Nov 5, 2018
as preached at the First Unitarian Universalist Church of Houston, Museum District campus, November 4, 2018
This is the Sunday before a truly contentious election. Many of us are deeply concerned about the future direction of this country. Some of us fear that it is on the verge of becoming a totalitarian state. The path forward for most, if not all of us, seems unclear. No matter which party wins control of the House and Senate this coming Tuesday the United States will remain a divided country. No matter which party wins control of the House and Senate this coming Tuesday, democracy in the United States and throughout the world will continue to be in crisis.
One aspect of this crisis is that it is difficult for people with different political opinions to talk to each other. Many of us self-stratify. We choose to live in communities where most people hold similar values to us. I am guilty of this myself. When I moved to Houston from Boston I selected the Montrose neighborhood. It is near the church. There are lots of art museums, restaurants, bars, and cute shops. It has good public transit. It is walkable. It is also a liberal enclave.
People like to ask me how I am coping with the culture shock of moving from the Northeast to the South. When they do, I have to tell them that so far it does not seem that different. I do so with the knowledge that the reason why it does not seem that different is that most of the places I find myself in are places filled with people like myself: liberal or left educated professionals. In such places I find that most people more-or-so less hold similar political, religious, and social values.
Last week I found myself at a Halloween party where not everyone held similar political views. And I was reminded of how difficult it is for people in this country to talk to each other. There I was, hanging out on a new friends’ porch as torrents of rain came and the kids ran from house-to-house trick-or-treating in increasingly soggy costumes. Someone came up to introduce himself to me. He seemed friendly enough. He asked me if I had tried the frito pie. I confessed that I did not know what frito pie was. He explained to me that it was a combination of frito chips, chili, and cheese--and pointed over to the table where all three items sat waiting to be mixed together.
Another person entered the conversation. Somehow, the topic shifted, and we found ourselves talking about the horrific events of the last week. It came up that I am in favor of some kind of gun control. And that completely ended the conversation. Full stop. No attempt to find common ground. No discussion. The man I had been talking to said something like, “The Second Amendment is what it is” and walked off. He was not rude or anything. He just made it clear that we had nothing more to talk about.
Have you had a similar experience? Or does this experience seem familiar: You post something political online. Pretty soon your Facebook wall or your Twitter stream becomes a mess of vitriol and bile. You unfriend your aunt. You block your cousin. No one convinces anyone of anything. Instead, everyone retrenches in their own enclaves. Or you decide to embrace the old maxim and refrain from discussing politics at the dinner table.
Some philosophers argue that this dilemma is inherent to our contemporary culture. Different moral and political positions are conceptually incommensurable. That is a fancy way of saying is that there is no rational way to sort out a disagreement between them. They begin from different premises or are rooted in different core values.
This is something you may have experienced on those occasions when you have been able to engage someone from a different political perspective in a debate. I remember one experience I had like this when I was on an airplane. I was on my way to present a paper at some academic conference. My seatmate struck up a conversation. He asked me what I did and where I was going. I told him. It turned out that he was a classics major from a conservative Christian college.
We spent the next two or three hours discussing philosophy, theology, and the classical canon. On the surface it appeared that we influenced by many of the same thinkers. Aristotle, Plato, Cicero, Ovid, Augustine... We had read and appreciated each of them. But, it is like the Greek poet Sappho wrote:
If you are squeamish
Don’t prod the
We failed to follow Sappho’s warning not to go deeper. As the conversation continued, we discovered we did not agree on anything. Despite our common canon, we actually shared no ground. Any position that one of us took the other found objectionable. We did not agree upon racial justice, economics, women’s rights, GLBT rights, federal funding for higher education, the reality of climate change, prison reform, the origin of human life, gun control, the nature of good and evil, the separation of church and state...
There is a lot of ground that can be covered in a few hours. Yet each time we approached a subject we found we had completely incompatible arguments. Take abortion, an issue in American political life that has long proved divisive. I made an argument that ran something like this: In a free society, each person has the right to control their own body. An embryo is part of the mother’s body. Since a mother has a right to do what she wants with her body she has the right to freely make a decision about whether or not she will have an abortion. Therefore, abortion is morally permissible.
My seatmate started from a different place. He claimed that an embryo is actually an identifiable human being. As such, it was accorded rights of its own. The chief of these rights is the right not to be murdered. Therefore, abortion is morally wrong.*
Our positions were, as I suggested earlier, conceptually incommensurable. They were based in different assumptions about what it means to be human. There was no way to rationally reconcile them. It was almost as if we were talking different languages. Actually, it was worse than that. Es posible por me decir el mismo cosa en Español que digo en Inglés. It is possible for me to say the same thing in Spanish that I say in English. But it was not possible for my seatmate and I to agree on what we meant when we used words that were central to our vocabularies. The words like life, murder, and body meant different things to each of us.
Friends, this is where we are right now in our political history. We have reached a point where people cannot agree upon what words mean or what it means to be human. Indeed, this country’s resurgence of white supremacy and nationalism indicates that people cannot even agree upon who is a human being. The poor suffering migrants who are wending their way from Honduras to the United States border are human beings. They breath, they cry, they hunger, they love, they fear, they struggle, the same as anyone in this sanctuary this morning. The same is true of the eleven Jewish elders who were murdered last week as they gathered for worship at the Tree of Life Congregation in Pittsburgh. The same is true of the two black people recently killed in a Kroeger in Kentucky. The same is true of the two women killed at a yoga studio in Florida on Friday. They were all humans with hopes, loves, fears, families, friends, favorite foods, like any of us. And yet, their murderers failed to recognize them as such. Instead, their murderers saw them as something other than human.
It is not just that we cannot agree upon our fundamental values. It is that we cannot agree upon who is a who human being. The late Senator Daniel Patrick Moynihan may have argued, “Everyone is entitled to their own opinions, but they are not entitled to their own facts,” but apparently, he was wrong. People seem very much to have their own facts. And sure, you might, and I might, argue that certain facts are, well, facts based in an objectively measurable reality but that would be beside the point. We cannot get everyone to agree to what the objectively measurable reality is. For many people, it is an objectively measurable fact that the scriptures--be they the Hebrew Bible, the Christian New Testament, the Koran, or the Book of Mormon--are divinely inspired. For me, they are great works of literature containing much wisdom and not a little foolishness, testaments to the infinite power of human creativity, the luster of poetry that lies within.
The great challenge before us is collectively finding our way out of this mess. And here I could make the observation that there is no historical example of people defeating totalitarianism through debate. And that it has only ever been defeated through mass mobilization. And that it has not always been defeated. And I could list the examples of the great life affirming, antifascist, movements that have stood against totalitarianism in Europe, in Latin America, and in the United States. And I could talk with you about the tragic defeats of those who stood against the genocide of the indigenous people of this continent in the eighteenth and nineteenth-centuries. Or the loss of Spain to the fascist regime of Francisco Franco in the 1930s. But I do not think that would bring us any closer to figuring out a way forward that does not reenact the great struggles of the past.
And so, I want to turn to my sermon title, “The Virtues of Conservatism.” It hints at one path that might be available to us, the path of virtue ethics. Ethics is organized around the question, How should I live a good life? This is the question that faces us today, on the Sunday before the election, just as it is a question that we will face next week after all of the ballots have been counted. It is a question that we must answer within the context in which we live, under the threat of rising totalitarianism. It is a question we will answer somewhat differently ten or twenty years from now when the political, cultural, and ecological world we find ourselves in has changed.
Philosophers and theologians divide ethics into three broad schools. One school claims that ethical action is found by following rules. In such a system, the person who judiciously obeys the law might be thought of as the ethical person. Another school believes that the ethical person is measured by the outcome of their actions. The dictum “the ends justify the means” probably best summarizes this stance. It has been favored by some of the great fighters for freedom and justice. Malcolm X was one of the true heroes of the twentieth-century. He taught us to struggle for freedom and justice “by any means necessary.”
Virtue ethics is the third broad school of ethics. Virtue ethicists believe that the ethical life is to be found by cultivating certain traits of character. These traditionally are categories like honesty, bravery, generosity, gratitude... These traits are called the virtues.
Virtue ethics are favored by many conservatives. Such thinkers tend to treat the virtues as static. There is one meaning to being brave or honest. There is one meaning to compassion. Such thinkers also tend to think that social roles are fixed and that we are best selves when we perform the roles we are given when we pursue the virtues inherent in them. There is one way to be a good, and virtuous, parent, or worker, or child, or spouse or whatever.
Virtue ethicists tend to talk about how the presence of virtue is expressed in character. The conservative intellectual David Brooks writes a lot about the relationship between virtue and character. One of my friends accuses of him being a crypto-moderate, but Brooks speaks for a certain element of patrician conservatives. His interest in virtue ethics is mirrored in other patrician conservatives like William Bennett; Ronald Reagan’s Secretary of Education, he wrote an entire book called “The Book of Virtues.”
But here’s the thing, virtue ethics has a long connection to Unitarian Universalism. It was particularly favored by our Unitarian ancestors. Let me give you an example.
Lately, I have been poking around in the church library. It is something I do instinctually. I have spent enough my life doing historical research that if you put me within smelling distance of an archive I will start digging through it like a pig rooting for truffles.
A couple of weeks I happened across a beat-up pale green volume. Coffee stains on the front, it is marked “Scrap Book.” It contains a selection of newspaper and magazine cuttings about First Church and Unitarianism from the late 1920s through the early 1940s.
One of those articles contains a sermon that was preached when this congregation dedicated its first building here on Fannin and Southmore. The minister was then Thomas Sanders. We have already read the closing paragraph of his sermon. I want to draw our attention to its last sentence, “The church must generate moral power as well as instruct, for salvation is found in the development of character.”
Salvation is found in the development of character. It is about a clear a statement of the classical Unitarian theology of New England as I can imagine. In this view, the purpose of the church is to provide people a moral education so that they can strive towards self-improvement and live good lives. These Unitarians understood themselves to be Christian because they believed, as one wrote, “the character of Christ... sets before us moral perfection.” Christ was someone who had developed perfect character and who tried to teach others how to develop it. By following Christ’s teachings, they thought, people could discover the inner light within and begin to approach what they called “the likeness to God.” The great nineteenth-century Bostonian Unitarian preacher and theologian William Ellery Channing once claimed, “The great hope of society is in individual character.” He was suggesting that we become our best selves, and realize our own likeness to God, by nurturing such virtues.
The virtues for someone like Channing were not unlike the virtues for many contemporary conservative philosophers. They came out of respecting a certain set of fixed social roles. Nineteenth-century New England Unitarians contained many of the country’s mercantile elite. They had much clearer ideas of what it meant to be a Unitarian minister or a banker or a ship’s captain or a wife or a husband or a judge or a student than we do today. I suspect that many of us would disagree with how they understood those social roles. I certainly have no interest in receiving the kind of deference from congregants that a man like Channing could expect. Nor do I am interested in serving the elite in the same way that he did.
But that misses the point, the possibility, that I see in virtue ethics. It allows us to possibly find an entry point into a conversation with those who occupy different political, philosophical, and theological positions. We can probe the writings of Channing and discover what he meant by words like courage. His definition was different than ours. It centered on Jesus. I doubt many contemporary Unitarian Universalists would resonate with his claim that we express our moral freedom by leaving “all for Christ.” And yet, we can recognize that he valued, as we do, the importance of speaking our own truth and of being brave in the face of injustice.
I suspect that the same is true of my seatmate on the airplane. We were able to keep talking because we could at least agree upon which words might be important in our lives, even if we had completely different understandings of them. I was able to ask him, What does it mean to live a good life in your community? And he was able to ask me the same. It is true that our conversation went nowhere. But, unlike the man I met at the party, we were able to keep talking.
I have this inkling, this thought, that it might that the best we can hope for over the long haul is the possibility of staying together in a collective conversation. It is true that the ends, the goals, I seek have a lot more in common with Malcolm X than with the man I was sitting next to on the plane. I am against white supremacy. I am against totalitarianism. I am against economic inequality. I am for the great project of collective liberation, the unleashing of the human spark that can leap each to each.
But it is also true that I suspect that on some level each of us can articulate a vision of the good life. It might not be found in the words we speak. It may only be present in the actions we take. But, nonetheless, I imagine it can found in the lives we try to live and the lives we valorize. I have a suspicion that each of you has some sense of who is a good person and the kind of people you admire. And sometimes, we can even find something to admire, some sense of virtue, in those people we find ourselves in violent disagreement with. W. E. B. Du Bois was one of the greatest philosophers in this country’s history. He was able to say that there was “something noble in the figure of Jefferson Davis” even as he denounced Davis’s white supremacy and observed that there was “something fundamentally incomplete about” the standards by which the old Confederate had tried to live.
Such an appeal to virtue ethics might be a foolish hope. But then again, Unitarian Universalism has been labelled a faith without certainty. I would be lying to you if I told you I knew exactly what must be done, today or tomorrow. I know that totalitarianism has only ever been defeated by mass mobilization. But I also know that even as we confront the present horrors of the day we must try to stumble our way forward for the long haul. And that something must change if we are not to endlessly repeat, as it seems we are now, the cycles of totalitarian rise and defeat. And maybe, just maybe, those stumbles include a focus on the common vocabulary that exists across political difference. As David Brooks has observed, virtue ethics “is a philosophy for stumblers. The stumbler scuffs through life, a little off balance. But the stumbler faces her imperfect nature with unvarnished honesty, with the opposite of squeamishness.” And so, I leave you, on this Sunday before the election, not with a clear charge or solid instructions on what you must do but rather with the glimmer of hope that we can seek and find a common vocabulary with those we disagree. I do not hope that we will agree. I only that we might find a way to remain in a conversation.
Maybe then we might each discover the shining light within. Then maybe, just maybe, against all the odds, and the heart break, and the human error, our lives will echo with the words offered by the African American poet Thylias Moss:
You will be the miracle.
You will feed yourself five thousand times.
May those words be true for each of us.
Amen and Blessed.
* My reconstruction of our argument owes something to Alasdair MacIntyre, “After Virtue,” third edition (Norte Dame: University of Notre Dame Press, 2007), 7.
Oct 29, 2018
as preached at the First Unitarian Universalist Church of Houston, Museum District campus, October 29, 2018
This morning I find myself needing to give a rather different sermon than I had planned. Yesterday’s mass shooting at the Tree of Life Congregation in Pittsburgh, the week’s bomb threats by would-be a right-wing terrorist, and the current presidential administration’s ongoing assault on truth, decency, and democratic norms require it.
Today, we need to stop and recognize where we are. Today, we need to stop and articulate who we are. Today, we need to stop and talk about what we must do.
I am going to begin my sermon by doing something that might seem a little odd to you all. I am going to take off my stole. I wear this stole as a symbol of my religious office. In our tradition it means that I am an ordained minister.
I am taking off my stole right now because I want to address you for a few minutes as something other than your minister. I recognize that is not fully possible. I am in the pulpit and, right now, I am religious leader of this congregation.
But for a little while, I want to consciously address you from another place--from another role I inhabit. I am not just a parish minister. I also a scholar. I have a PhD from Harvard University. And one of the things I specialize in is the study of white supremacist and white nationalist movements and totalitarian regimes. Just last month I gave a talk at San Francisco State University on the political ideology of the Ku Klux Klan.
And so, I want to be clear that what I about to say is not something I say lightly. I want to be clear that I say it with the full authority of someone who has spent years of his life studying the dynamics of terror, authoritarianism, and white supremacy.
This country is on the verge of becoming a totalitarian state. More precisely, this country is on the verge of becoming ruled by a neo-Confederate regime. In many ways, it already is one. The country has become what’s called a mixed regime. It already exhibits aspects of a totalitarianism even while it remains, formally, a liberal democracy.
I am going to talk with you about each of those claims. I want to be clear about where we are right now in the arc of human history. We cannot live authentically as a religious community if we do not recognize the context within which we live, the moment of history that we inhabit. We need to recognize where we are if we are to live our faith authentically.
This country is on the verge of becoming a totalitarian state. Totalitarian states are organized around the personality for a charismatic leader who personifies the state’s power. A totalitarian state seeks global domination and total subjugation of all who live within its borders. Its leaders identify a racial or minority group who must be purged from the body politic in order for their vision of society to thrive. Totalitarian states have no respect for the rule of law. Instead, they concentrate power in the head of state.
The Nazi philosopher Carl Schmitt described this last dynamic most clearly when he argued, “Sovereign is he who decides on the exception.” By this he meant, that the sovereign, the person who holds power, is inherently above the law because he is the law. Therefore, the sovereign can do nothing illegal. Since he is the law, any action he takes is fundamentally legal. If this sounds somewhat familiar, it should. There are clear parallels between Schmitt’s views and those of the man just confirmed as an Associate Justice on the Supreme Court. The newest Justice appears to believe that the President cannot be subpoenaed by employees of the Justice Department because they work for him.
This is not the only parallel to be found among right-wing partisans and totalitarian philosophers and politicians. The philosopher Hannah Arendt pointed out that in order to function, totalitarian regimes have a deliberately loose relationship with the truth. She wrote, “Totalitarian politics... use and abuse their own ideological and political elements until the basis of factual reality... have all but disappeared.” Let me repeat that quote, “Totalitarian politics... use and abuse their own ideological and political elements until the basis of factual reality... have all but disappeared.” The constant cries of fake news and attacks on the press by the man who currently holds the nation’s highest office should make the dynamics Arendt describes seem familiar.
Arendt has much to teach us about what totalitarianism is and how it comes about. In her classic text, The Origins of Totalitarianism, Arendt makes two further observations about totalitarianism. First, it is based in the politics of terror. Second, that its origins lie in antisemitism.
In a totalitarian regime no one is ever secure. The threat of arbitrary violence haunts every waking. People who live under a totalitarian regime never know when or where violence will erupt. They only know that regardless of who they are or what they have done they may meet a terrible end. Arendt tells us, in totalitarian regime, “nobody... can ever be free of fear.” “Terror,” she warns, “strikes without any preliminary provocation... its victims... objectively innocent... chosen regardless of what they may or may not have done.” As I offer you those words, I want you to think about this country’s epidemic of gun violence. And I want us to pause and hold in our hearts yesterday’s eleven victims of antisemitic gun violence at the Tree of Life Congregation in Pittsburgh.
Yesterday’s attack on a synagogue would not have surprised Arendt. She understood that antisemitism was an essential element of totalitarianism. Totalitarians gain power by identifying a societal enemy, a scapegoat, on whom they can lay the blame for society’s ills. They then target those people for violent excision from society. Jews are often the scapegoats. For hundreds of years there have been those who blame a secret conspiracy of Jews for the world’s ills. This idea was at the root of Nazism. And it is present in the discourse of those contemporary politicians who seem to aspire to totalitarianism.
The Hungarian philanthropist and investment banker George Soros comes from a Jewish family. He survived the Holocaust. Today, Victor Orban, Jair Bolsonaro, and the current President of the United States have all attacked him for supporting progressive causes. Soros was one of the targets of this past weeks bomb threats. During the contentious struggle over the appointment of the most recent Supreme Court Justice, the President tweeted that protesters against the then nominee were “‘professionals’ who were ‘paid by (George) Soros and others.’” Yesterday, the President laughed when someone at one his rallies shouted out the word “Soros” when he “attacked ‘globalists’ who are ‘cheating’ American workers.” The word globalist, alongside the word cosmopolitan, has a history of being used as a codeword by antisemites to describe Jews.
Globalists, in totalitarian regimes, and in the narratives of men like Orban and the current US President, are in league with another enemy. For them, that enemy is migrants, the Mexicans who many fear are coming to take their jobs. Jimmy Santiago Baca reminds us that such narratives serve the powerful, not the weak. He writes,
I see this, and I hear only a few people
got all the money in this world, the rest
count their pennies to buy bread and butter.
Totalitarians divide society in order to preserve the privilege of the powerful. That is exactly what is happening when men like the current President attack migrants. It is also what is happening when he attacks transgender people, another favorite target of totalitarians.
When I say that this country is on the verge of becoming a totalitarian state I have all of these dynamics in mind. A charismatic leader who feels he is above the rule of law, widespread campaigns of lies, terror, antisemitism... all of these are present in our society today.
The totalitarian state that I fear is emerging is not a generic totalitarian state. It is one rooted deeply in American culture. It is an aspiring neo-Confederate regime. Let me explain, since its inception a leading strain of thought, culture and economic practice in the United States has been brazenly white supremacist. The Constitution was written to favor slaveholding states. The Electoral College is partially a legacy of slavery. It was designed to ensure that Southern slave states had disproportion power in the new republic. Otherwise, they threatened secession. Indeed, when a split electorate chose an anti-slavery politician as President the South did secede.
The Civil War was a war to maintain chattel slavery and white supremacy. It was also a war to maintain male supremacy. The two substantive differences between the United States Constitution and the Confederate States Constitution were that the second proclaimed that only whites and only males could be ever citizens.
When I label the presidential administration neo-Confederate I am explicitly thinking of the Confederacy’s claim to white male supremacy. The President’s most recent choice for a Supreme Court Justice and his appointment of Jeff Sessions to Attorney General can be read as a commitment to an ideology that puts the needs and rights of white males over and against the rights of everyone else.
I use the label neo-Confederate to place the presidential administration within the context of American history. I use it to remind us that this country’s rising forces of reaction are not a foreign threat. They represent a cultural and political tradition that is deeply embedded in this country. I use it to remind us that the struggle against it is not the struggle of our generation alone. It is a struggle that has been going on since the abolitionists were brave enough to imagine that this country could offer citizenship to all: black, white, male, female, transgender... It is a struggle that was at the root of the civil rights movement. And it is a struggle that continues today.
Finally, I want to turn to the claim that this country has become a mixed-regime. In some ways, the state is already functioning as a full-blown totalitarian regime. We have seen this in the caging of children at the border. We have seen it in the attack on transgender rights. We have seen it in the impunity that police officers often receive when they kill people of color. We have seen it in the way the President attacks the press as the enemy of the people. We have seen it in the way he attacks private citizens who disagree with him.
In a mixed-regime elements of multiple kinds of political systems are present. For many people of color, for many immigrants, for many transgender people, the United States is already essentially a totalitarian regime. And yet, it maintains aspects of a liberal democracy. Many of us, especially people with what one of my friends likes to call “the complexion connection,” still have the right to vote. We still have freedom of speech. We still can tell the truth. We can denounce lies. We can still feel safe in our own homes and in our places of work. Such privileges are not true for all of us. And to name that dynamic is to recognize that for many people totalitarianism has already come to the United States.
This country is on the verge of becoming a totalitarian state. It is on the verge of transforming into a neo-Confederate regime. For many people, it already is one.
I admit, all of this political philosophy and history is dense material for a Sunday morning. And it is not exactly a sermon fare.
And so, now, I am going to put my stole back on. And I am going to read a letter that Bob Miller and I sent this morning to the Congregation Jewish Community North, where our Tapestry campus rents space. And then I am going to invite Mark and the choir to sing to us. And then I am going to offer you a brief homily on who we are and what we must do.
Dear Rabbi Siger and Members of the Congregation Jewish Community North:
Like people of good faith everywhere, we are distressed to learn of yesterday’s attacks on the Tree of Life Congregation in Pittsburgh. Antisemitism is a vile form of hatred. We mourn this week’s dead in Pittsburgh. We mourn all of the millions who have lost their lives over the centuries to antisemitism. We join our voices with those who denounce it. We join our hands with those who work against it. We join our hearts with those who weep at the devastation that it continues to cause.
Our Tapestry campus is honored to share space with your congregation. If there is anything we do for you please let us. This includes working with you to support any existing or future plans around security.
On behalf of the First Unitarian Universalist Church of Houston, we offer a prayer for a peaceful world free from hatred and violence.
The Rev. Dr. Colin Bossen, Interim Senior Minister
Bob Miller, Board President
I would like to now invite Mark and the choir up to sing us a song they sang last week, “Al Shlosha D'varim.” As Mark told us last week, the Hebrew of this song translates, “The world is sustained by three things: by truth, by justice, and by peace.” There are no better words for times like these.
The world is sustained by truth, by justice, and by peace. Originally, I was going to offer you a sermon specifically tailored to the last days of the month and first days of next month. The end of October and the beginning of November are home to a host of holidays: Samhain, Halloween, the Day of the Dead, All Souls Day... Neo-pagan theologian Starhawk describes this time of year as when “the veils between the worlds begin to thin.” Across different cultures and religions people gather to remember ancestors, to mourn the dead, to reflect upon mortality, and consider each of our places within the cycle of life.
I do not think we need, or have time for, a full sermon in light of all I have just said. Instead, I want to relate the season’s holidays to the events of the hour. Earlier I said, it is important to recognize where we are. But that is not enough. We also need to articulate who we are and what we must do.
These are tasks for the religious community. As the President of our Association, the Rev. Susan Frederick-Gray has told us “this is no time for a casual faith or a casual commitment to your values, your community, your congregation, your soul, and your faith.” When we articulate who are and what we must do we become anything but a casual faith.
Out of respect for the season’s holidays, I want to hone in on a single aspect of who are we and what we must do. We are a community of memory. This is one of the gifts of religious community. It offers us the opportunity to take part in conversations that stretch beyond a single generation. It gives us the chance to be part of something that will survive us. It lets us find hope and wisdom in those who were here before us. In doing so, it enables us to connect to something greater than ourselves: the great flow of human history. When we do we are reminded that our own lives are transitory. Yet at the same time we are also reminded that when we die we leave much behind on this Earth. This is true for us no matter how humble or haughty we were while we trod across this muddy blue ball of a planet.
As a community of memory we describe what is and what has been. This truth telling is one of the most important functions of a religious community in these times. We are reminded of this when we read the works of someone like Anna Akhmatova, the magnificent poet who survived Stalin’s terror. In her great poem “Requiem” she reminds us that simply describing the what is of the horrors of the world is a profound act of resistance. Writing of her time in a gulag, she recounts a conversation she had with another inmate:
“‘Could one ever describe
this?’ And I answered - ‘I can.’ It was then that
something like a smile slid across what had previously
been just a face.”
As a community of memory our church exists across time, across the generations. There is a story that preachers like to tell about how participating in such a community can draw us out of the private pains of our own lives and connect with us the justice, the peace, and the truth that sustain the world.
The story is about the Cathedral of Chartes. It is in France, located a bit South of Paris. It is considered one of the true treasures of the world, the sort of thing that inspires flights of poetry and stirrings of the soul. The stained glass, I have read, is particularly beautiful. Edith Warton captured something of it in her poem “Chartes:”
Immense, august, like some Titanic bloom,
The mighty choir unfolds its lithic core,
Petalled with panes of azure, gules and or,
Splendidly lambent in the Gothic gloom,
And stamened with keen flamelets that illume
The pale high-altar.
Like many a medieval cathedral, it took years to build. Many of the people who started building it died before it was completed. Or they began working on the church when they were young adults and finished when they were grandparents.
One day, in the middle of the construction, the story goes, a traveler came to Chartes. She went to the site as the day was winding down. She asked one worker, covered in dust, what he did. He was a stonemason. She asked the next. He said he was a glassblower. She asked another, a blacksmith.
As the traveler walked into the cathedral’s interior she encountered a woman with a broom. She was sweeping up the chips of stone from the stonemason. She was cleaning up the cast aside incandescent filaments from the glassblower. She was picking up fragments of iron left behind by the blacksmith. The traveler asked the woman what she was doing. She paused. She leaned on her broom. She looked around her at the columns without roofs, at the windows without panes, at the floors without flagstones, and said, “Me? I’m building a cathedral for the Glory of God Almighty.”*
Unitarian Universalists do not generally build cathedrals for the Glory of God Almighty. There are a few exceptions: Frank Lloyd Wright’s Unity Temple outside of Chicago; Albert Kahn’s First Unitarian Church of Rochester; Universalist Memorial Church in Washington, DC... The best parts of our tradition have done something else. They have sought to maintain the human in the face of the demonic. They have struggled against the totalitarian regimes of yesteryear. They have sought to build the better world, the world that is always almost come but never quite here. Women and men like Margaret Fuller, Ralph Waldo Emerson, Frances Ellen Watkins, James Luther Adams, and, today, Mark Morrison-Reed, and Susan Frederick-Gray have repeatedly called out from the depths of our tradition to remind us that we are at our most human when we are seekers of truth, peace, and justice.
Their teachings are a gift we have given the world. It is the cathedral we have sought to build, generation-to-generation, metaphoric stone by metaphoric stone. It is incomplete. What we are called to do today is to do our part, contribute our bit, to this great work of sustaining the world through truth, justice, and peace. On a day like today, we honor the ancestors, the Theodore Parkers and Elizabeth Peabodys, the Sophia Fahses and the Clarence Skinners, who have gone before. We remember the dead of this congregation. The women and men who sustained it in previous generations. They sustained it, in part, so that we could contribute our own bricks to the great cathedral of justice. Adorn Strambler, Sarah Nelson Crawford, and John Kellet, none of whom I knew, helped to make this community what it is: a community of devoted to love and justice sustained across time in pursuit of peace and truth. When we gather we honor them. When we gather we unite with many who have gone before and contributed to the great struggles that we now find ourselves engaged in.
Now, the scholar in me wants to offer a footnote about how this is not all of our tradition, or even the majority of it. I could point that out the white supremacist John C. Calhoun, the man who the historian Richard Hofstadter once called “the Marx of the master class,” was a Unitarian. But I am not going to do that. Instead, I want to again say that this is the best part of our tradition. It is the part of the tradition that we are called to honor. And it is a tradition that teaches that one of our most radical acts is simply to assert our own humanity in the face of dehumanizing totalitarianism.
Friends, in times like these, we are called to speak truth,
we are called to work for justice,
to sit down,
to be cogs in the wheels of the machine
that would crush the human from the earth.
But we are called to much more than that,
we are called to be human,
to delight in the unseasonal sun,
to laugh with our friends,
to celebrate vegetable gardens,
to pet dogs,
to love each other.
it is this common human decency,
that will save us from all of the terror
that we face.
It is common human decency,
the sense that we are all part of the same human family,
that each of us deserves respect,
that each of us is worthy of love,
that we strive to protect
in these difficult times.
And so, I say, today,
if you feel overwhelmed,
as I do,
by the rising madness of it all,
let us remember
that it is important to march,
but it is more important
to simply embrace the human in each other
to see the pain and the joy
in each other’s faces.
It is by being human with each other
that we will ultimately live into a world
where truth, justice, and peace,
and the terror of totalitarianism
has become but a memory,
echoing in the past.
As I close I invite you to join with me a simple prayer:
Oh, spirit of life,
that some call God,
and others name,
be with each of us,
as we struggle to see the human in each other,
and remind us,
that in our human hands
and our human hearts
lies the power
and the hope that we are looking for,
the power to embrace our loves
and the power to change the world for the better.
And before the congregation says Amen,
I invite you into a minute of silence,
to honor the dead,
to consider our own place in the work
of building the cathedral of justice,
and to contemplate all that has been said.
We descend into silence with the hope that our sermon,
with all its many imperfections,
has done its own small work in building
the cathedral of justice.
There will now be a minute of silence.
Now, let the congregation say Amen.
* This version of the story is partially drawn from Robert Fulghum, “It Was On Fire When I Lay Down On It” (New York: Random House, 1988), 74-75.
Oct 24, 2018
as preached at the First Unitarian Universalist Church of Houston, Museum District campus, October 21, 2018
It has been a little while since I have been with you all. It is good to be back in this pulpit. The last couple of weeks I have been off leading worship at First Church’s smaller campuses: Tapestry and Thoreau. Ministering to a multi-site congregation is new experience for me. And it is still something that I am trying to figure out. My sense is that you are also uncertain about what it means to be one church in three locations.
Visiting Spring, where Tapestry is, Stafford, where Thoreau is right now, and Richmond, where Thoreau is moving to, has helped me to get a better sense of the individual needs, cultures, and aspirations of your campuses. My visits with the other two Houston area campuses suggested to me that as a congregation you are collectively struggling with the question: Who are we?
Who are we? It is not an unexpected question during a period of ministerial transition. A lot of congregational identity is formed around a congregation’s senior minister. And the departure of one often brings congregations to struggle with their identities, to ask, who are we?
Who are we? is a deeply religious question. Rephrased as who am I or who are you it is probably the most fundamental question there is. And it is a far from an easy question to answer. There are scriptures recording both the Buddha and Jesus kind of dodging the question.
In the Dona Sutta the Buddha and a brahman, or priest, engage in a discourse over the Buddha’s identity. The brahman asks the Buddha if he is one of the various kinds of divine beings that inhabit Hindu cosmology. You will have to excuse my Pali I as reconstruct the dialogue.
“Master,” say brahman, “are you a deva?”
“No, brahman, I am not a deva,” replies the Buddha.
“Are you a gandhabba?”
“... a yakkha?”
“... a human being?”
“No, brahman, I am not a human being.”
Clearly growing frustrated, the brahman queries, “Then what sort of being are you?”
To this question the Buddha gives the sort of long answer that you might anticipate from a prophet or great teacher. He explains why he is not this or that. He gives a discourse on how he has overcome the world. And then finally, he gives his answer:
Like a blue lotus, rising up,
unsmeared by water,
unsmeared am I by the world,
and so, brahman,
In the Christian New Testament Jesus is even more cryptic than the Buddha. Instead of answering the question himself he asks his disciples, “But who do you say that I am?” His disciples answer the Messiah. He then says that he’s the son of man. Elsewhere he gives different information saying that he is the son of God or the Christ. But he’s never really clear on his answer to the question, Who are you?
He is so unclear that for the last two millennium people have been debating Jesus’s answer to the question: Who are you? The Jesus that many people think they know comes a specific set of texts that were culled from much larger set. The canonical gospels--Matthew, Mark, Luke, and John--are often interpreted as portraying Jesus as Lord and Savior in a unique way. The non-canonical gospels, texts like the Gospel of Thomas or the Gospel of Mary, are more easily interpreted as portraying differently Jesus. Scholar Elaine Pagels advises us that “these texts speak of illusion and enlightenment... Instead of coming to save us from sin, [Jesus] comes as a guide who opens access to spiritual understanding.”
Who are you? When it came to Jesus, at first the early Christian church permitted people to have many answers to the question. And they argued about their answers fiercely. Three hundred years after Jesus’s execution, Gregory of Nyssa recorded that these disputes were all consuming:
Ask the price of bread today and the baker tells you: “The son is subordinate to the father.” Ask your servant if the bath is ready and he makes an answer: “The son arose out of nothing.”
Theologically orthodox Christians eventually settled the debate by proclaiming Jesus the son of God and inventing the trinity. They then kicked everyone out of the church who did not agree with them.
In giving his ambiguous answer to the question, Who are you?, I rather suspect that Jesus was intentionally being slippery. He probably would have been disappointed to learn that the church had fixed his identity and required people to believe certain things about him. He might have also hinted that asking the question, Who are you?, is more productive than coming up with a permanent answer to it. We humans change a lot over the course of our lives. I am a different person today than I was at seven, or fourteen, or twenty-eight. When I moved out of my parents house, I became a somewhat different person. When I became a parent, I changed. The same is true for you. The place you are in the cycle of life shapes will shape your answer to the question. So will your family of origin, your occupation, the city in which you live... The same is true for religious communities as well. And I will talk about that more in a bit.
Right now, let me say, I am not surprised about the Buddha and Jesus’s evasive approaches to the question of identity for it resonates with me on a personal level. Who are you?, is a question we ministers do not like. Robert Fulghum is a Unitarian Universalist minister and the author of the well-known, “All I Really Need to Know I Learned in Kindergarten.” He has a whole shtick about how he has answered this question when approached by strangers on planes. He has told them he was a janitor and a neurosurgeon. Once he refused to answer the question at all but invited his seatmate to play a game with him. They would each make up what they did for a living and then play pretend. Fulghum’s seatmate declared he was a spy. Fulghum decided to be a nun.
Eventually, Fulghum admits, he grew somewhat frustrated with the question. He started responding by invoking the great artist Marcel Duchamp. When asked who he was Duchamp would reply, “I am a respirateur (a breather).” Breathing is what he spent most of his time doing so he figured it defined who he was. Plus, Fulghum points out, breathing is more about being a human and less about being defined by what you do for a living. And so often when we ask someone who they are we anticipate an answer that is closely tied to their occupation.
I will admit that when asked who I am, I sometimes try to avoid the question too. Telling people that you are a minister can make for fairly awkward, or intense, conversation at parties. People usually want to skip the small talk and get straight to something serious. What do I think about the nature of God? Does the good really exist? Do I have thoughts on the Arminian controversy? I imagine that last one is something I probably won’t be asked outside of Cambridge, Massachusetts. But, still, sometimes I just want to talk about my kids, or my cat, or the fact that I am really excited that the farmers market near my house has squash blossoms and they’re one of my favorite foods and I couldn’t get them the entire six years I lived in Boston. Or mushrooms... I really like mushrooms. Actually, I once preached a whole sermon on how much I like mushrooms.
Who are you? When religious communities try to answer this question, it can make them uncomfortable for all of the same reasons why it makes us as individuals uncomfortable. We do not like to be fixed, defined, as this or that. And we change. The way members of First Church answer our question will be somewhat different today than it was ten years ago or twenty years or fifty years ago.
In answering this question, I think First Church has a particular challenge. After having visited all three of your Houston area campuses I rather suspect that if I asked the members of each campus, Who are you?, I would get different sets of answers.
This is reflected in the reality that all three of your campuses have different histories. If I was to ask the members at Thoreau who their most important ministers had been they would probably tell me: Leonora Montgomery, Bill Clark, Paul Beedle, and Bonnie Vegiard. Tapestry has been largely lay-led. Its members would likely tell me Joanna Fontaine Crawford. Here at Museum District, I suspect you might name Bob Schaibly, Gail Marriner, Jose Ballaster, and Daniel O’Connell. Maybe someone would mention Webster Kitchell or Horace Westwood.
There is no simple through line that unites all of the histories of your campuses. Is there a clear through line that unites your cultures? My visits to Tapestry and to Thoreau have given me the impression that both have the feel of small lay led fellowships. Museum District here has been on the cusp of becoming a large church for many years.
Who are you? is probably hard for you to answer in part because your model is unique within Unitarian Universalism. There are only about four other congregations that practice multi-site ministry. And they each practice it differently.
The Unitarian Church of Harrisburg, for example, has two campuses are separated by about ten minutes. Each week they hold an identical service at each campus. The services are two hours apart. Shortly after completing the first the minister gets into a car, sometimes followed by the choir, and dashes from one campus to the other.
The First Unitarian Universalist Church of San Diego also has two campuses. The majority of the congregation gathers at their downtown campus for English language services. Another group gathers at their second campus for bilingual English and Spanish services. The congregation has three full-time ministers. They take turns leading the worship at the two campuses.
The First Unitarian Church of Albuquerque calls their smaller campuses branches. They livestream their sermons to small groups of Unitarian Universalists throughout New Mexico who do not have a congregation nearby.
Only the First Unitarian Church of Rochester has a model somewhat similar to yours. They provide the staff for a nearby smaller congregation. Unlike your model, the First Unitarian Church of Rochester and the Unitarian Universalist Church of Canandaigua have remained separate legal entities.
Who are you? One of your challenges as a congregation is trying to figure out if you want to answer this question as individual campuses or as a collective entity. Maybe you want to answer the question as both individual campuses and as a united congregation. Maybe not. Maybe you need a single answer that stretches across all of your campuses.
It is not for me to tell you. As your interim senior minister, it is my job to help you ask the right questions so that you can chart your path forward as you prepare for your next ministry. By raising these questions, I hope to help you get some clarity about where you have been and where you might go. I want them to be the right questions, the kind of questions that generate thoughtful conversation and deep reflection about that essential question, Who are you?
My approach to this question is mirrored in our poem from earlier this morning, an untitled piece by the Spaniard Antonio Machado:
Traveler, your footprints
are the only road, nothing else.
Traveler, there is no road;
you make your own path as you walk.
As you walk, you make your own road,
and when you look back
you see the path
you will never travel again.
Traveler, there is no road;
only a ship's wake on the sea.
The poem suggests that life is a path upon which we trod with no direction, no meaning, except the one we give it. The road we travel is not something someone else has laid before us. It is our road and we create it as we move, leaving only the echo, only the wake, behind us, not a clear map for someone else to follow.
The poem inspired a famous dialogue between the two educators Myles Horton and Paulo Freire. Horton was a civil rights hero who taught figures like Rosa Parks, Martin King, Ralph Abernathy, Septima Clark, and John Lewis something about organizing. Freire was a Brazilian teacher who spent many years working on adult literacy for his country’s poor and disenfranchised. They both believed that education, and life, is not a process which leads to final answers. Instead, they thought education is a collaborative process between student and teacher where each is a learner co-creating knowledge with the other.
They adapted the phrase “we make the road by walking” from Machado poem’s because it suggested to them that the journey, the process, was the destination. No one is ever finished with their education. Just as, if we are honest, no congregation, and no person, should ever have a permanent answer to the question, Who are you?
As members of a congregation, we commit to travel along the metaphoric road of life together. And as members of an experiment in multi-site ministry, you have committed to traveling together not just as not as a single community but as three commingled communities. This is not all that different from the life of other large congregations. In fact, it is not that different from what we find here at the Museum District if we looked within. The choir and the religious education program each form their own distinct communities within the larger tapestry that is the life of the Museum District campus.
Museum District’s choir, its religious education program, Tapestry, Thoreau... each community within the congregation is going to have different answers to the question: Who are we? The challenge you face is finding answers to the question that unite all of your communities.
There are many ways you might seek the answers to this question. You might, as we will be doing during our time together, ask other questions, questions that prompt you to explore your deepest values. What do you love? Why are you here? What is your mission to the world? What values do you want to pass along to the next generation?
You might also seek counsel from others. In some sense, that is my role as your interim, to offer you my perspective, my advice, on ways to pursue the question, Who are you? during your time of ministerial transition. You may seek guidance from the staff of the Unitarian Universalist Association or from other congregations that have experimented with multi-site ministry.
Marilyn Sewell was the senior minister of First Unitarian Portland for close to twenty years. During her time there the congregation grew to be well over a thousand members. She advises however we answer the question, Who are you? we ground ourselves “in love and service.” For this is what Unitarian Universalism ultimately has to offer the world: A message that we are called to love everyone--that is extend universal goodwill to all--and labor together and make our society, and our planet, better.
That message is an important one in the challenging days in which we find ourselves. The midterm elections are upon us. They are time when voters collectively attempt to answer the question, Who are we? as a country. This is not a question with final answers. It is one that shifts over time. This should be a comfort to us as we face the disappointment and the horrors of recent years. Our religious tradition tells us that is no one fixed answer to who a country, a religious community, or a person--be they First Church, the United States, Jesus or Buddha, you or I--are across time. Instead, it suggests that our answers are ever changing. We travel along in the path of life seeking justice, and creating a shared congregational life, uncertain of our exact answers because that is the only thing that has ever happened. The road is always made as we travel. We answer the question, Who are we? as we go.
As we close, I invite you to join with me in prayer:
Oh spirit of life,
that some of us call God,
and others name simply
as the force that drives life forward,
be with us in times of uncertainty,
remind us that while the path
may be unclear,
the road uncertain,
it is still our path
our track to travel,
and that we travel it better
where we are,
as a community of seekers
united in a quest
for truth and justice,
joy and beauty.
That it might be so, let the congregation say Amen.
Oct 23, 2018
as offered at the First Unitarian Universalist Church of Houston, Museum District campus, October 21, 2018
This past week,
the Catholic Church,
canonized Oscar Romero,
the Archbishop of El Salvador,
who was gunned down for speaking out
against his society’s violence
and the violence of right-wing death squads.
Romero reminded us,
“There are many things that can
only be seen through eyes that have cried.”
He reminded us,
that religious communities are at their best
not when they serve the rich and powerful,
but when they listen to the voices
at the margins:
the poor, the oppressed, migrants,
refugees, the targets of police violence,
the children who suffer from war,
anyone targeted by societal violence
for who they are
or who they love,
anyone who suffers from the devastation of climate change.
My prayer for us this morning,
my prayer for us this day,
as we live in a world
where authoritarian regimes
murder journalists in consulates,
where climate change denial is practiced by the powerful,
where people seeking hope
and enough food for their families
are turned away
from the richest country
that has ever existed in human history,
my prayer for us,
is that we will see through eyes that have cried
and that one day,
and the world’s leaders will do so as well.
In the hopes that
we all learn to see the pain
in each other’s eyes,
I say Amen.
Oct 8, 2018
As part of my work with the First Unitarian Universalist Church, Houston, I am helping with their social media strategy. So, we've expanded the congregation's presence to YouTube. A podcast of sermons from the Museum District should be coming soon as well. In the meantime, you can watch me, the Rev. Dr. Dan King, and all our guest preachers on YouTube!
Oct 3, 2018
Dear Members and Friends of First Houston:
The past couple of months I have enjoyed getting to know many of you and getting a sense of the culture of your congregation. Thus far, I have spent my time at the Museum District campus. That’s going to change in October. I’ll be leading worship at the Thoreau and Tapestry campuses as well. I will be preaching at Thoreau on October 7th and at Tapestry on October 14th. I will be back in the Museum District pulpit on October 21st and then preaching there again on October 28th when we celebrate the combined holidays of Halloween, Samhain, All Saints Day, and All Souls Day.
The theme for the month of October is spiritual practices. October is also the month leading up to the election. My services for the month will revolve around equipping us as a religious community to weather what is already proving to be an incredibly contentious political season. The service I will be leading at all three campuses is called “We Make The Road By Walking.” Its title comes from a dialogue between the great practitioners of liberation education Paulo Freire and Myles Horton. It will be a chance to reflect upon how we can collectively engage in spiritual practices to nourish us as we struggle for social change. My October 28th Museum District service is called “Collective Memory.” In it we will examine how the development of a shared story is a form of spiritual practice that helps to maintain our families and our institutions across time.
Over the next several months some of my work as your interim will focus on congregational assessment. I plan to help give you a sense of where, as a religious community, you have been, where you are now, and where you might go. My work on congregational assessment will culminate in an assessment report that I will share with you after the congregational meeting. As part of my assessment work, I am interviewing members of the congregation. I will be conducting interviews between now and the end of March. I am approaching some of you directly about being interviewed. If I don’t approach you and you would like to be interviewed please contact Jon Naylor. He will arrange an appointment for us.
Another thing I will be doing in the coming months is working to strengthen your connection to the broader Unitarian Universalist movement. To that end, I am excited to announce three guests who will be gracing the Museum District pulpit between now and the end of January. On October 7th, the Rev. Carlton Elliott Smith will lead worship. He is a member of the Southern Region staff of the Unitarian Universalist Association. Then on December 16th, the Rev. Mary Katherine Morn, President and CEO of the Unitarian Universalist Service Committee, will be with us. And, on January 6th, the Rev. Dr. Joanne Braxton is coming. Dr. Braxton is currently serving as a minister of All Souls, Unitarian, in Washington, DC and was, for many years, the founding director of the College of William and Mary Africana Studies Program’s Middle Passage Project.
I want to share with you that as part of my own service to the Unitarian Universalist movement, I continue to be an active scholar. This past month I gave at talk at San Francisco State University on “The Constitution in the Imagination of the Second Ku Klux Klan.” This spring I will be giving the 2019 Minns lectures on Unitarian Universalism and American Populism. The Minns lectures are a longstanding annual series in Boston that serve “as a source of creative theological and religious advancement.” Over the years some of the most significant thinkers within our movement have delivered them. These include names that might be familiar to some of you such as Rosemarie Bray-McNatt, A. Powell Davies, James Luther Adams, and Mark Morrison-Reed. While I am here in Houston I hope to have the opportunity to share some of my scholarly work with all of you.
I close with two brief poems from Japan. In keeping with this month’s worship theme, they each reflect something of own spiritual practices:
The fireflies’ light.
How easily it goes on
How easily it goes out again.
While I meditated
on that theme
~ Fukuda Chiyo-ni
Oct 2, 2018
as preached at the First Unitarian Universalist Church, Houston, Museum District, September 30, 2018
We begin this morning’s sermon with a fancy word, soteriology. Soteriology is probably not a term that is familiar to most of you. In theological discourse it signifies the study of salvation. Salvation, that is what I want to talk with you about today.
Salvation, just by mentioning that word I suspect that a few of you are now glancing around for the exits. You might be wondering if you wandered into the wrong church. Salvation is not a word you hear used in most Unitarian Universalist congregations. It might even be a triggering word for those of you who came to Unitarian Universalism from a more conservative evangelical faith.
Salvation is a concept that permeates most other religious communities. Our friends the evangelical Christians have a salvation story. They want you to join their churches so you can be saved from sin through a relationship with Jesus Christ. Our Muslim friends teach that you must be believe in God if you wish to enter heaven. Our Jewish friends tell us that God will someday redeem the world. Buddhism and Hinduism, in their various forms, instruct that it is possible to reach an enlightened state and escape the endless cycle of birth, death, and rebirth.
Christians, Muslims, Jews, Buddhists, Hindus... The philosopher Josiah Royce claimed that salvation narratives are fundamental to the religious community. Writing in the early twentieth-century, using the highly gendered language of his day, he claimed that humanity was in need of salvation based on two ideas. “The first,” he argued, “is the idea that there is some end or aim of human life which is more important than all other aims... The other idea is this: That man as he is now is... in great danger of so missing this highest aim as to render his whole life a senseless failure by virtue of thus coming short of his true goal.”
Royce’s convoluted prose might be rephrased as this: There is a purpose to life. We are ever in danger of missing it. There is a purpose to life. We are ever in danger of missing it.
I want to ask you something: Why are you here? I mean, why are you actually here at the First Unitarian Universalist Church? And why are we here? Why do we gather Sunday after Sunday? Why do we devote our time and our money to maintain this institution? Why do we care about hospitality, the radical act of welcoming the stranger into our community?
I am not going to answer those questions. I am going to tell you a story. It is not my story. It comes from the historian of Christianity Elaine Pagels. Like many scholars of religion, Pagels long had a tenuous relationship with congregational life. Which is to say, despite devoting her life to studying Christianity she did not go to church very often.
This changed “a bright Sunday morning” when she “stepped into the vaulted stone vestibule of the Church of the Heavenly Rest in New York to catch my breath and warm up.” She was “startled” by her response to the service that was underway. The choir moved her. The prayer of “the priest, a woman in bright gold and white vestments” grounded her. And she thought, “Here is a family that knows how to face death.”
Pagels was in the midst of a deep crisis. Her two-and-a-half-year-old son had just been diagnosed with a fatal illness. She had gone for a morning run and left him in the loving arms of his father. And she found herself in church. She writes, “Standing in the back of that church, I recognized, uncomfortably, that I needed to be there. Here was a place to weep without imposing tears upon a child; and here was a ... community that had gathered to sing, to celebrate, to acknowledge common needs, and to deal with what we cannot control or imagine.”
She continues, “...the celebration in progress spoke of hope; perhaps that is what made the presence of death bearable. Before that time, I could only ward off what I had heard and felt... In that church I gathered new energy, and resolved, over and over, to face whatever awaited us as constructively as possible.”
Pagels came to church that day because she was in the midst of one of the most profound crises that any of us can face: her child was going to die. She came by accident, not knowing what she was seeking, looking for meaning, for comfort, in an unfriendly universe.
Why did you come here the first Sunday you came? Was it seeking comfort? Hope? Bright uplift from the wallows of despair? Or did something else bring you here? An escape from the weight of human loneliness? A desire for a religious home for your family?
These questions loop back to Josiah Royce’s claim about salvation as the heart of the religious experience. Making sense of despair, or recognizing that despair makes no sense, brushes up against whatever it is that is the purpose behind life.
It could be that there is some great purpose which will allow us to transcend our despair. That, as we read in 1 Peter 3:4, “we have a priceless inheritance—an inheritance that is kept in heaven for you, pure and undefiled, beyond the reach of change and decay.”
It might be that this purpose is that there and completely undecipherable. Forty-two, that is the answer to the query, “What is the meaning of life, the universe, and everything?” found in Douglas Adams’s novel “The Hitchhikers Guide to the Galaxy.” It is an answer. It does not make any sense.
Alternatively, it might be there is no purpose to life, no meaning to despair, beyond what we give it. The ancient Greek Glykon may have been right when he wrote:
Nothing but laughter, nothing
But dust, nothing but nothing,
No reason why it happens.
Or he might have been mistaken. After all, many people--myself, Elaine Pagels...--have had moments in their lives when we have experienced a profound sense of connection to something larger than ourselves. An instant when we find ourselves startled with a realization and exclaim, as did denise levertov,
Lord, not you,
it is I who am absent.
The dance floor sways. New life comes into being. Glossy orange squash blossoms cast a translucent sparkle on the market table. Rain arrives in an unexpected torrent. That new friend, that other accident of being, stumbles into your life at precisely the perfect time. Or, like Pagels, you find yourself caught at the edge of the desperation, maybe even on the precipice of unbeing. But then something opens up, the purpose of life flickers into view, and we mumble, with Samuel Beckett, “I can’t go on. I’ll go on.”
When this happens then we might find ourselves agreeing with Royce that there is a purpose to life, and that we are ever in danger of missing it.
Unitarian Universalism has been called a faith without certainty. We gather as a religious community willing to be humble in discerning the purpose of life. The covenant that is our Unitarian Universalist Association’s principles does not promise that there is a purpose to life. It does not offer us a salvation narrative, not even in the Roycean sense. It just binds us together in “A free and responsible search for truth and meaning.”
This statement is an admission that we agree to seek the purpose of life together even if we cannot agree on the nature of that purpose. When we speak of hospitality we mean, in part, that we are a religious home for those who are willing to admit that it might be impossible to ever completely decipher the purpose of life. This is a position of humility. And it allows us to say, with the President of our Association, Susan Frederick-Gray:
If you are Muslim, Jewish, Hindu, Christian, Zoroastrian, Buddhist,
a theist or an atheist,
you are welcome here.
We can extend hospitality to all these theological viewpoints because we are willing to embrace uncertainty. To rephrase our friend, we say, “The purpose of life you find might be different than the one I find. But we can each gain something from our conversation. So, come, let us seek it together.”
Such a statement summarizes one Unitarian Universalist view of salvation. But it does not offer the totality of our soteriology. Here we might turn to the Unitarian Universalist minister Marjorie Bowens-Wheatley for guidance. She tells, “If, recognizing the interdependence of all life, we strive to build community, the strength we gather will be our salvation.”
This is a social view of salvation. It suggests that we do not find the purpose of life on our own. We find it, together, in community. You may come here with your pain. And I may bring mine. When we gather we might find it is easier to face pain. Sometimes, we even discover something more than that. Sometimes, we discover that we can do something about the world’s pain. Sometimes, we discover that by coming together we can change the world.
The Unitarian Universalist social view of salvation teaches us that we are collectively stronger than we are on our own. Here I want to share an illustration, perhaps inappropriate to this pulpit, that I learned from an old union buddy of mine. He used it in union organizing campaigns. And he learned from an aged radical, someone who was in their nineties in the 1990s and who had taken part in some of the great labor strikes of the 1930s.
My buddy would go talk to this sage, hoary with the scars of struggle, from time to time. And this old man would share stories. At the conclusion of each one he would turn to my buddy and tell him, “Remember, the working class is like a hand. Each finger is weak by itself. But you unite them and them form a fist.”
I warned you. Maybe not the perfect sermon illustration for your pulpit. But it is a tactile reminder of the point: We are more capable of changing the world when we come together. Indeed, we understand that the only way to change the world is by acting together.
Congregations like this one offer us unique possibilities for uniting in the work of changing the world. There is a story about congregational life that demonstrates this that I learned years ago when I was a member of a congregation that placed social justice at the center of its life. Many of the stalwarts of the community were longtime veterans of justice work. They had participated in the civil rights movement. They had marched against wars. They had been pioneers in the women’s rights movement, in the labor movement, and in the environmental movement.
A couple of the older members had turned civil disobedience into a spiritual practice. It gave their lives a great sense of meaning. This was a small congregation and it practiced joys and concerns. Each Sunday members were invited to get up and share some of the sorrow and some of the gladness in their hearts. One Sunday, one of the civil disobedience practitioners got up in front of the congregation. He wanted to share that he had just been arrested for the two hundredth time.
The day before he had been protesting the death penalty at San Quentin. He had been arrested with another member of the congregation, his longtime friend Elwood. Elwood’s health was precarious. He suffered from Parkinsons. He was then at a point where he was too ill to stand unassisted. Despite his infirmity he had wanted to participate in the protest. So, he and Hal came up with a brilliant solution. They made a fake electric chair, put an execution hood of Elwood, strapped him in place, and lifted him into the middle of the street, blocking the entrance of San Quentin.
Sometime, later at Elwood's trial, the judge threw out the charges. Since Elwood was tied to the chair he was incapable of moving from the street when ordered to do so. In the judge’s reasoning, this meant that Elwood could not be held responsible for blocking traffic.
I love this story. It illustrates the Unitarian Universalist view of social salvation at its best. We come together to accomplish things that we cannot do on our own. And we act from a faith that the world could be different than it is. And we do so with a knowledge that our individual actions may never tip the balance but that someday, somehow, our collective efforts might just do the trick. California still practices the death penalty. Hal and Elwood are long gone. But whenever their old state finally ends capital punishment they will have played some small part in the struggle.
Our view of social salvation is not unlike the old union song in our hymnal:
Step by step the longest march
Can be won can be won
Many stones can form an arch
Singly none singly none
This understanding of social salvation gives me comfort in difficult times. What about you? Sharing such a message is one way we practice hospitality. I recognize that we live at time when it is easy to give into despair. And that many people are coming to Unitarian Universalist congregations right now for hope. And they are seeking not just hope that their own lives might resonate with some deeper purpose. They are seeking hope that the world could be different than it is. For the news of the week seems ever bleak.
This seems especially true of this past week. And now I am going to talk about something that might be especially upsetting for many of you. The current nominee for the Supreme Court stands accused of a pattern of misogyny. Three separate women have come forward and claimed he tried to sexually assault them. And yet, unless something changes, he appears poised to ascend to the highest court in the land. The shaming of women, the shaming of survivors of sexual assault, the claim that “boys will be boys,” the attacks on the integrity of his primary accuser, the blatant misogyny of one of the major political parties, all collect into a stark reminder that this country has changed little in the last twenty-seven years. And that this country is systematically unsupportive of survivors of sexual assault. And that it values the privileges of powerful, mostly white, men over those of everyone else.
Our Unitarian Universalist view of social salvation tells us that things can be different. We recognize that the world’s problems have their social dimensions. If sexual assault is to be addressed and men like the current Supreme Court nominee held accountable, then the culture must change. We have power to change that culture, even if it takes us beyond my lifetime, beyond your lifetime, beyond the lifetimes of any of our children, to do so.
Almost two centuries ago, the Frenchman Alexis de Tocqueville travelled the United States trying to learn something about this country. The result was a book called “Democracy in America.” One of the core observations that Tocqueville made in his book was that American society is a network of little groups that people join voluntarily. These voluntary associations were, he felt, the root of democratic practice in this country. Participation in religious communities, in civic associations, in professional groups, in labor unions... This was where people learned democratic habits which he called habits of the heart.
Change these habits and you change the country. That is a Unitarian Universalist view of social salvation. And it means that no matter how despairing we might be about the current political landscape we can always work to change our own community. We do so with the knowledge that we are participating in the difficult work of making the world better. We can teach our children about consent knowing that in our actions we are making a small contribution to changing the culture of the next generation. We can ensure that our congregations are safe spaces for women and survivors of sexual assault. We can do so with the knowledge that by opening up one such safe space we can help make room for others. And when we do this we can admit that we are imperfect, caught in the same culture that has offered immunity to men like the potential Supreme Court justice. And that it is by changing ourselves that we can begin to change the world.
This is part of our mission to proclaim to the world a greater love. It falls alongside our obligation to be a community where people can seek the purpose of life. Sharing both forms of salvation—individual and social—is why we practice hospitality.
And whether you pursue both individual and social salvation, or only find that you need one, you are welcome here. Such a vision is at the core of our Unitarian Universalist hospitality and, with it, our understanding of salvation, our soteriology.
In the spirit of welcome,
in pursuit of the higher purpose of life,
gathered for the work of social salvation,
let the congregation say, “Amen.”
Oct 1, 2018
Over the last couple of years, in quite different contexts, I have heard the claim that the average length of a Unitarian Universalist ministry is now about seven years. I am not sure where this number comes from, but I have heard from search committee members, members of congregations that I am serving, academics, and UUA staff. My gut has told me that it is a meaningless number. That it might be true that the average length of a ministry is seven years across congregations of all sizes but that the claim would not hold up under a more fine-grained analysis. Comparing congregations of all sizes, I thought, is probably comparing apples to oranges rather than apples to apples. And so, I decided to dig into the data a bit to see what I could come up with. It turns at that the claim that the average length of ministry is seven years across all congregations is a good example of the old truism, “lies, damn lies, and statistics.” It is probably a true statement, but it doesn’t actually give us any useful information.
I am currently serving as the interim senior minister of the First Unitarian Universalist Church, Houston. It is a congregation of, as of today, 449 members. It is a multi-site congregation with 353 members at its largest campus, the Museum District, and 37 and 59 members at each of its smaller two campuses (Tapestry and Thoreau, respectively). So, I thought a good test of the claim that the average ministry lasts seven years could be done by looking at four different data sets. The first was of the ten congregations nearest in size to all of First Church. The second was of the ten congregations nearest in size to the Museum District campus. The third was of the ten congregations nearest in size to Thoreau (the larger of the two smaller campuses). And the last, an additional point of interest, was looking at the ten largest congregations within the Association. Here’s what I found*:
Data Set 1 (Ten Congregations Nearest in Size to First Church)
This data set begins with the First Unitarian Church of Providence and ends with the First Parish Unitarian Universalist of Arlington, MA. The average ministerial tenure for this set of congregations is at least 14 years. The longest tenure of a minister still serving is 35 years (Baton Rouge, LA). The shortest recent tenure of a completed ministry is 4 years (Burlington, VT). The median tenure for a ministry is at least 13 years.
Data Set 2 (Ten Congregations Nearest in Size to the Museum District Campus)
This data set begins with the Unitarian Universalist Congregation at Montclair and ends with the Unitarian Universalist Congregation, Santa Rosa. It should end with the Morristown Unitarian Fellowship. However, I wasn’t able to find information on the ministerial tenure of the last minister at the Unitarian Universalist Church of Buffalo and so I had to expand the data set by one. Three of these congregations are currently being served by developmental ministers. Several of them have also recently undergone ministerial transitions.
Among these congregations the average ministerial tenure is at least 11 years. The longest tenure of a minister of a minister still serving is 13 years (Morristown, NJ). The shortest recent tenure is 5 years (San Francisco and Greenville, SC). The median tenure is at least 11 years.
Data Set 3 (Ten Congregations Nearest in Size to the Thoreau Campus)
This data set begins with the Unitarian Universalist Church in Idaho Falls and ends with the First Unitarian Universalist Church of Norway (Maine). Three of these congregations are lay led. Of the remaining seven, the average ministerial tenure is 9 years and the median tenure is 7 years. Almost all of these congregations have gone through ministerial transitions recently and so the longest serving minister currently at one of them has only been there for six years. The recently retired minister of the Unitarian Universalist Congregation of Castine (Maine) left after 22 years.
Data Set 4 (Ten Largest Congregations in the Unitarian Universalist Association)
This data set begins with All Souls, Tulsa and ends with the First Unitarian Church of Albuquerque. Several of these congregations are in the middle of long-term ministries. I decided not to go back and research all of their ministerial histories. When the tenure of the senior was less than ten years I used the tenure of the previous minister instead of the tenure of the current minister.
The average ministerial tenure is 21 years and the median tenure is 19 years. The longest ministry of someone currently serving one of these congregations is 19 years (University Unitarian (Seattle)) although the senior minister of First Madison just retired after 30 years. The shortest recent tenure I could find was 9 years. In addition, the average tenure of ministers in these congregations is almost certainly significantly longer than 21 years since the ministers of two the tenures I included (Tulsa and Washington, DC) are both in their late forties or early fifties.
The only congregations that I looked in which the median ministerial tenure is seven years are those with about 60 members. Congregations of larger sizes all had significantly longer ministerial tenures. This suggests to me that when I am in conversations with people about ministerial tenure I will be careful to suggest they think about the tenure of a ministry at a similarly sized congregation rather than making a more generalized statement. Congregational systems theory has long claimed that congregations of different sizes behavior differently. An examination of ministerial tenure of congregations of different sizes is further evidence for that claim.
*A note on my method
All of my data is derived from the UUA’s list of certified congregations for 2018 and its directory of religious professionals. The exception to this is the membership statistics for First Unitarian Universalist Church, Houston. The length of tenure is for most cases the tenure of either the current minister or, in the case where the congregation is in transition, the tenure of the most recently departed minister. The exception to this is where the current minister has been at the congregation for less than five years. In those instances, I have gone with the tenure of the prior ministry.
Sep 25, 2018
as preached at the First Unitarian Universalist Church, Houston, Museum District, September 23, 2018
This month our theme in worship is hospitality. For Unitarian Universalists hospitality, or radical inclusivity, is at the core of our theological vision. This congregation’s decision to desegregate in 1954 was a decision to be radically inclusive. You were the first historically white church in Houston to make such a decision. More recently, your decision to become a Welcoming Congregation was an act of radical inclusivity. You made an intentional choice to be a religious home for bisexual, gay, lesbian, and transgender people.
The decisions to desegregate and become a Welcoming Congregation were not political decisions. Instead, they came from the radical love found at the core of our universalist heritage. Universalism is a form of dissident Christianity that claims that God so loves the world that she cannot condemn any person to eternal suffering in Hell. Not one single person. Not you. Not me. Not anyone. Universalism teaches that God loves everyone, no exceptions.
There’s a fragment of a poem from the poet Edwin Markham that captures something of Universalism’s sentiment of radical inclusivity. It reads:
He drew a circle and shut us out.
Heretic, rebel, a thing to flout.
But love and I had the will to win,
we drew a circle and took him in.
The second circle is the wider circle. The wider circle is the circle of care and concern, the circle of love, that somehow, impossibly, is so wide that it takes in even the enemy. It takes in even the person who sought to cast the speaker out. The wider circle is a wonderful metaphor for the theology that inspired your commitments to desegregate and become a Welcoming Congregation. These were acts of radical inclusivity.
Radical inclusivity might sound like an intimidating phrase. It need not be. At its core it is a simple idea. It is creating a community to welcome the stranger. It is getting to know each other. It is recognizing the human in the other. It is like “The Rabbi’s Gift,” our story from earlier. Something profound happens when we realize that each person in the world, you, and me, and all the people outside of this sanctuary, is equally a child of universe. We all contain “the likeness to God,” as foundational Unitarian theologian William Ellery Channing told us. We all have something to teach each other about living amid the maddening rush of abrupt rain, piercing sunlight, and generative ground that form life’s tapestry.
Radical inclusivity is a recognition of this truth. It need not be hard. It can be something as simple as introducing yourself to someone else. There used to be a button floating around Unitarian Universalist communities that made this point. “The most radical thing we can do is introduce people to one another,” it read. Today, after the service, you can commit this radical act. You can walk up to someone you do not know and say, “Hello.” Who knows what marvels you might open up by meeting someone not already in your circle?
Meeting someone not already in your circle... Here is an odd thing about interim ministry: When a congregation calls a settled minister the congregation and the minister take time getting to know each other. The minister meets with the search committee for a full weekend. The search committee agrees upon a candidate. And then the candidate comes and spends an entire week with the congregation. At the end of the week, the congregation holds a vote to decide on whether or not they want to call the minister.
The process that led to my coming to Houston was more abbreviated. It was facilitated through the Unitarian Universalist Association’s interim matchmaking process. I was hired by the Board rather than called by the congregation. This is a drawn-out admission that you did not have much of an opportunity to get to know me before I appeared in your pulpit at the beginning of August. We should fix that. If I am going to suggest that you introduce yourselves to people you do not know then I should let you get to know me a bit better. I should say, “Hello.”
There is a meme floating around the internet that is popular in my circles. I thought it would serve as a nice introduction. It is on the front of your order of service. It is a Venn Diagram of the ways preachers, DJs, and bank robbers overlap. They each urge people to “put your hands up.” This Venn Diagram encapsulates some of the communities that have taught me about radical inclusivity: preachers, DJs, and bank robbers. I am a preacher. I came of age in the DJ culture of hip hop, house, and techno. And, well.... I have something to say about bank robbers.
Put your hands up.
We begin with DJ culture.
I love to dance. I mean I love to dance. I grew up in the Rust Belt in the 1990s sneaking out of the house late at night to hustle off to warehouse parties in Detroit or Chicago. Anyone know what I am talking about? The kind of parties where the DJs played too loud house music, techno, hip hop, soul... In desolate abandoned factories where everything was somehow rendered with impossible beauty I learned a passable New York liquid and a decent Detroit Jit. In those crumbling buildings the constant throb of the bass, the unsteady footwork of the crowd, and the sheer press of multitudinous human bodies all combined into a palpable beloved community. There’s a poem called “Ode to the Dancer” that captures a little of this:
Break-dancin’ thru the impossible to eat.
The fruits of labor never tasted so sweet.
We, had the Buddhist monks challenge the
Egyptians to B-Boy battles
and had Gandhi tagging up graffiti in the
bathroom walls of the club.
Where he left messages to
The dancers and the DJ’s
To tell the people that
“You may be black, you may be white,
you may be Jew, or Jenti, but it never
Made a difference in our house!”
Those early experiences dancing in clubs and at illegal rave parties across the desolate deindustrializing landscape have something to teach us about radical inclusivity. We live at a moment where the modes of religiosity are ever increasing. I have had religious experiences at all night warehouse parties where the music is interlaced with gospel vocals, appeals to the universal spirit, and reminders that “we are souls clapping for the souls;” at storefront yoga studios; at a meditation retreat. And, yes, I have had them on Sunday morning at church when the preacher offers the right combination of words, when the choir sings an unexpected anthem, when there is a pause between one breath and the next. What about you? Where have you had deep experiences of connection?
We might call those deep experiences of connection, in an intentional echo of Martin King, experiences of the beloved community. The beloved community can erupt anywhere. You might find it here, Sunday morning, in this beautiful sanctuary. It is that glimpse of the world as it should be. Rob Hardies, senior minister of All Souls, Unitarian, in Washington, DC, describes the beloved community this way. It is “the human family, reconciled and whole... where the divisions that separate us in our daily lives come tumbling down.” Retired Unitarian Universalist minister Marilyn Sewell casts its felt experience “as a moment outside time... no longer constrained by fears that keep us back, keep us small, keep our God small.”
These experiences of beloved community are experiences of radical inclusivity. They are experiences we can foster in church. We can foster them through the creation of worship that makes space for everyone, that proclaims that all are welcome, and all are loved. There are few other spaces in American society that have the potential for people to gather across the dividing lines of race and class.
Years ago, amid the shambling concrete of abandoned factories, I witnessed that music could bring people together in the country’s most divided cities. Black, white, gay, straight, suburbanite, loft dweller, drag queen in fabulous silver go go boots, baggy jeans wearing break dancing trickster, everyone united in “One Nation Under a Groove,” just as rgw original funkster George Clinton told us to. Our Universalist theology of radical inclusion challenges us to build religious communities that are capable of drawing such wide circles. Later, in some other sermon, we can talk about how difficult and challenging this work can be. But this morning I want to offer you a simple truth. Radical inclusivity begins with saying, “Hello,” to someone you do not know and inviting them into your circle.
Put your hands up.
The bank robber Willie Sutton was once supposedly asked, “Willie why do you rob banks?” “Because that is where the money is,” he’s alleged to have replied.
I first heard Sutton’s words when I was in my early twenties and living in San Francisco. While I was there I got to know the folk singer Bruce Phillips, whose stage name was Utah. By the time I met him, Utah Phillips had been a Unitarian Universalist for more than fifty years.
He had a weekly radio show on KPFA, KPFT’s sister station in Berkeley, and occasionally did concerts at Unitarian Universalist congregations in the Bay Area. Over the course of our conversations, listening to his radio show, and attending his concerts, I discovered that Utah had a particular affinity for bank robbers. “Working-class heroes,” he used to call them.
He often quoted Willie Sutton. And he liked to talk about Kid Pharaoh, a minor criminal from Chicago. In an interview, Kid Pharaoh had confessed that he had a political philosophy. He said, “I’m dedicated to one principle: taking money away from unqualified dilettantes who earn it through nepotism... Take it away from... [them]. Hook, crook, slingshot, canoe, we must shaft [these fellows]...”
In my conversations with Utah, I learned he praised bank robbers for three reasons. The first: his praise provided a radical critique of society. The second: it was an act of drawing the circle wider: reminding his audience that everyone, even the criminal element, has something to teach the rest of us. The third: he admired their clarity and honesty of purpose. They went to the place where the money was and took it.
Utah did not advocate robbing banks. But he did urge people to be clear about who they were and why they did what they did. That was the way he lived. He had been a critic of American society, the military, and our economic system ever since he returned to the United States after fighting in the Korea War. Part of his critique was that changing the world began by listening to the voices at society’s margin.
Parallels to his position can be found in the words of the President of the Unitarian Universalist Association, our friend Susan Frederick-Gray. She tells us, “the circle never gets drawn wider from the center. The circle grows wider because the people who live at the margins, at the edges, who see how exclusion is happening, are leading and organizing and working to break down those walls. So we all have to be standing in the margins, pushing for greater liberation for all people. That is the way we make the circle wide.”
In Susan’s vision, we Unitarian Universalists engage in radical inclusivity when we listen to the voices at the margins of our society, are clear about our theological vision, tell the truth in the public square, and invite the disenfranchished and disempowered into our circle. It is really not that different from Utah’s more controversial invocation of bank robbers. He told stories about them to be funny. But he also told stories about them to provoke his audiences to think about who in society we should be listening. By suggesting that even a criminal element has something to teach us he was being radically inclusive and drawing the circle wider.
Put your hands up.
You may have figured out by now that I am something of a Saturday evening juke joint Sunday morning choir kind of guy. I have learned an extraordinary amount about radical inclusivity from my participation in communities outside of the church. I have learned an equal amount from lifelong engagement with Unitarian Universalist communities. Otherwise, I would not be a preacher.
And now, we come to the part of the sermon where I make a confession. Everything I have learned in church and all of my sermons can really be distilled to a single message. It is found in the twentieth and twenty first verses of the seventeenth chapter of the Gospel of Luke. There we find Jesus in conversation with a group of Rabbis. The Rabbis asked him, “‘When will the kingdom of God come?’ He answered, ‘You cannot tell by observation when the kingdom of God comes. You cannot say, “Look, here it is,” or “There it is!” For the kingdom of God is among you!”
Other translations read, “the kingdom of God is within you!” Either way, the point is this, we Unitarian Universalists believe we can create the beloved community here on this good green Earth. Indeed, we understand that is the only the thing that has ever happened. It is not up to someone else. God is not going to do it for us. It is not going to happen somewhere or somewhen else. This luminous now is all we have been given.
That is a core message of our tradition. I know this because I spent my formative years in Unitarian Universalist religious education. I know this because I have studied and taught Unitarian Universalism in our seminaries. And I know this because it is what I constantly catch glimpses of as preacher and religious leader of Unitarian Universalist congregations.
Right now, our fourth through sixth grade youth are participating in Our Whole Lives. OWL, as it is called, is Unitarian Universalism’s sexual education program. That is correct, we teach sex education in church. And we do not teach it in the abstinence only fashion found in Texas public schools. Such an approach suggests that there is something wrong with the human body and our natural, embodied, need for physical connection. We Unitarian Universalists take a different view. We hold that we humans are embodied creatures and that being sexual is part of what it means to be embodied. We do not teach that abstinence until marriage is the only way to be responsible. Instead we teach that as creatures with bodies and hormones we need to learn to be responsible, respectful, and loving with our partners. We teach about consent. We teach about birth control. And we teach that there is nothing wrong with living in a world with a multiplicity of sexual orientations and gender expressions.
Note that this is not the explicit content of the fourth to sixth grade OWL program. That is much more focused on helping children understand their changing bodies and changing hormones as they go through puberty. But the messages I just shared are those we will eventually communicate to them when they reach high school OWL. And those messages are just a practical, embodied, recognition of the truth found in Luke 17:21, “the kingdom of God is within you.”
That is a truth that encourages us to practice radical inclusivity. It is the theological principle which inspired you to desegregate and become a Welcoming Congregation. It is why so many of you give money to support this congregation and the work of its three campuses. And it is a theological principle which can sometimes be realized with a simple introduction, a “Hello” that begins to draw the circle wider.
Are you with me? Put your hands up.
Would that I could end on that precise high note. But the phrase, “Put your hands up,” requires a closing coda. I need to acknowledge that it is a phrase sometimes used by the police. For some people, particularly some people of color, it invokes the specter of state violence rather than celebration, the voices on the margins, or church.
Committing ourselves to radical inclusivity means we are called to recognize that, despite our best intentions, our very words and actions can contain traces of the brutalizing violence which are endemic throughout society. Rather than flee from this truth it is better to confront it. Each of us sometimes turns away from the wider circle and seeks to push people out. But that is why we gather, Sunday morning after Sunday morning. We gather to recognize our own human frailty, the ways in which we have failed our higher vision, and encourage each other to continue to try to live into it. The spirit of such actions were found in the Jewish Days of Awe, Rosh Hashanah and Yom Kippur, which just passed. They were reflected in our story this morning, our responsive reading, and they are in the words from Markham’s poem which we return to as I close:
He drew a circle and shut us out.
Heretic, rebel, a thing to flout.
But love and I had the will to win,
we drew a circle and took him in.
Let the congregation say, “Amen.”
Sep 24, 2018
Each autumn we gather to mingle our waters and mark the start of our liturgical year. At each of our three campuses, we gather to share our dreams, to declare our values, to be present to each other, and all that is. Today, across the country, in congregations like this one, Unitarian Universalists are gathering for the same ritual and for the same purpose.
In services such as this, water is often described as the giver of life and bearer of memory. Our mingled waters are said to represent the communion that we aspire to in religious community. Sometimes, the waters take on a richness of meaning: reminding us of the drought of struggle, of the inevitability of change, of the tumult of life, and the hidden wells of awe and wonder that reside in each of us. Rarely, though, do services like this one recognize the sheer destructive power of water.
Water is the life giver. Two atoms of hydrogen and one atom of oxygen, that is what makes life possible. But water is also the life taker, the destroyer, the thing that can fill lungs and block out the two uncompounded atoms we must have to respire.
I have been thinking about water the life stealer since I learned I would be coming to Houston to serve as your interim senior minister. One friend told me to get an escape kit for my car: hammer to break glass and cutter to slice seat belt. Another advised me not to get a first story apartment. This advice came as, from afar, I read about the destruction of Harvey: the more than eighty dead, the lives broken, the houses ruined, the streets washed away, and the businesses destroyed.
Then I arrived in Houston. And I met one of you who had lost their home to the hurricane. And I met another of you whose car was destroyed. And another of you who no longer lives in their old neighborhood. And I learned of the city’s loss and sorrow. And so, I began to think about water as the stealer of life, water the despoiler.
I realized that we could not have a water ceremony that did not acknowledge the catastrophic power of water. For water has brought a great catastrophe to this city. One of the tasks of religious community is to aid us in the face of the catastrophes of our lives. These can be individual: cancer, death, the end of a marriage, the loss of a job... Or they can be collective: war, political corruption, systematic violence, the endurance of white supremacy, floods and hurricanes...
Some of the most ancient myths attempt to find meaning in waterborne catastrophes. Four thousand years ago the Epic of Gilgamesh was composed in the place we now call Mesopotamia. It tells of a great deluge that destroyed a primordial city.
For a day the gale [winds flattened the country,]
quickly they blew, and [then came] the [Deluge.]
Like a battle [the cataclysm] passed over the people.
One man could not discern another,
nor could people be recognized amid the destruction.
Genesis, the biblical text, recounts:
All the fountains of the great deep burst apart,
And the floodgates of the sky broke open.
The Greek poet Ovid, in his “Metamorphoses,” describes:
Invade the woods and brush against the oak-trees;
The wolf swims with the lamb; lion and tiger
Are borne along together; the wild boar
Finds all his strength is useless, and the deer
Cannot outspeed that torrent...
These myths share a pattern. The deluge comes after the divine grows frustrated with human wickedness. The gods send the lethal waters to wash away sin and impurity. Cities are drown. The world becomes ocean. Only a handful of the righteous survive. And then the waters recede. The land returns. The world is purified. Humanity finds itself given a divine blessing, a divine healing. Noah is told: “Be fertile and increase, and fill the earth.”
This is not our theology. Our Unitarian Universalist theology is not one of divine destruction and divine healing. We do not believe that God punishes us because we are impure or wicked. Nor do we trust that God, unaided, will bring ultimate justice to the world.
Ours is a tradition of human agency and responsibility. Ours is a tradition which acknowledges that it is humans who have the power to create heaven or hell upon this muddy green Earth. Ours is a tradition that recognizes that so much that is wrong with this world, including the crisis of climate change, has been wrought by human hands. And ours is a tradition that understands that the good that exists in this world comes from love. It is a love, which Susan Frederick-Gray, the president of our association, describes as “a powerful, unconditional, overflowing goodwill for all people.”
It is this love which is the historic, theological, bedrock of Unitarian Universalist congregations. It is this love that our Universalist ancestors used to describe as “the sublime and heavenly doctrine of universal grace.” The idea that God so loved the world that all of creation would be eventually blessed with “holiness and happiness.” It is the legacy of our Universalist ancestors who believed that the unconditional love of the divine, in the words of Rebecca Parker, “directs us... toward actions of love and care for each other.” It is this love which teaches us that we have the human power and the human ability to heal each other and to heal this world.
This world, and this city, is in desperate need of healing. Today, more than ever, we are called to be healers. Over the last month as I have listened to your stories I have learned that this congregation has worked to heed this call. Many of you aided each other during and after the hurricane. Many of you have labored to rebuild the city, volunteering your time to recraft homes and assist the injured. Many of you are devoted to the ongoing work of healing. Even as we struggle to survive.
I will admit that I am new to your city and to this congregation. I only know of a fraction of the destruction that the waters brought. And I only know a fraction of the work that you have done. I am eager to learn your stories.
And I trust that as I learn about them I will discover in them, as I have discovered in every community I have served, the radical healing power of love. For it is radical love, powerful, unconditional, overflowing goodwill for all people, that teaches us that we can heal each other and the world. And it is radical love that I see now as I look at our mingled water. Water might be destructive but in our service, it can also be a symbol of our collective love for humanity and our planetary home. It can be a symbol of our ability to heal.
As I close I reminded of these words from Wayne Arnason, may we find the love they represent in our mingled water:
Take courage friends.
The way is often hard, the path is never clear,
and the stakes are very high.
For deep down, there is another truth:
you are not alone.
Amen and Blessed Be.