LUTHER SMITH: When you’re going through a period where you have the Ku Klux Klan identifying itself as a Christian organization, and a period in which people are leaving congregations on a Sunday morning to participate in lynchings, where you have Christian clergy and laity who are either refusing to say something about the kind of discrimination that occurs and the kind of violence that is occurring or are rather tepid in whatever they have to say. Then one begins to wonder, to what extent does this faith have a claim of relevance to my identity and the transformation of society itself. Thurman spoke to that in a very pointed way and with his examples of what occurs in the life of a community, of the Black community and how easy it is that fear, and hate, and deception could be tools by which Black people could address this, but this does not represent not only the depth of the Christian faith but the depth of their capacities to approach this injustice in a way that aligns more with how Jesus had really counseled people to approach this. Thurman provided a spiritual perspective that was empowering. And it was something that not only the most educated could do, it was something that persons who were laborers in some of the most menial jobs could understand. They were given by God the power and the authority to respond to the realities of their injustice in ways that could be true to their faith, in ways that were true to Jesus' love ethic, and in ways that did not require them to compromise the integrity of who they were as persons who were called to love everybody.

JOHN LEWIS: Howard Thurman, in a book, had the capacity to make Jesus come alive, to make him real. That he was not concerned about the over yonder or the by and by, but he was concerned about the streets of America. . . . He was concerned about the here and now, the social gospel. . . . And so it did influence Dr. King a great deal. Because I’m not just concerned with the streets of honey that are paved in gold, but I’m concerned about the streets of Montgomery, the streets of Birmingham, the streets of Selma. He made it real, he painted a picture. . . .

JESSE JACKSON: [Thurman] said, ‘When your back’s against the wall, you have three options. One, you can adjust, and most people adjust to that situation, they find a niche in oppression and some even find a modicum of prosperity in oppression. They wheel, they deal, they operate, they adjust, the home, church, school, they live in small circles. Some people don’t even know that they are being oppressed. Sometimes oppression is not evident. Then there are those who resent, they know better and don’t like it, but they feel like they can do nothing about it. They look upon the system with contempt, but they really feel they can not change it. Then there are those who resist, who fight back. Do you adjust to oppression and simply resent it, and become angry and self-destructive, or do you resist?’ There may be the formidable legal action, legislative action, mass demonstrations, civil disobedience, but he calls upon us to resist when your back’s against the wall.

WALTER EARL FLUKER: What does the religion of Jesus have to say to those whose backs are against the wall? For Thurman, in order to answer that question, as a Christian, one must make a distinction between the religion of Jesus and the religion about Jesus. . . . The religion of Jesus is a religion where Jesus himself assumes responsibility for his own relationship with God. And out of that works out of his own freedom and responsibility for the oppressed. This becomes the standard line for Thurman. . . .

JESSE JACKSON: I carried the book with me, Jesus and the Disinherited, every day just as a reference. The way Howard Thurman interpreted scripture. He makes it clear, Jesus was born a Jew and poor, debating about who his father was, on the Roman occupation which looked upon him with contempt. The threat of genocide, of killing the first baby; his mother, Mary, and Joseph took him to Egypt to hide him as a refugee, as an immigrant. When he was called to preach, he would call upon Isaiah’s notion of ‘I will only preach the Gospel. Good news to the poor, heal the broken hearted, to set the captive free.’ That’s the character of the religion. Now some characters within the religion don’t accept the mission statement; they're just using the name of it. But the character of the religion is ‘defend the poor, deliver the needy, set the captive free, and have a spirit that cannot be bought up, but it also cannot be intimidated.’ And if it means you will perish, then let me perish. But my sense of dignity is non-negotiable. That’s the stuff of Howard Thurman.

1. Is Thurman right that, at times, American Christianity has been “impotent” to effectively deal with discrimination and injustice? When and why has that occurred?

2. Is racism “built-in” to Christianity, as Thurman asks, or is it a distortion and even perversion of the faith itself? How has Christianity been used to justify slavery, oppression of minorities and women? Similarly, how has Christianity been used to defend rather than to challenge the status quo?

3. Like Dr. Martin Luther King, Jr., Thurman sees eleven o’clock on Sunday morning as the most segregated hour in American public life. Do you agree? Is this reality changing in churches today? If so, why (or why not)?

4. Thurman writes that Christianity is often weakest when face to face with “the color bar.” That is, Christianity often is least appealing or persuasive when seen in the light of race relations. Do you agree?

5. In Jesus and the Disinherited, Thurman writes that Jesus’ life and teachings have seldom been interpreted in any way that might give hope and relief to those whose “backs are against the wall.” This was in 1949, when segregation was in full force in America. Do you believe that the situation has changed now? Are Jesus’ life and teachings interpreted in a way that supports those who lack political, social, or economic power? If so, how is that being accomplished?

6. How is Christianity being used today to combat the problems of discrimination and injustice that Thurman addresses? How was it used for this purpose during the civil rights movement of the 1960s? What is or should be the connection between faith and social justice?

Many and varied are the interpretations dealing with the teachings and life of Jesus of Nazareth. But few of these interpretations deal with what the teachings and the life of Jesus have to say to those who stand, at a moment in human history, with their backs against the wall. (Jesus and the Disinherited, 11)

Christianity as it was born in the mind of this Jewish teacher and thinker appears as a technique of survival for the oppressed. That it became, through the intervening years, a religion of the powerful and the dominant, used sometimes as an instrument of oppression, must not tempt us into believing that it was thus in the mind and life of Jesus. (Essential Writings, 118; Jesus and the Disinherited, 28-29)

It is one of the great spiritual problems of Christianity in America that it has tolerated such injustices between Negroes and Caucasians, (for instance, that) in this area of human relations its moral imperative has been greatly weakened. It is for this reason that many people all over the world feel that Christianity is weakest when it is brought face to face with the color bar. (Essential Writings, 104; Deep River, 47)

The Church is divisive and discriminating, even within its fellowship. It is divided into dozens of splinters. This would indicate that it is essentially sectarian in character. …Here we come upon the shame of what is meant by the phrase of a certain minister in referring to the eleven o’clock hour on Sunday morning as “the great and sacred hour of segregation.” (Essential Writings, 77; The Creative Encounter, 139)

Because a man is a Christian is no indication to me what his attitude toward me may be in any given circumstance…It is entirely possible that I, for instance, can work for the redemption of the souls of people, help them in their need in many critical ways, while at the same time keep them out of my neighborhood, out of my school, and out of my local church. And all of this with no apparent conflict in values or disturbance of conscience. (Essential Writings, 108; Luminous Darkness, 63-65)