1
10
1
-
http://s3.us-west-2.amazonaws.com/pittsthurman/original/2d57078fd37bfca6c32de528cc7cf159.pdf?AWSAccessKeyId=AKIAI4CD764Y635IGLNA&Expires=1711677000&Signature=afabYcsbXX1tWwr3YCNOYLui89c%3D
29608d573f8b6756fb15c2451db8bc75
PDF Text
Text
Pitts Theology Library
The Howard Thurman Digital Archive
Transcription
thurman.pitts.emory.edu
394-778.mp3
This is tape number ET22 from the library of the Howard Thurman Educational Trust-- two
meditations by Howard Thurman. This is side one, entitled, Quality of Life.
Pitts Theology Library
Emory University
[MUSIC PLAYING]
Let the words of my mouth and the meditation of my heart be acceptable in they sight, oh, Lord,
my strength and my Redeemer.
[MUSIC PLAYING]
I'm beginning by reading a selection from my book, Meditations of the Heart. "At times when
the strain is heaviest upon us, and our tired nerves cry out in many tongue in pain, because the
flow of love is choked far below the deep recesses of the heart.
We seek with cravings, firm and hard, the strength to break the dam that we may live again in
love's warm stream. We want more love and more and more until, at last, we are restored and
made anew, also it seems.
When we are closer drawn to God's great light, and in its radiance stand revealed, the meaning of
our need informs our minds. More love, we cried, as if love could be weighed, measured,
bundled, tied. As if with perfect wisdom we could say, to one a little love, to another, an added
portion, and on and on until all debts were paid with no one left behind.
But now, we see the tragic blunder of our cry not for more love, our hungry craving seek, but
more power to love to put behind the tender feeling, the understanding heart. The boundless
reaches of the Father's care makes love eternal always kindled, always new. This becomes the
eager meaning of the aching heart, the bitter cry, the anguish call."
We are approaching the Christmas season. And it is a time when much thought will be given to
the sharing of gifts, the expressing of love. I am reminded that so much of our lives is
quantitative. We think about the meanings of our lives, and the meanings of things and times that
can be weighed and measured.
And, perhaps, we have no choice but to do this. I was looking over a casualty policy, which I
own. And on the inside of this policy, there is a table that lists the equivalent in dollars to
different kinds of injuries-- $1,000 for the loss of one eye or $50 for the spraining of an ankle.
In other words, these things, which have to do with the quality of pain, the quality of anguish, the
quality of suffering are transposed in terms of dollars and cents. We tend to feel that, somehow,
we can reduce all of the quality dimension of life to quantitative measurements. And this is a
delusion.
I remember some years ago having a conversation at another university where I was teaching, a
conversation with Dr. Cabot, who, for many years, was a professor in the Harvard University
1
�Pitts Theology Library
The Howard Thurman Digital Archive
Transcription
thurman.pitts.emory.edu
Medical School. We was seated in my little office talking. And every five minutes, some student
would knock at the door. And I would go to the door and answer it and do a little conversation
there.
Pitts Theology Library
Emory University
And then the next two, three minutes, the buzzer would sound. And I would answer the
telephone. And this kept on while Dr. Cabot was trying to explain something to me. And then,
suddenly he said to me, will you do me a favor? And I said, yes. He said, will you lock the door
and don't open it for 10 minutes?
And then will you please say to whoever buzzes you upstairs to not to disturb you for 10
minutes, because I want to tell you something. And I don't want to be interrupted. And this is
what he told me-- that some years previous to this time, he had been invited by the National
Conference of Social Work to give their annual lecture. And he chose to address himself to the
theme, the limitation of intake.
And his thesis was very simple that the figure five bears the same relationship to infinity that's
the figure of 5 million bears. Now, he says, that if human need, for instance, is infinite, and if a
man works 1,000 years without taking time out either to eat, sleep, or rest, at the end of the 1,000
years, that which remains to be done, will still be infinite.
If he reads every hour during 1,000 years without taking time out to eat, sleep or rest at the end
of the time, the number of books remaining to be read would be infinite. So the wise man
discovers that he cannot make a quantitative impression on infinity.
And therefore, he begins to learn how to make a qualitative impression on infinity to put into the
particular expression all of the meaning and quality and vitality of which one is capable without
feeling that what one expresses can be measured in terms either of dollars and cents or in terms
of thank you or no thank you in terms that have to do with those things that are essentially
quantitative.
When Tycho Brahe was the great Danish astronomer-- and at the end of his 25 years when there
was a change in Danish politics, the politicians came out to his observatory to see how he was
spending the money of the state. And he showed them these wonderful maps of stars that he had
been drawing-- he and his students.
And the politicians winked their eyes at each other. And one did a spiral with his hands, pointing
to his brain, showing that Tycho Brahe was a little off. And he went back. And he made the
report to the officials. And Tycho Brahe was put out of his observatory.
And the last night when he gathered his students around him, he said, 25 years ago, I had a
dream. And that was to chart 1,000 stars before I died. I've only charted 750. And now, I must
quit. But these 750 stars will never have to be charted again. I have put into what I have done.
The rich, rare quality of the most creative and most sensitive effort that I can give. Therefore, I
suggest, then, as we approach the Christmas season, that we bear down on the quality of how we
2
�Pitts Theology Library
The Howard Thurman Digital Archive
Transcription
thurman.pitts.emory.edu
relate to each other-- the quality that is given, rather than the quantity, the figure, the price tag
that goes with the object.
Pitts Theology Library
Emory University
It is the sort of thing that we want, isn't it, in our most primary and intimate relationships. When
we love someone, we do not love a little bit and measure it. But we love love. And if we do not
love in this way, then we are always under the burden of trying to prove that we love.
Let us then enter into this season with a qualitative significance to what we do, rather than be
deluded into accepting a quantitative measure, because if we do, then we can't do enough. We
will always be behind. It is the qualitative, rather than the quantitative emphasis.
[MUSIC PLAYING]
That the words of my mouth and the meditation of my heart be acceptable in thy sight, oh, Lord,
my rock and my Redeemer.
[MUSIC PLAYING]
[AUDIO OUT]
This is tape number ET22 from the library of the Howard Thurman Educational Trust. This is
side two, entitled, Religion and Life.
[MUSIC PLAYING]
Let the words of my mouth and the meditation of my heart be acceptable in thy sight, oh, Lord,
my strength and my Redeemer.
[MUSIC PLAYING]
For our background this morning, I'm reading two things-- a poem by Max Herman and then a
quotation from Petrarch's Letters of Old Age. "Let me do my work each day. And if the darkened
hours of despair overcome me, may I not forget the strength that comforted me in the desolation
of other times.
May I still remember the bright hours that found me walking over the silent hills of my
childhood or dreaming on the margin of the quiet river when a light glowed within me. And I
promised my early god to have courage amid the tempests of the changing years.
Spare me from the bitterness and sharp passion of unguarded moments. May I not forget that
poverty and riches are of the spirit. Though the world knows me not, may my thoughts and
actions be such, as shall keep me friendly with myself. Lift up my eyes from the earth, and let me
not forget the uses of the stars.
3
�Pitts Theology Library
The Howard Thurman Digital Archive
Transcription
thurman.pitts.emory.edu
Forbid that I should judge others, lest I condemn myself. Let me not feel the glamour of the
world but walk calmly in my power, give me a few friends who will love me for what I am and
to keep ever burning before my vagrant steps, the kindly light of hope.
Pitts Theology Library
Emory University
And though age and infirmity overtake me. And I come not within sight of the castle of my
dreams. Teach me still to be thankful for life and for times, old and moments that are good and
sweet. And may the evening twilight find me gentle, still."
And then this from Petrarch. "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 to further the
welfare of a nation no matter who uttered them.
The voice itself displaying its Latin power, suffice to move the hearts of men. It is a very
searching question, the bearing that a man's religion has on life, on his life, on the way by which
he conducts his private and personal enterprise.
And there are many people who feel that religion should have nothing to do in essence with the
world with all of the things that are part of the traffic of life. And such persons who take that
position are of the mind that all religious people belong to use a phrase from the apostle Paul
belonged to the colony of heaven that they are, in essence, pilgrims through the world.
They are not involved in all the things that go to make up the common life and the common
experience. Such people, then, attempt to walk through life untouched and affected, because they
do not feel that there is any relevance between whatever may be their profession of faith and the
hard, difficult turbulent dimensions of life.
And there are others who feel that all that religion has to say can be confined to the warp and
woof of daily living that there is no dimension of life or religion that transcends the bread and
butter aspects of life, so that when they think of religion, they think in turns of doing things, of
shifting things, of transforming the world of men and affairs.
And then there are others who take the position that both of these things are true that religion has
to do with the dimension of man's life that transcends time and space and circumstance. But it
informs the quality of his living, as he is a person functioning in time and in circumstance. And
therefore, the critical question is, what do I do? How do I register the imprint, the impact of my
own private religious testimony on the stuff of life?
Now, sometimes there are people with tender consciences in this regard, who, as they look out
upon all of the injustices of life, all of the things that break the heart and make the mind move in
a tilted place, all of the inarticulate and dumb agony of the masses of men who have no voice to
speak for them that all of these things are terrible.
And they express themselves in outcry and a certain kind of personal indignation. And the phrase
is, this is outrageous. It is terrible. Somebody-- somebody ought to do something about it. And
this becomes so exhausting-- this kind of outcry-- this sort of righteous indignation that is
4
�Pitts Theology Library
The Howard Thurman Digital Archive
Transcription
thurman.pitts.emory.edu
expressed that all of the energy of one's life is exhausted in our crying so that there is nothing
left.
Pitts Theology Library
Emory University
There are no resources left upon which one may draw in order to do something about it. So
Petrarch in his letter addresses himself to an aspect of this problem. If it be true that you living in
a situation of which you are very mindful.
You are aware of all of its dimensions that go against your own deep sense, either of decency,
honor, justice, righteousness-- whatever the phrase may be-- that expresses the quality of your
own inner character. You're living in the midst of a situation such as this. And those persons,
who are in power, those persons, who are in the strategic position, so to speak or so to function
that what they do will make a radical change all the way down the line."
"If those people," says, Petrarch, "are silent, if for reasons that are political in character or
theological in character, or ecclesiastical in character, whatever may be the reasons, there is this
long and sustained and aching silence. And," says, Petrarch, "it behooves any man to speak in
order that the truth may be heard, and in order that there may be available somewhere in the
common life, a voice that makes articulate a deep and searching concern.
And it is important to remember that because an individual seems to be limited, because the
individual seems to have no power. The individual seems to think that his voice is a weak voice.
His voice will not be heard. No one will listen to me. I do not count. I do not rate.
This sort of self-pity that becomes an escape from responsibility is something that goes against
what seems to me to be the most insistent demand that life and religion in one sense are one
thing. And therefore, if those who are in a position of power to speak do not speak, then raise
your voice.
And your voice may be the only voice that is heard. But if you raise your voice, then you can
very easily do two things-- one, you can give your witness. You can give the testimony of your
own deep convictions. You can share the dimensions of your own religious faith so that you can
be honest with yourself.
You can hold in tact your own self-respect, because you have spoken. You have done what you
could. That's one thing. And the second thing is that very often, there are many, many people
who can't make up their minds, who are on the fence, who have no sense of bearing.
But when your voice speaks, and you are not a prestigious person when your voice speaks, this
then provides for them a point around which they may rally, because all life is one. And there is
nothing that takes place in any man's life that does not affect the life of all men. While there is a
lower class, I am in it. While there is a criminal element, I am of it. While there is a man in jail, I
am not free."
[MUSIC PLAYING]
5
�Pitts Theology Library
The Howard Thurman Digital Archive
Transcription
thurman.pitts.emory.edu
Let the words of my mouth and the meditation of my heart be acceptable in thy sight, oh, Lord,
my rock and my Redeemer.
[MUSIC PLAYING]
Pitts Theology Library
Emory University
This program was prerecorded.
[MUSIC PLAYING]
[BUZZING]
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
We Believe (Television Series, 1958-1965)
Description
An account of the resource
<em>We Believe</em> was a color television program that aired on WHDH-TV, Channel 5, in Boston on weekday mornings at 11:15. From 1958 to 1965, while Howard Thurman was Dean of the Chapel at Boston University, he was the host of the Friday morning show. Each message has a brief introductory section with bells and music before Thurman delivers his short meditation. Some recordings have been edited to remove the intro. In some cases, the Howard Thurman Educational Trust produced tapes with two messages on one recording.<br /><br />"These meditations are no longer than 15 minutes, but highly representative of his style, influence, and search for common ground." - <a href="http://archives.bu.edu/web/howard-thurman">the Howard Thurman and Sue Bailey Thurman Collections at Howard Gotlieb Archival Research Center at Boston University.</a><br /><br />
<p style="text-align: right;"><em>We Believe</em> program listing in the TV Guide, March 29, 1958</p>
<img src="http://pittsviva.org/blog/wp-content/uploads/2020/03/webelieve-whdh-boston.png" style="float: right;" alt="webelieve-whdh-boston.png" />
Contributor
An entity responsible for making contributions to the resource
Descriptions by Dustin Mailman
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/394-778.html" ></iframe>
Original Title
Title as transcribed from tape cassette
Qualitative Life; Religion and Life (ET-22; GC 11-20-71), 1971 Nov 20
Time Period
The decade in which the recording was produced.
1960s
Location
The location of the interview, speech, lecture, or sermon
WHDH-TV, Boston, Massachusetts
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
394-778
Creator
An entity primarily responsible for making the resource
Thurman, Howard
Title
A name given to the resource
Quality of Life (1960-10-07); Religion and Life (1964-04-03)
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
1960-10-07
1964-04-03
Description
An account of the resource
In this recording within the We Believe Series; Thurman reflects upon the way in which American culture makes sense of love. He notes that typically, the "flow of love is chocked beneath the deep recesses of the heart." This is the product of quantitative love rather than qualitative love. He reminds the listener, that qualitative love is more significant than any price tag or number of accoutrements one acquires. Qualitative love speaks to the depths of the human experience.
In this recording within the We Believe Series; Thurman reflects upon writing from Max Herman and Petrarch to ask the question: To what depth does one's religion have a bearing on one's life? He continues by probing the political and ecclesiological elements of the religious inner life intersecting with the secular outer life, and the ways in which religion impacts one's praxis and location in the world.
Contributor
An entity responsible for making contributions to the resource
Dustin Mailman
bears
Cabot
Christmas
decision
ecclesiology
God
Harvard
heart
interconnectivity
Letters of Old Age
limitations
love
Max Herman
meditations of the heart
National Conference of Social Work
need
Paul
Petrarch
poem
quality
quality of life
quantity
religion
responsibility
testimony
Tycho Brahe
voice of the genuine
witness