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In this recording within the We Believe Series, Thurman reflects upon the "sorrow songs" of those who were enslaved in America. His remarks speak specifically to the songs that reflect upon the self in relation to a river, such as, "My soul has gone deep like the rivers." The voices of these singers relate their lives to that of a river from a place of deep experientiality. Thurman continues, by relating the unfolding of life to that of a river: a simplistic origin which grows into a complex…

In this lecture, Thurman considers the challenges facing those who must simultaneously be religious experts and persons involved in the experience of leading a religious life. The dilemma of incessantly performing priestly duties, he shows, demands that public demonstrations of spiritual competence be exhibited in the service of “needy humanity” even as the professional works out one’s private formation. Thurman emphasizes, however, that intimacy with communities must not come at the expense of…

In the first lecture of this series, Thurman discusses the meaning of being a professional in society and the distinctiveness of the religious professional. For the religious professional, one’s calling is unique not only because he or she is chosen but because God has chosen that person. While divine calling distinguishes this individual, Thurman shows special election does not leave one exempt from the contingencies and challenges of human experience. Divine calling should not make the…

In the first lecture of this series, Thurman discusses the meaning of being a professional in society and the distinctiveness of the religious professional. For the religious professional, one’s calling is unique not only because he or she is chosen but because God has chosen that person. While divine calling distinguishes this individual, Thurman shows special election does not leave one exempt from the contingencies and challenges of human experience. Divine calling should not make the…

In this lecture, Thurman considers the challenges facing those who must simultaneously be religious experts and persons involved in the experience of leading a religious life. The dilemma of incessantly performing priestly duties, he shows, demands that public demonstrations of spiritual competence be exhibited in the service of “needy humanity” even as the professional works out one’s private formation. Thurman emphasizes, however, that intimacy with communities must not come at the expense of…

The third installment of Thurman’s lectures concerns the religious professional’s prayer life. Thurman emphasizes that the act of praying must be more than a demonstration of professional skill, it is a practice, rather, of “cultivating the soul.” Thurman illuminates the dangers of limiting devotion to oratorical instrumentation or reducing the related practice of love to a technique. He encourages the religious professional to devote time to the private life and to employ meditation as a method…

The third installment of Thurman’s lectures concerns the religious professional’s prayer life. Thurman emphasizes that the act of praying must be more than a demonstration of professional skill, it is a practice, rather, of “cultivating the soul.” Thurman illuminates the dangers of limiting devotion to oratorical instrumentation or reducing the related practice of love to a technique. He encourages the religious professional to devote time to the private life and to employ meditation as a method…

In the final lecture, Thurman transitions from his meditations on inwardness to a more technical discourse regarding the uses of language by the religious professional. Recognizing the limits of language, he discusses the transcendent meaning of the Gospels whose wisdom must be communicated with the least amount of interference from the speaker. The minister’s speech must then participate in what Thurman calls the “community [or “continuum”] of meaning.” As a beacon of the collective experience…

In the final lecture, Thurman transitions from his meditations on inwardness to a more technical discourse regarding the uses of language by the religious professional. Recognizing the limits of language, he discusses the transcendent meaning of the Gospels whose wisdom must be communicated with the least amount of interference from the speaker. The minister’s speech must then participate in what Thurman calls the “community [or “continuum”] of meaning.” As a beacon of the collective experience…

In this brief continuation of the first lecture, Thurman continues to talk about a sense of self through a story of his encounter with a crying boy. Investigating to see what was wrong with the boy, Thurman found that the boy was chewing his big toe and was crying because it hurt. He did know it was his own toe. Thurman says that we must grow into awareness and ownership over our bodies, and commitment of one's life is the highest expression of this. And commitment in turn brings meaning and…