The Defining Moment: Rev. Dr. Howard W. Thurman, Part 3
By The Reverend Dr. D. Darrell Griffin
Presented by Omni-U Virtual University
Forward:
In the belief that neither man nor woman lives by social activism alone, we are resuming our presentation of the series, “The Defining Moment: Rev. Dr. Howard W. Thurman“ written by Rev. Dr. D. Darryl Griffin. While this has become an era of multi-tasking, most of it seems to be focused more on secular matters than on those of a spiritual nature. In fact, a family member mentioned that she had begun setting a timer to remind herself to pray. The call to devotion is not a common practice in this society,
Not only was Rev. Dr. Thurman an advocate for social justice, but also practiced “soul care” which included five spiritual practices: Meditation, Contemplative Reading, Reflection and Journaling, Nature Contemplation, and Community Worship. It is wise to remember that, after all is said and done, in the electoral politics arena, the question will still remain: “...what shall it profit a man, if he shall gain the whole world, and lose his own soul?” Dr. Gloria Latimore-Peace
Rev. Dr. Thurman sought spiritual guidance from family members, peers,mentors, and myriad sacred texts. As he received empowerment, he guided others in his pastoral ministry, teaching, and writing. Three persons, however, were pivotal in building Thurman's spiritual and existential foundation. They were his grandmother, Mrs. Nancy Ambrose, Mahatma Gandhi, Quaker Mystic scholar and social activist, Rufus Jones. Jones, introduced Rev. Dr. Thurman to the formal study of mysticism. He served as a kind of “tour guide” as Thurman navigated this new and unfamiliar academic and theological terrain.
Thurman later described Jones’ tutelage as “a watershed from which flowed much of the thought and endeavor to which I was to commit the rest of my working life.”(2) He credits Jones with demonstrating the confident and pragmatic insight that religion did not have to be accommodationist in its relationship to social and political contexts. In Thurman's words, "categorically, the religion of the inner life at its best is life-affirming rather than life-denying." Learning with Jones, Thurman immersed himself into the Quaker tradition of silent worship and contemplative prayer. These spiritual disciplines disclosed mysticism as a conscious and direct encounter with God. His journey integrated mysticism, spiritual practices, and social activism.
Rev. Dr. Thurman studied and embraced various spiritual practices, drawing from various religious traditions and cultural experiences to enhance his connection with the Divine and cultivate inner peace. The development of his ideas about spirituality, social justice, and human dignity was solidified in these practices. Prayer became a central spiritual discipline for Thurman. This modality furthers and facilitates communication with the Divine, whereby adherents receive guidance and obtain strength to surmount the struggles of daily living. Thurman offered both structured prayers from the Christian tradition, and spontaneous, heartfelt prayers that arose within his personal reflections and experiences.
Both Thurman's observations and and his life embodied a powerful example of spiritual consciousness and interior reflection, as well as personal practice and preparation for social justice activism. Twenty-first-century American Christians from diverse backgrounds as well as global citizens who adhere to other major faiths can glean spiritual growth and development from Thurman’s writings. His mysticism and social activism translate into many contemporary geopolitical and regional challenges. Those in the struggle for social justice and equality can read Thurman and, respectively, find the “Bread of Life” and “Living Water.”
Additionally, his concepts appeal to committed people of faith from all walks of life because he presents the “religion of Jesus” which rests fundamentally upon the Ten Commandments, the Torah, the justice teachings of the Hebrew prophets, the Greatest Commandment, and the New Law of Love" as evidenced in the Gospels and New Testament writings, in a manner adaptable and transferable to all human societies. Thurman presents Christ, whom he sees as the embodiment of God's clearest and inimitable revelation of unfailing love, as a mediator of love, truth, peace, and justice. Indirectly, Thurman persuades some people of other faiths to follow Christ. Let us consider five rudimentary spiritual practices (Meditation, Contemplative Reading, Reflection and Journaling, Nature Contemplation, and Community Worship) that Thurman faithfully pursued:
[1] Thurman embraced meditation as a way to cultivate inner stillness, mindfulness, and spiritual awareness. He often engaged in silent meditation, focusing his attention on the present moment and opening himself to God’'s presence. Thurman saw meditation as a means of deepening his connection with the divine and accessing inner wisdom.
[2] Thurman was an avid reader of sacred texts, spiritual writings, and poetry, which he approached with a contemplative mindset. He saw in these texts a source of spiritual insight and inspiration, engaging with them deeply and reflectively to discern their deeper meanings and implications for his own life and spirituality.
[3] Thurman regularly reflected and journaled to process his thoughts, feelings, and spiritual experiences. He saw writing as a form of spiritual practice, using it to explore his innermost thoughts, wrestle with questions of faith, and document his journey of spiritual growth and discovery.
[4] Thurman found solace and inspiration in the natural world, viewing it as a manifestation of the Divine presence. He often spent time in nature, contemplating creation’s beauty and wonder, connecting with God, and renewing his spirit.
[5] As a minister and spiritual leader, Thurman participated in and led community worship services to nurture his own spiritual life and that of others. He saw communal worship as an opportunity to come together in fellowship, praise, and prayer and to experience God's presence in the gathered community.
Faithful and diligent practice of these five spiritual disciplines will enhance the spirituality of any committed adherent or community. Thurman's example endures to galvanize myriad people and faith communities.
At the heart of Thurman's mystical inquiry was a quest for direct, experiential encounters with the divine presence. He believed true spiritual insight could not be confined to intellectual understanding alone but required a deep, intuitive connection with the sacred. Thurman emphasized the importance of inner silence, contemplation, and prayer as pathways to encountering Divine mystery. Thurman's mysticism transcended narrow sectarian boundaries and embraced insights from various religious traditions. He considered mysticism to be a universal human experience in which a profound encounter with the Divine transcends the limitations of language, culture, and doctrine.
The concept of “inner sanctuary” was cardinal to Thurman's mystical worldview. It is the untarnished and sacred space within the human soul where an adherent communes with the Divine presence. Sustained and steadfast adherence to spiritual disciplines is the passageway to the “inner sanctuary” where one experiences a profound sense of unity with God and creation.
Thurman's mysticism was also deeply engaged with the world. It called individuals to embody the Divine love and compassion they encountered in their mystical experiences. He saw mysticism not as an escape from the world but as a catalyst for social transformation—a source of inspiration and empowerment for those committed to justice, peace, and reconciliation.
Rev Dr. Thurman's mystical vision profoundly influenced his theology and approach to social activism. He believed that the pursuit of justice and the quest for spiritual enlightenment were inseparable, calling individuals to engage in both inner and outer work to transform self and society. Thurman's teachings on mysticism inspired many activists, including Rev. Dr. Martin Luther King, Jr., who saw in Thurman's vision of a “beloved community” grounded in love and solidarity a robust framework for their struggles for justice and equality. Thurman invites us to explore the depths of our own souls, thus encountering the divine presence within everyday life. This internal journey enables us to work tirelessly to create a world where love, compassion, and justice permeate society. Seekers of truth and justice embrace mystical dimensions of life and strive for a more compassionate and interrelated world.
Thurman's spiritual practices departed radically from the spirited religious worship services and practices of the African American church of his formative years. He sought social transformation by seeking healing for both the oppressed and the oppressor. His legacy continues to inspire individuals to seek inner transformation, cultivate compassion, and work toward a more just and inclusive society grounded in love and understanding.
BlogNotes
(1) Howard W. Thurman. With Head and Heart: The Autobiography of Howard Thurman. P 77
(2) op cit, p.73
The Beloved Community: A Journey Beyond with Howard Thurman
Sermons
“Community and Innocence” 2/26/1961
“Innocence and Goodness” 3/5/1961
“Community and Creatureliness” 4/9/1961
“Community and the Seif” 4/16/1961
“Community of Fear” 5/7?/1961
“Community and the Prophet's Dream, I” 5/14/1961
“Community and the Prophet's Dream, 2” 5/21/1961
Recommended Readings:
Howard Thurman, Jesus and the Disinherited. (Boston: Beacon Press, 1996).
Howard Thurman, With Head and Heart: The Autobiography of Howard Thurman. (Orlando: Harcourt Brace & Company, 1979)
Howard Thurman. Mysticism and Social Action: Lawrence Lectures and Discussions with Dr. Howard Thurman. (London:
International Association for Religious Freedom, 2014),
Howard W. Thurman, The Inward Journey (New York: Friends United Press, 2007),
Howard Thurman. Howard Thurman :Essential Writings,
Howard Thurman: Essential Writings. Selected by Luther E. Smith, Jr. Maryknoll, N.Y.: Orbis Books, 2006.
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