Jesse Jackson (1:20-2:00) He helped establish the philosophical framework of how to struggle. You cannot stop the oppressor from oppressing, you cannot let his actions determine your reaction, you must be in control of yourself, in control of your spirit. And he was a spiritual teacher in the sense of self-control. Secondly, he talked about how in the long run of things that if you have the capacity to control yourself you ultimately can break the stronghold of the oppressor. You cannot let the oppressor break your spirit. They may be able to break your bones or your arms, but not your spirit.

Beverly Mitchell (03:53-5:09:03) Thurman played a very important, significant role for many of the clergy, the religious leaders who were involved in the movement. They spent time together in reflection and prayer and hymn singing to enable them to engage and prepare themselves for the task ahead, which was meeting segregation head on, a formidable foe. And Thurman thought that a right foundation, a connection to one’s inner resources that comes from responding to God’s meeting us in encounter, was crucial for activists to be able to withstand the challenge of a social order that intended to crush the humanity and dignity of African- Americans. So it was spiritual preparation. Discipline was important. And he was seen as a mentor and a resource in making that connection between the interior and the exterior. . . .

Otis Moss, III (25:17-26:28) [On Thurman’s spiritual influence on civil rights leaders.] Without Howard Thurman we then will not have a Martin Luther King. Without Howard Thurman, you remove Andrew Young, you remove a James Orange, Ella Baker, Fannie Lou Hamer, and Septima Clark in terms of their theological understanding. What he did was, he passed on, literally, spiritual wisdom, spiritual timber, that other people built their houses with. And so his presence, his person, his intellect, his spirit became the gift versus an institution. Many times we look for an institution. What institution did someone build? . . . [Thurman] said, ‘I don’t want categories. So I give of myself, and I allow that to rest on you to take the material and build something in the process.’ And that's what is happened with Thurman.

Alton Pollard (07:03-7:48) . . . [H]e was clearly, and I love the way Lerone Bennett put it, that he was a mover of movers, he was an activator of activists, that he was more than an activist. I think that’s absolutely right. You have to have repositories, wellsprings of knowledge, wisdom ready for you as a movement, as an individual, as a community to come back to from time to time. You need a touchstone where you can be replenished, refreshed, renewed, re- empowered to go back out there and not lose your sense of moral and ethical compass. And he was a rarity in his capacity to do that.

Vernon Jordan (02:00-2:45) [Reflecting on his own experience in the segregated America which Thurman challenges.] I knew when my parents would take me downtown I would sit in the back of the bus. I knew that when we got downtown if I wanted water it would be colored water and if I wanted to go to the bathroom it would be the colored bathroom. I understood the rules. But also had parents who said, while we were sitting in the back of the bus, “because you are having to sit here doesn’t mean the people sitting up there are better than you. You are as good as they are if not better. “

Lawrence Carter (14:12-15:11) . . . equality isn’t just for a certain class of people. It’s for all of the people, all of the time. You see, Lincoln left that word, “all” out of his Gettysburg Address…For all the people, by all the people, of all of the people. And that little editing, I think King, and Thurman, Mays, a host of others, put there concerning the building of the beloved world community. We’re all equal in the sight of God. Everybody has humanity, and nobody can be reduced to their component parts.

John Lewis (03:20-04:45) Howard Thurman made this trip to India and he spent time with Gandhi. And he came back speaking and talking about the philosophy and the discipline of nonviolence. And he would preach and teach at colleges and university, would give these unbelievable lectures, and I think that had an influence on a man like Benjamin Mays at Morehouse. And then he would start preaching in the chapel, and Martin Luther King Jr. probably first heard [him], so giving serious thought and thinking to the teaching of Gandhi through Dr. Mays, through Howard Thurman. So it can be traced back. And Martin Luther King Jr would often quote Howard Thurman on many, many occasions. And Mordecai Johnson, who was the president of Howard, he would talk about Gandhi and Howard Thurman. Howard Thurman was one of the great religious men of the 19th and 20th centuries.

Alton Pollard (07:58-9:11) There’s no question that a main reason why Howard Thurman is lesser known than King or Jesse Jackson or some other movement leaders is because, one he was not interested in being known, and two, he was not on the forefront where the media was concerned. And yet when you look at his track record, it’s very clear that he was so deeply enmeshed in movement activities, but in his own way. He was deeply engaged in the work of the Congress of Racial Equality, he was deeply engaged in the Fellowship of Reconciliation, he actually attended the March on Washington in 1963, but most people had no clue that he was quietly there. That’s kind of the way he tended to move in life. Now in the pulpit it was the case that people caught wind of him and they would want to see this curiosity, but in the social sphere at large he really did have no need to move other than anonymously and yet be very available to any and everyone that sought the energy of his life.

Alton Pollard (12:54-14:40) Thurman was always curious to know about the movement, its successes, its failures, its direction, if there was a moral arc that was indeed evident. And he would regularly be engaged by movement leaders, names that are well-known today, Andrew Young, and Vernon Jordan and so many others. . . Vincent Harding . . . people who would raise the questions. He not only would raise his own challenges but also in the same way that he was committed to Civil Rights, he was just as committed to those younger activists who were now beginning to move in directions that seemed to be inimical to the nonviolent movement of Civil Rights in the deep South -- The Black Power activists and those who had moved beyond the Student Nonviolent Coordinating Committee and were moving in the direction of the Black Panther Party for Self Defense, etc. He was just as interested in and committed to those young people and prepared to provide those same critiques in a day and a time when, slowly but surely, spiritual verities seemed to not have the favor of the day--in large part, I think Thurman would argue, because the church had for so long been derelict in its duty, abdicating its responsibility to model change in its ranks, let alone in challenging the social order, that it maybe had one or two legs to stand on instead of all of the legs that were needed.

Lerita Coleman Brown (07:06-7:54) Howard Thurman believed that contemplative prayer or spiritual practices were not just for an individual person. That they were to help you move to action. . . . He found that if one were going to live from that divine center, that place where the still small voice resides, that often it wasn't just to improve your life, that it was to then move you out into the world to address some of the social issues of the time. So spirituality wasn't just for an individual to improve their own lives, it was for improving the entire society for all people.