Feb 3, 2018
as preached at the First Parish Church, Ashby, MA, January 21, 2018
This week marked the year anniversary of the inauguration of Donald Trump. Shortly before he was inaugurated, I preached a sermon to a different congregation in which I said that one of our most important tasks for the coming years was to nurture the spiritual practices that would sustain us through difficult times. Today, as part of my two-sermon series on the self as social creature, I want us to consider one of those spiritual practices: the practice of friendship.
The image of an elderly Emerson, perhaps resting in dusty sunlight on an overstuffed armchair, asking his wife, "What was the name of my best friend?" is moving. It suggests that Thoreau's name faded long before the feelings his memory evoked. Ralph Waldo Emerson and Henry David Thoreau are not exactly the type of people I usually think of when I think of friends. Thoreau, the archetypical non-conformist, sought to live in the woods by Walden Pond to prove his independence. His classic text opens, "I lived alone, in the woods, a mile from any neighbor, in a house which I had built myself... and earned my living by the labor of my hands only. I lived there two years and two months. At present I am a sojourner in civilized life again." For Thoreau solitary life was permanent while life amongst his human fellows was but a sojourn, a temporary condition.
Emerson was equally skeptical about the social dimensions of human nature. In his essay "Self-Reliance" he claimed, "Society everywhere is a conspiracy against... every one of its members." He believed that self-discovery, awakening knowledge of the self, was primarily a task for the individual, not the community. When he was invited to join the utopian experiment Brook Farm, Emerson responded that he was unwilling to give the community "the task of my emancipation which I ought to take on myself."
Yet both of these men sought out the company of others. Emerson gathered around him a circle of poets, preachers, writers, and intellectuals whose friendships have become legendary. That circle contains many of our Unitarian Universalist saints. I speak of the Transcendentalists Emerson and Thoreau, of course, but also the pioneering feminists Margaret Fuller and Elizabeth Peabody, the fiery abolitionist Theodore Parker, and the utopian visionary George Ripely. What we see when look closely at Emerson and Thoreau is not two staunch individualists but rather two men caught in the tension between community and individuality, very conscious that one cannot exist without the other.
Emerson wrote on friendship and in an essay declared, "I do not wish to treat friendships daintily, but with the roughest courage. When they are real, they are not glass threads or frostwork, but the solidest thing we know." Margaret Fuller's tragic death, she was forty when she drowned at sea, prompted him to write, "I have lost my audience." Emerson thought that Fuller was the one person who understood his philosophy most completely, even if they sometimes violently disagreed. Of her he wrote, "more variously gifted, wise, sportive, eloquent... magnificent, prophetic, reading my life at her will, and puzzling me with riddles..." Of him she wrote, "that from him I first learned what is meant by the inward life... That the mind is its own place was a dead phrase to me till he cast light upon my mind." Perhaps Fuller's early death is why Emerson recalled Thoreau, and not her, in the fading moments of his life. But, no matter, a close study of their circle reveals an essential truth: we require others to become ourselves.
The tension between the individual and the community apparent in the writings of our Transcendentalists leads to contradictory statements. Emerson himself placed little stock in consistency, penning words that I sometimes take as my own slogan, "...a foolish consistency is the hobgoblin of little minds." Let us consider Emerson the friend, rather than Emerson the individualist, this morning. If for no reason than when Emerson was falling into his final solitude he tried to steady himself with the memory of his great friend Thoreau. Emerson himself wrote, "Friendship demands a religious treatment."
Have you ever had a good friend? A great friend? Can you recall what it felt like to be in that person's presence? Perhaps your friend is in this sanctuary with you this morning. Maybe you are sitting next to them, aware of the warmth of their body. Maybe they are distant: hacking corn stalks with a machete, sipping coffee in a Paris cafe, hustling through Boston, caking paint on fresh stretched canvas, or driving a taxi through Mumbai's mazing streets. I invite you to invoke the presence of your friend. Give yourself to the quiet joy you feel when you are together.
Friendship is an experience of connection. Friends remind us that we are not alone in the universe. We may be alone in the moment, seeking solitude or even isolated in pain, but we are always members of what William Ellery Channing called "the great family of all souls." If we are wise we learn that lesson through our friends.
Again, Emerson, "We walk alone in the world. Friends such as we desire are dreams and fables." Such dreams and fables can become real, they can become, "the solidest thing we know." Seeking such relationships is one of the reasons why people join religious communities like this one.
When I started in the parish ministry it took me awhile to realize this. In my old congregation in Cleveland we had testimonials every Sunday. After the chalice was lit a member would get up and share why they had joined. Their stories were almost always similar and, for years, I was slightly disappointed with them. The service would start, the flame would rise up and someone would begin, "I come to this congregation because I love the community."
"That's it?," my internal dialogue would run. "You come here because of the community? You don't come seeking spiritual depth or because of all of the wonderful justice work we do in the world? Can't you get community someplace else? If all you are looking for is community why don't you join a book club or find a sewing circle? We are a church! People are supposed to come here for more than just community! Uh! I must be a failure as minister if all that these people get out of this congregation is a sense of community!"
Eventually, I realized that community is an essential part of the religious experience. The philosopher William James may have believed, "Religion... [is] the feelings, acts, and experiences of individual men in their solitude," but he was wrong. Religion is found in the moments of connection when we discover that we are part of something larger than ourselves. Life together, life in community, is a reminder of that reality. People seek out that experience in a congregation because of the isolating nature of modern life. In this country we are more alone than ever before. Just a few years ago, Newsweek reported that in the previous twenty years the number of people who have no close friends had tripled. Today at least one out of every four people report having no one with whom they feel comfortable discussing an important matter.
Congregations like this one offer the possibility of overcoming such a sense of isolation. We offer a place for people to celebrate life's passages and make meaning from those passages. Friendship requires a common center to blossom and meaning making is a pretty powerful common center.
Aristotle understood that friendship was rooted in mutual love. That love was not necessarily the love of the friends for each other. It was love for a common object. This understanding led him to describe three kinds of friendship: those of utility, those of pleasure and those of virtue, which he also called complete friendship. Friendships of utility were the lowest, least valuable kind and friendships of virtue were the highest kind. Erotic friendship fell somewhere in between. Friendships of utility were easily dissolved. As soon as one friend stopped being useful to the other then the friendship dissipated.
It took me until I was in my twenties to really understand the transitory nature of friendships of utility. I spent a handful of years between college and seminary working as a software engineer in Silicon Valley. I worked for about a year at on-line bookstore. When a recession hit there were a round of lay-offs and, as the junior member of my department, I lost my job.
Up until that point I spent a fair amount of social time with several of my colleagues. We would have lunch and go out for drinks after work. I enjoyed the company of one colleague in particular. I made the mistake of thinking that he was really my friend. He had a masters degree in classical literature. Our water cooler conversations sometimes revolved around favorite authors from antiquity, Homer and Sappho. "From his tongue flowed speech sweeter than honey," said one. "Like a mountain whirlwind / punishing the oak trees, / love shattered my heart," said the other. Alas, when I lost my job a common love of literature was not enough to sustain our relationship. My colleague was always busy whenever I suggested we get together. Have you ever had a similar experience? Such friends come and go throughout our working lives. Far rarer are what Aristotle calls friendships of virtue. These are the enduring friendships, they help us to become better people. Congregational life provides us with opportunities to build such friendships.
The virtues might be understood as those qualities that shape a good and whole life. A partial list of Aristotle's virtues runs bravery, temperance, generosity, justice, prudence... Friendship offers us the opportunity to practice these virtues and, in doing so, helps us to become better, more religious, people. The virtues require a community in which to practice them.
Let us think about bravery for a moment. The brave, Aristotle believed, stand firm in front of what is frightening not with a foolhardy arrogance but, instead, knowing full well the consequences of their decisions. They face their fears because they know that by doing so they may achieve some greater good.
Seeking a friend is an act of bravery. It always contains within it the possibility of rejection. Emerson observed, "The only reward of virtue is virtue; the only way to have a friend is to be one." I have often found, when I hoped for friends, that I need to initiate the relationship. I need to start the friendship. I am not naturally the most extroverted and outgoing person. Many days I am most content alone with the company of my books or wandering unescorted along the urban edges--scanning river banks for blue herons and scouring wrinkled aged tree trunks for traces of mushrooms.
But other people contain within them possible universes that I cannot imagine. My human fellows pull me into a better self. And so, I find that I must be brave and initiate friendships, even when I find the act of reaching out uncomfortable or frightening. Rejection is always a possibility. I was rejected by my former colleague. Rejection often makes me question my own self-worth. When it comes I wonder perhaps if I am unworthy of friendship or of love. But by being brave, and trying again, I discover that I am.
Bravery is not the only virtue that we find in friendship. Generosity is there too, for friendship is a giving of the self to another. Through that giving of the self we come to know ourselves a little better. We say, "I value this part of myself enough to want to share it with someone else."
We could create a list of virtues and then explore how friendship offers an opportunity to practice each of them. Such an exercise, I fear, would soon become tedious. So, instead, let me underscore that our friends provide us with the possibility of becoming better people. This can be true even on a trivial level. A friend visits: I take the opportunity to make a vanilla soufflé, something I had never done before but will certainly do again. We delighted in its silky sweet eggey texture. It can also be true on a substantive level. A friend calls and reminds me I should try to make the world a better place. I recommit to justice work and march to oppose white supremacy and racial hatred.
How have your friends changed your life? Emerson and Thoreau certainly changed each other's lives. And I know that the two men, whatever their preferences for individualism, needed each other. I half suspect that Emerson's tattered memory of his friend, "What was the name of my best friend?" was actually an urgent cry. As Emerson disappeared into the dimming hollows of his mind Thoreau's light was a signal that could call him back into himself.
I detect a similar urgency in Elizabeth Bishop's poem to Marianne Moore: "We can sit down and weep; we can go shopping, / or play at a game of constantly being wrong / with a priceless set of vocabularies, / or we can bravely deplore, but please / please come flying." Whatever was going on in Bishop's life when she wrote her friend the most pressing matter, the strongest tug of reality, was that she see her friend. Surely it is an act of bravery to admit to such a need. Truly it is an act of generosity to wish to give one's self so fully.
Let us then, be brave, and seek out friends. Such bravery can be a simple as saying, "Hello, I would like to get to know you." Let us be generous, then, and give ourselves to our friends, saying, "I have my greatest gift to give you, my self." Doing so will help us to lead better, more virtuous, lives and may draw us to unexpected places and into unexpected heights.
Jan 10, 2018
It was recently announced that the Trump administration has decided to cancel Temporary Protected Status (TPS) for Salvadorans who have been allowed to legally live and work in the United States since 2001 when devastating earthquakes struck El Salvador. There are approximately 200,000 Salvadorans currently living in the United Country under the program. Almost all will try to stay. While some of the country’s infrastructure has been rebuilt El Salvador remains one of the most violent countries on the planet. This should be reason enough to extend TPS for many years to come.
In the summer of 2014 I travelled to El Salvador as part of a human rights delegation with the National Day Laborers Organizing Network. Upon my return, I published a theological reflection in the UU World and preached a sermon about my experiences there that I shared with congregations throughout New England. I wrote a third piece that I submitted to several magazines but was never able to publish. It seems like now is a good time to post the unpublished manuscript. My hope is that it will help further an understanding of what life is like in El Salvador and the kinds of situations that the Trump administration is planning to send Salvadorans back to.
Fleeing a Culture of Violence; Migration and El Salvador
After we pass the thick line of waiting family members I notice a white column next to the gate. At least, it was originally white. Now it is covered with a thick hatch of black ink, the remnants of finger-printing. The deportees emerge, one at a time, through the mesh gate and wipe their hands on the column, hoping, I imagine, to quickly leave behind at least one sign of their humiliation. They were heroes when they left, some of them walking for weeks until they reached the U.S./Mexico border. They were heroes while they were there, many of them sending several hundred dollars a month back to El Salvador to support their extended families. But now they are mostly ashamed and afraid.
I have travelled here with NDLON, the National Day Laborers Organizing Network, to learn about the experiences of migrants: why they leave and what it is like for them when they are brought back.
We visit two repatriation centers during the week I am in El Salvador. The one at El Salvador’s International Airport, the one with the white column covered in fingerprints, is where deportees from the United States arrive. There are as many as 700 of them in a week. The other center is in San Salvador’s La Chacra neighborhood. It is for deportees from Mexico. The center by the airport reminds me of both a prison and a Greyhound bus station. When the deportees are taken off the planes they wait for processing in a poorly-lit room filled with rows of plastic molded Eames chairs in bold colors. None of the red, blue, black, and beige chairs are empty. In each one sits someone whose face is weighed down with a mixture of exhaustion and trauma. One part of their ordeal, usually months in detention, is coming to an end. Another, confronting their place in Salvadoran society, is about to start.
We are not allowed to bring cameras or audio recorders or cell phones into the repatriation centers. The deportees themselves aren’t eager to share their names. But they are willing to share their stories. At the center for deportees from Mexico, one man tells us he was deported after living in the United States for eleven years. He is almost quivering with anger. His wife and children are still there. This is his second time being deported. The first time he was caught in the United States and flown back to El Salvador on a plane. This time he only made it as far as Mexico; he was shipped back on a bus. He says that as soon as he can he will leave again.
Another man at the center explains why he fled. He is a victim of gang violence. He and two of his friends had operated a bus together. He was the driver, while his friends tended to the passengers and collected fares. One day some gang members boarded the bus and killed the fare collector. The bus driver and his other friend were allowed to live. Shortly afterwards the gang members changed their minds. They let it be known that they planned to kill the two friends, because they had witnessed the murder. The gang murdered the friend while he ate dinner at a neighborhood pupuseria. That's when the bus driver decided to leave the country.
When the deportees arrive they are processed quickly. They are given a soft drink, a pupusa, and sent into a waiting room. After a brief wait they are interviewed by an immigration officer and, if necessary, given a health exam. If any of the deportees have criminal charges pending in El Salvador they are handed over to the police. There are three phones where, afterwards, they are permitted to make a free phone call.
The bus driver says he called his mother. She told him that it wasn’t safe for him to come home. He has no idea what he is going to do next.
Away from the repatriation centers I interview Sandra Elizabeth Borja Armero. She is eager to tell me her story. Before she was deported, she worked with NDLON in Los Angeles, taking part in their Teatro Jornalero Sin Fronteras (Day Labor Theater Without Borders). Her husband and son still live in Los Angeles. Her son is five. He is named Barack, after the President who oversaw her deportation. "It is ironic," she tells me. Like many Hispanics, she thought that the election of the first black President would herald a better life for undocumented immigrants. Instead, she says, the first black President has deported more brown people than any of the white Presidents who preceded him, to date more than two million. She and her husband named their son after President Obama because of the hope he represented. She says, "I want to be with my son" before repeating, "Barack, it is ironic."
A red mesh bag containing a wallet, a cell phone, maybe a couple of pieces of mail, shoelaces, is all deportees are allowed to bring back with them from the United States. Whether they were caught sneaking across the border or rounded up after living in the States for fifteen years, they bring back the same small number of possessions.
I meet José Efrain Mortimez Rivas at another event organized by NDLON. This man wants his story told. He lived in the United States for six years. He worked hard, got married, and regularly sent money back to El Salvador. Twice a month, he sent $300: $100 for his mother, and $100 each for the mothers of his two children in El Salvador.
His move to the United States was a family investment. Before he left his family raised $6,000 to pay a coyote to smuggle him from El Salvador to the United States. The investment more than paid off. During his time in the United States he sent back over $40,000. There are no other financial instruments available to poor people in El Salvador with six-hundred percent return rates.
Rivas lived in Melbourne, Florida, and worked as day laborer there. He made, on average, $70 to $80 a day. Now that he is back in El Salvador, when he can find work, which isn’t often, he is lucky if he can make $10 a day. He isn’t able to support his mother or his children. His wife, who still lives in Florida, has left him. He is not sure if he wants to risk the return journey, but he knows that his options if he stays are very limited. He is exactly my age, 37, and tells me that the best part of his life is over.
The journey to the United States is dangerous, the deportation process ugly. One young woman I meet outside the repatriation center describes a little of her experience. It took her five weeks to travel to the United States. Before she made it across the border she saw two of her fellow migrants die. Both young men, they drowned trying to cross a flooding river. She was in the United States for ten months: the first five in Los Angeles hustling for all kinds of work; the last five in a deportation center in Texas.
Her story about her time in detention catches my attention. The place was called the Coastal Bend Detention Center. There, she worked everyday from 6:00 a.m. to 3:00 p.m. She says, she was paid $1.00 a day. A phone call cost a dollar. A bag of chips from the canteen was $2.50. The center, she claims, was privately run.
When we arrive at the repatriation center in San Salvador, there is a small swarm of reporters. They are waiting outside to get interviews with and pictures of families that have been deported. No one wants to talk to them. The families draw shirts up over their heads and pile into taxis in an effort to escape the journalists. The journalists, meanwhile, chase after the taxis like paparazzi pursuing celebrities. Two news anchors, young women caked in make-up and wearing bold single color dresses, have started to work-up a sweat.
Our arrival provides a welcome distraction. Pablo Alvarado, NDLON’s Executive Director, holds an impromptu press conference to publicize the results of a study on migrants that his organization has commissioned with José Simeón Cañas Central American University (which everyone calls UCA). Then the gate opens, the journalists scatter, and the chase after another taxi begins.
Inside the repatriation center a bus with children from Mexico has just arrived. I see a nursing mother whose baby can’t be more than a month old. There are three boys traveling together unaccompanied, the oldest no more than fifteen. The center feels like a refugee camp. It is overrun. There’s no place for the adults to sit or for the children to play. The bathrooms don’t include tables for changing diapers. After seeing the nursing mother I ask someone in my group, "How bad does your life have to be to make migrating to the United States with a tiny baby seem like a good idea?"
While not visiting the detention centers, we talk with NDLON leaders, attend presentations, and meet with some senior government officials. The main reason we have any access here is Francisco "Pancho" Pacheco, NDLON’s National Director of Organizing. Pancho is a former central committee member of one of the organizations behind Farabundo Martí National Liberation Front, better known as the FMLN, now El Salvador’s ruling party. It turns out that many of Pancho’s old comrades in arms are now leading members of the government. During our week in El Salvador we meet with the President of El Salvador’s Legislative Assembly, the Vice President, the Vice President’s wife, and Lidwina Magarín, the Deputy Foreign Minister for Salvadorans Living Abroad. Lidwina fought under Pancho and took his command when he fled to the United States in 1995, three years after the Peace Accords were signed. In the years between the signing of the Accords and Pancho’s decision to leave El Salvador he survived three assassination attempts.
He arrived in Los Angeles with little English and began shaping up on corners, looking for work, like so many other Salvadorian migrants. A brilliant organizer, he naturally began to talk to other day laborers and became involved in a local workers center. This led, in time, to him becoming part of NDLON’s leadership. In recent years it has become safe for him to travel back to El Salvador. The FMLN has won the last two presidential elections and more than twenty years have passed since the end of the civil war. Politically motivated violence is largely a thing of the past. Now, the danger is gang violence. Despite this change, Pancho doesn’t want to move back to El Salvador. After almost twenty years in the United States it feels like home and he is not confident he could find work in his native country. Still, he tells, he thinks he might move back when he retires.
During the week I spend in El Salvador I only see Pancho get flustered once. The van we are traveling in breaks down in what appears to be the middle of nowhere. Quickly, I learn that we are in gang territory. On one side of the road: a coffee plantation. On the other side of the road: sheer rock crowned by crowded foliage, trees draped in tropical greenery.
Pablo, or someone, makes a phone call and two cars appear. There are three white people in our delegation. It is urgent that the three of us leave immediately. As we get into the cars I see that a group of people had begun slowly moving up the highway towards us.
As many as 90,000 unaccompanied children are expected to migrate from El Salvador, Guatemala, and Honduras to the United States in 2014. The majority say they are fleeing violence. The murder rate in the communities they are leaving is below only Syria.
Another member of our delegation tells me about a child who successfully made it to her community in Los Angeles. He left because the local gang started threatening the kids on his soccer team, trying to extort money from their parents. When the gang killed one of the team members, he fled. By the time he was safely reunited with family members in the United States, the gang had murdered six more children on the team.
Jan 7, 2018
I am looking forward to seeing you tomorrow for our first service of the New Year! I hope that you’ve been weathering the cold and snow as best you can. At my place in Medford we managed to more-or-less unbury ourselves the evening the big snow quit with the help of our landlord’s snow plow.
It was wonderful seeing so many people out for the congregation’s annual Christmas Eve service. It was truly special and I was glad to bring both my son and a couple of my colleagues from Harvard along. They are from mainland China and it was there first time at an American Christmas Eve service. Asa also got to ring the Paul Revere Bell (with Cedwyn’s help). If you haven’t checked out the video of them tolling away is pretty hilarious. Guess who got pulled into the air?
If you weren’t able to make the Christmas Eve service and want a little late Christmas spirit you can find my homily online. The text of my sermon from the beginning of the month, “Into the Dark of the Night” is also available through my website.
This month I will be leading two services on how we come to know the self, our sense of personal interior being. The first is tomorrow and is titled “You and I.” The second will be on January 21 and is titled “Two Bodies, One Heart.” In both I will be suggesting that the self, the sense of I that each of us has, is something we come to know through others.
I also have a bit of exciting professional news. I have been selected to be the Spring 2019 Minns lecturer. The Minns lectures are a series of annual lectures given in Boston that are designed to “an innovative force in Unitarian Universalist thought.” My lectures will be on “American Populism and Unitarian Universalism.”
As is my practice, I close with a fragment of poetry; a winter miracle to help with the icy nights ahead:
Asked on the icy steps
what she concealed in her mantle,
Elizabeth of Hungary
felt compelled to show her husband
the eggs, bread, and meat.
Instead, white roses,
red--though it was mid-December--
spilled from the heavy cloth.
In this miracle, she is most often painted.
from “A Recurring Possibility” by Jane Hirshfield
I hope to see you soon!
Jan 6, 2018
I have been invited to give the 2019 Spring Minns Lectures. The Minns lectures are an annual lecture series in Boston that date to 1942. They are designed to be “an innovative force in Unitarian Universalist thought.” In recent years, lecturers have included: the author of Black Pioneers in a White Denomination, Mark Morrison-Reed; the President of Starr King School for the Ministry, Rosemary Bray McNatt; best-selling author Kate Braestrup; and past Presidents of the Unitarian Universalist Association John Buehrens and William Sinkford. James Luther Adams and George Huntston Williams, professors at Harvard Divinity School and the towering figures in Unitarian, and later Unitarian Universalist, theology in the mid-twentieth-century. The 2018 Autumn lecturer will be Samira Mehta, Assistant Professor of Religious Studies at Albright College.
My lectures are tentatively titled “American Populism and Unitarian Universalism.” Here is their two paragraph summary:
This three-part lecture series is organized around the question: How should Unitarian Universalists respond to populism? In recent years, populist movements have been on the rise in the United States and throughout the globe. Apocalyptic in outlook, dividing the world into a righteous people and a corrupt elite, and often organized around solidarities of nation and race, there is much about populism that makes most Unitarian Universalists uncomfortable. Yet in its left-wing forms populism can also be a socially regenerative force, pushing institutions to be more accountable to the many rather than the few. What can Unitarian Universalists learn from populism? How does populism relate to liberalism and progressivism—political traditions with which many Unitarian Universalists are more comfortable? Is populism a force that can be used to build a broad religious left? Or does it contain flaws that doom populist movements to create greater social division?
This lecture series aims to provide Unitarian Universalists with some of the analytical and historical tools necessary to foster more effective social engagement. It will begin by examining the social and theological roots of populism before turning to two case studies. The first will explore the tensions between Francis Greenwood Peabody and late-nineteenth-century and early-twentieth-century populists. The second will focus on the relationship between the Pan-African populist leader Marcus Garvey and the black liberal religionists and humanists affiliated with Egbert Ethelred Brown’s Harlem Unitarian Church. The series will conclude with reflections on how Unitarian Universalists are being called to act during a time when white right-wing populism is a dominant force in American politics.
Jan 4, 2018
as preached Christmas Eve 2017 at the First Parish Church, Unitarian Universalist, Ashby, MA
Perhaps I’d be happy, live content
if it weren’t for the light that explodes
above the city walls each day
at dawn, blinding my desire.
These words from one of our poets capture something of the Christmas spirit. They are words that invoke the endurance of hope through hard times. Christmas is about nothing if it is not about hope when hope cannot be found. It is the story of a child born to parents who were at the margins of their society. The mother and father of this child were what we would now call refugees. They were the kind of people who the Gospel of Matthew tells us Jesus called “the least of these”--the poor, the outcast, the starving, the unemployed, the dejected, and the rejected. In the story, the child of “the least of these” becomes the most important person in human history--the messiah, the anointed one, the individual whose birth will bring about peace on earth. Can you imagine a more hopeful message than this? That a child born to the least powerful people will grow up to be the most important?
In ancient times solstice offered much the same kind of hope. Imagine winter three thousand years ago in a place like Ashby or Northern Europe. Imagine a winter like this one. The snow and ice have come earlier than expected. The trees are fragile with the weight of water crystals. The ground is hard and each step over its frozen sharp fragments breaks forth bitter cold. There is little light. Surviving until the spring will require luck and skill--that stores of foodstuffs are well gathered and protected; that the deer and rabbits will be hunted successfully; that there is enough dry wood and shelter to build vital fires. The slowly lengthening days that come with solstice bring the promise that all of this scarcity, all of these hard times, will be followed by abundance. After winter will come spring. Banks of solid snow will give way to tender shoots, rising sap, and new animal life. There will be fawns, rabbit kits, goslings, maple sugar, dandelion greens, nettles, black morels and dryad saddles.
Solstice, the hope that life will continue. Christmas, the hope that humans can ultimately live in a peace and justice filled world where there is no least of these. These are the season’s extraordinary hopes.
Christmas is also filled with ordinary hopes. Hope is, after all, just the desire that the future will contain a good. That good might be something as immense as world peace or the return of spring. It could also be something more mundane: time with loved ones; a special meal prepared with care; a break in our regular patterns of work and self-survival.
I like ordinary hope. Actually, I confess that I may like ordinary hope more than its extraordinary cousin. I draw sustenance from the way it patterns our daily lives. Take cooking, something that is at the heart of so many of Christmas rituals. Do you like to cook? It is one of my favorite things to do. It is an activity infused with ordinary hope.
Which is to say that it begins with a desire that the future will contain a good. When I sit down to plan a party or imagine a meal, I am expecting the end result of the chopping, stirring, sizzling, frying, baking, grating, and sautéing will be something satisfying. But, of course, that does not always happen. Sometimes the bottom of the dumplings get burned or the pasta gums up or the flavors do not combine just right. The anticipated sweet is a little sour. The expected bitter is more of a salt.
This can be true of all of our ordinary hopes. Sometimes, I admit, that the time with loved ones I had been looking forward becomes a little too complicated. We cannot all agree on the movie to watch. There’s disagreement about politics or religion. Sometimes, I confess, I find vacation time dragging and desire to get back to the regular rhythm of work.
But when the meal fails, the children bicker or the hours seem unnecessarily long I remember that next time might be different. That pleasures that infuse ordinary hope may yet come again. Next week’s Sunday dinner may triumph over this week’s kitchen catastrophe. The kids will spend hours of pleasant company together. I will overcome my own need to be doing some and luxuriate in some hours of nothing.
Ordinary hope echoes extraordinary hope. When I lead a Christmas Eve service I close with words from Howard Thurman. They promise that the candles of Christmas “will burn all the year long.” These words suggest that the seeds to our ephemeral extraordinary hopes are found in our concrete ordinary hopes. We wish for a world filled with peace and justice because sometimes we find peace and justice in our own homes. We can desire the returning warmth of spring because the warmth of our hearths sustains us through the winter. There are dreams of a miraculous child who will change the world because the ordinary birth of each child is a miracle that changes our world.
And so, this Christmas, my wish for each of you is this:
May we uncover hints of extraordinary hope,
in our ordinary hopes,
may the Christmas dinners we cook,
may the toasts we raise,
may the candles we light,
may the fires we kindle,
may all that we give,
and all that we receive,
remind each of us
of the season of hope
all throughout the coming year
and in extraordinary ordinary moments of all of our lives.
Amen, Blessed Be, and most importantly, Merry Christmas.
Jan 3, 2018
I am delighted to announce that I will be preaching at the First Unitarian Church of Providence on January 28th!
Dec 8, 2017
The title of this morning’s sermon is “Into the Dark of the Night.” It is December, the first Sunday of Advent, and there are eighteen days until the longest night of the year. In a town like Ashby, in a state such as Massachusetts, I suspect that during days of the late autumn and winter the long nights are very dark. I imagine that when we gather to light the Christmas tree on the common this afternoon the sun will be on the cusp of setting and the sky, the sky... the sky will be edging towards pitch.
The start of Advent is the best time of year to contemplate the dark of the night. The dark of the night... winter... There’s too little sunlight, too many grey days and seeming unending nights. Some days I get to my office at Harvard before the sun peaks out between sludge clouds and leave after the day star’s rays have disappeared. I bike home in the ice cold, pass through dim streets, and arrive in a chilled apartment just as the radiators kick on. The next morning it is hard to get out of bed to greet a day with little light or little warmth. And so it goes... the end of November, December, January, the long curse that is February, the false hope of March, and, finally, the bright promise of April.
The winter months are not without hope. There are tonight’s bright Christmas tree lights. There are the flames of the menorah. The shamus glows in the center. Each night more lights move in from the edges until at last the branched brass or oil globes or treed silver shines nine strong against evening’s lack. There’s Kwanzaa with its seven candled kinara. Each wax dipped wick represents a community principle. In all, the dark of December contains at least half a month of sacred light.
The holidays are not the only hope to be found in the dark months. One morning soon we will awaken and discover the world a perfect blanket of quiet crystalline white. The day might become a quick sled ride down a long hill; a misshapen snowball thumping wetly against a woolen coat or nylon jacket; a fort or lumpy sculpture that arises from damp and thick winter flakes; or—or is it and?—a mug of steaming mulled cider or, better, hot chocolate resting on the kitchen counter. Humans signs of warmth and creativity against the season’s harshness.
It is during the winter months that I come to know most fully a simple truth: we need each other to survive the dark of the night. This truth is matched by another: we never know for certain what will come out of night’s darkness. This first Sunday of Advent, let us sit awhile and pull at these adjacent two truths. We need each other to survive. We never know for certain what will come out of the dark of the night.
The ordinary hope of winter is predicated upon understanding these two truths. Where I live, enduring the coldest season requires a certain amount of faith that the basic fabric of society will continue to be tended to no matter how brutal the ice and snow. It also requires acceptance that winter plans are never quite reliable. How many times have you gone to bed at night only to awaken in the morning to the news that the weather has rendered your world slightly different? Your power lines are down. Your child’s school is closed. The roads are impossible. The day’s agenda for work has been suddenly whited out.
Tomorrow, or maybe the next day, this interruption will be rendered moot. The roads will be plowed. Your neighbor will stop by with their snowblower. You will host a friend whose power is still out for dinner. The unpredictably of the weather will be made manageable by human sociality.
What is faith but the trust that difficult seasons, challenging epochs, will be overcome? That misery is not the entirety of the human condition? Certainly, the Christian promise of salvation is rooted in the hope that our terrestrial challenges are destined to be vanquished through the aid of the divine. In most Christian theological narratives the passing grotesquery of death is translated into the unceasing beauty of eternal life.
Such narratives may work for some of us, providing consolation when none might otherwise be found. For others, they may appear inadequate, illusory gossamer thrown over muck and mire. In either case, we can find some wisdom when we confront the dark of the night. Theodore Rothke’s poem reminds us of this.
His words, “In a dark time, the eye begins to see,” recall times of insomnia. It is three in the morning. Coming to consciousness suddenly, the night, the apartment, is pitch around me. In the distance, the city flickers, but in my bed, restless thoughts obscure the meager moon and the street’s luminous lamps. I arise troubled by some half-insight: a friendship that has become complicated, a worry about family, or the unceasing demands of academia--Did I phrase that claim right? Do my footnotes provide the evidentiary support for my argument? I agonize about what remains of our public life. A hastily passed tax bill, the possibility of new wars, the almost unending stench of old ones, epidemics, evidence of election interference, unchecked white supremacy, and rampant patriarchal violence all add to my sleeplessness. I brood about the human place in the universe and wonder: Where does my life fit in amongst the infinite oceanic vastness of space? I find myself and lose myself, a creature composed of star dust wondering about the stars. Does any of this ever happen to you? Do your eyes crop open when all the house is quiet? What wakens you then?
Dark, dark my light, and darker my desire.
My soul, like some heat-maddened summer fly,
Keeps buzzing at the sill. Which I is I?
The French philosopher Emmanuel Levinas gave insomnia a central place in his thinking on how we come to know the other. In one of those overly dense passages that some philosophers love, he tells us: “Insomnia... tears away at whatever forms a nucleus, a substance of the same, identity, a rest, a presence, a sleep. Insomnia is disturbed by the other who breaks this rest...”
Out of the dark of the night comes something that disturbs our sleep. It may be the thought unbidden, the unexpected snow, or a set of bad dreams that crash us awake. All are knowledge that something exists beyond this self, this me, this creature trying to sleep. As Roethke put it, “A fallen man, I climb out of my fear.”
Roethke’s poem and the insomnia of Levinas both relate to the famous religious idea articulated by the Spanish poet and mystic St. John of the Cross. He called it the dark night of the soul. It is the experience of crisis when it seems like the gloom of winter or the gloom of our lives will never end. At such moments, a deeper kind of spiritual insight than is usual might appear.
This morning we have been wending our way around three kinds of crises: the natural, the personal, and the social. Each is an opportunity to remember two truths it can be easy to forget: The world is ever unpredictable. We need each other to survive.
Winter in New England is an ever returning natural crisis. We build houses, drive in cars, and buy wool blankets to escape it. Perhaps I have said enough about the dark of winter already... It is what confronts us each year on the first Sunday of Advent. But just as it arrives we are reminded that year will turn again. 2017 will soon become 2018. Spring will arrive. Blue crocuses will crack through retreating films of ice. The natural crisis of winter will be replaced by spring. We do not know exactly what form the crisis of winter will take. We do know that surviving is a communal task, something that requires all of the infrastructure of our society.
The same lessons can be found in our periods of personal and social crisis. We never know what is coming out of the dark of the night. Most often, if we persist, we persist together, with the aid of our human fellows. We humans are social creatures, each of our selves formed, bolstered, and assisted by the other selves around us. What about you? How have you faced the crises in your life? Alone or with the aid of others?
Personal crises are always with us. We share our joys and sorrows each Sunday because of this enduring aspect of the human condition. Coming together on a Sunday morning makes it a little easier to cope with the tragedies, the crises, large and small that we find in our lives. Speaking of death in community reminds us that the love that is each of our lives will continue even after we have physically ceased to be. Sharing our concerns about illness or the lives of family and friends means that we do not have bear our burdens alone. Whatever comes out of the dark of the night we can gather on a Sunday morning assured that we are not alone.
We need each other during times of social crises just as much as we do when we face personal crises. And these days, it seems like social crises are ever with us. This autumn has been hard. This winter may be harder. The United States Congress just passed the most substantive tax bill in more than a generation. It was hastily pushed through the House and the Senate. It is still unclear what, exactly, it contains since it was passed without substantive public debate. It appears, however, to be a redistribution of wealth from poor and middle income people to the richest. It appears to be an assault on higher education. And it appears to be an attempt to raise the deficit in order to undermine the social safety net--Medicare and Social Security.
There are signs that the country could be headed towards an even larger crisis, a constitutional crisis. The news this week about Michael Flynn’s decision to cooperate with Special Counsel Mueller has made the prospect of the impeachment of President Trump more likely. And whether President Trump is impeached or not, the ongoing investigations into the 2016 election has led many to believe that the political institutions of the United States face disaster.
Whether you agree with my assessments of these social crises or not, I suspect that you will agree that these are difficult times across the globe. The philosopher Hannah Arendt has some words for us that come from an earlier epoch of social crises. She wrote them after living through World War II and witnessing the rise of Nazism and Soviet totalitarianism. She tells us: “even in the darkest of times we have the right to expect some illumination... from the uncertain, flickering, and often weak light that some men and women, in their lives and their works, will kindle under almost all circumstances and shed over the time span that was given them on earth... Eyes so used to darkness as ours will hardly be able to tell whether their light was the light of a candle or that of a blazing sun.”
I cannot sleep in peace.
The voices of nature speak
To the trouble hearts of men.
In the dark of the night, when we awake with insomnia, when we confront an unknown other, when we are called out of our sleepy selves, we can find comfort and illumination in our human fellows. When I awake to the gloom of winter or a personal crisis or a social one, I often turn to poetry. Art reminds me what others have faced and attempted to endure. Even so dour a poem as “Midnight” by the obscure Chinese poet Jen Jui provides a testament to the light we can offer each other in the dark of the night. Her light may have been a candle. It might have only burned for a moment and then been extinguished in sputtering smoke. But still, it was some slight glow and it reminds me that many others before me have struggled through social crises. Thus far, the human species, friendship, community, and beauty all continue.
We never really know what is coming out of the dark of the night. We need each other to survive it. My prayer for us this morning is simple. Will you join me in it?
Oh, all there is,
infinite whirl of star dust
and stellar light,
of which we are a part,
and which is so much greater
than any of us
or my meager words,
may we each remember
on this fine autumn morning,
and on all the mornings of our lives,
that no matter
what the dark of the night contains,
there is another truth,
that we are not alone
but each part
of the great human family
we name all souls.
Amen and Blessed Be.
Dec 2, 2017
Tomorrow, I am going to spend much of the day in Ashby. In the morning I will be preaching a sermon entitled “Into the Dark of the Night” during the regular service. Then in the afternoon I will be offering the opening prayer for the town’s annual Christmas tree lighting. Asa and I are both excited about the tree lighting and the beef and vegetable stew that follows it.
Later in the month I will be returning for the annual Christmas Eve service. The service will have lots of reading parts. I will assemble the liturgy from a variety of sources: the canonical gospels, gnostic texts, and more contemporary poems. If you plan to attend the service and would like to read one of the texts that I select please get in touch with me. I would love to have your help! I am looking forward to a collaborative service that includes lots of good music from members and friends of the congregation! It should be a special night.
The text for the sermon I preached on November 5th, “Through All the Tumult and the Strife,” is online. On my blog you’ll also find the text of a sermon that I preached at First Parish Cambridge on November 12th called “You and I.”
As is my practice, I close with some poetry. In this case it is a concluding fragment from Kenneth Rexroth’s magnificent Christmas poem “A Sword in A Cloud of Light:”
I am fifty
And you are five. It would do
No good to say this and it
May do no good to write it.
Believe in Orion. Believe
In the night, the moon, the crowded
Earth. Believe in Christmas and
Birthdays and Easter rabbits.
Believe in all those fugitive
Compounds of nature, all doomed
To waste away and go out.
Always be true to these things.
They are all there is.
I hope to see you soon!
Nov 13, 2017
as preached at the First Parish Cambridge, November 12, 2017
The reading for this sermon was Wislawa Szymborska’s “A Thank-You Note.”
It is always a pleasure to lead service here in Cambridge. As a member of the congregation and a Unitarian Universalist minister who serves elsewhere, I relish the opportunity to worship amongst friends. I am grateful to Adam’s invitation to fill the pulpit. He is off this Sunday speaking at the Indivisible conference in Worcester as part of a panel on “Race, Justice and Action.” It makes my heart glad to know that he is sharing a Unitarian Universalist message about how to “work against racial injustice and white privilege in all the issues we tackle” with a wide progressive audience. One of the most important things we do as Unitarian Universalists is offer our prophetic voice to the public sphere. Adam’s work today is a reminder that what we do outside of these sanctuary walls matters as much as what we do when we gather for worship. In this age of nuclear weapons and ecological catastrophe it is crucial that we respond to Martin King’s insight “We must learn to live together as a brothers or perish together as fools.” Though the words are unfortunately gendered, they express the deep truth of our era--salvation is social, not individual. Put another way, authentic spiritually or religion in 2017 is not about what any one of us do by ourselves. It is about what we do together.
This is a complicated Sunday to offer a sermon. The Christian theologian Karl Barth is supposed to have said, “The Christian should pray with the Bible in one hand and the newspaper in the other.” Now, I am not a Christian. Newspapers are not what they used to be. I have interpreted this apocryphal quote as offering a suggestion about prayer and preaching. It implies that our worship should simultaneously be rooted in the reality of the present moment and the depth of our religious tradition.
This week the news has been filled with major stories. If I was to follow the advice of preaching with the newspaper in one hand I would have to construct a sermon that somehow addressed the horror of yet another mass shooting. This time it was at a church in Sunderland Springs, Texas. I would need to speak to the almost endless revelations that have unveiled deep patterns of sexual predation throughout the echelons of male power. I would be required to reflect upon the results of Tuesdays elections. The coalition of women, people of color, and transgendered people that won office throughout the country has given many liberals and some leftists cause for celebration in the face of despair. And I would be obliged to gesture towards Veterans Day.
Instead of addressing these events directly I am going to make a general claim about our religious life together. I am also going to offer a gentle nudge about what it means to be human. Adam told me that this month in worship the congregation is exploring different ways of knowing the self. The self that we will consider is not individual, it is social. Whatever path might be taken to towards that which we call enlightenment, salvation, divine knowledge, or nirvana is not one travel as individuals. It is one we discover together.
The Buddhist teacher and peace activist Thich Nhat Hanh approaches this point when he suggests that we meditate upon the nature of a sheet of paper. He tells us:
“If we look into this sheet of paper... we can see the sunshine in it. If the sunshine is not there, the forest cannot grow. In fact nothing can grow. Even we cannot grow without sunshine. And so, we know that the sunshine is also in this sheet of paper. ...And if we continue to look we can see the logger who cut the tree and brought it to the mill to be transformed into paper. And we see the wheat. We know that the logger cannot exist without his daily bread, and therefore the wheat that became his bread is also in this sheet of paper. And the logger’s father and mother are in it too. When we look in this way we see that without all of these things, this sheet of paper cannot exist.”
The sheet of paper does not exist by itself. The same is true for each of us. We have been constituted by our relations with our families, our communities, our society, and all that is on this muddy blue planet we call earth. As the poet Wislawa Szyborska confessed:
I owe a lot
to those I do not love.
We are even shaped by strangers. Such a claim runs counter to much of American culture and, indeed, portions of our own Unitarian Universalist tradition. Many of us take our principle of commitment to “a free and responsible search for truth and meaning” to be an individual quest. In doing so, we might invoke historical figures dear to our Unitarian Universalist tradition like Ralph Waldo Emerson, Margaret Fuller, or Henry David Thoreau.
This year is Thoreau’s two hundredth birthday. He was raised a Unitarian in our congregation in Concord. When he resigned his membership at the age of 23 he sent the clerk a simple note, “I do not wish to be considered a member of the First Parish in this town.” He did not give an explicit reason. His famous individualism suggests he may have held a sentiment about the congregation similar to that expressed by the comedian Grucho Marx. When leaving a different organization Grucho wrote, “Please accept my resignation. I don’t care to belong to any club that will have me as a member.”
Yet against his objections, we Unitarian Universalists have taken Thoreau as a member. In a recent article in the UU World Howard Dana, the current minister in Concord, makes the claim, “Modern-day Unitarian Universalism was in many ways started by Thoreau and Emerson...”
My own historical and theological sensibilities make me disinclined to agree with my colleague’s assessment. Nonetheless, there is substantive truth to the idea that Thoreau is a major figure within our tradition. His words are frequently invoked from Unitarian Universalist pulpits. There are numerous religious education curricula that focus on his texts and philosophy. Ministerial students study him in seminary. There is even a congregation named after him in Texas. I will even admit to citing Thoreau’s connection to our history when confronted by perplexed people who have never heard of Unitarian Universalism before.
When many of us think of Thoreau, we think Thoreau the archetypal individual. If I say his name perhaps you recall the opening paragraph to his classic “Walden:”
“When I wrote the following pages, or rather the bulk of them, I lived alone in the woods, a mile from any neighbor, in a house which I had built myself, on the shore of Walden Pond, in Concord, Massachusetts, and earned my living by the labor of my hands only. I lived there two years and two months. At present I am a sojourner in civilized life again.”
“I lived alone in the words, a mile from any neighbor, in a house which I had built myself,” such words express the autonomy of the individual. They imply that the self you are considering in worship this month is an individual. And how easy is it to center in on this perception? What is more individual than the self? The sense of I, me, the one who is speaking from the pulpit appears as a singular perception. I suspect the same is true for the you who is sitting in the aged wooden pews. This pulpit and those pews were carved generations ago when this sanctuary was built before the Civil War. Yet, if you run your hands along the smooth grain I imagine it is you and you alone who will experience the tactile sensation of finger against smooth varnish. Certainly, as far as I can perceive the hand I place upon these planks is mine and mine alone. I am unaware of anyone else perceiving the precise contact I have against them now. And yet... And yet...
We owe to others that we have this sanctuary, that we can gather to worship, that we can gaze distractedly out of glass clear windows as the sermon progresses, that we can lean on the cushions of the pews, that we have language at all to describe these experiences and objects.
I owe a lot
to those I do not love.
We are social creatures. The self that each of us perceives from has been constructed socially. Think about the very categories we use to describe each other: gender, race, class, citizenship... Each of these is a social construct, not a natural category. Male and female, black, white, Asian, Latinx, indigenous, rich, poor, United States citizen or beloved undocumented sibling, these labels we give each other do not exist outside of human language.
I suspect that many, most, or possibly all of us use these categories when we imagine our selves. I know I do. When I apply for jobs or fill out forms I check off the various boxes: white, male, non-Hispanic... And I know when many people see me they see white, heteronormative, male... These categories have formed many of the experiences and opportunities I have had throughout my life. These experiences and opportunities have in turn shaped my sense of self, my understanding of the I that is now speaking and perceiving before you.
One of my teachers, the folk singer, anarchist, and Unitarian Universalist Bruce “Utah” Phillips used to like to share words from his own teacher, a member of the Catholic Worker pacifist movement named Ammon Hennacy. When Bruce had been a young man, much younger than I am now, he told Ammon he wanted to be a pacifist. Ammon said to him: “You came into the world armed to the teeth. With an arsenal of weapons, weapons of privilege, economic privilege, sexual privilege, racial privilege. You want to be a pacifist, you're not just going to have to give up guns, knives, clubs, hard, angry words, you are going to have lay down the weapons of privilege and go into the world completely disarmed.”
When I think about Ammon’s words, I realize how little of who I am can truly be attributed to my own actions and choices. And how much I have benefited from the systems of “racial injustice and white privilege” that Adam is off today speaking prophetically against. What about you? How much of who you are has been shaped by the perceptions and choices of others? My own ability to achieve an education, to have the self-discipline to work hard, to appreciate art, to love literature...
I owe a lot
to those I do not love.
This self we have is a social creation. And so, its salvation must be social as well. When I use the word salvation I do not explicitly invoke the Christian tradition nor do I bring forth the Buddhist ideal of nirvana, extinction of the self and escape from suffering. Instead, I refer to the philosopher Josiah Royce. The originator of the phrase “beloved community,” he rendered salvation as “the idea that there is some end or aim of human life which is more important than all other aims.” He suggested that there is “great danger of... missing this highest aim as to render... life a senseless failure by virtue of thus coming short of... [this] goal.”
We might put Royce’s thought differently by saying salvation suggests that there is a purpose to life and that we are ever in danger of missing it. So much of religion is devoted in one fashion or another to this idea. And so many religious traditions suggest that it is something for the individual to achieve. The majority of Christian theologians, mystics, and religious leaders encourage the development of a personal relationship with God. The bulk of Buddhist thought centers upon the achievement of individual enlightenment. Our own dear Thoreau, “lived alone in the words, a mile from any neighbor, in a house which I had built myself.”
But if the self is social, as I have been suggesting, then its salvation must be social as well. As the poet Audre Lorde observed, “Without community there is no liberation, only the most vulnerable and temporary armistice between an individual and her oppression.” The great end to human life, whatever it may be, is something that we will either achieve together or fail to achieve together. If we are going to deconstruct or change or alter the categories that define us and limit us, the categories that brought some of us into this world “armed to the teeth” then we must do so together.
This change, this deconstruction, is part of our path to communal salvation. It does not lie through the obliteration of our differences or the destruction of our individual selves. For while the self is constructed socially, it is nonetheless something I experience--and I imagine you experience--as real as well. No other hand but mine can now touch these planks. No other back but yours can rest upon that pew.
Lorde advises us, “community must not mean a shedding of our differences, nor the pathetic pretenses that these differences do not exist.” I trust that your experience is your own, just as my experience of my own. The very problem with so many narratives about individual salvation is that they suggest that there is one path to the ultimate truth--whatever it may be--that religious traditions suggest we humans seek. Salvation is found through Jesus. Nirvana comes through the practice of meditation. Thoreau suggests that self-reliance is the key. There is only one true scripture.
There are many paths but we must figure out how to navigate them together. Salvation, our highest purpose, is something that we either achieve together or we perish as a species like fools. Is that not the story of all of the news of the week? Is that not the story of the news of every week? That we must learn to respect our differences while building a world, and a community, that liberates all of us?
In the end, the major message of this sermon is not unlike the well-worn fable of stone soup. Perhaps you remember it? In the story, some travelers come to a village, carrying nothing but an empty cooking pot. The travelers arrive amid hard times. Each villager is hoarding a small stash of food and all of them are hungry. They will not share with each other or with the travelers.
The travelers go to a stream, fill their pot with water, drop a large stone in it, and light a fire underneath it. One of the villagers asks the travellers what they are doing. The answers reply that they are making “stone soup.” The soup, they say, tastes wonderful and they would be delighted to share it with the villager. However, they tell her, it is missing a little something to improve the flavor, to make it a little more savory. Perhaps she would willing to part with a few carrots? She fetches some from her house and another curious villager stops at the pot. Soon, another villager appears and asks about the soup that is stewing. He is convinced to bring a few onions. And so it goes, tomatoes, kale, garlic, eventually come together to make a delicious soup. Individually, there was not quite enough for anyone to have a meal. Together, the village and the travelers can eat. A social salvation.
After this story and all that I have said, I close with a prayer:
May my words,
and our time together,
stir us all to remember
a greater truth,
we are all caught
in the same single
garment of destiny
and whatever good there is to be achieved
in this world
is a good that shall be
Amen and Blessed Be.
Nov 11, 2017
I will be preaching at the First Unitarian Church of Philadelphia on April 8, 2018!