This week we are praying through Howard Thurman’s 1976 book Jesus and the Disinherited. From the introduction of the 1996 edition, written by Vincent Harding: “Not too long before [Martin Luther] King’s assassination in 1968 Stokley [Carmichael] asked with mock innocence, ‘Dr. King, why do we have to be more moral than white folks?”(Howard Thurman, Jesus and the Disinherited, Beacon Press, 1976, p. xii) Vincent will go on to suggest that Howard Thurman’s work answers this question, “the ultimate issue is not being more moral than white folks, but becoming more free than we have ever been, free to engage our fullest powers in the transformative tasks that await us at the wall” (ibid., xvi-xvii).
In his preface, Thurman asks a question many of us have asked, “Why is it that Christianity seems impotent to deal radically, and therefore effectively, with the issues of discrimination and injustice on the basis of race, religion, and national origin?” (ibid.” xix). He goes on, “I am deeply convinced that in the general area of my inquiry is to be found the answer without which there can be little hope that men [sic] find in Christianity the fulfillment which it claims for its gospel” (ibid., xix)
Today’s Bible Reading
“Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more than clothes? Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they? Can any one of you by worrying add a single hour to your life?”—Matthew 6:25-27
More thoughts for meditation
“Fear, then, becomes the safety device with which the oppressed surround themselves in order to give some measure of protection from complete nervous collapse” (ibid., 30).
“It is clear, then, that this fear, which served originally as a safety device, a kind of protective mechanism for the weak, finally becomes death for the self. The power that saves turns executioner. Within the walls of separateness death keeps watch. There are some who defer this death by yielding all claim to personal significance beyond the little world in which they live. In the absence of all hope ambition dies, and the very self is weakened, corroded. There remains only the elemental will to live and to accept life on the terms that are available…
“…Did Jesus deal with this kind of fear? If so, how did he do it?” (ibid., 36).
“The core of the analysis of Jesus is that man [sic] is a child of God, the God of life that sustains all of nature and guarantees all the intricacies of the life-process itself. Jesus suggests that it is quite unreasonable to assume that God, whose creative activity is expressed even in such details as the hairs of a man’s head, would exclude from his concern the life, the vital spirit, of the man himself. This idea–that God is mindful of the individual—is of tremendous import in dealing with fear as a disease. In this world the socially disadvantaged man is constantly given a negative answer to the most important personal questions upon which mental health depends: ‘Who am I? What am I?’” (ibid., 39)
Suggestions for action
Thurman suggests that fear is a common experience among the oppressed, and that segregation itself compounds this fear. First it is a survival mechanism, but it will eventually kill you. He thinks that Jesus felt this fear too, but overcame it by realizing that even he was a child of God. Consider today’s question, “Who am I?” And find reassurance that you are a child of God. From that vantage point, the dispossessed can find hope.