Prophetic Healing: Howard Thurman's Vision of Contemplative Activism

Mysticism And Social Activism

The African American philosopher, mystic and activist, Howard Thurman, (1899 -- 1981) has been getting a great deal of deserved attention. Thurman was known both for his deep philosophical mysticism and for his support for civil rights, Thurman was not himself a political activist but his work and ideas influenced those who were.

Bruce Epperly's short recent book "Prophetic Healing: Howard Thurman's Vision of Contemplative Activism" (2020) explores the relationship between Thurman's mysticism and his activism. Epperly is a pastor, theologian and author who currently serves as Pastor of South Congregational Church in Centerville, Massachusetts. Among other things Epperly is a scholar of the "process theology" associated with philosopher Alfred North Whitehead, whose work is mentioned several times in this book.

Epperly's book focuses upon the divisive, polarized state of American society, He turns to the work of Thurman for ways to understand and avoid this polarization in favor of a world of mutual respect for one another and unity in diversity, or what Thurman saw as a beloved community of friendly persons in a friendly world. In its short compass, Epperly's book discusses many of Thurman's writings, including his most famous book, "Jesus and the Disinherited", his autobiography, "With Hand and Heart", his book "In search for Common Ground" and "Mysticism and Social Action", a series of lectures Thurman gave in London late in his life. Epperly combines biography and a study of Thurman's writings with his own ideas.

Although Epperly considers both Thurman's mysticism and his views on social activism, the focus is more on the latter. It seems to me that there is a tension in Epperly's approach. On the one hand, he writes that Americans need to respect and listen to one another and try to learn from positions with which they disagree, regardless of whether they are liberal or conservative. On the other hand, Epperly is unabashedly progressive. Much of his writing is in support of the need for various forms of activism in support of progressive positions. I found that much of the book straddled back and forth between the two positions. I am much more inclined to the first of the two and less inclined to the entirety of Epperly's progressive positions.

Epperly has many good things to say about Thurman's mysticism including a definition Thurman offered: "For our purposes, then, mysticism is defined as the response of the individual to a personal encounter with God within his own soul. This is my working definition. Such a response is total, effecting the inner quality of the life and its outward expression." He shows how Thurman taught an activist mysticism as opposed to the frequent stereotype which sees the mystical path as requiring withdrawal from the world and from others. He works to show the link between Thurman's mysticism and his commitment to social causes.

In my view, Thurman's mystical theology should have been givine more emphasis than the discussion of social activism. In any event, the theology and the mysticism are what have led me to study Thurman. And although Epperly takes a broad, liberal theological position, he is more a denominational Christian than I think Thurman was.

Each chapter of the book ends with a brief and valuable spiritual exercise. Epperly also introduces the reader to some other fascinating spiritual teachers, including Will Campbell, a preacher who worked with and tried to love both Civil Rights workers and Klansmen.

I am always inspired when I think about Howard Thurman. I enjoyed and learned from Epperly's book, with some reservations as discussed above. I am fortunate to be participating in a study group where we are reading and discussing Epperly's book. I am learning a great deal from the comments of the participants.

Robin Friedman