Guide to Howard Thurman (Booklet : simplebooklet.com

T H U R M A N ’ S 3 P U B L I C S“Everyone is guilty for everyone.” This statement is a recurring refrain in Dostoyevsky’s The BrothersKaramazov, spoken first by the aged monk then picked up by Alyoshaand others. It is held up as the key to everything, the central truth thatwould solve the ills of humanity if only we were to grasp it fully. It is this same concept that Howard Thurman elucidates when hewrites the following: “[A] strange necessity has been laid upon me to devote my life to thecentral concern that transcends the walls that divide and wouldachieve in literal fact what is experienced as literal truth: humanlife is one and all men are members of one another. And thisinsight is spiritual and it is the hard core of religious experience.” -That Luminous Darkness, p. xIn their introduction to A Strange Freedom, Tumbler and Fluker expressa frustration doubtless shared by other Thurman scholars, namely, thatThurman’s “meditative prose and poetry” have received so muchattention that his work “as a public intellectual who influenced some ofthe most important social justice movements of the mid-twentiethcentury” has been somewhat eclipsed (p. 3). Tumbler and Fluker rightly criticize the “liberal left” for “retreatinginto the academy” rather than following Thurman’s example and takingup their public “role and responsibility as intellectuals” (p. 9). Thurmandid not retreat or take shelter in the Academy or the Church, either ofwhich would have made him a comfortable intellectual home. Instead,he took his place as a leader in all three “publics” identified by DavidTracy in his article “Three Kinds of Publicness in Public Theology”:church, society, and the academy (p. 330). [CLICK TO READ MORE] T H U R M A N ’ S 3 P U B L I C S“Everyone is guilty for everyone.” This statement is a recurring refrain in Dostoyevsky’s The BrothersKaramazov, spoken first by the aged monk then picked up by Alyoshaand others. It is held up as the key to everything, the central truth thatwould solve the ills of humanity if only we were to grasp it fully. It is this same concept that Howard Thurman elucidates when hewrites the following: “[A] strange necessity has been laid upon me to devote my life to thecentral concern that transcends the walls that divide and wouldachieve in literal fact what is experienced as literal truth: humanlife is one and all men are members of one another. And thisinsight is spiritual and it is the hard core of religious experience.” -That Luminous Darkness, p. xIn their introduction to A Strange Freedom, Tumbler and Fluker expressa frustration doubtless shared by other Thurman scholars, namely, thatThurman’s “meditative prose and poetry” have received so muchattention that his work “as a public intellectual who influenced some ofthe most important social justice movements of the mid-twentiethcentury” has been somewhat eclipsed (p. 3). Tumbler and Fluker rightly criticize the “liberal left” for “retreatinginto the academy” rather than following Thurman’s example and takingup their public “role and responsibility as intellectuals” (p. 9). Thurmandid not retreat or take shelter in the Academy or the Church, either ofwhich would have made him a comfortable intellectual home. Instead,he took his place as a leader in all three “publics” identified by DavidTracy in his article “Three Kinds of Publicness in Public Theology”:church, society, and the academy (p. 330). [CLICK TO READ MORE]

Page 4

“In-tension-al leadership is a preferred state of being to goal-orientedleadership because it does not rely on arriving at particular goals in afuture time during a cultural season when ‘arrival’ at equilibrium is animpossibility.” -- Sarah B. DrummondIt is difficult to imagine more challengingcircumstances in which to provide publicleadership than those that Thurman faced: theJim Crow era and the segregated South, WorldWar II and its aftermath, the Civil Rightsmovement, a Presidential assassination, andmore.During none of these periods could Thurman guarantee an outcome. What he could dowas provide leadership that moved between the balcony and the dance floor, groundedin the present and leaning toward the future, with optimism and hope.CLICK HERE to read moreabout Thurman’s leadershipstyle.LEADERSHIP MODELCLICK HERE to view a timelineproviding a richer context forgrasping Thurman’s world.

Page 5

T H E H I S T O R Y M A K E R SA R C H I V E D I R E C T O R YCurated Clips: Thurman’s First Public The Church in San FranciscoCollins describes how Thurman came to San Francisco and shares his perceptionsof the method and motivation behind establishing the Church for the Fellowship ofAll Peoples. Collins was particularly impressed by the fact that when asked torecommend a student to lead the endeavor, Thurman came himself instead.Photo by Mihály Köles on UnsplashIn this clip, Collins describes growing up in the Fillmore district in the yearsduring and following Thurman’s ministry there. He describes a “melting pot”community of diverse people who “hung together strongly.” In this clip, I see firsthand the real-world impact of Thurman’s work in the Church for the Fellowship ofAll Peoples. The ethos of that ministry shaped the community at large. This clip is of particular interest because it relates how Eleanor Roosevelt was farmore proactive in opposing segregation and advocating for equality than herhusband ever was. In Footprints of a Dream, we learn that Eleanor Roosevelt wasthe first “member at large” of the Church of the Fellowship of all Peoples.This clip was of particular interest to me because it described in detail whathappened to the Japanese residents of the Fillmore District area before, during,and after their internment during WWII. This filled in some of the blanks in thedetails of the story as it was shared in Footprints of a Dream. Dr. Daniel A. Collins recalls the founding ofDr. Howard Thurman’s first interracialchurchCharles Collins describes San Francisco’sFillmore District, pt. 1Dr. William Finlayson remembers EleanorRoosevelt’s relationship with the blackcommunityCharles Collins discusses socio-politicalaspects of SF, California during the 40s-50s “In-tension-al leadership is a preferred state of being to goal-orientedleadership because it does not rely on arriving at particular goals in afuture time during a cultural season when ‘arrival’ at equilibrium is animpossibility.” -- Sarah B. DrummondIt is difficult to imagine more challengingcircumstances in which to provide publicleadership than those that Thurman faced: theJim Crow era and the segregated South, WorldWar II and its aftermath, the Civil Rightsmovement, a Presidential assassination, andmore.During none of these periods could Thurman guarantee an outcome. What he could dowas provide leadership that moved between the balcony and the dance floor, groundedin the present and leaning toward the future, with optimism and hope.CLICK HERE to read moreabout Thurman’s leadershipstyle.LEADERSHIP MODELCLICK HERE to view a timelineproviding a richer context forgrasping Thurman’s world.

Page 6

T H E H I S T O R Y M A K E R SA R C H I V E D I R E C T O R YIn this clip, Danny Glover is interviewed by Julieanna L. Richardson. Glover isdiscussing the political views of African American scholars and references W.E.B.Du Bois among “radical thinkers.” Glover speaks of the inherent danger in being aBlack radical at this time. This reminds me of one of Thurman’s stories about analmost superstitious respect for the clergy, even Black clergy, in the South. Iwonder if Thurman’s identification with the church offered him some protectionas an African American intellectual and Civil Rights leader.In this clip, Hubie Jones describes what it was like in Boston, where he wasemployed as a Dean at the Boston University School of Social Work, in the 1950s, atthe same time Thurman was Dean of Marsh Chapel. He describes the invisibility ofBlack people, working in stockrooms or docks, outside of the public eye. Heobserved “patterns of racial exclusion” everywhere. Photo by Boston Public Library on UnsplashThis clip, “Adelaide Cromwell talks about her book ’The Other Brahmins: Boston’sBlack Upper Class 1750-1950',” provides some interesting insight into one of thedemographics present in Boston as Thurman began his time at Marsh Chapel.Cromwell discusses her research into the distinct nature of the Black elites inBoston in the 50s. Photo by Gerda on UnsplashIn this clip, Rev. Dr. Calvin Morris, a graduate of the BUSTH, speaks of theinfluence Howard Thurman and his writings have had on him. He speaks of “hisprofound awareness of the power of the spirit that drives us and motivates andempowers us.” Danny Glover Talks About ...ScholarsHubie Jones describes ‘being up South” in1950s BostonAdelaide Cromwell talks about ... Boston’sUpper ClassCalvin Morris talks about Howard ThurmanCurated Clips: Thurman’s Second Public The Academy in Boston

Page 7

T H E H I S T O R Y M A K E R SA R C H I V E D I R E C T O R YIn this clip, Mujahid Ramadan talks about the teaching of nonviolence,clarifying that it is not just passivity; it is “transformative nonviolence.” It is amovement of strength and power on the part of the oppressed -- “ultimatepower,” he says. Ramadan speaks of Thurman and what he learned from histime with Gandhi. This clip lists the major theological schools of thought that were trendingin the 1960s, such as Paul Tillich’s “ground of being” theology, liberationtheology, and a major shift toward agnosticism even in divinity schools. Itwas into this chaotic space teeming with new ways of imagining God thatThurman spoke about the religion of Jesus and a nonsectarian God. This clip is significant because it addresses something that directly impactedthe Church for the Fellowship of All Peoples in SF: the fact that Thurmanhimself occupied space left vacant from the Japanese internment. Browntalks about what it was like when the Japanese returned to their homes.This clip sheds light on another place in which the arts were being usedto enrich worship, specifically in describing the choreographedproduction, “Revelations,” which expressed spirituals through dance.This was first performed in the early 1960s, so certainly Thurman wasaware of it. Hon. Lee P. Brown remembers JapaneseAmericans being released from internmentcampsGrady Poulard describes the religious climate ofthe 1960sMujahid Ramadan reflects upon thephilosophy of nonviolence in the Civil RightsMovementDianne McIntyre talks about Alvin Ailey’swork, ‘Revelations’Curated Clips: Thurman’s Third Public Engaging Life in the Public Square T H E H I S T O R Y M A K E R SA R C H I V E D I R E C T O R YCurated Clips: Thurman’s First Public The Church in San FranciscoCollins describes how Thurman came to San Francisco and shares his perceptionsof the method and motivation behind establishing the Church for the Fellowship ofAll Peoples. Collins was particularly impressed by the fact that when asked torecommend a student to lead the endeavor, Thurman came himself instead.Photo by Mihály Köles on UnsplashIn this clip, Collins describes growing up in the Fillmore district in the yearsduring and following Thurman’s ministry there. He describes a “melting pot”community of diverse people who “hung together strongly.” In this clip, I see firsthand the real-world impact of Thurman’s work in the Church for the Fellowship ofAll Peoples. The ethos of that ministry shaped the community at large. This clip is of particular interest because it relates how Eleanor Roosevelt was farmore proactive in opposing segregation and advocating for equality than herhusband ever was. In Footprints of a Dream, we learn that Eleanor Roosevelt wasthe first “member at large” of the Church of the Fellowship of all Peoples.This clip was of particular interest to me because it described in detail whathappened to the Japanese residents of the Fillmore District area before, during,and after their internment during WWII. This filled in some of the blanks in thedetails of the story as it was shared in Footprints of a Dream. Dr. Daniel A. Collins recalls the founding ofDr. Howard Thurman’s first interracialchurchCharles Collins describes San Francisco’sFillmore District, pt. 1Dr. William Finlayson remembers EleanorRoosevelt’s relationship with the blackcommunityCharles Collins discusses socio-politicalaspects of SF, California during the 40s-50s

Page 8

TakeawaysHow Thurman Speaks to 2023 ConclusionThurman’s “three publics” are critically lacking in the kind of leadership heprovided. We need it in the churches, who are not meeting the moment inproviding a haven for marginalized communities. We need it in academia, wherethe arrival of new AI technology has rocked the foundations of what and how weteach. We need it in the political arena, where wars between nations and politicalinfighting threatens stability all around the world. CLICK HERE to read about what Thurman offers us in 2023. T H E H I S T O R Y M A K E R SA R C H I V E D I R E C T O R YIn this clip, Danny Glover is interviewed by Julieanna L. Richardson. Glover isdiscussing the political views of African American scholars and references W.E.B.Du Bois among “radical thinkers.” Glover speaks of the inherent danger in being aBlack radical at this time. This reminds me of one of Thurman’s stories about analmost superstitious respect for the clergy, even Black clergy, in the South. Iwonder if Thurman’s identification with the church offered him some protectionas an African American intellectual and Civil Rights leader.In this clip, Hubie Jones describes what it was like in Boston, where he wasemployed as a Dean at the Boston University School of Social Work, in the 1950s, atthe same time Thurman was Dean of Marsh Chapel. He describes the invisibility ofBlack people, working in stockrooms or docks, outside of the public eye. Heobserved “patterns of racial exclusion” everywhere. Photo by Boston Public Library on UnsplashThis clip, “Adelaide Cromwell talks about her book ’The Other Brahmins: Boston’sBlack Upper Class 1750-1950',” provides some interesting insight into one of thedemographics present in Boston as Thurman began his time at Marsh Chapel.Cromwell discusses her research into the distinct nature of the Black elites inBoston in the 50s. Photo by Gerda on UnsplashIn this clip, Rev. Dr. Calvin Morris, a graduate of the BUSTH, speaks of theinfluence Howard Thurman and his writings have had on him. He speaks of “hisprofound awareness of the power of the spirit that drives us and motivates andempowers us.” Danny Glover Talks About ...ScholarsHubie Jones describes ‘being up South” in1950s BostonAdelaide Cromwell talks about ... Boston’sUpper ClassCalvin Morris talks about Howard ThurmanCurated Clips: Thurman’s Second Public The Academy in Boston

Page 9

INTERVIEWWITH THEAUTHORN O W P L A Y I N GK R I S T A Z O B E LC L I C K HER E T OV I E W11.01.2023 T H E H I S T O R Y M A K E R SA R C H I V E D I R E C T O R YIn this clip, Mujahid Ramadan talks about the teaching of nonviolence,clarifying that it is not just passivity; it is “transformative nonviolence.” It is amovement of strength and power on the part of the oppressed -- “ultimatepower,” he says. Ramadan speaks of Thurman and what he learned from histime with Gandhi. This clip lists the major theological schools of thought that were trendingin the 1960s, such as Paul Tillich’s “ground of being” theology, liberationtheology, and a major shift toward agnosticism even in divinity schools. Itwas into this chaotic space teeming with new ways of imagining God thatThurman spoke about the religion of Jesus and a nonsectarian God. This clip is significant because it addresses something that directly impactedthe Church for the Fellowship of All Peoples in SF: the fact that Thurmanhimself occupied space left vacant from the Japanese internment. Browntalks about what it was like when the Japanese returned to their homes.This clip sheds light on another place in which the arts were being usedto enrich worship, specifically in describing the choreographedproduction, “Revelations,” which expressed spirituals through dance.This was first performed in the early 1960s, so certainly Thurman wasaware of it. Hon. Lee P. Brown remembers JapaneseAmericans being released from internmentcampsGrady Poulard describes the religious climate ofthe 1960sMujahid Ramadan reflects upon thephilosophy of nonviolence in the Civil RightsMovementDianne McIntyre talks about Alvin Ailey’swork, ‘Revelations’Curated Clips: Thurman’s Third Public Engaging Life in the Public Square

Page 10

Page 11

Bibliography of Referenced Works, Suggested for Further ReadingDrummond, Sarah B. Intentional Leadership: In-Between Seasons. The Pilgrim Press, 2022.“Men Who’ve Walked With God: Gandhi, 1953 June 7 ·The Howard Thurman Digital Archive.” AccessedNovember 14, 2023.https://thurman.pitts.emory.edu/items/show/949.Thurman, Howard. Disciplines of the Spirit, 1963.———. The Growing Edge, 1956.———. A Strange Freedom: The Best of HowardThurman on Religious Experience and Public Life.Beacon Press, 2014.———. Footprints of a Dream: The Story of the Churchfor the Fellowship of All Peoples. Wipf and StockPublishers, 2009.———. Jesus and the Disinherited. Beacon Press, 2012.———. The Luminous Darkness: A PersonalInterpretation of the Anatomy of Segregation andthe Ground of Hope, 1989. INTERVIEWWITH THEAUTHORN O W P L A Y I N GK R I S T A Z O B E LC L I C K HER E T OV I E W11.01.2023

Page 12

Page 13

Guide to Howard Thurman (Booklet

Page 1

Page 2

Page 3