then you must see to it that your reaction to what he does will not feed this thing in him. Now it may be that what has to be done-- and I can't go into this now, unfortunately-- it may be that what has to be done is a situation has to be created. And this is why I think that the means of non-cooperation is so crucial and so important. A situation has to be created in which the individual who is working against the maintenance and furtherance of life will be shocked. It serves the same purpose to the social psyche that I think sometimes radical shock treatment serves to the disturbed individual. We do not quite know what happens. But it means that this thing, which is the chronic intent of life that life be maintained and furthered at its highest level, this thing has a chance, now, to wake up from the bottom and get within reach of the individual who loves. A major operation, again and again, has to be performed before this thing is in reach, less all you do is to pour it out and it bounces back. Something must loosen it. How to get it loosened so that 5 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu Pitts Theology Library Emory University it is within reach of your heart that would love that [? appoint ?] in the individual that is beyond all good and all evil is the area in which we need the best wisdom and the best mind and the best spiritual insights? For there must be-- and here I say it last, but logically, it should have been said at first-- there must be something to happen in you as well as in me that will make us want to do this, that will make us will to love so that the energy of our spirits can be put at the disposal of the intent of our hearts. And if it is true that that which is at the heart of creation [? is ?] such an intent, if somehow I can, with all my pride and my hurt and my pain and my sense of injustice and brutality, if I can expose all of this and the rejection of my will-- if I can expose it all to God and hold it, hold it, hold it before his scrutiny until his very love calls forth from the very depths of my being [? itself-- ?] And this is why, my friends, that to love your enemy, to love the person whose activities work against the furtherance of life and its maintenance is not an ethical act, it is not a political act, it is not a moral act, it is a spiritual act. I must desire-- to desire-- to do this. Or else, with all the techniques and skills in the world, I am a sounding brass and a clanging cymbal. It is so very hard, our father, so very, very hard, God, to forsake the security of our pride and the strength of our retaliation and the self validation of our bitterness and hatred. It's so hard, God, to forsake this. We feel so stripped and naked, vulnerable and exposed without it. Hold us tenderly while there is born in us a new spirit, out of which we came from Thy Spirit. Walk with us in our lumbering stumbling feeble ways. And don't hold it against us when we fail again and again. And steady us with they trust and they great overwhelming love that we may learn how to be what Thou art, our Father. [MUSIC PLAYING] [HYMNAL SINGING] [INAUDIBLE] 6 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Jesus and the Disinherited (1959, Marsh Chapel, Boston University, Boston, MA) Description An account of the resource "[Jesus and the Disinherited] is the centerpiece of the Black prophet-mystic's lifelong attemot to bring the harrowing beauty of the African-American experience into deep engagement with what he called 'the religion of Jesus.' Ultimately his goal was to offer this humanizing combination as the basis for an emancipatory way of being, moving toward a fundamentally unchained life that is available to all the women and men everywhere who hunger and thirst for righteousness, especially those 'who stand with their backs against the wall.'" - Vincent Harding, foreword to 1996 edition of <em>Jesus and the Disinherited</em> (Boston: Beacon Press, 1996).<br /><br />First published in 1949, <em>Jesus and the Disinherited</em> was also a common topic in Thurman's lectures and sermons. In 1959, he delivered this 12-part sermon series as dean of Marsh Chapel at Boston University.<br /><br />[In Progress] Date A point or period of time associated with an event in the lifecycle of the resource 1959 Contributor An entity responsible for making contributions to the resource Descriptions by Ken Owens AudioWithTranscription Audio that is shown through the 3Play Media embedded interactive transcript Audio with Transcription <iframe width="100%" height="820" frameborder="0" src="/files/players/394-624_B.html" ></iframe> Internal Notes Notes for project team Edited - GL 7/6 Location The location of the interview, speech, lecture, or sermon Marsh Chapel, Boston University, Boston, Massachussetts Time Period The decade in which the recording was produced. 1950s Original Title Title as transcribed from tape cassette Jesus and the Disinherited, parts 11 and 12, 1959 May 3, 24, Side B Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context 394-624_B Creator An entity primarily responsible for making the resource Thurman, Howard Source A related resource from which the described resource is derived <a href="http://pid.emory.edu/ark:/25593/rp8k9">MSS 394</a> Format The file format, physical medium, or dimensions of the resource audio Publisher An entity responsible for making the resource available <a href="http://pitts.emory.edu/">Pitts Theology Library, Emory University</a> Title A name given to the resource Jesus and the Disinherited, Part 12, May 24, 1959 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant GEOMETRYCOLLECTION(POINT(-7915565.7490374 5213612.6443988)) Date A point or period of time associated with an event in the lifecycle of the resource 1959-05-24 Description An account of the resource <p>Part 12 of <em>Jesus and the Disinherited</em>. In this he defines love as the "maintenance and furtherance of life at its highest level". He begins with a quote from Olive Schreiner. Love is not an ethic in the sense of being a "yard stick" for measuring oneself, but the inner intent of God in creation. He uses the life of Jesus as a model for love, especially for those with their "backs against the wall." </p> <p>Thurman insists that love resists cooperating with anyone who is working against this maintenance and furtherance of life. He argues that nonviolence may actually be worse than violence, as people can adjust to physical violence, but resistance "shocks" a person by invading their inner life and cutting them off from support. Nonviolence is a technique for bringing about social change, but unless nonviolence becomes the inner self of a person then someone working for peace may be extremely violent in their interpersonal relationships. He argues that fear feeds those who work against life at its highest level, and gives an example of his and his sister's reaction to their mother's corporal punishment.</p> <p>Finally, he argues that love, and specifically the love of an enemy, is not an ethical act but a spiritual act, for God must come into our inner selves to bring about within us a desire to want to do this.</p> Contributor An entity responsible for making contributions to the resource Description by Ken Owens fear interpersonal relationships love nonviolence Olive Schreiner resistance https://thurman.pitts.emory.edu/files/original/774a95bee92bcd3f68432cd973308d51.pdf 9e3469dfef71b02f35f79b2fd002f1db PDF Text Text Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu 394-624_A.mp3 [MUSIC, "O MASTER, LET ME WALK WITH THEE"] Pitts Theology Library Emory University O Master, let me walk with Thee, in lowly paths of service free. Tell me Thy secret, help me bear the strain of toil, the fret of care. For our meditation, may we pray together the Lord's Prayer. Our father, who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done, on earth as it is in heaven. Give us this day our daily bread, and forgive us our trespasses, as we forgive those who trespass against us, and lead us not into temptation, but deliver us from evil. For thine is the kingdom, the power, the glory forever. Amen. [MUSIC, "O MASTER, LET ME WALK WITH THEE"] As a background for the continuation of our thinking together about hatred as one of the defenses of the weak against the strong, I am dividing the time into two sections. The first is an allegory that I want to read. It's a little long, so I ask your indulgence hoping that your imagination will follow where this leads. A man cried up to God, and God sent down an angel to help the man. And the angel came back and said, I cannot help that man. God said, how is it with him? And the angel said, he cries out continually that someone has injured him and he would forgive him and he cannot forgive him. God said, what have you done for him? The angel said, I've done everything. I took him by the hand and I said, look when other men speak ill of that man, you speak well of him. Secretly in ways he shall not know, serve him. If you have anything you value, share it with him. So, serving him, you will at last come to feel possession in him, and you will forgive him. And the man said, I will do it. Afterwards, as I passed by in the dark of night, I heard one crying out, I have done everything. It helps me nothing. My speaking well of him helps me not at all. If I share my heart's blood with him, is the burning within me less? I cannot forgive. I cannot forgive. Oh, God, I cannot forgive. I said to him, see here. Look back on all your past. See from your childhood all smallness, all indirectness that has been yours. Look well at it. In its light, do you not see every man your brother? Are you so sinless you have the right to hate? He looked and he said, yes. You are right. I, too, have failed. I forgive my fellow. Go. I am satisfied. I have forgiven him. And he laid him down peacefully and folded his hands on his breast. And I thought it was well with him. But scarcely had my wings rustled and I turned to come up here, when I heard one crying out on earth again. I cannot forgive. I cannot forgive. Oh God, 1 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu God, God. I cannot forgive. It is better to die than to hate. To hate, hate. But I can't forgive. I can't do it. Pitts Theology Library Emory University And I went, and I stood outside of the door in the dark. And I heard the man say, I have not sinned, so if I have torn my fellow's flesh ever so little, I have kneeled down and kissed the wound with my mouth till it was healed. I have not willed that any soul should be lost through hate of me. If they have but then said that I wronged them, I have lain on the ground before them that they might tread on me, and so, seeing my humiliation, forgive and not be lost through hating me. They have not cared that my soul should be lost. They have not willed to save me. They have not tried that I should forgive them. I said to him, all right. Be content. Do not forgive. Forget this soul and its injury. Go on your way in the next world perhaps. He cried, go from me. You understand nothing. What is the next world to me? I am lost now today. I cannot see the sunlight shine. The dust is in my throat. The sand is in my eyes. Go from me. You understand nothing. Oh, once again before I die, to see that the world is beautiful. Oh God, God, God. I cannot live and not love. I cannot live and hate. God, God, God. So I left him crying. And I came back up here. And God said, this man's soul must be saved. And the angel said, how? And God said, you go down and save it. And then God bent down and whispered in the angel's ear, and the angel spread out its wings and went down to earth. Now follow. The angel went down and found the man with a bitter heart and took him by the hand and led him to a certain spot. Now the man wist not where it was the angel would take him, nor what he would show him there. And when they came, the angel shaded the man's eyes with his wing. And when he moved it, the man saw somewhat on the earth before them. For God had given it to the angel to unclothe a human soul, to take from it all those outward attributes of form and color, and age, and sex, whereby one man is known from among his fellows and marked off from the rest, and the soul laid bare before them bare, as a man turning his eye inwards beholds himself. They saw its past, its childhood, the tiny life with the dew upon it. They saw its youth when the dew was melting. They saw its hopes that were never realized. They saw its hours of intellectual blindness, men called sin. They saw its hours of all-radiating insight, which men called righteousness. They saw its hour of strength, when it leaped to its feet crying, I, I am omnipotent. Its hour of weakness. And it fell to the earth, and grasped dust only. They saw what it might have been, but never would be. And the man bent forward. And the angel said, what is it? And he answered, it is I. It is myself. And he went forward as if he were have lain heart against it, but the angel held him back and 2 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu covered his eyes. Now God had given power to the angel further to unclothe that soul, to take from it all those outward attributes of time and place and circumstance whereby the individual life is marked off from the life of the whole. Pitts Theology Library Emory University Again the angel uncovered the man's eyes, and the man looked. He saw before him that which in its tiny drops reflects the whole universe. He saw that which marks within itself the step of the furthest star. And tells how the crystal grows under ground where no eye has seen it, that which is where the germ in the eggs stirs, which moves the outstretched fingers of the little newborn babe, and keeps the leaves of the trees pointing upwards, which moves where the jellyfish sail alone on the sunny seas, and is where the lichens form on the mountain's rocks. And the man looked. And the angel touched him. But the man bowed his head and shuddered. It is God. God. And now the angel recovered the man's eyes. And when he uncovered them there was one walking from them a little way off. For the angel had reclothed the soul in its outward form and vesture. And the man knew who it was. And the angel said, do you know him? And the man said, I know him as he looked at the other man. And the angel said, have you forgiven him? But the man said, how beautiful my brother is. And the angel looked into the man's eyes, and he shaded his own face now with his wing from the light. He laughed softly and went up to God. But the men were together on the earth. We suggested in our-- the first part of our thinking together about hatred that-- that hatred is say- is the last line of defense for the personality that is under siege. It is positive in the sense of being authentic. In the sense of being present and accounted for, it is positive and sometimes temporarily constructive. For there is a time interval in the manifestation of hatred, as we have been thinking about it, in which the hatred becomes the ground for the validation of the personality. In the presence of the unanimous negative judgment of the environment, it provides for an interval, a place upon which to stand to affirm one's being in the presence of forces, personal and impersonal, which deny one's being. Hatred is positive, but is ultimately destructive. It is positive and often temporarily constructive. It is positive and ultimately destructive. It is ultimately destructive because, in the first place, it dries up the springs of creativity in the life of the individual, for it dominates the horizon with one overwhelming simple answer to all that is wrong with life, and this is a deception. It's like, well, a simple illustration, but a very interesting one, is in the experience of Ahab in Moby Dick, you may recall. All that is demonic in life, all that is frustrating in life, everything that moves contrariwise in life, in the thought of Ahab was summarized in the movement of the white whale and the existence of the white whale, and therefore he felt that if somehow he could conquer the white whale, then all the problem, private, personal, social, individual, collective, all the problems, would be solved. And he said as the winds began to blow, threatening the vessel and threatening his life, as he stood on the deck with his wooden leg fastened on the floor, watching the billows rise and fall, 3 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu hair disheveled, eyes bloodshot, brow furrowed, he began a very moving soliloquy in which he said, let the winds blow. They may dry up the bowels of the sea. They may destroy this vessel. They may consume me. But I can still be ashes. Pitts Theology Library Emory University Now, if that which consumes the life, that which to which everything else in life is reduced. If that thing is negative and against life, then the logic of such an wholehearted commitment is the destruction of the self. So we come full circle. For when I hate a person, I will that person's nonexistence. I will that person's non-being. I will that person's withdrawal from the human race. And the logic of the experience of hate is that my own isolation become so complete that I, myself, seem to myself to be no longer a member of the human race. Now, in terms of religious experience, hatred because of its isolation, it gives the individual a sense of being cut off from God. For every time the mind and the spirit start moving to the trysting place, there is the image, there is the figure, there are those others that blocked the way. Over, and over, and over again a man may try through all kinds of spiritual etiquette, through a cycling series of many-sided devices to bypass the object of his hatred and keep his tryst with God, but he can't do it because the figure blocks the way. Now I will come back to that in just a minute at the end. There is a strange-- I don't quite know how to say this. There is a strange contradiction or a paradox or irony in man's experience with hatred, for the hatred has its own life, its own life cycle, its own fundamental scheme, its own inner propriety, its own logic, its own results. And even though, as a result of my response or as a result of that which has-- I have suffered. And even though, in my effort to develop scar tissue, to ease the agony that I may go on with my life, and in this airport I release hatred, which logically may be consistent with the deed that has been inflicted upon me. Nevertheless, the moment the hatred is released, the hatred begins to function as hatred functions. It does not know anything at all about the reasons why it came into being. It is completely unmindful of the logic of this, or the justification, or even the morality of it. The only thing that hatred knows is to reproduce itself in kind, over and over, and over, and over, again. And this leads me then to say that a part of our great and central responsibility in the living of our lives, if we undertake to live them under the aegis of the gospel of God, we must not only take responsibility for the things that we do, the positive, direct act, bottoming the private act, the individual deed with the integrity of the self. We must not only do this, but we also must take responsibility for our reaction to the circumstances, to the events, to the people, by whom we are surrounded. I am responsible to God not only for what I do to you, but I am responsible to God for my reaction to you for what you do to me. Sometimes, with all my heart, I wish that this were not so. The kind of burden that must be carried because your life is under a mandate that makes your responses to your environment, in accordance with the integrity of your commitment to life, so the exhilaration and the relief that comes from being able to express, in terms of response to 4 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu environment, a wild and unrestrained vitality, [? unchannelled ?] by any moral responsibility that grows out of the sense of responsibility for one's response. But this is an indulgence that God does not permit us. Pitts Theology Library Emory University I must take two steps. That is as far as I will go. I must somehow develop a desire to desire to be rid of my hatred and to enter into community, and this is heart. I do not know all of the skilled ways or any of the skilled ways by which the manipulation of a man's insides can bring to pass this new purpose, this new desire. I don't know enough to know how this is done. I do know, however, that again, and again, men have discovered that when they are able to lay bare their lives to the scrutiny, and to the judgment, and to the will of God. When they are able to make as an offering to God the unwillingness to renounce the hate and to include in this offering some, faint though it be, expression to God that He may-- He may find a way by which there may be created in us a desire to desire to forgive. Though I do not know outside of the religious experience how this can be done. I am sure that there must be ways that more skilled people with others' insides than I am, that can determine. But I know this. I know this from my own life. I know God. God can do this. God can look with such intensity into the human heart that what God is will be born in the human heart and will grow. And a man will be able to deal with another man, even as God deals with man. And then the second step becomes inevitable. I must put at the disposal of the new creation in me all of the resources of my mind and personality, all of the resources that are at the disposal of the sensitive mind and spirit, the skills and the techniques and the methods that will enable me to reestablish the hated person into the human race so that in my relationship with him, it is no longer open season. He moves from the area that is not a part of my magnetic moral field into that area which is a part of my moral awareness, and perhaps, when I do this, and not until then, is the way open for it to be to me a reasonable thing to love him. And if I am unable to do this, all the prayers, and the tears, and the beating of breasts will not avail. He must be brought back into the human race, and then I become available to him and he becomes available to me. And in that encounter, it is possible to develop a new quality of relatedness. All of this to the man or to the group that's fighting for his life, all of this insistence of Jesus, that you love your enemy seems to take from the individual and the group its last line of defense. But I think that's a delusion. But for anyone who's standing in that situation, I have no right to say that that is a delusion. We have tried, our Father, to make articulate the stirring of the mind and heart that's just out of reach. We make as an offering to Thee, even our failure. Walk beside us in our journeying, and leave us not alone even to the devices of our own minds and spirits. But be in us and above us forever and ever. [MUSIC PLAYING] 5 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Jesus and the Disinherited (1959, Marsh Chapel, Boston University, Boston, MA) Description An account of the resource "[Jesus and the Disinherited] is the centerpiece of the Black prophet-mystic's lifelong attemot to bring the harrowing beauty of the African-American experience into deep engagement with what he called 'the religion of Jesus.' Ultimately his goal was to offer this humanizing combination as the basis for an emancipatory way of being, moving toward a fundamentally unchained life that is available to all the women and men everywhere who hunger and thirst for righteousness, especially those 'who stand with their backs against the wall.'" - Vincent Harding, foreword to 1996 edition of <em>Jesus and the Disinherited</em> (Boston: Beacon Press, 1996).<br /><br />First published in 1949, <em>Jesus and the Disinherited</em> was also a common topic in Thurman's lectures and sermons. In 1959, he delivered this 12-part sermon series as dean of Marsh Chapel at Boston University.<br /><br />[In Progress] Date A point or period of time associated with an event in the lifecycle of the resource 1959 Contributor An entity responsible for making contributions to the resource Descriptions by Ken Owens AudioWithTranscription Audio that is shown through the 3Play Media embedded interactive transcript Audio with Transcription <iframe width="100%" height="820" frameborder="0" src="/files/players/394-624_A.html" ></iframe> Internal Notes Notes for project team Edited - GL 7/6 Location The location of the interview, speech, lecture, or sermon Marsh Chapel, Boston University, Boston, Massachussetts Time Period The decade in which the recording was produced. 1950s Original Title Title as transcribed from tape cassette Jesus and the Disinherited, parts 11 and 12, 1959 May 3, 24 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context 394-624_A Creator An entity primarily responsible for making the resource Thurman, Howard Title A name given to the resource Jesus and the Disinherited, Part 11, May 3, 1959 Source A related resource from which the described resource is derived <a href="http://pid.emory.edu/ark:/25593/rp8k9">MSS 394</a> Format The file format, physical medium, or dimensions of the resource audio Publisher An entity responsible for making the resource available <a href="http://pitts.emory.edu/">Pitts Theology Library, Emory University</a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant GEOMETRYCOLLECTION(POINT(-7915565.7490374 5213612.6443988)) Date A point or period of time associated with an event in the lifecycle of the resource 1959-05-03 Description An account of the resource <p>Part 11 of <em>Jesus and the Disinherited</em>. In this sermon he discusses hatred. He argues that hatred is a defense of the weak against the strong. However, hatred dehumaninizes the other and becomes self destructive. Hatred crushes the hater by placing the cause all of life's problems on one simple target. Hatred ignores the complexities of life, becomes all consuming. Since it cuts one off from the person/people who is/are the object of the hate, it also cuts them off from God. It isolates a person, making them feel "cut off from God" and from other humans. He argues that people will try anything to keep their hatred, but maintain their relationship with God, all to no avail.</p> <p>Thurman argues that each of us is responsible to God not only for what we do, but how we react to what others do to us. He finally argues that overcoming hatred cannot be done unless God comes into the hater and transforms them internally. Hence, the hater must "desire to desire" release from the hate. When God removes the hate from us, we see all people in their complete humanity and we are brought back into community. To illustrate his points he uses an allegory of an angel God sends to help a person deal with hate, and he uses Ahab from "Moby Dick."</p> Contributor An entity responsible for making contributions to the resource Description by Ken Owens Ahab angel allegory Hate hatred Moby Dick https://thurman.pitts.emory.edu/files/original/9911dc7d3ceafdf527b74d97e945744a.pdf 5740bef5fa95fd02394edad568686977 PDF Text Text Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu 394-623_B.mp3 [MUSIC PLAYING] Pitts Theology Library Emory University [CHANTING] Once a game, all men of tender hearts are disturbed because of the evil tidings, of the violence of the mob that once again moves in Mississippi. We feel in our own bodies the panic and the fear, and the pain, and the agony of the victim. We feel in our own minds and spirits the violence and the hate, and the fear, and the insecurity, and the discomfort of those who have made of another human being a victim. We settle ourselves in the midst of our own guilt and uneasiness of mind and spirit. We sense our shame, our humility, and some measure, our helplessness. Great and profound are the questions that turn over in our minds as we contemplate the meaning of the deed. Oh, God, who must somehow understand what does the [INAUDIBLE]. We have no words with which we come before Thee. The long strain of our contrition and our alibis somehow disintegrates in our hand. We would seek Thy forgiveness, but we do not quite know how, our Father. We would seek Thy love, but we do not quite know how. We offer our predicament to Thy scrutiny and Thy love, with the great and agonizing hope that our experience may not confound thy wisdom, and our frustration may not put Thee to route. We wait for the conservation that only Thou can give. Oh, God, God, our Father. [MUSIC PLAYING] We come this morning to our discussion of the 10th in our series on Jesus and the disinherited. One of my friends asked me the other day, when he saw number 10 out on the bulletin board, who is the 10th man to be disinherited? He was sure he was the ninth. As the background for our thinking together, I want to read two things. "Nothing shocked him, which did not mean at all that he had no code of honor or morals. His code was severe and stern, but his sense of human fallibility and of the fine fight that human nature was always making, against stupendous odds, stirred him to a fine and comprehending charity. There is nothing human that does not interest me, said the priest. All the waywardness of humanity provokes a smile. There is no wickedness so great that I cannot pity, no folly that I cannot condone, patient to wait for the unraveling of the skein of life till the great Creator will it. Meanwhile, looking at all things under the aspect of eternity, and ever finding new food for humility, and the barrenness of my own life. Do not imagine that I fail to realize that I have added my full share to the general evil of the world, in part unconsciously, in part against my 1 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu conscious will. It is the knowledge of this influence of imperfection forever flowing from myself to all others that has taught me charity with all the wrongs that flow from others to me. Pitts Theology Library Emory University As I have clung to the world despite all the evil that is in the world, so have I clung to myself, to see justice go down and not believe in the triumph of injustice. For every wrong that you weakly deal another, or another deals you, to love more and more the fairness of what is right, and so to turn with ever increasing love from the imperfection that is in us all, to the perfection that is above us all, to the perfection that is God." And then this, "Hate is the last great fortress of the weak. A deadly moving current of resentment sweeps through the channels of the mind when overarching wrong inflicts its bitter lash. But this may pass and leave no trace, save the quivering aftermath of fading pain. The subtle thrust of implied scorn may trick the mind to send the spirit hurtling down crazy stairs, to land at last to where clever thoughts may find retreat. A time does come when the dregs of all the piled up scorn of men's contempt mount high to overrun the cup of great endurance. When, like a flash of light that blinds, there bursts upon the soul the stark alarm, the last substance of sense of self respect is spilled. Alone, and desperate, desperate and alone-- pitiless and scarred, the weak stand crushed. Something stirs-- the strength of bitterness. The iron fiber of great revenge melts the shattered feelings into one great block, and hate is born. Hate becomes the validation. Hate becomes the ground of courage. With this, the weak strike out." Hatred is a form of violence in its starkest dimension. Hate is to will the non-existence of another person. Hate is to will the non-existence of another person. It is very interesting how, because of the general climate of impersonality in which we live in modern life, it is very interesting how embarrassed we are when that climate of impersonality becomes personal. For instance, at the end of chapel this morning, if the person who is sitting next to you, say they turn and give you his name or her name, and shook your hand, you would-well, you would like it, but you would hardly know what to do with it. You know, you'd be embarrassed. I had-- when I lived in Washington, I had a dog whose name was Barrymore. And his dominant characteristic was his friendliness. And everybody said he wasn't any good because he was so friendly. He just, he greeted everybody with this open faced fashion, and therefore, no one felt that he could quite be trusted to take care of anything, period. There is a campus in Ohio-- I'm tempted to name it, but I won't. I always enjoy going to this campus, because everybody on the campus speaks to you. You just walk along, and whether you're a visitor, it doesn't make any difference. And the person speaks. And I remember, each time I go, I must do a double take first, to know that I, oh yes, I'm here. Not because we live and move in a world of complete hostility. I don't mean that. But we are surrounded by a climate of impersonality. That's the only way that I can say it. 2 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu We have contacts, yes, but our contacts are-- are contacts without fellowship. They are contacts that are anonymous, anonymous. And this means that it is increasingly difficult, except by effort, to have primary confrontation with other human beings. Pitts Theology Library Emory University And there is something that is apt to be very devastating about a confrontation with another human being, for this-- this interrupts our own self centeredness and our preoccupation with our own ends and purposes, and means, and living. It is perilous, again, because in-- in a confrontation with another human being, we must revise our own self appraisal. Because every time we have a primary confrontation with another human being, there is always in that some element of judgment. In the light of which, we must reexamine ourselves, and decide whether or not the reaction of the other human being is one that is worthy, that is based upon the stuff of primary contact. Therefore, because of this atmosphere of impersonality that makes for contacts with our fellowship, the way is open for the unrestrained operation of what may be called a sense of fancy in relation to other human beings, as contrasted with a sense of fact. It is so simple to develop attitudes of unfriendliness in a climate in which you do not have anything at stake in the other human being. Now, contacts, without fellowship tend to express themselves in the kind of understanding that is-- that is cold and indifferent, and very often, the kind of understanding that is very devastating. The sort of understanding that a person has-- that you feel a person has a view when you walk into his office, for instance. And he is engaging you in conversation, and you-- you think that the second button in your shirt is unbuttoned, but you dare not look. The sort of understanding that-- that strips, that exposes, that lays bare, that is hard, cold, relentless, devastating. And this is the kind of understanding out of which ill will is made. It is the seedbed of hostility. It is the area in which it is possible for us to do will the non-existence of another human being. Now, for the weak, for the poor, for the disinherited, by definition-- bitterness, resentment, hostility, which when distilled, crystallize into a hard core of hatred for people who are disadvantaged in terms of our definition. This-- this hard core of our bitterness, of hatred, becomes a mechanism of defense for the human spirit. Now, let's-- let's get at this. If, for instance, you are one of nine children in a family, and there was enough money for shoes for eight of the children, and you did not get shoes, even though your eight brothers and sisters got shoes. Now, it's all right if this happened once, because you would say that your turn is coming. But if this happens several times, then you would begin to wonder who is doing what. If, for instance, you had-- at the dining room table for dinner, there were ten, nine pieces of cake, eight very healthy slices, and one rather weak slice. And you are given the weak slice. Now, this could happen once, you see, and you would say just the plate just turned the wrong way. But if this kept up, the time would come when you would begin to discern a pattern. And you spoke to your older brother about it, because you and he had a certain working sense of 3 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu community. And you told him that you didn't plan to tell him this, but he was so open and so friendly and so full of compassion that you actually told him what you were thinking, and that was that your father didn't like you. Pitts Theology Library Emory University And he's shocked, and upset a little. And then you say, now, please don't-- don't-- don't tell my daddy, or whatever you call him, because I don't want to hurt him. And then your brother told your father. And your father took you aside to talk with you. And you felt alienated a little. And he was hurt, and after he was over his initial reaction, and you knew now that you are not in good standing. You've done the wrong thing. So when these other events take place after that belong to the same pattern and category, you are wise now. You do not say anything to anybody. But at night, when the light's out, and you are alone in your little room, or your little bed, you reach down in the quiet places of your own spirit, lift out this bundle of cumulated hurts. You finger them tenderly in the darkness. And you say to yourself, I cannot speak about this without incurring the wrath of the judgment and threatening the love of my parents, or throwing the relationship between me and my brothers out of line. But one thing I can do, I can resent this. And no one can prevent me there. So in the darkness, I distill out of the cumulated hostility all that is fluid in it, all that is moving in it, until what is left is a residue of core, of-- of bitterness, with which, when I identify myself, I am able to stand there with an immunity that the attitude of my household and my family cannot undermine. I can't say a word, but I can feel. And if in the atmosphere, every avenue of retreat is cut off for the validation of my personality, for the acceptance of myself on the part of others selves, with whom I'm associated in the family circle-- if all of these are reduced to zero, I can stand within the intensity of my own hatred, and affirm my right to be a person in the midst of the climate. Now, this is violence. For the thing that develops in me is-- is the-- the-- the willing of the nonexistence of all the rest of the people. It isolates me, cuts me off from any sense of community. And it becomes the moral justification for anything that I wish to do that would equalize the situation. It's very simple, but very terrifying, illustrated in a very crude way. Here is a person who cannot tell you what that person thinks of you until he loses his temper. You've seen people like that. As long as there is no defense behind which the personality can take refuge, then nothing can be said, but-- but once the temple is lost, then-- and you are angry, then the anger becomes a windbreak behind which the sensitive part of you can take refuge, while the other part of you steps around on this side, and says all the things that are necessary to be said. And then you come back around this side, and be yourself again. That is why during times of war, one of the very first things that any country has to do is to redefine the meaning, the definition, the concept of the enemy country. This is what hatred has to 4 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu Pitts Theology Library Emory University do, for you see, if-- if the Germans, when we were at war with Germany, if the Germans remain the Germans, with all that they symbolize, and culture, and creativity, and so forth-- if they remain a great nation, then it would be very difficult to engender the kind of violence that war precipitates, without at the same time-- in carrying out the violence, there would be a kick back in the spirit of the persons who are carrying out the violent, and-- and they would be ashamed of themselves. They would be guilty. They would feel outraged within their own spirits because of what they are doing to fulfill the dictates of this historic moment. So how can you have decent men, courteous men, kind and gracious men, men who love their families and love their friends, and who are gentle-- how can these men become arms of violence for the state, unless something takes place deep within their spirits that makes it possible for them to do this, and at the same time regard themselves as human beings? This is why he has to be taught, in order that the spirit might be immunized against disintegration, as men in the fulfillment of what to them is a moment of destiny are called upon to do to other human beings violent things that they would not do under ordinary circumstances, unless this radical thing had taken place deep within him beforehand. Now, this is precisely what he does for the weak, for the poor, for the disinherited, or for any group, for that matter. When did they move in an environment that is blotched, and they feel that in order to survive in their environment, they must do dirty things, they must do violent and bloody things, how can they do these things without resigning their membership in the human race? The only way that they can do it is to declare the object of their violence to be outside the human race. Then, standing within the human race, they can deal with those who have been rid out of the human race without any sense of moral responsibility. This is what hate does. And we may pray that the world will get rid of hatred. We may preach many sermons about it. We may say that it is against the will of God and the order of life. It is in violation of the ethics of the faith. But until we understand what it is that it does to the helpless and defenseless man, we cannot move with our gospel in to the region of redemption, which must be necessary if we are to find a way by which it becomes a reasonable thing for a man to live and walk together as children of the living God. This-- this is the assignment of modern man. And if we do not meet its demands, perhaps it would have been better if we had never been born. Leave us not alone, oh God, in this stifling dimensions of our needs, but in Thy forgiveness. Walk with us, that we may not be afraid of the terror by night, or of the darkness that creeps up from within. Dismiss us with Thy spirit, oh God, and grant unto us Thy peace. [MUSIC PLAYING] [CHANTING] 5 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Jesus and the Disinherited (1959, Marsh Chapel, Boston University, Boston, MA) Description An account of the resource "[Jesus and the Disinherited] is the centerpiece of the Black prophet-mystic's lifelong attemot to bring the harrowing beauty of the African-American experience into deep engagement with what he called 'the religion of Jesus.' Ultimately his goal was to offer this humanizing combination as the basis for an emancipatory way of being, moving toward a fundamentally unchained life that is available to all the women and men everywhere who hunger and thirst for righteousness, especially those 'who stand with their backs against the wall.'" - Vincent Harding, foreword to 1996 edition of <em>Jesus and the Disinherited</em> (Boston: Beacon Press, 1996).<br /><br />First published in 1949, <em>Jesus and the Disinherited</em> was also a common topic in Thurman's lectures and sermons. In 1959, he delivered this 12-part sermon series as dean of Marsh Chapel at Boston University.<br /><br />[In Progress] Date A point or period of time associated with an event in the lifecycle of the resource 1959 Contributor An entity responsible for making contributions to the resource Descriptions by Ken Owens AudioWithTranscription Audio that is shown through the 3Play Media embedded interactive transcript Audio with Transcription <iframe width="100%" height="820" frameborder="0" src="/files/players/394-623_B.html" ></iframe> Location The location of the interview, speech, lecture, or sermon Marsh Chapel, Boston University, Boston, Massachussetts Time Period The decade in which the recording was produced. 1950s Original Title Title as transcribed from tape cassette Jesus and the Disinherited, 9 and 10, 1959 Apr 5, 26, Side B Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context 394-623_B Creator An entity primarily responsible for making the resource Thurman, Howard Source A related resource from which the described resource is derived <a href="http://pid.emory.edu/ark:/25593/rp8k9">MSS 394</a> Format The file format, physical medium, or dimensions of the resource audio Publisher An entity responsible for making the resource available <a href="http://pitts.emory.edu/">Pitts Theology Library, Emory University</a> Title A name given to the resource Jesus and the Disinherited, Part 10, April 26, 1959 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant GEOMETRYCOLLECTION(POINT(-7915565.7490374 5213612.6443988)) Date A point or period of time associated with an event in the lifecycle of the resource 1959-04-26 https://thurman.pitts.emory.edu/files/original/788a962cb118758a564eb57499a1d81e.pdf 5a33271e41a5561d446d498b03e830ad PDF Text Text Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu 394-623_A.mp3 [MUSIC PLAYING] Pitts Theology Library Emory University We need Thy sense of time. Always, we have an underlying anxiety about things. Sometimes, we are in a hurry to achieve our ends and are completely without patience. It is hard for us to realize that some growth is slow, that all processes are not swift. We cannot always discriminate between what takes time to develop and what can be rushed. Because our sense of time is dull. We measure things in terms of happenings. Oh that we might understand the meaning of perspective. That we may do all things with a profound sense of leisure, of time. We need Thy sense of order. The confusion of the details of living is sometimes overwhelming, our Father. The little things keep getting in our way providing ready-made excuses for failure to do and be what we know we ought to do and be. Much time is spent on things that are not very important, while significant things are put into an insignificant place. We must unscramble our affairs so that our lives will become order. We need Thy sense of order, our Father. We need Thy sense of the future. Teach us to know that life is ever on the side of the future. Keep alive in us the forward look, the high hope, the onward surge. Let us not be frozen either by the past or the present. Grant us, oh, patient Father of our spirits. Thy sense of the future without which all life and our lives will sicken and die. [MUSIC PLAYING] We are continuing our discussion of Jesus and the disinherited. In one of [? Peatrock's ?] letters of old age appear these words. "When a word must be spoken to further a good cause and those whom it behooves to speak remain silent, anybody ought to raise his voice and break a silence which may be fraught with evil. Many a time, a few simple words have helped further the welfare of the nation, no matter who uttered them. The voice itself, displaying its latent powers suffice to move the hearts of men." It is so easy to underrate the potential power of one word spoken at the critical moment. We say to ourselves, sometimes, that because we are not famous or learned or rich or powerful or gifted or privileged, our word means nothing in the presence of a great injustice. Who would pay attention to us, we ask ourselves. Many good causes are hindered, often nameless persons are brought to an untimely end. Because those whom it behooves to speak remain silent. And because they do not speak, we do not speak. It is important to remember that there is no limit to the power of any single voice when that voice is the only outlet, the only channel for justice or righteousness in a given situation. The silence of the high and mighty sometimes gives greater power to the simple voice of a solitary individual. During practically any week you may be faced with some great wrong or some simple but gross expression of injustice. And there is no one to speak but you. Do not be silent. There is no limit to the power that may be released through you if you speak. 1 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu It is unfortunate that there has been so long a gap between part 1 and part 2 of part whatever it is. We were discussing the use of deception as a technique of survival for those who are marginal, for those who stand with their backs against the wall, whatever may be the particular category by which they are defined in a particular culture or civilization. Pitts Theology Library Emory University We discovered that deception seems to function in an area that is without morality often. In many forms of life, simple and all complicated or complex, very often, when the life is threatened and there seems to be a moment that is so fateful and significant and so powerful, that this moment is able to sever the relationship of a particular life with the future. That all moral values that are not related to the question of survival become irrelevant. On the other hand, there was the insistence in the ethical insight of the master and the categorical insistence derived from his religious experience that what God requires of man always under all circumstances is sincerity. Sincerity is one of the virtues found in all religion of whatever category. If the life is threatened, if the issue which the individual faces is of such moment that nothing else has any meaning, until he is able to deal with the crucial aspect of the event which is and his encounter, then does insincerity, does hypocrisy, does lying become stripped of any moral quality. This is a problem. We are dealing then with the question which has to do primarily with the relevancy of compromise in the living of one's life. And curiously enough, whatever is found here is obtaining in the construct between the powerful and the weak, or a weak and the strong, or the inherited and the disinherited, or the rich and the poor, or the educated and the uneducated, or the marginal and those who are not marginal, whatever the categories. What we discover as that which is significant, creative, and relevant to life may be the same for all the categories. Compromise is a pattern of behavior that obtains in the life of any person who is willing to deal with his environment as if he did not have complete power over it. Any person, any person, who functions who lives, who abides in a society of which he cannot fundamentally approve with that which is most meaningful in his life lives his life on the basis of compromise. And the question then is, where does the individual draw the line? This becomes the crucial question. The question is not to draw the line or not to draw the line. But where is the line drawn? I read in the morning's paper about a 32-year-old man whose last name, I think, is [? Pharrell. ?] He was arrested by the police in Los Angeles because they thought he was a vagrant. He was or tattered and torn and bearded and the rest of it. And when they arrested him, they discovered that he really wasn't a vagrant. But five years ago, he decided that humanity had no future. And he could not therefore continue to involve himself in any kind of active participation in a society that had no future, in a society that was dead. Well, that's what death is. To be denied the future, to be cut off from the future, that's death. So he withdrew into the woods somewhere outside of Los Angeles and lived on berries and roots. 2 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu And now and then when it wasn't the rainy season, he would go down to the picnic area and gather some fragments from those people who had been enjoying themselves at the picnic but had more to eat than they wanted. Pitts Theology Library Emory University He could not participate responsibly. But he found, you see, that he could not escape involvement. Now, the thing that determines where you draw the line is how you define what is at stake for you. This is the heart of what I want to say. Now, if you decide that that which is at stake for you is the guaranteeing of your physical existence-- now, [? mark ?] you. If you decide that that which is at stake for you is the guaranteeing or the perpetuation of your physical existence, then that which stands at the center of your ethical awareness determining the quality and the character of your behavior, that which sits in judgment upon the deed is, to state it negatively, not to be killed. Now, if I know, in dealing with you-- if I know that you draw the line there at keeping on breathing, whatever may be the circumstances-- if I know that you draw the line there and I want to reduce you to a manageable unit of control and hold you there, all I need do is to threaten your life with death. And the moment I do this, then you shift your behavior pattern into an area of amorality. Because your ethical judgments that are irrelevant to the matter of your survival become meaningless to you. So you will do anything under any circumstance to keep on breathing. Now, this is one way by which the weak, the disinherited, deal with the problem of their survival. The stake is their physical existence and its continuation. If you draw the line at another point because your stake is not your physical existence but something that is a little more personal-- well, not more personal. That's your own life. I don't mean that. But something that has more value in it in terms that are theoretical, in terms that are qualitative, in terms that cannot quite be measured. And you say, you draw the line at your integrity. There are some things that I will not do. Because if I do them, I give up my right to lay claim to the integrity of my private meaning. And if I live on after, I have lost this sense of integrity. Life has no meaning. It is better to die. So the character in Ibsen's Wild Duck-- do you remember? The young man who wanted to change the world because he felt that men had too many illusions. And that talks about this to a wise doctor and he and the doctor have a conversation in which a statement like this is made. Look at the wild duck. When he is wounded, he sinks himself down into the bottom of the lake choosing deliberately to give up his life to the water rather than to accept life on any terms that life may offer. The individual under such circumstances then holds a moral initiative in his own hands. And he says, I will not let the nature of the events of my life determine what will be the behavior of my life. My life will be geared to values which to me are meaningful. And I will hold them in tact. I 3 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu will be true to them. I will be a living expression of them. And if I cannot, then I don't want to live. And I can always die. Pitts Theology Library Emory University And this was one of the live options for a long time in our society. But one of the things that has developed in the last 25 or 30 years has undermined this. I remember all or six and seven years ago talking late one night with a friend of mine in San Francisco. He was an oculist who had gone through much torture in Germany. And he was doing some special work at Stanford. And we were talking about the question of being able to elect the option in order to seal your precious ingredient, the point at which you draw the line. And he said, I don't know. I've been through something that causes me to wonder whether what you're saying is valid or not. For he said, many, many times, during the days that I was in prison and I was tortured in the most uncanny manner, those men who are responsible for trying to extract from my life something which they felt I had to give by way of a secret that would betray those to whom I was related and whom I was dedicated, they would not let me die. Over and over again, I said, this is a live option. And they would torture me right up to the breech and hold me there and snatch me back until, at last, I had no mind, no will, no integrity. I have one movement-- to the brink and back. To the brink and back. Now, if I draw the line because what is at stake for me is my relationship to values, to One spelled with a capital O whose lives and whose meaning transcend my little life and my little meaning, then the question that I raise is not, what is the bearing of my action on the issue of my life? Not what is the bearing of my action on the feet of my brothers? But what is the bearing of my act upon my commitment to ends that transcend all other considerations? In the language of Jesus, it was, what does God require? And in my act, I must be true to God even though everything else is destroyed by my act. It's the chance I must take. Now, this is very perilous. And we may say, of course, that it is an act that only the most courageous, the most unusual, the most gifted, the most committed person can take, the leader, the person who has delusions of grandeur or who has some sort of messianic compulsion. But I'm not sure that we dismiss it on that basis. I think there comes a time in every person's life when what is at stake in his veracity, his truth, is all the God that that person knows. And in his acts, he has to keep God alive, alive, alive. And he says, I must do this in order that, in me and in the manifestation of life, which is mine, God will not die. I shall not bring death to God's door. And if I do this, if I do this, my little life, even my little truth, my little destiny, all of these, are caught up in a larger life, a larger truth, a greater destiny. So I think this is what the master means when he says, let your words be, yes, yes. No, no. Anything else is a betrayal, not of yourself, but of God. It's a terrible business. 4 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu And with all my heart, I wish there was some other way. Walk beside us, oh, God, our Father. And leave us not alone in the way that we take but companion us with Thy spirit that we may joy Thy heart and delight Thy mind. Pitts Theology Library Emory University [MUSIC PLAYING] 5 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Jesus and the Disinherited (1959, Marsh Chapel, Boston University, Boston, MA) Description An account of the resource "[Jesus and the Disinherited] is the centerpiece of the Black prophet-mystic's lifelong attemot to bring the harrowing beauty of the African-American experience into deep engagement with what he called 'the religion of Jesus.' Ultimately his goal was to offer this humanizing combination as the basis for an emancipatory way of being, moving toward a fundamentally unchained life that is available to all the women and men everywhere who hunger and thirst for righteousness, especially those 'who stand with their backs against the wall.'" - Vincent Harding, foreword to 1996 edition of <em>Jesus and the Disinherited</em> (Boston: Beacon Press, 1996).<br /><br />First published in 1949, <em>Jesus and the Disinherited</em> was also a common topic in Thurman's lectures and sermons. In 1959, he delivered this 12-part sermon series as dean of Marsh Chapel at Boston University.<br /><br />[In Progress] Date A point or period of time associated with an event in the lifecycle of the resource 1959 Contributor An entity responsible for making contributions to the resource Descriptions by Ken Owens AudioWithTranscription Audio that is shown through the 3Play Media embedded interactive transcript Audio with Transcription <iframe width="100%" height="820" frameborder="0" src="/files/players/394-623_A.html" ></iframe> Internal Notes Notes for project team Edited - GL 7/6 Location The location of the interview, speech, lecture, or sermon Marsh Chapel, Boston University, Boston, Massachussetts Time Period The decade in which the recording was produced. 1950s Original Title Title as transcribed from tape cassette Jesus and the Disinherited, 9 and 10, 1959 Apr 5, 26 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context 394-623_A Creator An entity primarily responsible for making the resource Thurman, Howard Title A name given to the resource Jesus and the Disinherited, Part 9, April 5, 1959 Source A related resource from which the described resource is derived <a href="http://pid.emory.edu/ark:/25593/rp8k9">MSS 394</a> Format The file format, physical medium, or dimensions of the resource audio Publisher An entity responsible for making the resource available <a href="http://pitts.emory.edu/">Pitts Theology Library, Emory University</a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant GEOMETRYCOLLECTION(POINT(-7915565.7490374 5213612.6443988)) Date A point or period of time associated with an event in the lifecycle of the resource 1959-04-05 https://thurman.pitts.emory.edu/files/original/179753bbe4c975e167c52faa340e125e.pdf 32e86417ee92cf74a70bb780f5791213 PDF Text Text Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu 394-622_B.mp3 [MUSIC PLAYING] Pitts Theology Library Emory University (SINGING) [INAUDIBLE] We are baffled again and again by the way in which life seems to present us with the real as over against the unreal. We find it hard to know what to us is the real. Is it the tangible, the concrete, the familiar? Is it that which we possess, the possession of which gives to us power and strength to carry on our private enterprises? Is it our hopes and ambitions? Is it our fears and our desperations? Is it the thing which we say or is it the thing which we mean by what we say? We thank Thee, our Father, that surrounded as we are by so much that changes and shifts and rearranges itself that Thou dost speak to us with assurance and with constancy deep within the central place of our own hearts. And it is for this that we rejoice on a day like this, that despite all of the confusion and chaos around us and within us, it is still possible to hear the whisper of Thy voice in our hearts. And to hear this, Oh God, our Father, is to live today and forever. Forever. [MUSIC PLAYING] Before I read the statement as a background for our thinking together, I would like to do perhaps a rather unusual thing this morning, and that is call your attention to a very significant editorial that appeared today, written by someone who calls himself Uncle Dudley in the Globe on a certain loneliness that is a very, very significant statement. And I commend it to you for your thoughtful reflection. This has nothing to do with the newspaper by way of publicizing. The morality of things constrains God. It is good that there should be a morality of things. It would be chaos, otherwise. Moral value and moral aims must be preserved. It is not necessary that the prisoner be conscious of the prison. He might sleep and dream that he walks at liberty. Nevertheless, a prisoner he is. And if he be a thief, he may deny it and convince himself of his innocence. But if he be a thief, he becomes a thief the more confirmed and so convincing himself. There is no hope of the sinner who does not justify his sin. There is hope of the sinner who does not justify his sin, resist and rationalize what he does not find it pleasant to acknowledge. But if by self justification, the light in him has been violated and put out, how then can there be hope for him? Men will even call darkness light and evil good that they may justify what they want to do and excuse themselves from doing what they should. As they thus deny the holy thing within them, they lose capacity for moral judgment. Dire is the sin that is sin against the light. So we who oft reason ourselves into believing evil is good, who drift into exalting ourself as our guard and so let a shadow and a distance grow between ourselves and man and between ourselves and God, we go on crutches and impose the 1 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu festering, groaning, poor and wretched, naked, and blind. When we meet you, you do not say here is a world of trouble. You say you're sin. We can trust you, Galilean. You cure the fountain. And the river runs clean. Pitts Theology Library Emory University You say how should a discord make harmony? You say can a poison breed health? Always you deal with us thoroughly, deeply, and well to make us well. I am continuing our thinking together on Jesus and the disinherited, not only because of some inner necessity, but because it is very important that we surround our own minds and spirits with as much insight and understanding with reference to the life of Jesus as we possibly can while we are being stampeded during this period by so much that detracts from the heart and pulse beat of His religion and His concern. We deal this morning-- we begin dealing this morning with the question of hypocrisy, of deception. As one the hounds of Hell dogging the footsteps of the disinherited, of the weak, of the disadvantaged, of the poor, deception is often a technique of survival for the weak, for the poor. It is a method, a device, a process, even an experience by which the individual who is unable to measure arms with the adversary can lengthen the brittle thread of his life even when to do so seems to be a great irrationality. Now, the fundamental proposition to which I would invite your attention is this. When deception serves as a device for guaranteeing the life of the individual who is caught in the agonizing grapple of forces that are unmanageable but threatening, does the immorality that is inherent in deception disappear if I must use deception in order to guarantee a value which is precious to me? That's the proposition. Now, let us think about it for a while. One of the most shocking things about growing up when you are a youngster, when you are a child is the discovery of the difference between your idea of the truth as a child and the idea of the truth as expressed in the mind and in the lives of adults. This is something very radical here. I remember when I first encountered this and a circumstance that I shall always remember. I was hired by my aunt, two aunts, who are very young and very much in circulation. I was the door boy. My job was to answer the door while they were getting ready for the evening. And if the wrong man came to the door, I was to get rid of him. The first time this happened, I went to the door. And I said to this man, calling my aunt by name, she says that she is not here. Well, this is very shocking, because I didn't get paid that night. I shall always remember it. And then I learned, you see. I learned. And one of the things that you do as you grow up is to say your words with discrimination. Now deception-- deception as a technique-- a technique-- is rooted-- rooted-- in nature. [INAUDIBLE]. Here is a cuttlefish going along, attending to his business, just being a nice, healthy cuttlefish. And there emerges out of nowhere something with a large mouth ready to end the days of the cuttlefish. 2 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu The cuttlefish, sensing that he is now about to be separated from the future, releases into the water a fluid out of his sepia bag. This fluid makes all the surrounding water murky. And in that confused state or climate, the cuttlefish disappears, leaving that which would destroy him wandering around trying to find him by blind movement. Pitts Theology Library Emory University I've watched as a boy in Florida birds grazing or eating, picking around in the grass. And I have seen the shadow of what we call in Florida a chicken hawk described on the grass. And immediately, by some kind of communication, all of the birds and the little ones become very still, very silent, and sometimes even lie down on their little backs with their feet full of grass so that the hawk cannot pick them out from the landscape. Little children do this. There is no parent who has not been victimized by this. The child knows that he or she cannot put her little wheel over against the will of the father or the mother. But what does the little child do? The little child learns how to surround the parent not with an atmosphere of confusion-- no, not that-- but to surround the parent with a feeling tone, which suggests to the parent that what the parent is now going to do is the thing that the parent decided to do when, as a matter of fact, it is precisely what the child has manipulated the parent into doing. Now, this seems to be rooted in life's experience with itself. We see it manifested in art. If we accept as a working definition, art is the device or the process or the method or the technique by which men realize their ideals. One of the expressions of art must carry with it, perhaps always, that which protects the message from being violated by the Philistine. And sometimes actually it protects the life of the artist. Suppose Dante had written the Inferno in pedestrian prose. Suppose he had. We see it in one of the Negro spirituals. It has been, I think, most-- if I may make a word-- most blasphemized. The spiritual Heaven, Heaven, everybody talking about Heaven ain't going there-- long before the secular mood took possession of the sacred things hammered out by the agony of that far-off moment of despair and pressure, this song was used again and again by minstrellers and so forth, utterly unmindful of what the song had to say. Heaven, Heaven, everybody talking about Heaven ain't going there. As a slave worked in the field chopping cotton, he said to his neighbor, I got shoes. You've got shoes. All of God's children have got shoes. When we get to Heaven, we're going to put on our shoes. There will be no slave roll there, no segregation. And we are going to shout all over God's Heaven. But everybody talking about Heaven-- and he'd point up to the house where the master lived-ain't going there. This device by which men seek to perpetuate their lives-- in the Old Testament, when the children of Israel were in captivity and they needed some weight of reassurance, something that could give a sense of stability to them in a climate that was fundamentally unstable-- Ezekiel addressed himself in part to this problem. 3 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu Pitts Theology Library Emory University And he talked to them words of comfort and reassurance, using as one of his great devices a symbol of a king, Hiram of Tyre. Poor old Hiram. And he describes Hiram in a manner that was precisely descriptive of Nebuchadnezzar. But the Babylonian Secret Service couldn't do anything with him, because he wasn't talking about Nebuchadnezzar. But every Jew knew that the judgment of which he spoke applied to the King who was holding them in captivity. This is an old device. And when Deutero-Isaiah looks out on the horizon and he sees Cyrus, the young King beginning to stir. And when the tidings came that this young upstart had laid siege to Croesus and his kingdom and this vast and mighty empire had come crumbling at his feet, Deutero-Isaiah describes Cyrus in a manner that would give the impression that he was talking about Abraham so that the Babylonian representative of [INAUDIBLE] would sit easy in his chair and no vengeance would be wreaked upon the defenseless Israelites. Now, how would you classify the drama that is being memorialized in all of the churches today? When Jesus moved into the city, riding in triumph, did he not know that the mood and the words and the frame of reference out of which the hosannas of the multitudes sprang was something in utter violence of what he himself was all about? Didn't he know this? Didn't he know it? The sort of king that he was concerned about being-- there was a desert and a sea between that and the king that was in their minds. Didn't he know it? But suppose he had gotten off the donkey and said, wait. Correction, please. What you are talking about and what I mean-- these are very different things. Why didn't he? Why didn't he? Why didn't he do it? If I speak the truth-- to attack this a slightly different way for a moment-- if I speak the truth, am I under any obligation so to time it, so to surround it, that the truth itself may be heard? You have to think about this. Or if the ends that I'm trying to preserve are to me more important than the morality of the encounter, then what do I do? When the other wise man stood at the door of the little Roman cottage or Jewish cottage and the Captain of Herod's army came marching into the courtyard and knocked at the door and he said to him, is there a male child in this house? And the man who was seeking Jesus, the other wise man, in accordance with Henry van Dyke's story, said as he watched the Jewish mother with her little male child huddled in the corner, he said, no, there is no male child in this house. But here is a ruby to the captain of the King's host who has sense enough to go somewhere else to look. What does this mean? Is there a morality in integrity independent of all consequences? This is the problem that the weak face when their lives are being pressed down and oppressed by a power that they cannot meet on equal terms. Is there some ethical validity in saying that I am relieved of all responsibility for integrity because the issue that is at stake is one that transcends all moral values except the integrity of my own life? What do you think about this? And there is no word of reassurance that the gospel can give to the weak in this world, to the poor, to the [INAUDIBLE], to the depressed, to the oppressed in this world until somehow it is 4 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu able to deal with the crucial dimensions of the question that I'm raising. We may preach and pray and offer gifts. But for the desperate human beings in this world, something must be said that can reach into the heart of the problem of their existence. Pitts Theology Library Emory University That well says to them, let your words be yes, yes, no, no. Anything else is evil. What on earth does Jesus mean by this? If you were trapped and upon your word, your answer turned whether you and your family would live beyond that moment, what do you say? Would you use the prayer of Naaman when he asked Elisha, give me some sand that I may take back, that I may be reminded of the God of Israel? And then further, when now that I've had this inner transformation, says Naaman, based upon the drama of my healing, when I go with my king now into the house of Rimmon and I am forced as his attendant to bow my knee before an altar in which I do not believe, will the great God understand and deal tenderly with me because I can't help myself? Because I can't help myself? Or is there a way by which men discover that even death is a little thing and that there are some things in life that may be worse than death? This is what we are working at and the answer of the Master. And it may not be an acceptable Easter sermon, but it will be a very relevant one to our predicament. Walk beside us, oh God, oh God. Oh God, God, God. [MUSIC PLAYING] [SINGING] 5 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Jesus and the Disinherited (1959, Marsh Chapel, Boston University, Boston, MA) Description An account of the resource "[Jesus and the Disinherited] is the centerpiece of the Black prophet-mystic's lifelong attemot to bring the harrowing beauty of the African-American experience into deep engagement with what he called 'the religion of Jesus.' Ultimately his goal was to offer this humanizing combination as the basis for an emancipatory way of being, moving toward a fundamentally unchained life that is available to all the women and men everywhere who hunger and thirst for righteousness, especially those 'who stand with their backs against the wall.'" - Vincent Harding, foreword to 1996 edition of <em>Jesus and the Disinherited</em> (Boston: Beacon Press, 1996).<br /><br />First published in 1949, <em>Jesus and the Disinherited</em> was also a common topic in Thurman's lectures and sermons. In 1959, he delivered this 12-part sermon series as dean of Marsh Chapel at Boston University.<br /><br />[In Progress] Date A point or period of time associated with an event in the lifecycle of the resource 1959 Contributor An entity responsible for making contributions to the resource Descriptions by Ken Owens AudioWithTranscription Audio that is shown through the 3Play Media embedded interactive transcript Audio with Transcription <iframe width="100%" height="820" frameborder="0" src="/files/players/394-622_B.html" ></iframe> Time Period The decade in which the recording was produced. 1950s Location The location of the interview, speech, lecture, or sermon Marsh Chapel, Boston University, Boston, Massachusetts Original Title Title as transcribed from tape cassette Jesus and the Disinherited, parts 7 and 8, 1959 Mar 8, 22, Side B Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context 394-622_B Creator An entity primarily responsible for making the resource Thurman, Howard Source A related resource from which the described resource is derived <a href="http://pid.emory.edu/ark:/25593/rp8k9">MSS 394</a> Format The file format, physical medium, or dimensions of the resource audio Publisher An entity responsible for making the resource available <a href="http://pitts.emory.edu/">Pitts Theology Library, Emory University</a> Title A name given to the resource Jesus and the Disinherited, Part 8, March 22, 1959 Date A point or period of time associated with an event in the lifecycle of the resource 1959-03-22 Description An account of the resource In his eighth talk, his Easter message, Thurman turns to the issue of Deception and how it can be a tool for the weak. He discusses how morality prevents chaos, and how easy it is for us to call darkness light if we want to excuse something we are doing. In this talk he gives several examples of deception, but ponders whether or not it is morally acceptable to deceive. From his own life, he gives the example of his job as the "door boy" for his older sisters and it was his job to open the door for their dates and if it was the wrong boy he was to deceive them and get rid of them. From nature he gives the example of how the cuttlefish deceives the predator, or how Florida birds fool the chicken hawk. Children know how to manipulate their parents so that the parents believe they are doing their own will, when they are actually doing the will of the child. In the Negro Spiritual "All God's Children Got Shoes" the word "heaven" is substituted for the master's house to deceive the master in what they are really talking about. From Scripture, Ezekiel spoke of Hiram when all knew he was speaking of Nebuchadnezzar. On Palm Sunday, the praises of the people did not arise from the purest motives but Jesus did not stop the procession. Henry Van Dyke's story of the people protecting baby Jesus by declaring there is no male child here and here is a ruby for the soldier who goes and looks elsewhere. Will God forgive Naaman for bowing down to a foreign king in order to preserve his own life? Is it moral to deceive for a greater moral cause? Is it acceptable for the weak to deceive the powerful in order to protect themselves. What does Jesus mean when he says, "Let your yes, be yes, and your no, be no?" Without answering the question directly, Thurman ends with comments on how there are some things in life that are worse than death. Contributor An entity responsible for making contributions to the resource Description by Ken Owens All God's Children Got Shoes chicken hawk cuttlefish deception door boy Ezekiel Henry Van Dyke Hiram hosannas morality Naaman Nebuchadnezzar Negro spiritual Palm Sunday Thurman's aunts yes be yes https://thurman.pitts.emory.edu/files/original/114cbfdeac74849020fc0ade29c1c82e.pdf 0df13af627f870700bd804209df43210 PDF Text Text Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu 394-622_A.mp3 [MUSIC PLAYING] Pitts Theology Library Emory University [CHORAL SINGING] May we pray together the Lord's Prayer? Our father, who art in heaven, hallowed be thy name. Thy kingdom come, thy will be done on Earth as it is in heaven. Give us this day our daily bread, and forgive us our debts, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil, for thine is the kingdom, and the power, and the glory forever and ever, amen. [MUSIC PLAYING] We are continuing our thinking together about Jesus and the disinherited. And this morning, we are dealing again with the question of fear. "Fear not," that was the word. Fear, the great companion of the poor, the creeping, slinking hound, ever on the trail of the bedeviled the seekers for [INAUDIBLE] from oppression and wrong. The poor know fear, fear of a special breed. Jesus knew all this. His days were nurtured in great hostilities focused upon his kind, the sons of Israel. There was no moment in all his years when he was free. Sometimes, in lonely places beneath burning stars, wrapped in the silence of the hills, he felt eternal stirrings at his roots, and knew that always beneath him, above, beyond, within, the God of life kept watch. This was the truth he felt. Fear not them who kill the body. And after that, there is nothing more that they can do. But fear God. That is it. The fear of God, the fear of man, which shall it be? The one lays bare the heart of reverence pours wave after wave of healing balm upon the broken and forlorn, makes strong the failing spirit, renews the mind, and affirms the craven will. It frees the self of [? cocking ?] care, nourishing the life with strange new courage. It is what the birds know as their wings lift them high above the plains. It is the quiet trust glimpsed in the eyes of carefree children. It is the blushless blossoming of roadside flowers, or the gliding confidence of fish through quiet or troubled waters. It is what burns in the prophet's eyes or glows in the tranquil spirits of those who have come through great tribulation, the fear of God, the beginning of wisdom. Before the altars of its searching fire, the fear of man is rank and vile, the great blasphemy, the supreme sacrilege, the final corrosion. "Fear not," says Jesus, and all the sons of man echo in their hearts the triumphant words. But fear is the emotional response to danger. It is the response to that which threatens the severing of the link that binds a man to the future, to the future. 1 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu And that is why fear, in the sense in which those who are on the outer rim of the common life, those who are not nurtured by the overall guarantee that gives to them a place of security in their world, summarize all of their reaction to fear as an atmosphere and a climate by the pointed focal fear of violence and death. Pitts Theology Library Emory University Now, one of the things that we observe when we look at fear as it operates in this fringe world, this fringe dimension of the common life that includes the vast population of this Earth, is this fear, pushed far enough, becomes the courage of despair. Fear crowded becomes the courage of despair. Now, this kind of courage is grim, fierce, intense, desperate in our destructive. It is like the electric light bulb that just outburns itself just before it goes out. Those of you who are familiar with bulb stealing will know what I mean. [LAUGHTER] Now, fear has an effect on the argument. And this is so obvious to say, but it's important to say. Those who have been studying the body, and studying the mind, and studying the emotions tell us that fear causes certain bodily changes, certain changes in the chemistry. I'm not wise enough to say any more than that. I remember in seminary, my senior year, one of my classmates preached a sermon on fear, and he talked about his childhood on a farm in Indiana. And his father kept bees, and he described how the bees always attack if you were afraid. And now, this may not be scientifically correct. I'm simply quoting. He said that when you are frightened and you're working with bees, you generate what he called acetic acid. I don't know what kind of acid that is, and nor do I know how to spell it even, but-[LAUGHTER] But this is what he said. And the acetic acid appears in the moisture in the skin. It's invisible. The moisture may be invisible, but the bees know this, and they move in for the kill. [LAUGHTER] Now, the response of the organism to these changes expresses itself in two positive dimensions. One, the dimension of flight, flight, and the other is to resist, to fight. And it is with this letter that fear pushed finally becomes the courage of despair. Now, the tragic thing is that when the response is flight for the masses there is nowhere to run. For flight means merely escape from the particular expression of the attitude of the environment. It does not mean escape from the attitude. For wherever you run, you encounter the manifestation of the same thing. Now, Jesus understood this, I think. And he made an attack upon it not by singling out this particular thing and dealing with it. But he made a fundamental attack on the experience of fear 2 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu in the kind of insistence which is fundamental to his religious insight and his religious experience. Pitts Theology Library Emory University I do not know what the psychologist or the psychiatrist would say about how the poor, or the weak, or the desperate can reduce to manageable units their fear so that in the presence of their fear, their lives may be lived with some measure of meaning and dignity. I do not know how they would grapple with this problem. There is enough difficulty involved in dealing with the particular kinds of fears with which all of us are more or less familiar, so that I don't know what they would say, but I know what the religion of Jesus says. And they all may come out of the same place. But the religion of Jesus says that there is an answer to the fundamental problem that is raised in this kind of fear, and that problem is who-- who am I? How can I escape the fear that is created by the bondage of the stereotype, the bondage of the stereotype, which tends always to nullify, to cancel out the private significance of the individual, the personal way of the individual independent of any kind of classification, any kind of status, any kind of position, any kind of judgment that is passed upon the individual by the prestige bearing or learned prestige bearing elements in the environment? How can I be something in my own sight, in the presence of the unanimous judgment of my environment-- this is the thing that generates and keeps alive the fear and the anguish and the anxiety? When I was a boy, one of the things that I remember so well that has influenced my life and my thought through all the years since, I use to talk with my grandmother a great deal about this problem because it was one that haunted my life. And she was so calm and so full of a kind of power that everybody recognized. She could sit on the poor and control all the children on the block without ever getting out of her rocking chair. [LAUGHTER] She just sat in her rock-- and when they saw her, she communicated. [LAUGHTER] I was talking to her about it, because I found that the environment in which I was living as a youngster just kept choking me off, so that my own sense of worth was just being undermined all the time-- my ambition, aspiration, dreams, sense of all of it was quite awful. And I was one day, when we were talking about it, and she told me something about her experiences as a slave, in a place called Mosley Hall, just outside of Tallahassee, Florida. And she said that there was one man who lived on the plantation who also was a slave, but was a preacher, a preacher. 3 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu Now and then, they would have meetings. And sometimes when they slipped away to have these meetings, they would have them even in their own little places where they lived. They would fill a container full of water or a tub full of water, and then have their service. And this, they discovered, tended to drown the sound, a sort of sound-proofing of an earlier period. Pitts Theology Library Emory University But the thing that she told me was this, that this old man who lived on their plantation, who worked by their side, who was a slave, but who also was called of God to preach the gospel would say to them over and over again, you are not slaves. You, you are God's children. Now, sitting here this morning, this may seem like some kind of self-hypnosis, some kind of rationalization that cannot stand up under the pressure of objectivity. But the curious thing is this. If it is true that there are bodily changes when the organism is under attack by forces personal, impersonal in the environment, may it not also be true that there are bodily changes in the organism when there is invaded a sense of confidence, and weight, and meaning, and significance? May not this fact also create bodily change in the organism, causing the individual to do two or three things? One, to establish a sense-- oh, how to say this-- to establish a sense of personal well-being in the midst of a situation that cannot justify well-being. You had to do it now and then, but we don't have time to illustrate. But that's the first thing it does. Two, a line from your [INAUDIBLE] illustrates precisely-- to walk in the traffic of the world with the independence of solitude. That illustrates another dimension of what I'm getting at, and that's one of the effects of these internal changes due to a sense of serenity. Quick sense of serenity can only come when there is something that is profoundly [INAUDIBLE] enough about which the individual can be serene. This is what Jesus insists. But the other thing that it does is to give the individual a clue to the proper appraisal of the elements in the environment with reference to which he has had an exaggerated notion. A man, whatever it may be his position and his power, is seen now to be a man, a man. That fear of him as a symbol or a fact has to square now with the individual's sense of weight growing out of the profoundly spiritual insight that the individual is a child of God, is a weight that is indigenous, that is a part of the very stuff of his being, a weight that is not determined by any category outside of this. Now, there may be other ways by which the individual personality can achieve this. Don't misunderstand me. There may be other devices by which the weak, the oppressed can gather together enough inner strength and vitality to keep that which threatens from without outside always and not invade the inner sanctum of the life. I do not know whether this is true. I suppose it must be true. But I do know that there is in religion, and in the religion of Jesus something that speaks directly to this condition. It is the exciting discovery of the person, of the person, of the individual. And 4 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu that the individual has a weight as experienced by himself, which is a derivative from that which is his by rights, by birthright as a child of God. Pitts Theology Library Emory University And wherever this sort of gospel is preached, something begins to stir in the individual. And when we try to make this gospel only available to someone or to some ones who must first conform to some sort of category, some sort of dogma, some sort of etiquette before he can experience it, this does [? violate ?] to the insistence of one that is inherent in the religion of Jesus. We do not know how to share this with enthusiasm. In its own right, the only way we know how to do it is to set up a place like this or some other place, and say, this is available to you if you take 10 steps this way, and move to the right, and do this, or this, or this, or this. This is not a judgment. This is a cry of pain that I'm uttering. And that which moves straight to the center of the human predicament, that will in truth open the eyes of the blind, unlock the prison door, raise the dead, is not free-flowing. So it was when he walked. "Te Spirit of the Lord is upon me," said he on that first Sabbath after his great experience in the wilderness. "The Spirit of the Lord is upon me, for he has anointed me to preach the gospel to the poor, to open the eyes of the blind, unstop the ears of the deaf, and to announce the acceptable year of the Lord"-- he was reading from the prophet Isaiah. And then he closed the book, rolled up the scroll, and he said, "This is now being experienced by me and by you." And he had to run for his life, because you can't experience this unless you move in accordance with the prescribed pattern. And this is what he was not saying. So his answer to fear for the weak, for the oppressed, for those who stand on the tilted edge of grounds, rational grounds for emotional security, he says the same thing he says to those who stand at the center of power. You are God's child, and you are responsible to God, so be careful how you live and what you do. Fear not those who kill the body. And after that, there's nothing else they can do. You're dead. But fear, fear God, who if he relaxes his hold upon us, we will vanish as sparks in the nighttime. Oh, man, said he, how little faith. You trust God Oh, Sabbath rest by Galilee. Oh, calm of hills above where Jesus knelt to share with thee the silence of eternity interpreted by love. Oh, love of God, love of God, do not leave us to our own devices. Oh, love of God, love of God. Love of God. [MUSIC PLAYING] [CHORAL SINGING] 5 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Jesus and the Disinherited (1959, Marsh Chapel, Boston University, Boston, MA) Description An account of the resource "[Jesus and the Disinherited] is the centerpiece of the Black prophet-mystic's lifelong attemot to bring the harrowing beauty of the African-American experience into deep engagement with what he called 'the religion of Jesus.' Ultimately his goal was to offer this humanizing combination as the basis for an emancipatory way of being, moving toward a fundamentally unchained life that is available to all the women and men everywhere who hunger and thirst for righteousness, especially those 'who stand with their backs against the wall.'" - Vincent Harding, foreword to 1996 edition of <em>Jesus and the Disinherited</em> (Boston: Beacon Press, 1996).<br /><br />First published in 1949, <em>Jesus and the Disinherited</em> was also a common topic in Thurman's lectures and sermons. In 1959, he delivered this 12-part sermon series as dean of Marsh Chapel at Boston University.<br /><br />[In Progress] Date A point or period of time associated with an event in the lifecycle of the resource 1959 Contributor An entity responsible for making contributions to the resource Descriptions by Ken Owens AudioWithTranscription Audio that is shown through the 3Play Media embedded interactive transcript Audio with Transcription <iframe width="100%" height="820" frameborder="0" src="/files/players/394-622_A.html" ></iframe> Internal Notes Notes for project team Edited - GL 7/6 Time Period The decade in which the recording was produced. 1950s Location The location of the interview, speech, lecture, or sermon Marsh Chapel, Boston University, Boston, Massachusetts Original Title Title as transcribed from tape cassette Jesus and the Disinherited, parts 7 and 8, 1959 Mar 8, 22 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context 394-622_A Creator An entity primarily responsible for making the resource Thurman, Howard Title A name given to the resource Jesus and the Disinherited, Part 7, March 8, 1959 Source A related resource from which the described resource is derived <a href="http://pid.emory.edu/ark:/25593/rp8k9">MSS 394</a> Format The file format, physical medium, or dimensions of the resource audio Publisher An entity responsible for making the resource available <a href="http://pitts.emory.edu/">Pitts Theology Library, Emory University</a> Date A point or period of time associated with an event in the lifecycle of the resource 1959-03-08 Description An account of the resource Part 7 of <em>Jesus and the Disinherited</em> on fear. Thurman contrasts fear of God versus fear of man. Fear pushed far enough becomes a courage that is destructive, like a light bulb burning out. Fear causes biological changes in the body and he gives the examples of bees and beekeepers. Fear as fight is destructive courage. Fear as flight leads to no escape. Jesus attacked the experience of fear by inviting people into their self worth as children of God, in spite of the stereotypes and judgments of the culture. His grandmother's slave story of the slave preacher, "You are not slaves. You are God's children." Slaves would fill tubs to water to dampen the sound of the meeting. If fear creates biological changes in the body, then wouldn't also courage? 1. Creates a sense of well being in a dangerous situation. 2. Creates inner peace. Quotes (sounds like Emerson, but I can't find the reference), "to walk in the traffic of the world with the independence of solitude." 3. Enables us to more accurately appraise the elements in the environment that have been exaggerated. A gospel that insists on conformity to a category, dogma, or etiquette is not the religion of Jesus. Jesus says the same thing to the poor and the powerful: You are God's child, responsible to God. So be careful how you live. Contributor An entity responsible for making contributions to the resource Description by Ken Owens bees child of God conformity destructive courage fight or flight Grandmother self-worth slave meeting slavery stereotypes walk in the traffic of the world https://thurman.pitts.emory.edu/files/original/757b500b36c96d6b6714b7e918eb6147.pdf f528dcf4a6ea9c36b86f239966626c9c PDF Text Text Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu 394-621_B.mp3 [MUSIC PLAYING] Pitts Theology Library Emory University (SINGING) WIth [? our ?] [? hearts ?] [INAUDIBLE] [? on my ?] [? side ?] [INAUDIBLE] [? who ?] [INAUDIBLE] [? remain. ?] [INAUDIBLE] In Thy presence, our Father, our words seem so vain, so futile. Stand with us behind all of the pretensions of our lives, the prides, the boastings, the arrogances, all of the ways by which we seek to make secure the place for ourselves. Tenderize our hearts that we may be aware of all the little ways by which Thou would speak to us. Forgive us for our sins. They loom so large in the quietness. Our sins, we remember them. Lead us not into temptation. But deliver us from evil, for Thine is the kingdom and the power and the glory. This we would remember. Oh God, our Father, as we steel ourselves in Thy presence, waiting, waiting for Thy benediction, our Father, our Father. [MUSIC PLAYING] Continuing our thinking together about Jesus and the disinherited, this morning, we are dealing with part one of fear. The two things in the background, "The Centurion," is speaking. "What is it now-- more trouble, another Jew? I might have known it. These Jews, they buzz around the tail of trouble like lascivious flies. Do they think we are here because we love them? Is it their climate that holds us here? Why, think, Marcellus, just dream of it. Today, in Rome, less than 2,000 thirsty miles away, fountains and squares and shadowed colonnades, men with smooth chins and girls who sometimes wash-- well, who is it? I see. Another to be taken to that bonehill-- they are coming now. Just listen to them. You'd think they had a dozen there at least. My sword, Marcellus, I'll be back to dinner, unless this fellow's a reluctant dier who loves the world too well. Stop that shouting. Why is he dressed like that? His robes are purple, on his head, a hedge crown. Where the thorns are driven, berries of blood leap up. My orders differ. Remove that crown at once. Return his clothes. Kingship can wait until his throne is ready. Till then, safe conduct. Hold your lines, especially that to windward. I have no fondness for foreign spittle. Hold them. March. Here's the place. Set down the cross. You three attend to it. And remember, Marcus, the blows are struck. The nails are driven for Roman law and Roman order, not for your private satisfaction. Set to work. Look, there faces-- hate. Which man is hated most, myself or him? He'll serve for both. They know their limitations. They know Greek, Jew, or Roman, there is one command, one only. 1 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu What's his name? He takes it rather quietly. From Nazareth? I know it well. Who would exchange it for this sad city and become the food of flies? Give him some wine. He won't last long. That strain of wrist, the arm's tension, and scarecrow hang of chest-- ah, well, poor devil. He has nice eyes." Pitts Theology Library Emory University And then this, from the preface to On The Rocks by Shaw-- Jesus says, "'I say to you. Cast out fear. Speak no more vain things to me about the greatness of Rome. The greatness of Rome, as you call it, is nothing but fear-- fear of the past and fear of the future, fear of the poor, fear of the rich, fear of the high priests, fear of the Jews and Greeks who are learned, fear of the Gauls and Goths and the Huns who are barbarians, fear of the Carthage you destroyed to save you from fear of it. And now, fear worse than ever, fear of imperial Caesar, the idol you have yourself created, and fear of me, the penniless vagrant, buffeted and mocked, fear of everything except the rule of God. Faith in nothing but blood and iron and gold, you, standing for Rome, are the universal coward, Pilate. I, standing for the Kingdom of God, have braved everything, lost everything, and won an eternal crown.'" Those persons who are part of the Jewish community and the Greco-Roman world were, in a sense, disinherited. In a sense, they were marginal. They stood on the fringes of those citadels of control and power by which the strength and the majesty of the Roman Empire were held in place. But within the community itself, there were those who stood at the center of power. It was they who were always in a position to negotiate somewhat with Roman authority and with Roman power. They were under-privileged in that they were on the edge of the control of the [? common ?] [? light ?] by which they were controlled. But their status, their fringe status, was, in their own minds, temporary, because always riding in the background and on the distant horizon was the possibility, the hope, the faith, the insistence that God in his own time, which time could be negotiated by a certain kind of character, but God, in his own time, would bring a Messiah who would put an end even to Roman rule and domination, so that those who stood in power within the limitations of the Jewish community recognized that their position, even though it were precarious, was temporary, because Messiah was coming. And when Messiah came, then they would be restored to places of power, and the vaunted Gentile dog would be [? pulled ?] [? down. ?] Now, within this same Jewish community, there are those who were on the fringe of the fringe, those who were poor, the publicans, the sinners, the outcasts, the skinned and cast down like sheep without a shepherd. So we have a marginal community within a marginal community. Now, fear, in its simplest terms, is the risk the emotional response to danger. There was a fear. Or should I say, there is fear. There was a fear of those who were in power, a fear, for instance, of imperial Caesar, a fear which he had. And that fear was rooted in the stake which the controllers of the society had in the maintenance of the status quo so that all kinds of limitations were placed around the common life, structured so as to guarantee the security of 2 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu those who were in power. And the fear that slept with them night by night was that something might happen that will upset the balance and bring them tumbling from their places of power and security so that all kinds of creative energy was spent in guaranteeing the perpetuation of the established order. Pitts Theology Library Emory University For instance, when Pliny the Elder was a governor or-- well, a governor is a good word-- in North Africa, there were many fires that broke out, as fires do. And he wanted to organize a firefighting outfit just to keep things from being destroyed. And he wrote a letter to Trajan to ask him if he might be permitted to organize a firefighting unit just for the common good. And Trajan said, well, it's all right to protect the barn and the houses and even the people from the fire. But you have to find some other way to do it. Because if these people come together to discuss the best way to keep the fire from spreading or the best way to protect the common life from fire, they may incidentally discuss how to get rid of the emperor. So you'd better not have any kind of get together. You better let them do it bucket by bucket. [LAUGHTER] [? One ?] [? person ?] talks about this. He says, one night he was seated in the museum in Paris. And the lights went out. And he noticed that very near him was a man who was rather [? elegant ?] with a goatee. And while they were waiting for the lights to come back on, he and this man began indulging themselves in conversation. And it developed this man was one of the primary movers in establishing the stranglehold of the French government on Morocco. And for some reason, they began talking about Jesus and about Pilate. And this man regarded Pilate as the great betrayer of the ruling class, for or he said that, well, if he had been an astute ruler, or those who represented what he represented, had they been astute, as soon as the first word reached the citadels of power that this itinerant teacher, Jesus, was going around talking the kind of things that he was talking that he would have been liquidated in the hills, long before he got to the cities where his contagion would be dramatic. So there is this fear out of those who are in power, the response to the threat, of ultimate loss of place and position. But that is not our concern this morning. Our concern is about the fear of those who are without the protection of any stake in the common life. And wherever they are found in any society in any age, the problem is the same-- the fear, if I may state it starkly. And in a sense, I think, ultimately, it is the fear of death, the fear of death. Now, let's look at it for a moment. Everybody in some manner adjusts himself to the fact that he is going to die. Sometimes we do not talk about it, but always there is this, the fact of death, as a monitor on all of life. So there isn't, in one sense, anything unique in what seems to me to be the particular predicament of those who belong in the second category about which I have been speaking. 3 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu Pitts Theology Library Emory University But the fear of death becomes something unique when the individual has no guarantee that death will not be precipitated by even the most casual contact in his environment. I wonder if you can imagine what it would be like to know when you get up in the morning that sometime during the day a chance remark to which you give a normal reaction might mean that you will be killed. To die is not the worst thing in the world-- but to die without benefit of dignity, to die like a dog in an alley, to die with the sense of self-outrage and stripped of all dignity and meaning, to die without benefit even of a cause. Now, fear, the response to danger, the emotional response to danger, fear becomes for people who live day by day with this kind of intimate vulnerability-- fear becomes a form of protection. Now, think with me, please. Fear becomes a form of protection. For fear of this kind is not pinned down to a particular object in the environment, but it is negotiated by a series of symbols of power. And these symbols create a climate, an atmosphere, in which the whole life is lived from birth to death. Can you imagine what it is like to live all of your days in a climate of fear of this kind? If you are a mother or if you are a parent, as soon as your baby was able to respond to you in terms of any kind of communication, you would begin to condition this baby so that as the baby grew up in for those moments when you were not around, this conditioned behavior would be of such that the child would not unwittingly act in a way that would bring, descending upon its head, violence, death. You would make your child even as you have yourself force your nervous system to commit to memory an automatic pattern of behavior so that it would become almost psychologically impossible for you to do anything that would violate the mores which in turn might precipitate death and violence upon you. When the first night that we were in India, a very good friend of ours came over to our place to talk with us and to give us last minute briefings about various things. And one of the things that he mentioned was the fact that there are many snakes in this country, as they are in your country, but they are perhaps more numerous. And the houses are more open. And he talks very matter of factly about this. And he said, I hope you have a flashlight. And I said, yes, that's a part of our equipment. Now, he said, you sleep with this flashlight under your pillow always so that if you must move around at night, you can make a light on the floor for obvious reasons. Well, when he left, I sat in my chair buried in thought as it seemed. And Mrs. Thurman said, you have to work all day tomorrow late into the night, so you better think about retiring. What are on Earth are you doing? I said, I am making my nervous system commit to memory a way of behaving with reference to this information that we've gotten so that it will not be possible for me unwittingly to make an error that may involve me in a primary encounter with a cobra. [LAUGHTER] Now, this is the essence of what I am talking about. And this is the way millions of people live, not 2,000 years ago only in Palestine, but today. Fear is, for the vulnerable, in this sense, a form of insurance against precipitous violence. It also functions in the way that fear functions. 4 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu Pitts Theology Library Emory University Now, I'll have to take a minute to communicate this. The fact that the fear, which is the emotional response to danger, a very rough definition-- the fact that fear serves as a device that so conditions behavior that behavior will not involve the individual unwittingly into that which will threaten, the logic of fear as an emotion goes on operating without regard to this beneficent function. It is so that all that fear does to the human spirit, all the ways by which it walks and distorts and finally diseases the soul, this goes on operating, even though one of its secondary functions and sometimes primary functions as far as the survival of the individual is concerned is to guarantee the perpetuation of his life a little longer. So that in the end, that which temporarily salvages, saves, protects, guarantees, becomes that which kills the soul and dries up all the bearings of inner creativity and meaning so that the individual becomes a charred corpse, as it were. And it is to this that Jesus addressed himself. Fear not those who kill the body, and after that, there is nothing more that they can do. Fear God. What did He mean? It is to this that we address ourselves the next time. To die with your soul outraged and all the sensitive areas of your dignity destroyed, this is the fear of the poor, the weak, the defenseless, in any age, in any culture, any civilization. Walk beside us, our Father, in the way that we go. And give to our spirits those things needful for our journey that our hearts may not [? faint, ?] that our footsteps may not grow weary. Oh, Thou, redeemer of our spirits, even God, our Father. [MUSIC PLAYING] [VOCALIZING] 5 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Jesus and the Disinherited (1959, Marsh Chapel, Boston University, Boston, MA) Description An account of the resource "[Jesus and the Disinherited] is the centerpiece of the Black prophet-mystic's lifelong attemot to bring the harrowing beauty of the African-American experience into deep engagement with what he called 'the religion of Jesus.' Ultimately his goal was to offer this humanizing combination as the basis for an emancipatory way of being, moving toward a fundamentally unchained life that is available to all the women and men everywhere who hunger and thirst for righteousness, especially those 'who stand with their backs against the wall.'" - Vincent Harding, foreword to 1996 edition of <em>Jesus and the Disinherited</em> (Boston: Beacon Press, 1996).<br /><br />First published in 1949, <em>Jesus and the Disinherited</em> was also a common topic in Thurman's lectures and sermons. In 1959, he delivered this 12-part sermon series as dean of Marsh Chapel at Boston University.<br /><br />[In Progress] Date A point or period of time associated with an event in the lifecycle of the resource 1959 Contributor An entity responsible for making contributions to the resource Descriptions by Ken Owens AudioWithTranscription Audio that is shown through the 3Play Media embedded interactive transcript Audio with Transcription <iframe width="100%" height="820" frameborder="0" src="/files/players/394-621_B.html" ></iframe> Internal Notes Notes for project team Edited - GL 7/6 Location The location of the interview, speech, lecture, or sermon Marsh Chapel, Boston University, Boston, Massachussetts Time Period The decade in which the recording was produced. 1950s Original Title Title as transcribed from tape cassette Jesus and the Disinherited, parts 5 and 6, 1959 Feb 22, Mar 1, Side B Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context 394-621_B Creator An entity primarily responsible for making the resource Thurman, Howard Source A related resource from which the described resource is derived <a href="http://pid.emory.edu/ark:/25593/rp8k9">MSS 394</a> Format The file format, physical medium, or dimensions of the resource audio Publisher An entity responsible for making the resource available <a href="http://pitts.emory.edu/">Pitts Theology Library, Emory University</a> Title A name given to the resource Jesus and the Disinherited, Part 6, March 1, 1959 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant GEOMETRYCOLLECTION(POINT(-7915565.7490374 5213612.6443988)) Date A point or period of time associated with an event in the lifecycle of the resource 1959-03-01 Description An account of the resource <p>Part 6 of <em>Jesus and the Disinherited</em> on the topic of fear. Reads Clive Benson's "The Centurion" and from George Bernard Shaw's "On the Rocks," "the greatest of Rome is nothing but fear." Fear is an emotional response to danger. Even those in power show fear by devising so many creative ways to insure the status quo. Example of Pliny the Elder requesting and being denied the organization of a firefighting unit, because those in the unit might organize against the government. Story of French government officer responsible for domination of Morocco who said that if Pilate had been a smart leader he would have "liquidated" Jesus in the hills, long before things could become so dramatic. But for the truly marginalized, they have a fear of death the hangs over everything, knowing that one slip of a remark could lead to their death, a death without dignity like a dog. A marginalized parent would teach their babies to behave in such as way so as to not unintentionally bring them physical danger. So fear is a form of protection by conditioning behavior. However, this protection is temporary, and eventually fear becomes that with destroys our souls. Hence Jesus said to not fear the death of the body, for then there is nothing else they can do, but fear God.</p> Contributor An entity responsible for making contributions to the resource Description by Ken Owens Clive Benson fear George Bernard Shaw On the Rocks Pliny the Elder The Centurion https://thurman.pitts.emory.edu/files/original/60eede7160d72dc0403f5cf34d074144.pdf da7fc3ebf1d49a68cbb88e58a54ecfa2 PDF Text Text Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu 394-621_A.mp3 Pitts Theology Library Emory University Again and again, we are deeply aware of the circle that shuts us in, so that despite all of our many sided exposures to each other, we are cut off. We are alone in our solitariness. So much of our aloneness is due to the uncertainties of our own feelings about ourselves and about others. At times, we are aware of the way in which in our blindness, a careless word out of which all kindness has been extracted may undermine the confidence and the strength of someone who walks the way with us. We are so involved in the necessities of our own lives, trying to thread our mystery today with such a simple clues as our close at hand, that we are unmindful of the ways in which we turn others empty from our door. We are aware of our own hurts, our own wounds, our own injuries, and out of the depth of our private agonies, we are tempted to feel that no one understands, and those who understand do not care. And thus, we gather together in the midst of the congregation, touching each other's shoulder, sharing in the common sense of the common presence until at last, there begins to stir within us something that breaks the circle, spills over into other lies, and we are no longer alone. Forgive us our debts, as we forgive our debtors. Lead us not into temptation. But deliver us from evil. For thine is the kingdom and the power and the glory forever and ever. Forever and ever. We're picking up the threads of our thinking together about Jesus and the disinherited. And this morning, we are thinking together about the poor and the disinherited. As a background, will you listen to these two readings from the same British poet from whom I've been reading most of the time in the series. "Martha of Bethany," this is called. "It's all very well sitting in the shade of the courtyard talking about your souls. Someone's got to see to the cooking, standing at the oven, all morning with you two taking your ease. It's all very well, saying he'd be content with bread and honey. Perhaps he would, but I wouldn't, come into our house like this, not giving him our best. Yes, it's all very well him trying to excuse you, saying your recipe's best, saying I worry too much, that I'm always anxious. Someone's got to worry and double if the others don't care. For it's all very well talking of faith and belief, but what would you do if everyone sat in the cool, not giving their meal? And he can't go wandering and preaching on an empty stomach. He'd die in the first fortnight. Then, where would you be with all your discussions and questions, and no one to answer? It's all very well." Now, this rich young ruler, "What must I do, Master, to gain eternal life? From my youth, I have kept the commandments, honored my parents. Theft, murder, lying, adultery, all these by God's mercy have passed me by. What then must I do, Master? What more must I do? 'Sell all,' he replied, 'and follow me.' And he's the same, he a carpenter, a carpenter's son, sacrificed nothing, and his man, Peter, smirking self-righteous, what did he lose but some worn nets, a boat share, and trade in the market? 1 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu It wasn't myself I was thinking of. Ease and possessions. But the responsibility of wealth towards its dependence, what of them if I had obeyed him? What of my servants? That's what I'd tell myself now, but do I believe it? Then, silent, I walked away, watching my sandals, while his voice, the voice of my heart, followed me homewards. Pitts Theology Library Emory University In misery, I stopped by the lake, hid by the crowd wall. I heard him speak of the kingdom of God, the camel and the needle." I invite you to move back at the beginning of our thinking in order to pick up a thread that moves more and more to the heart of my concern in this entire series. It was pointed out that Jesus was a Jew and that he was intensely Jewish, that he lived and wrought his work from within the context of the Jewish community. All of his points of fundamental reference that sprang out of the peculiar quality of his religious experience, these were rooted in history. So deeply influenced those who were his earliest followers, that for a long time, they were made up largely of persons who were not only Jewish, but who also were functioning actively in the house of Israel. Now, this we forget, but to pursue it is beside my point. He was also a poor Jew, a poor Jew. For when, in accordance with the Jewish law, the child that openeth the womb should, after the period of the cleansing of the mother, be brought to the temple for dedication, a lamb for a burnt offering, turtle dove or a pigeon for a sin offering. When Jesus was brought to the temple, two turtle doves, two pigeons, for the law said that if the family be too poor to afford a lamb, then the family may use two turtle doves and two pigeons, two turtle doves for the burnt offering, two pigeons for the sin offering. He was poor. But he was poor not merely in the sense of limited economic resources, but he was poor in terms of the larger community to which he belonged, for his community was a marginal community in the Greco-Roman world, a marginal community. You know what that means? Well, this will open up to us the meaning of being poor, poor, poor. That is, that you stand outside of the normal guarantors of security in your society. You are without the symbols that are accepted by the society as being manifestations of authentic belonging. To be marginal, to be on the fringe. Now, one of the effects of the is to give to the individuals a very-- to tend to give to the individuals a very low self estimate. I remember one night in North India after a public meeting, and we had gone to the place of our retirement, and as a matter of fact, we had retired. And there was a general rapping at the outside door. And in characteristic fashion, lest I might disturb the nocturnal ramblings of some unsuspecting cobra, I took my flashlight and made a nice illumination on the floor, so that we would be of one party. And I went to the door. And at the door, there stood a little Indian boy, his head down. And he said, I have come because I heard what you said tonight. 2 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu I was standing outside, listening. Is there anything that you can say that can help a nobody? He was an untouchable. Now, we say that this is an extreme and dramatic manifestation of the concern that's in my mind, but let's examine it. Pitts Theology Library Emory University When you are outside of the main stream of a society, you are disinherited, and you feel that nothing that you do, nothing that you may become can have any direct bearing on the social process that regulates and determines the common life. How do you think Jesus or any Jew of his time reacted when a family was visited by a Roman legion? That which is the symbol of the controller and the dominant mind of the society when it is brought into primary contact with those who stand just outside, there is a sense of utter defenseless, because there is no legitimate way by which you can count effectively. This was a part of the psychology by which the life of Jesus was surrounded, so that when he began thinking about the way by which the marginal units in his society would be able to survive, to have a sense of participation in the common life. He looked around to see where in the society and within the Jewish community, where had there been worked out some kind of social answer to this problem. The Pharisees, by the logic of their origination or their origin, should have found an answer, but they have not. As we pointed out, they had withdrawn more and more and having being apart, but not involved. The Herodians had taken another position. The Sadducees had taken another position. But there was one group, the Essenes, who seemed, perhaps they have gotten a clue. We don't know to what extent Jesus was involved in the movement of the Essenes. There's a great deal of discussion about it now that the-- those things-- the scrolls, now that the scrolls have been found. But as I look at this, it seems to me that there was something in the notion of the Essenes that at first must have attracted Jesus. All this may sound very academic to you, but it's very important to get it in our heads. Here was a group, you see, that that had withdrawn into places of retreat, some of them. They had established a community, a common community, sharing everything. They were responsive to a central, righteous leader. They did not stay in their retreats, but they projected this communal way into the traffic of the common life in the Greco-Roman world. They learned what it meant to pool interest, to pool concern, to put at the disposal of a common ideal all that you have. They were able to experience commitment with a spiritual immunity against the idolatry of commitment. But there was something wrong with them. If the clue to survival is to be found by principles that can only be worked out in some kind of esoteric community, then these principles are not particularly valid, because most of the people will not be involved in any kind of esoteric community. Where in the common experience of the people may there be found a clue, which will give to them a means by which they may survive in a manner that is personally and spiritually redemptive? Where was this to be found? 3 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu The only place that it could be found, as Jesus saw it, was in the family, because you did not know have to set up a little private esoteric world in anticipation of the end of the age. But you could just be in the family and learn all of these things. What then does the family, from this point of view, say about the clue to the survival of the individual in terms of his essential dignity? For this, after all, you see, is the problem of the poor. Pitts Theology Library Emory University How can I count, even to myself, particularly if my heritage is that if you are poor, it means that you are not prosperous, and if you are not prosperous, it means that God has not blessed you, and if God has not blessed you, then it means that God takes the same attitude towards you that the society takes. So you are lost in both dimensions. Now Jesus took this and introduced something else. The thing that gives to the individual his meaning is not how he is classified. It has nothing to do with blood. It has nothing to do with status. It has nothing to do with anything that is organic. What he did was to take the kind of discovery that the family makes of the individual and project that discovery on a canvas that is as wide as the human race. For in the family, even though the child may be crippled, may be blind, may be an imbecile, may be dull witted, may be brilliant, may be ugly, but somewhere within the structure of the family, there is worked out a way by which the tenderness, the love, all that is meant by caring, can be spelled out at the level of the person, whose need is greatest and who may be least able to defend himself. Now, this is the place where it is worked out. Now, says Jesus, the whole human race is the family of God, that God cares for the individual. And we must, in our relationships to the individual, deal with the individual this way, rather than this way. In terms of the political and social and economic survival of a group, this was his practical problem. I would suggest that what he discovered and the definition that he gives to the meaning of the discovery, namely love, was for him and his world, not merely a religion and a religious experience. But it was a technique of survival by which the experience of the individual would counteract the effect of his, the individual's, being on the margins of the society. Now, this places within the reach of the individual a kind of emotional security, which by some standard may be regarded as wishful thinking, but it is ultimately the only answer to the three persistent demons that always work away at the life, the common life and the security of the poor, the weak, the disinherited. We [INAUDIBLE] not fear of an individual, but fear as a mood of the spirit, fear as a climate, hate, hate as a device by which the emotional security and the personal dignity of the individual is affirmed in the presence of forces and persons that would seek to undercut its movement and hypocrisy as a device by which, when you are marginal, you seek to give to yourself the security of being non-marginal by not ever letting any persons who are not marginal be able to locate you. So that the weak, the poor, have always found in Christianity something which is not always emphasized in Christianity. I was 25 years old before I ever heard from our pulpits a sermon 4 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu which addressed itself to what Christianity had to say to people who stood with their backs against the wall. Pitts Theology Library Emory University All of my life, I had heard sermons about what our attitude should be towards people who stand with their backs against the wall, how we should help, how we should succor, how we should give aid, all of the things in such terms. But what is the council of the religion to the man who is desperate? And it is this that Jesus saw, and it is to this that he addressed himself. This is the heart of his religion. Again and again, this has been missed in our emphasis. But wherever the gospel is preached, whatever it may be the power written emphasis that it may have, this insistence on the part of Jesus manages to get through to the desperate. And that is why his religion, though not a political or economic reformist religion, the logic of it in what it does to underscore and to deepen and to make aware the dignity of the individual becomes the source of revolution and the source for social change. Blessed are the poor. Blessed are the disinherited for they shall inherit the earth. I wonder what would happen if we ever believed this. Walk beside us, our Father, leaving in our hearts the quiet strength of they companionship, that we may live each day as thy children, unafraid. 5 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Jesus and the Disinherited (1959, Marsh Chapel, Boston University, Boston, MA) Description An account of the resource "[Jesus and the Disinherited] is the centerpiece of the Black prophet-mystic's lifelong attemot to bring the harrowing beauty of the African-American experience into deep engagement with what he called 'the religion of Jesus.' Ultimately his goal was to offer this humanizing combination as the basis for an emancipatory way of being, moving toward a fundamentally unchained life that is available to all the women and men everywhere who hunger and thirst for righteousness, especially those 'who stand with their backs against the wall.'" - Vincent Harding, foreword to 1996 edition of <em>Jesus and the Disinherited</em> (Boston: Beacon Press, 1996).<br /><br />First published in 1949, <em>Jesus and the Disinherited</em> was also a common topic in Thurman's lectures and sermons. In 1959, he delivered this 12-part sermon series as dean of Marsh Chapel at Boston University.<br /><br />[In Progress] Date A point or period of time associated with an event in the lifecycle of the resource 1959 Contributor An entity responsible for making contributions to the resource Descriptions by Ken Owens AudioWithTranscription Audio that is shown through the 3Play Media embedded interactive transcript Audio with Transcription <iframe width="100%" height="820" frameborder="0" src="/files/players/394-621_A.html" ></iframe> Location The location of the interview, speech, lecture, or sermon Marsh Chapel, Boston University, Boston, Massachussetts Time Period The decade in which the recording was produced. 1950s Original Title Title as transcribed from tape cassette Jesus and the Disinherited, parts 5 and 6, 1959 Feb 22, Mar 1 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context 394-621_A Creator An entity primarily responsible for making the resource Thurman, Howard Title A name given to the resource Jesus and the Disinherited, Part 5, February 22, 1959 Source A related resource from which the described resource is derived <a href="http://pid.emory.edu/ark:/25593/rp8k9">MSS 394</a> Format The file format, physical medium, or dimensions of the resource audio Publisher An entity responsible for making the resource available <a href="http://pitts.emory.edu/">Pitts Theology Library, Emory University</a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant GEOMETRYCOLLECTION(POINT(-7915565.7490374 5213612.6443988)) Date A point or period of time associated with an event in the lifecycle of the resource 1959-02-22 Description An account of the resource <p>Part 5 of <em>Jesus and the Disinherited</em>. Again reads from Clive Benson, "Martha of Bethany," and "The Rich Young Ruler." Remember that Jesus was a poor Jew, and not just economically poor but a member of a marginal community which tends to give to the individual a low estimate of themselves. Story of the untouchable Indian boy who came to Thurman during his trip to India and asked, "Is there anything that you can say that would help a nobody?" When you are outside the mainstream of society, you are a disinherited and you feel that there is nothing you can do or become that would impact society.</p> <p>Thurman argues that the Essenes did somewhat answer this problem by sharing all things and building common community, but it is useless if one must disassociate from the larger world. The one place Jesus found where a person could live a redemptive life was in the family. We think that if we are not prosperous then God has not blessed us, and that means that God has taken "the same attitude towards you that society has." A person's meaning has nothing to do with classification. What Jesus did was take the discovery of how a family loves all its members (strong and weak), and then project that onto the whole human race as the family of God. This works against fear and hate. Thurman says he had heard plenty of sermons on how to treat and aid people "with their backs against the wall," but not until he was 25 did he hear a sermon to the "people with their backs against the wall." What would happen if we believed that the poor would inherit the earth?</p> Contributor An entity responsible for making contributions to the resource Description by Ken Owens Clive Benson Essenes family family of God God's family marginalized Marthan of Bethany poor The Rich Young Ruler untouchable https://thurman.pitts.emory.edu/files/original/54abf2c53cc5237ffe2eb37901982a67.pdf 37e2dfc62c3f611f0d990b389eeb6231 PDF Text Text Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu 394-620_B.mp3 Pitts Theology Library Emory University The lord is my shepherd. I shall not want. He maketh me to lie down in green pastures. He leadeth me beside the still waters. He restoreth my soul. He leadeth me in the paths of righteousness for His namesake. Yea, though I walk through the valley of the shadow of death, I will fear no evil, for Thou art with me. Thy rod and thy staff, they comfort me. Thou preparest a table before me in the presence of mine enemies. Thou anointeth my head with oil. My cup runneth over. Runneth over. Surely, goodness and mercy shall follow me all the days of my life. And I will dwell in the house of the Lord. Forever. Forever. [MUSIC PLAYING] As a background for the continuation of the theme on which we are working, Jesus and the disinherited, I'm reading two things from Clive Benson, the British poet. One is called "The Brothers," referring, of course, to the brothers of Jesus, and the other is called "The Phoenician Woman." It is the brothers who are speaking here. Going from Nazareth? Where? To the Jordan Valley, leaving your home and your trade, your own kinsfolk? For what? For John, an unwashed preacher, a ranting hermit who sacrificed family and wealth and a seat in the priesthood and for locusts and prophecies? Why? You're mad, insane, selling your life for a whim, for a religious frenzy. Mad, yes, mad. Will you share his faith and his filth, outcast like him, rejected by brother and friend, a life of rebellion, hunger, a shameful death? If the thought of that leaves you unmoved, then remember us, your brothers and your sisters, and the mother who gave you birth. Look at her there, standing in tears, forsaken, bewildered, left by her firstborn, you, the head of the household. Think of her neighbors' looks, the humiliation, her fears and her griefs. What? What do you say? Whoever obeys the will of my Father in heaven is my brother, my sister, my mother. By the God of Israel, would you preach at us, your ministry start at home? Better recall, if you can, your father in Nazareth, your pledge to him, your promise of filial care. You shall honor your father and mother. Remember that when you mouth your texts at us. Remember that and carry forever the shame of your father's children. Now "The Phoenician Woman." She has followed us all day, master, hook nosed, insistent, yapping at our heels in commercial Greek. Her husband's a boat builder. Those boats of [INAUDIBLE] wood. Her daughter, it seems, possessed of a devil that you, master, a Jew, are supposed to exorcise. 1 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu Talk to her, master. Send her away. Tell her you came to the children of Israel, not to Phoenician dogs. He turned on me sternly, but his voice smiled. You hear what they say, he demanded, talking to the lady. Is it right, do you think, taking the children's food and tossing it to the dogs? Pitts Theology Library Emory University Master, I replied, feeling the bond between us, a humor we share alone, even dogs are allowed scraps from the table when the children reject them. His face smiled now. You have understanding and faith, mother. It will happen as you desire. It was true. Coming to the hill above Tyre, weary beyond all weariness, I fell on my knees, letting my eyes search where feet could not follow, looking down on the cluster of evening ships, the causeway with its moving chain of carriers, and a heap of murex shells outside the dye works. I saw her coming from the bazaars to meet me, my daughter, her white conspicuous among blues and purple. She did not need to speak. She walked up the hill as a girl walks whose arms are her own. I want to take us for one more leg on our journey and to see if I cannot make a plateau out of this for you to hold until we start again of-- it is rather difficult to get out what has been gnawing in me, so that I want to try, if I may, to summarize what is my concern in two or three comprehensive sentences, and then work back to see if we can't get at it. The basic proposition is that the contribution-- let's see-- the contribution which Jesus made to the working concept of brotherhood, which was his inheritance, was this. He substituted the exclusiveness which is inherent in any definition of brotherhood, you see, inclusiveness. Now, think for a minute. By definition, you see, brotherhood is exclusive. What he did was to substitute the exclusive [INAUDIBLE] and redefine it in terms of inclusiveness. And this he could do in the light of the meaning of his religion. I shall come back to it as we begin to work it out. Now, Paul in his treatment of this experience, did the same thing, on a more limited scale. He included in his definition the Gentile world. So there again, he pulled out exclusiveness and introduced inclusiveness. The difference, however, he made his inclusiveness contingent upon the relationship of the individual to Christ. So whereas in the thought of Jesus, the inclusiveness was due to the way the individual is related to God, in Paul, the inclusiveness was due to the way the individual must be related to Christ. Now, the church picks up this and makes its definition of brother in Christ what, do you know? Inclusive immediately of all the believers, potentially inclusive of all who will believe. And out of this concern, there is the necessity to go out to ready people for their acceptance of Him in order that they may be included. So the church finds itself ambivalent, then, you see, confirming in its commitment this inclusiveness, defining the nature of the believer in terms that are exclusive, putting the burden for inclusiveness ultimately upon the shoulders of the person who must do something in order to be included. And it is for this reason that within the church itself, individuals, groups are 2 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu permitted to be regarded as included but not quite. And this is the basis of all the segregation of the Christian church. Now let's go back and work it so that if you don't get anything else, I've said what's the heart of what's in my mind. Now let's see if we can't work at it. Pitts Theology Library Emory University God, in the thought of Jesus, God is the creator of life, and that human life, we begin with that point, and that all men are brothers by virtue of the fact of their creation, and the derivative from the fact of the creation is that there is in all of them a part of the living God who is their creator, which is the basis of the Jesus doctrine of brotherhood. It is not contingent upon any kind of classification, any kind of belonging, any kind of status, any kind of construct of relatedness. It is inherent in the nature of the existence of the individual. He is created by God. And in him there is that which is of God the creator, and therefore I get to you through God the creator. He causes His sun to shine on the good man and the bad man, the wicked and the unwicked, the believer and the unbeliever. And have I a right to exercise a principle of discrimination in my dealings with human beings, a principle that God Himself does not exercise in the way in which He shares His life? This is the radical thing in the definition, in the re-defining of brother in the [? real ?] [? spirits ?] of Jesus. For you see, the word brother means by inference something that is unique, particular, exclusive, because it stands over against those who are not brothers. Now, if it is true that God is the creator of all and there is, therefore, in each one of us His spirit, and thus, we are under some inner necessity to relate to in order that we may be aware of the dimensions of our own brotherhood, if this is true, then no category is as understanding that separates. Now, this is radical. It was radical for Jesus. Think of what it meant, what it meant for him to take a position like this. What about the Samaritan? What about the Gentile? What about the Roman? What about the uncircumcised? What about those who are not a part of the covenant? Now, this means it seems that in Him there is a redefinition of the significance of the individual, that God relates not merely to the group, not merely to the family, not merely to the nation, but God relates to the individual. Because the groups will change, will shift. Kingdoms will wax and wane. Civilizations will rise and fall. States will be active today and inactive tomorrow. But always, there is the individual who relates to life out of the depths of his intimacy and his privacy. And it is for this individual the constant equation in all of these social forms and patterns and constructs. The individual, therefore, is the one for whom God cares. Now, Paul had essentially the same psychological problem that Jesus had, only more crucially difficulty, if I may tie up two words like that. For Paul was a Jew as Jesus was, but Paul was free. 3 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu And this is of such overwhelming importance to understand the nature of his victory over himself and his heritage. He was a free Jew. Pitts Theology Library Emory University He boasts of the fact in his trial that he was a Hebrew son of a Hebrew father, as touching the law of Pharisee. He was of a core. He found his emotional security and stability in the very core of his belonging in the context of Israel. And in addition to this you see, feeling as he did about being a Jew, at the same time, he was privileged to experience in the way he was treated by the Romans as if he were not a Jew. Think of what this did to his whole psychology. By blood, training, background, he belonged to this group in the Roman Empire that was under the hammer with no political freedom, with a sense of having their lives pinched in by the pressure of the Pagan world, at the top of which sat the Roman Empire with its marching legions. It was all right. But Paul was not affected by this. Because for some reason we do not quite know, by some historical incident-- it may be his father did something to save a Roman general, or maybe he did something else. I don't know just what happened. But he was given perpetual citizenship. Now, think of what that means. Living in the midst of the Jewish community, a part and parcel of all of their life and hopes and dreams, but when it came to any kind of discrimination, he was an exception. Think of what this did to him. Suppose I went down to Mississippi just as I am and because of some extenuating circumstance that all the laws of Mississippi that have to do with segregation would not apply to me. I would have open sesame to the city of Vicksburg. [LAUGHTER] Now, do you see what it would mean? Now, this would tempt me to do what? It would tempt me to say to my friend in Vicksburg who is having a lot of trouble and under great pressure, now, really, they really aren't so bad, if you could see the other side of the street the way I do. Now, to soften this, [? don't ?] [? take it ?] [? easy. ?] [INAUDIBLE]. If a Roman soldier were whipping Paul, he could say to that soldier, take your hands off me. I am a Roman citizen. I appeal to Caesar. But if a Roman soldier tripped Jesus into a Palestinian ditch, he could not appeal to Caesar. He was just a Jew in the ditch. So this subtle thing is a psychology of force has had a profound influence in the development of the notion of brotherhood in the Christian religion. Now, please do not misunderstand me. But this that I am about to say now is not all that there is in Paul. But what I am trying to help you understand is what happens in the kind of definition that he gave to brotherhood growing out of his experience. This was all brought home to me in a very striking way. I've written this account. So some of you perhaps have read it. But when I was a boy, one of the chores of which I started out in life after I became literate was to write the letters for my grandmother. 4 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu My grandmother was the anchor person in our family. And everybody wrote to her knowing that, in due time, all the members of the family would hear. And very [INAUDIBLE] the family began complaining that they couldn't read my writing. And my grandmother then shifted my chore. I became the reader, and my sister became the writer, because she wrote with a nice girl's hand. Pitts Theology Library Emory University One of my chores was to read the Bible to my grandmother. But she would not ever let me read any of the letters of the Apostle Paul. And I was concerned about it. But my grandmother was the sort of person that you didn't raise any questions about anything. You just abided. But when I went to college, at the end of my junior year, I came home and was a little more, well, you know. So I was reading the Bible to her one afternoon on the front porch. And I said to my grandmother, why is it as we grew up you would not ever let me read any of the letters of Paul to you? And she said, oh, that's very simple. When I was a girl and a young woman on the plantation in North Florida where I was owned and lived until the Civil War was fought, twice a year, the minister of the master had special services for the slaves. And he always preached from the same text, words of the Apostle Paul-- slaves be obedient to your masters, for this is right in the Lord. And I promised myself that if I ever learned to read or if I ever became a free person, I would never read that part of the Bible. Now, this is present in the thought of Paul, logically and consistently present, growing out of the psychology of his experience. But there's something else there. He found that through Christ, he could redefine the meaning of brotherhood in the same way that Jesus found, through God, he could redefine the meaning of brotherhood. So that Paul says in Christ, then, there is neither [? bond ?] [? nor ?] [? priest ?] or [? West ?] Greek or barbarian. Now, the church, then, following in the wake of this, this historic religious experience, defines brotherhood in terms of those who are brothers in Christ, in Christ, using as the key, you see, the very same basic insight that Paul used. But that's different. Through him, there are certain formalities that are necessary in order for you to qualify to be a brother in Christ, you see? So that if you define the meaning of Christ in one way, then this alters the conditions that must be met by those who are excluded before they can be included as brothers. Do you remember when we began the series? I told you about the experience of my father. Now the minister of that church defined the meaning of Christ in a way that excluded my father from being a brother. Now, so the burden of proof, then, for becoming a brother rests on the individual and how he relates to a doctrine and the dogma and the creed again and again. So we find this [INAUDIBLE] today that we define brotherhood in terms of Christ-- the church does. And this is in the nature of the case initially exclusive. Deep within the incentive of the religious experience is an obligation to those who are excluded. So moving out of the experience of brotherhood, we go forth then to transform the world and make the world available to the experience of brotherhood in Christ. So that everybody, then, according to this essential position, everybody potentially is a brother. Only those who believe 5 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu are actually brothers. So the process, therein, that those who believe are under obligation to bring those who are potentially brothers until they too are in the fold. Pitts Theology Library Emory University Now, the difficulty is, [? the ?] [? difficulty ?] [? is ?] [? in, ?] that the definition of brotherhood spreads out so as to reflect what is the pattern by which the particular society or individuals may be governed. So when I say, if I permit any extenuating clause-- and this is the heart of my own concern and the depths of my own dilemma-- any extenuating clause like [? brothers ?] [? potentials, ?] opens the door for every other kind of exclusion. If I can-- when I look at you and I say, you have not been visited by the grace of God in Christ. And therefore, you are not a part of the body of Christ. And if you are not a part of the body of Christ, then you are only potentially a part of the brotherhood of man. And we don't logically put it down in such hard, cold terms, but this is the way it operates. Then I say, [? you see, ?] [INAUDIBLE] as long as I can say this, then the door is open for me to put in my little exceptional clause. You don't cut your hair properly. Or your hair's red, and it should be green. Or you have bad manners. The door is open now for all kinds of extenuating circumstances which place the burden of proof for becoming a brother in Christ not in the nature of man's existence as man. No, but in the nature of some kind of classification. And that's why the definition which Jesus Christ gives for brotherhood will destroy our culture and destroy our civilization. Because our civilization within the church and out the church, within all the groups that's built upon another principle, men are brothers because of something that is organic-- the country they belong to, this or that, or they are not brothers by virtue of the fact that each one shares at the deepest levels of his being in the creation which isn't [? God's. ?] This is the only basis upon which any kind of brotherhood can stand, for it is here that at last a man begins to get an inkling into what is the nature of his infinite worth. And whether he is lame, sick, [? hurt, ?] ugly, beautiful, wise or stupid, sane or insane, saint or sinner, American or German or Russian, Methodist or Baptist or Hindu or Presbyterian, all of these are organic classifications that have no standing in the definition of brotherhood according to Him as it is derived from how He feels. Got the will of God broods over the minds of men, like the spirit of the hive broods over the apiary of bees. And it is to this new dimension that we are called. The feebleness of effort and the great turmoil out of which here and there a light may come and Thy voice may be heard, we thank Thee, oh, Father. We thank Thee. Dismiss us now with Thy spirit and forsake us not in the lonely way that we take, oh, God, God of our spirit. [MUSIC PLAYING] 6 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Jesus and the Disinherited (1959, Marsh Chapel, Boston University, Boston, MA) Description An account of the resource "[Jesus and the Disinherited] is the centerpiece of the Black prophet-mystic's lifelong attemot to bring the harrowing beauty of the African-American experience into deep engagement with what he called 'the religion of Jesus.' Ultimately his goal was to offer this humanizing combination as the basis for an emancipatory way of being, moving toward a fundamentally unchained life that is available to all the women and men everywhere who hunger and thirst for righteousness, especially those 'who stand with their backs against the wall.'" - Vincent Harding, foreword to 1996 edition of <em>Jesus and the Disinherited</em> (Boston: Beacon Press, 1996).<br /><br />First published in 1949, <em>Jesus and the Disinherited</em> was also a common topic in Thurman's lectures and sermons. In 1959, he delivered this 12-part sermon series as dean of Marsh Chapel at Boston University.<br /><br />[In Progress] Date A point or period of time associated with an event in the lifecycle of the resource 1959 Contributor An entity responsible for making contributions to the resource Descriptions by Ken Owens AudioWithTranscription Audio that is shown through the 3Play Media embedded interactive transcript Audio with Transcription <iframe width="100%" height="820" frameborder="0" src="/files/players/394-620_B.html" ></iframe> Internal Notes Notes for project team Edited - GL 7/6 Location The location of the interview, speech, lecture, or sermon Marsh Chapel, Boston University, Boston, Massachussetts Time Period The decade in which the recording was produced. 1950s Original Title Title as transcribed from tape cassette Jesus and the Disinherited, parts 3 and 4, 1959 Jan 25, Feb 1, Side B Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context 394-620_B Creator An entity primarily responsible for making the resource Thurman, Howard Source A related resource from which the described resource is derived <a href="http://pid.emory.edu/ark:/25593/rp8k9">MSS 394</a> Format The file format, physical medium, or dimensions of the resource audio Publisher An entity responsible for making the resource available <a href="http://pitts.emory.edu/">Pitts Theology Library, Emory University</a> Title A name given to the resource Jesus and the Disinherited, Part 4, February 1, 1959 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant GEOMETRYCOLLECTION(POINT(-7915565.7490374 5213612.6443988)) Date A point or period of time associated with an event in the lifecycle of the resource 1959-02-01 Description An account of the resource <p>Part 4 of <em>Jesus and the Disinherited</em>. Reads 2 pieces by Clive Benson: "The Brothers" and "The Phoenician Woman." This talk is on "brotherhood" or inclusiveness. He argues that Jesus considered someone included by their relationship with God, whereas to Paul it was one's relationship to Christ. The church has followed the Paul model. He points out that Paul had a different viewpoint than Jesus. Both were Jews, but Paul had Roman citizenship and could claim that for protection whereas Jesus could be treated as trash. He claims it made Paul look at the Romans as "not so bad," and he likens it to him being given complete freedom in Mississippi to live like a white person even though he was black. He talks of his grandmother, who was a slave, refusing to read Paul because twice yearly the master would have the preacher come and lead services always using Paul's text of "slaves obey your masters." He argues that Paul's definition of brotherhood, or who's included and who's excluded, is different than Jesus'. And once we have any reason to exclude anyone, then we can then make up any reason we want for excluding someone. Hence, church and civilization divide people up, but true brotherhood is based on our universal connection to God.</p> Contributor An entity responsible for making contributions to the resource Description by Ken Owens brotherhood Clive Benson exclusiveness Grandmother inclusiveness Mississippi nationalities Paul slave The Brothers The Phoenician Woman Vicksburg https://thurman.pitts.emory.edu/files/original/049db35a251bbae71e9233923b5ded4a.pdf bed62a991e2c59dfe6515c4bf32e73b3 PDF Text Text Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu 394-620_A.mp3 Pitts Theology Library Emory University The goodness of our fortune this morning is etched against the background of many tidings of great suffering in our land. The thousands of families that have found it necessary to seek shelter in places of refuge that are not their own. For those who are filled with the desperation of known only to those who stand helpless lay in the presence of suffering and anguish and need which they cannot meet. Against the background of the hunger of the world is the fullness of our stomachs. Against the background of the sickness of the world is our private experiences of health we would remember the needy. This is so difficult to do, so very difficult. Grand our father that the persistent pressure of thy needy children will tenderize our spirits and make soft our hearts. That each of us in his own way will find how to give expression to the impulse inspired by the movement of thy spirit within us. This is the way we want to feel. This is the way we want to behave, our father. Forgive us for our blindness. Forgive us for the hardness of heart. Forgive us the arrogance of our comfort. Forgive us, oh God, and grant that we may be so touched at the quiet place in our hearts and lives, that we may even dare to give ourselves, to give ourselves, to give ourselves, our Father. [MUSIC PLAYING] As a background for our thinking together, as part three in our series, I want to read an interpretation written by a contemporary British poet. He calls it "Joseph." He is a good lad, never given us any trouble, knows how to use plane and chisel, the different fields of wood. Since he could grasp for [? Neil, ?] he's helped me here, held planks for measuring and watched while I fashioned the yokes and plows. He'll be a craftsman. He has the hands for it. Just 12, next march, he'll come with us up to Jerusalem for the Passover. A man already and only yesterday I built the cradle for him. Yes, time passes. He knows his books, the rabbi says, better than he does. That's his joke, of course, and cuts his letters in the sand as clear as any scholar. Friday's trumpet never bothers him, and Sabbaths, he marches to the house of gathering, like other boys to sports. You should see him sitting crosslegged among the scattered [? herbs ?] watching the reader's mouths to taste the flavor of their words. Then, the prophets, quite often he's chosen. Mary's very proud then and reads their thought as his. A ringing voice, he has. Isaiah is his favorite. Now, oh out on the hill, if I know him, keeping the [? locks ?] company. You'll see. He'll be in to breakfast with that dream on him but cheerful and ready for work. Here he comes now. See how his eyes go first to the sacred scroll nailed to the door post? 1 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu Good morning, lad, a friend to see us, Eli from Capernaum passing through to Caesarea. Your mother's bracelet, that was his, an excellent piece of workmanship. That timber? Oh, it came last night. Well, you must learn it some time. Crosses, that's what it's for, at least the cross beams for them. We have to make them. Pitts Theology Library Emory University Judas, the Galilean, and all this follower, the young fool, Eli, he raised the rebellion against the census. You heard about it. No king but God, their cry. 10,000 of them, and only 2 survive. Yes, they stormed the armory at Tiberius, seizing its weapons, but they stood no chance against the Romans. General [? Varus ?] broke them like a dead branch and then burnt Sepphoris. We saw the flames from here till morning, not a house, not a single house. Women and children shipped to slavery, and those remaining from the massacre now to be crucified. Yes, every one a hideous death. I'd sooner lose the money 20 times than be a party to it, but Roman orders, you know? All carpenters within 10 miles. Poor, luckless fellows, why did they do it? Why can't they understand that violence only breeds violence, that those who take the sword will perish by the sword. I know, I know, but there are other ways to right man's wrongs than washing them in blood. God did not set us here on this little world to kill each other. I'm sure of that. He loves his children, as I love Jesus here. We cannot serve him by actions he abhors, only by pursuing the work he made for us-- farming or carpentry or what you will, by loving God and loving God in man. Coming, Mary. The other room, Eli. The meal is ready, and I've talked long enough. Come, lad. Come. We'll pray for them, yes? And for all mankind wandering so far from God. We begin part three of our thinking together. As a preliminary statement of part three, before I pick up the thread, it is important to bear in mind something that is so easy to forget. And that is that Jesus was a young man when he died. There's something so ancient about our experience in Christianity. Ancient in the sense that it is old and familiar and traditional and bedded down that we forget that Jesus was a young man even at the time of his death. And this fact I think had a great deal to do with a certain quality in his insight and in his mind and in his spirit. But bear that in mind as we are working alone together. We begin then today with a continuation of the kind of content that there was in the religion which Jesus brought to the crucial issues of his time. It was pointed out that he inherited an experience of God that was indigenous to the life of Israel. God is the creator of existence. God is the king of the universe. That he is personal. His life is characterized by what was called the righteous will, and will implies action in time, and this action manifested itself in a series of mighty acts. One of these acts, of course, was the creation of the world. Another act was the creation of a community that would be responsive and 2 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu sensitive to the will of the creator as a community. So that there would be an instrument, a collective instrument, through which the righteous will might manifest itself. This was the raw material in the background of the thought and the experience which Jesus brought to problems of his time. Pitts Theology Library Emory University Now, of course, it is true that all of these others about whom we spoke last Sunday had the same inheritance. This was the inheritance of the zealot. This was the inheritance of [? the ?] [INAUDIBLE]. This was the inheritance of the [? pharisee ?] and the herodian and [? the ?] [INAUDIBLE]. But in Jesus, something else seems to be at work, something additional, and I will see if I can put it into some form, some words. To Jesus, far more important than the fact that he was a Jew living as a part of the Jewish community in the Greek or Roman world. More important than all of the problems and the issues that stem out of the fact that he was a member of this minority with its back against the wall in a heathen-- from their point of view-- world. Far more important than all of these things was something else, and this is the wonderful thing about this strange, this strange man. To him, God was primary. Now, let's linger over that a little, and if we can settle ourselves into his point of view, then perhaps we can understand the meaning of what he undertook in the world. Whether we agree with it or not, whether we like it or not, that too is irrelevant at the moment. God is primary. That is to say, every question, every practical consideration, every issue of his life with reference to the issue of the question he raised a further question. And that question was, what is the will of God concerning this? Now, we can see how daring this is. When you are thinking about doing something, an act of some sort, and you raise a question about it. Is the first question you raise concerning an act that you are contemplating as to whether or not the act is right or wrong? It is apt not to be that kind of question. The question that we usually raise is-- first, before we get over to the other one-- what bearing will this act have on the things that to me are important? One, what people will say about me. Now, if I act this way, will they say yay or nay? And my emotional security is somehow contingent upon the degree to which they are willing to say yay to me. What bearing will this act have on where I want to land in terms of status, in terms of position, in terms of set goals that I have for the fulfillment of my life? What bearing in it have on the security of my children, on whether or not they will be able to continue living in the manner that they are accustomed to live? I remember years ago, I went into a shoe store in Rochester, New York, to obviously, to get a pair of shoes. And I asked this clerk to get me a pair of black Oxfords, and he said, what size do you wear? I said, oh, 10 1/2, and he took my shoe off and put that measuring rod under it. And then he disappeared, and he brought a pair of black Oxfords that fitted me, and they looked all right. 3 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu Pitts Theology Library Emory University So I paid him, and when he brought the box back I lingered for a minute. Because it was one of those awful days in Rochester, the days in which the sun dies, the days that remind you of a grown man at the funeral of a friend, and he wants to cry and can't. That kind of day, and it was slushy outside in addition. And this man said to me, this is an awful job that I have, and I said, it seems pretty soft to me. You walk around all dressed up, and you have a flower in your button, and it's comfortable in here. Oh, he said, I don't mean that, but he said, you see, I'm not permitted-- it's against store policy-to let anybody know the size of their feet, and he said, I just get tired of lying about this. So I said, well, you don't have to lie to me about it. What size did you sell me? He said, 11 1/2. But, he said, every time I am tempted to get into the kind of work that will be an expression of my own sense of values, I remember my little boy and my wife and my mother, all of whom are dependent upon me for this kind of income that I'm getting. Now, this is the consideration. It is for obvious reason, you see, that men who undertake to say, with reference to Jesus, that I am perfectly willing to accept his ethic, his moral teachings, his precepts, but I cannot abide his religion, misinterpret the genius of the man. For always, the question that he raised was not how expedient is this? What bearing will it have on some species end that I have set for myself? But what is the will of God? And it is important to hold in mind when such a question is raised that for him this was not a matter of philosophical or metaphysical speculation. He started in his experience with God as primary fact-- as a matter of fact, as God as the only authentic fact in existence. And everything else derived its meaning, its significance, its relevancy, its purposes from this central [? fact. ?] Now, that means, you see, as down the road-- when we are spelling out the bill of particulars with reference to the poor and the disinherited-- we will see how radical this is. For it suggests, you see, that the question prior to the political question, the question prior to physical survival, the question prior to all experiences is what is the will of God? Now, this means then that if we look carefully into his life, we will discover that because of his experience of God as he felt it and thought of such experience, it led him to certain very important and significant conclusions with reference to the meaning of life. For instance, he did not accept the dichotomy, or the dualism, between God as just and God as kind, for instance. There is a time when justice outweighs all other considerations, and that therefore the justice of God is the most bedrock quality. Because it means that there is an integrity in the very nature of existence upon which the human spirit and all living things may depend. And that in the last analysis, this integrity will not be betrayed, because God the creator of life and existence is just. Now, Jesus put another word there and created a great deal of confusion. He said, God is just and kind, kind. Now, he says that because he is kind-- now, listen carefully and think about it-because he is kind, he can be trusted. Not because he is just he can be trusted, but because he's kind. Now, so kind is he-- so kind is he that he causes his reign to fall on the good man and the bad man. He lets his sun shine on the just man and the unjust man. He is concerned about the sparrow that falls on the wayside, about the leprosy in the leper, the blindness in the eyes of the blind, the 4 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu madness in the mind of the deranged. His kindness reaches in, touches, makes whole, identifies with, and this can be trusted. This can be trusted. Pitts Theology Library Emory University Now, he takes it a step further. He insists that how the individual then relates to God is very important. For the insistence is upon the inner will, the inner desire, the inner intent, so more relative [? than ?] springs from a new basis. It springs from the inward parts of the individual who is performing the act. Even a good deed from which the doer has inner detachment, which good deed fulfills itself, in perfection and in healing and in redemption in the world, this is not enough. The inner spirit of the individual must manifest itself in the integrity of the act. And even when he insists that by their fruits ye shall know them, included in the notion of fruits is the intent of the heart and the mind. This is radical desperation. For it says, you see, that I must relate to the actions of my life in the same way that God relates to actions in time and space. That out of an inner center must flow the deed. Therefore, we are back at the earlier point. I cannot raise the question then, if I do this particular thing, and no one knows it, no one knows really how I feel. But if I can make you feel that this is a good thing that I am doing for you, isn't this all right? Isn't this all right? If I can detach myself so that I will be involved in but not affected by the act, isn't this all right? And he insists that God is primary. That we relate to him in the same way that we relate to the deeds of our lives in turns that are primary. That because God, at long last, can be trusted I should keep my eyes on him rather than on the effect or the result here or here or here. When I was a boy, one of the ways by which I earned a part of what I called my living was teaching elderly ladies how to ride a bicycle. I was quite expert at this, and I would ride along and have my hand on the post of the seat and talking. And now and then, I would withdraw my hand. They wouldn't know that my hand was not there, and they would go on. But always one problem presented itself. Whenever a stone or a root appeared in the road, then the lady who was learning to ride the bicycle would get tense. And she would say, there is a rock, and I would say, yes. I see it, but don't you look at it, because if you keep your eyes on it, you'll go straight over it. Look the other where. Now, this is what he's saying. Don't look at the stone in the road. Now, this sounds like Pollyanna, you know? Well, we'll see how Pollyanna-ish it is a little later on. Don't look at the root. Look at God, who is the creator of existence of stones and roots and either he can be trusted or he can't. If he cannot be trusted, then for life, there is no meaning, and for existence, there is no integrity. If he can be trusted, trust him and see. Look at the lilies of the field, how they grow. They [? toil ?] not neither do they [? spin, ?] yet your heavenly father takes care of them. Aren't you worth more that these things? 5 �Pitts Theology Library The Howard Thurman Digital Archive Transcription thurman.pitts.emory.edu Don't watch [? wrong ?] so hard. Don't let yourself be stampeded by the marching legions and the lecherous glances that they cast at the daughters of Israel. Don't lose your life trying to find it. Pitts Theology Library Emory University And they thought him mad. They thought him a betrayer and a traitor. And to those who had their security rooted in the nature of the event, to them he was a traitor. And it is my sincere and profound conviction that this man is the great enemy of our civilization and our culture. And if his will, as he experienced it, becomes operative in our society, not a single stone will be left upon another. Our survival as a culture I think is contingent upon the degree to which we are able somehow to separate ourselves from his all mighty insistence and his terrible religion. But if we say yes to it, we shall become like Him even the perfection which is God's for which he strove will be our striving. O Sabbath rest by Galilee, O calm of hills above, where Jesus knelt to share with thee the silence of eternity, interpreted by love. Drop thy still dews of quietness, till all our strivings cease, take from our souls the strain and stress, and let our ordered lives confess the beauty of they peace. The beauty of thy peace, oh, God, Oh, God, God, our father. [MUSIC PLAYING] 6 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Jesus and the Disinherited (1959, Marsh Chapel, Boston University, Boston, MA) Description An account of the resource "[Jesus and the Disinherited] is the centerpiece of the Black prophet-mystic's lifelong attemot to bring the harrowing beauty of the African-American experience into deep engagement with what he called 'the religion of Jesus.' Ultimately his goal was to offer this humanizing combination as the basis for an emancipatory way of being, moving toward a fundamentally unchained life that is available to all the women and men everywhere who hunger and thirst for righteousness, especially those 'who stand with their backs against the wall.'" - Vincent Harding, foreword to 1996 edition of <em>Jesus and the Disinherited</em> (Boston: Beacon Press, 1996).<br /><br />First published in 1949, <em>Jesus and the Disinherited</em> was also a common topic in Thurman's lectures and sermons. In 1959, he delivered this 12-part sermon series as dean of Marsh Chapel at Boston University.<br /><br />[In Progress] Date A point or period of time associated with an event in the lifecycle of the resource 1959 Contributor An entity responsible for making contributions to the resource Descriptions by Ken Owens AudioWithTranscription Audio that is shown through the 3Play Media embedded interactive transcript Audio with Transcription <iframe width="100%" height="820" frameborder="0" src="/files/players/394-620_A.html" ></iframe> Internal Notes Notes for project team Edited - GL 7/6 Location The location of the interview, speech, lecture, or sermon Marsh Chapel, Boston University, Boston, Massachussetts Time Period The decade in which the recording was produced. 1950s Original Title Title as transcribed from tape cassette Jesus and the Disinherited, parts 3 and 4, 1959 Jan 25, Feb 1 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context 394-620_A Creator An entity primarily responsible for making the resource Thurman, Howard Title A name given to the resource Jesus and the Disinherited, Part 3, January 25, 1959 Source A related resource from which the described resource is derived <a href="http://pid.emory.edu/ark:/25593/rp8k9">MSS 394</a> Format The file format, physical medium, or dimensions of the resource audio Publisher An entity responsible for making the resource available <a href="http://pitts.emory.edu/">Pitts Theology Library, Emory University</a> Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant GEOMETRYCOLLECTION(POINT(-7915565.7490374 5213612.6443988)) Date A point or period of time associated with an event in the lifecycle of the resource 1959-01-25 Description An account of the resource <p>Part 3 of <em>Jesus and the Disinherited</em>. He begins with a reading called "Joseph" by Clive Benson (not mentioned by name). The thrust of this piece is that God is primary, and can be trusted because God is kind. God is just and kind at the same time. There was only one real question Jesus was ever asking, "What is the will of God?" Not, "what do I want," or "how will this impact what's important to me?" He wants us to focus on this, and he tells the story of how he taught older women to ride bikes, and when they'd see a rock ahead, he'll tell them not to look at it or they would go straight at it. "Don't watch Rome so hard."</p> Contributor An entity responsible for making contributions to the resource Description by Ken Owens bicycle Clive Benson Joseph rock root will of God