Jun 4, 2019
as preached at the First Unitarian Universalist Church of Houston, Museum District campus, June 2, 2019
Today is a very special Sunday. It is the Sunday of the annual meeting--a time when you will be making decisions about the future direction of this congregation. You will be electing leaders and voting on amendments to First Church’s Constitution. The importance of the annual meeting makes it the only time all year that First Church gathers together as one worshiping community. Usually, First Church is one church in two locations. Today, we are one church in one location. This Sunday we have members from the Thoreau present in the pews, both of First Church’s ministers on the same campus, and Thoreau’s staff musician Teru as our pianist.
Since I have you all together, and since you are making decisions about the future of First Church, I thought I would take the opportunity to talk with you about the future of the church. Not this church, specifically, but the future of Unitarian Universalism. I take this subject because as your interim minister, one of my tasks is to help you evaluate yourselves.
Since at least the sixteenth century, it has been an aspiration of our Unitarian Universalist tradition to be a religion that is relevant to contemporary life. Instead of believing that religious truth has been permanently codified in ancient scripture or perfectly expressed in the life of a single individual, we claim, “revelation is not sealed.” The universe is constantly unfolding its marvels. The starscapes overhead, fragmenting atoms, luminescent corals, the causes of cancer... human knowledge, and with it technology, is ever increasing. In such a situation, the claim that the sum of religious knowledge remains static for all time seems absurd. The challenge for Unitarian Universalist congregations is to build “a modern church for a modern age.”
“A modern church for a modern age,” these words come from Ethelred Brown, a Unitarian minister who was active in the opening decades of the twentieth century. I have spoken with you about Brown before. For many of the years that he served the Harlem Unitarian Church, he was the only member of the African diaspora who ministered a Unitarian congregation. Today, there are hundreds of Unitarian Universalist religious professionals who are people of color--our slow shift to being a multiracial movement being but one way in which Unitarian Universalism is changing.
Brown was part of a larger movement within the Unitarianism of his day called the community church movement. It was organized by the Unitarian minister John Haynes Holmes in Manhattan and the Universalist minister Clarence Skinner in Boston to build religious communities capable of confronting the crises of the early twentieth century. Inside the walls of their congregations, they sought to create “the new church which shall be the institutional embodiment of our new religion of democracy.” Both men preached the need to substitute “for the individual the social group, as an object of salvation.” This experience of social salvation was available on Sunday morning when “peoples of every nationality and race, of every color, creed and class” became “alike in worship and in work.” In such moments the church instantiated the “‘Kingdom of God’--the commonwealth of” all before it was present in the secular world.
This was more than empty metaphor. Under Holmes’s leadership, the Community Church of New York was one of the earliest Unitarian congregations to meaningful racially integrate. As early as 1910, the congregation was multiracial. And its members, including Holmes himself, played important roles in founding the National Association for the Advancement of Colored People and the American Civil Liberties Union. They were active in creating these institutions because the crisis of their day were about racial justice and civil liberties. They understood that a democratic society rests on the freedoms of speech, belief, and assembly. These were not secular ideas for them. They were religious inspired realities based on the that proposition in order for religion to be meaningful it had to offer clarity, inspire compassion, and prompt action on the crisis of the hour. Inward piety, the deep of religious feeling of connection between each and all, was understood as best expressed as, in Holmes’s words, “a passion for righteousness.”
What are the crises of our hour? We must seek clarity about them. As a human species and as a country, we are in the midst of series of severe and interlinked catastrophes. There is the climate emergency. Scientists now tell us that we have, at most, twelve years to reduce carbon emissions by half and keep global heating to a non-catastrophic level. If our human habits do not change we risk the lives of hundreds of millions of people and the possibility of driving as many as a million species to extinction.
As a country, we are in the midst of crisis in democracy. We have a President whose party has consistently and persistently undermined liberal democratic norms. The President refuses to cooperate with Congress when the House requests his financial records or subpoenas members of the executive branch. The President celebrates autocrats and dictators while maligning liberal political regimes. Meanwhile, the President’s party plots to gerrymander legislative districts by fixing the census and suppressing the vote. Meanwhile, even those members of his party who claim to have the conscience of a conservative vote in favor of his agenda, and for his judicial nominees, over and over again.
Across the globe, and in the United States, white supremacist violence, white supremacist populism, and anti-democratic or illiberal regimes are on the rise. White men—and it always seems to be white men--have walked into mosques and synagogues and killed people as they gathered for worship. Antisemitism is increasing and, in this country, the police continue to kill and jail people of color at far higher rates than they do white folks.
In this country, the rise in white supremacist violence is mirrored by an overall increase in gun violence and mass shootings. Specters of carnage like Friday’s mass shooting in Virginia Beach are regular occurrences. Instead of moving towards action, politicians have reduced their responses to repetitive public ritual: thoughts and prayers are offered, a debate on the causes of the tragedy is truncated, and nothing happens.
The situation is reminiscent of the opening lines of William Butler Yeats’s poem “The Second Coming.”
Turning and turning in the widening gyre
The falcon cannot hear the falconer;
Things fall apart; the centre cannot hold
Mere anarchy is loosed upon the world,
The blood-dimmed tide is loosed, and everywhere
The ceremony of innocence is drowned;
The best lack all conviction, while the worse
Are full of passionate intensity.
Yeats penned these words almost exactly one hundred years ago. He wrote them during the same period of crisis in which the community church movement was created. The First World War had just ended--taking with it the lives of millions. Europe lay in ruins. And Yeat’s own Ireland was in the Irish War for Independence--a war that would result in the loss of thousands of lives and would gain the Republic of Ireland political independence.
Yeats cast his poem in religious terms. The image of the falcon who cannot hear the falconer is suggestive of a humanity that has grown deaf to God. The falcon turns ever wider, moving ever further from the divine. And yet, even as humans move away from divinity Yeats finds himself believing: “Surely some revelation is at hand; / Surely the Second Coming is at hand.” It is just when all hope is lost, Yeats hints, that profound change comes.
Yeats’s poem is helpful to our sermon because it suggests, as I believe, that the root of all of these intertwined crisis might be understood as a religious crisis. Religion comes from the Latin word religar which means “to bind.” In its earliest English form, it was understood as what binds a community to God and what binds us together. It precisely this sense of collective ties--whether to the greater natural reality or to the larger human community--that is fraying today.
Human society has become global. Our species evolved living in small bands of, at most, a few hundred. It difficult for many of us to find our places in an interconnected world of billions. Our ancestors often had clear roles in the world. You were born into a social position with specific obligations and you stayed there for all of your life. Your parents were farmers, so you became a farmer. Your family owned a blacksmith’s shop, so you worked in a blacksmith’s shop. Today, such social determination is far less common. Instead of telling children what they must be when they grow-up we hand them texts like Dr. Seuss’s “Oh the Places You’ll Go” and suggest that what they make of themselves is their own doing.
This change in human life can easily lead to loss of sense of meaning. If you do not find the right role, the right job, the right partner, or the right community, it can easily feel like you are missing something in your life. People go looking for that missing something. One explanation of the rise of right-wing populism is that such movements offer the people who join them a sense of meaning. They can place themselves into the larger narrative of race, political order, or apocalyptic religion and discover that their life has meaning beyond their own individual struggles.
Our Unitarian Universalist tradition can also provide a sense of connection and of meaning. In an essay on the future of Unitarian Universalism, retired minister Marilyn Sewell writes, “The void at the heart of American culture is a spiritual one.” For many of us, we have become unbound, unfettered, disconnected. People come to this church so often seeking connection in moments of crisis. These crises are personal as well as social. First time visitors often tell me that they have come to us because of some tragedy in their own lives--the death of a spouse, the loss of a child, divorce, illness... Attendance often peaks in moments of social crisis: there are more people here on those Sundays when the great crises of the hour are unavoidable--when there is another mass shooting or political diaster--than when the news of the world is less dramatic.
I hope you will indulge me for a moment while I offer a bit of testimony about how this dynamic has played out in my own life. I ended up a Unitarian Universalist minister for much the same reason that people seek out our congregations and join our communities. It is true that I was raised Unitarian Universalist. My journey to the ministry was not all that meandering. But like a lot people raised Unitarian Universalist I almost walked away from our tradition.
When I was in middle school I began to drift away from the church. Some of my friends from elementary school stopped participating in religious education. And I started to feel disconnected from the community. At the same time, I was being ruthlessly bullied at school. School did not seem like a safe space and Unitarian Universalism seemed irrelevant to my life--though I doubt at the age of twelve or thirteen I would have articulated myself in just that fashion. I did not feel like I had a community to which I belonged. Sunday mornings I generally fought with my parents about coming to church.
One Sunday after church I told one of my older friends that I was planning to stop coming to Sunday School. My parents felt that I had reached an age where I could start to make my own decisions about my religious life. And if the church did not feel like it meant something to me then I did not need to participate in it anymore. I was just starting my freshman year of high school. My friend told me to hold off on quitting. She invited me to a weekend long event put on by an organization called Young Religious Unitarian Universalists or YRUU.
YRUU was a youth organization that believed in youth empowerment. Its principal activity was to organize what we, in the North, called conferences and what here, in the South, are called rallies. At these events, the youth led and developed the majority of the program. We created worship services. We organized small groups for fellowship and discussion where we shared about the difficulties and possibilities in our lives. We invited outside speakers to offer workshops on art and social action.
My first conference was a liberating experience. Suburban Michigan in the early nineties was not a socially progressive place. Yet the Friday evening I walked into my first conference, I saw a community devoted to making a space for people to be themselves. You could attend a conference and be openly queer, or be, as I was then, a science fiction geek, and no one would reject you. I made friends with young men who wore dresses all weekend and young women who wore combat boots and shaved their heads. I made friends with people who refused to reside in any gender category whatsoever. I got to discuss the fantasy novels I loved with others who loved them. I was encouraged to ask critical questions about religion: What is God? How is the each connected to the all? How might I deal with the pain in my young life? I experienced worship, for the first time, as communion. Singing together some hundred strong the youth at the conference felt united. I felt a sense of belonging and connection. I felt like a certain void in my life, a void I could not articulate, had been filled. And working to fill that void, collectively, with others, is one thing that led me to become a minister.
What about you? Have you ever had such an experience? If you are new here, is such an experience what you are seeking? If you have been here for years, is it why you continue to come? To build a modern church for a modern age is to create such possibilities for connection and meaning making. It is recognize, as Marilyn Sewell argues, that people “are coming to a church because their souls need feeding” and then work, together, to feed those souls by offering meaningful opportunities for connection.
We must do more than just feed souls. We must confront the crises of the hour. Texas poet Natalie Scenters-Zapico captures a bit of the current crisis in her poem “Buen Esqueleto.”
Life is short & I tell this to mis hijas.
Life is short & I show them how to talk
to police without opening the door, how
to leave the social security number blank
on the exam, I tell this to mis hijas.
This world tells them I hate you every day
Building a modern church for a modern age does not just mean creating a religious community for people of relative affluence and comfort such as myself. It means proclaiming that no one should be hated by the world. It means creating a community that is capable of including everyone who suffers from the weight of the world. It means working to dismantle--even if the task seems hopeless--the great structures of oppression in the world. In her same essay, Sewell asks, “Travel ahead twenty, or say fifty years into the future. What will our children and grandchildren say of us? Will they say, where was the church when the world came crashing down? How will history picture us…?”
And here, perhaps paradoxically, I return to my experience in YRUU. Why? As I mentioned, YRUU was organized around the premise of youth empowerment. It was largely youth run. We elected the people who organized the conferences. And those people had to then decide how to, democratically, create the events. This might seem like a small statement but it actually pushed us to gain a large number of skills. At the age of fourteen, fifteen and sixteen, we had to run meetings, design budgets, speak in public, and lead songs. This gave me and my cohort a set of skills necessary for democratic life. They were skills that, for the most part, we were not gaining in other parts of our lives.
Unitarian Universalist congregations, like YRUU, are self-governing entities. It is you, the members, who decide on the direction you want to take your congregation. It is you, the members, who decide how best to confront the crises of the hour. And in this act of self-governance, you gain the skills necessary for democratic life. These skills are often not developed within our working lives. But you can gain them here. Participating in a congregational meeting, you have the opportunity to experience direct democracy--each member gets a vote on important matters before the church. Joining the stewardship team, you can learn about fundraising. Joining the welcome team, you can develop important interpersonal skills. Joining the Board, you can learn how to guide a mid-sized non-profit with a budget of close to a million dollars.
These may seem like little skills. Across time they can have a big impact. I have spent more than twenty-five years intimately involved in struggles for social justice. And almost everywhere I have gone--be it to a union meeting, a center for GLBT youth, a session on the climate emergency, or an antiracist collective--I have met Unitarian Universalists actively, and skillfully, participating and leading movements. So often, they seem to be using skills they gained in congregational life to do so.
A modern church for a modern age, for me, it means creating a community where people can find connections and gain the skills necessary for democratic life. It means living out the religion of democracy, welcoming people of all races, classes, cultures, languages, and genders, into our religious community. What might it mean for you? I have offered a sketch of my own picture. But as your interim, I want to close with a question: What is your vision for this congregation? What kind of church do you want First Church to be? Where would you like First Church to be in ten years? In twenty years? In fifty years? What will your children or grandchildren say? How will they answer the question: Where was the church when the world came crashing down?
In the hopes that you will answer them wisely, I invite the congregation to say, Amen.
Jun 3, 2019
as preached at the First Unitarian Universalist Church of Houston, Thoreau campus, Richmond, Texas on May 12, 2019
It is good to be with you this morning. The last time I had an opportunity to worship with First Church’s Thoreau campus was back when you were still meeting in rented space in Stafford. Since then, I have come out a couple of times to see this new Richmond site or meet with your campus advisory team. This is the first Sunday that I have been present for worship you. And what a Sunday it is!
This morning’s worship encompasses the holiday Mother’s Day, inspired by the Unitarian Julia Ward Howe, and the uniquely Unitarian ceremony of Flower Communion. It is also Thoreau’s Charter Sunday--celebrating the anniversary of the founding of this religious community--and the launch date for a gifts campaign to complete the move-in projects. And, according, to the preaching schedule we have been following, it is also a Sunday when I am supposed to be talking with you about the seventh principle of our Unitarian Universalist Association: the interdependent web of all existence of which we are a part.
Our task this morning to distill a single message from all of that and to do so in about ten minutes. This is, after all, also an intergenerational service. But that having all ages together actually helps us. All of these disparate themes share a common, intergenerational, thread. They are about sustaining community and life across the generations. And that suggests our message: two of the principal practices in a religious life are gratitude and stewardship. And so, from all this rich mess of differing holidays and liturgical moments, that is what I want to lift up: gratitude and stewardship.
Gratitude, being thankful for what we have been given. Stewardship, passing the gifts we have been given along to the next generation. The two are deeply intertwined. There is a poem by the Lakota musician and activist John Trudell that captures something of the interrelation between gratitude and stewardship:
We are children of Earth and Sky
DNA descendant now ancestor
Human being physical spirit
Bone flesh blood as spirit
Metal mineral water as spirit
Descendant now ancestor, child of Earth and Sky, composed of worldly elements and related to all life, that describes each of us. Descendant now ancestor, we are descended from the generations that came before us: without our foremothers we would not be. Ancestor: generations to come will be descended from us.
Trudell offered his poem as a reminder of the biological connection we have with all life. He wanted to evoke a fundamental fact of human life: “We are literally shapes and forms of the Earth.” Or, as the seventh principle of our Unitarian Universalist Association puts it, we are part an interdependent web of all existence. We owe our lives to the generations that came before us. Generations after us will owe their lives to us.
It is a profoundly important lesson to hear this week. We have learned that unless we human beings change our actions as many as a million species will go extinct. Butterflies and bird, rodents and reptiles, flowers and ferns, all will be lost because we have failed in a central religious task—stewardship of the Earth. Descendant now ancestor, the words remind us that we are of the generations that have been blessed with the power to act and to change this trajectory. Learning to be better stewards is one reason why we gather together.
Descendant, we need not take this word biologically. We are part of a religious community. Religious communities are institutions that exist across time. As part of a religious community we benefit from the generations that have come before us. They are in some sense our religious ancestors--our liturgical traditions, the way we worship on Sunday morning, and our theology, what we think about religion, are both influenced by them.
Ancestor, future generations will benefit from our efforts to create religious community. Twenty years from now this community will be here, in Fort Bend County, proclaiming Unitarian Universalist values and providing a liberal religious congregation for those who seek one, because of you.
Flower communion is a nice example of this. It was started almost by Unitarians almost a hundred years ago in Prague. Today Unitarian Universalists celebrate it throughout the world. It is a beautiful ceremony. It is something we have received from previous generations. And it is something we will pass onto future ones.
Descendant now ancestor, coming from the Northeast I am not accustomed serving congregations where charter members are still present. The congregation I served last year in Ashby, Massachusetts celebrated its two hundred and fiftieth year while I was with them. No charter members arose from their graves to celebrate the congregation’s anniversary with us!
One of the wonderful things about being part of a relatively young religious community is that you can ask the charter members about Thoreau’s founding. Your charter was signed twenty-three years ago. There are people here who remember Judy Cole and Joanie Havlick leading Thoreau’s first meeting in a Tex-Mex bar. You can ask them about their vision for creating this community. You can also ask them if the margaritas were any good.
But since this Sunday morning we should stick to more sober topics. Gratitude and stewardship. Mother’s Day has had me thinking of both. I am now part of what is called the sandwich generation. My mother took care of me for many years. Now I have kids of my own. And my mother is retired and in ill health. Soon it will be my turn take care of her. I find myself grateful for all that she has given me even as I pass it along to the next generation.
I was reminded of my gratitude for my mother only this past week. When I was a kid she used to make me chicken soup when I was sick--Jewish penicillin is what she called it. It always made me feel better, a special steamy treat when I was under the weather. These days I am not a meat eater but my son is. This past week he was sick for most the week. So I pulled out my mother’s recipe for chicken soup--chicken, carrots, celery, a pinch of turmeric, some bay leaves, garlic, a dash of salt and a splash of love. It seemed to help. And if my son has kids I suspect that he will pass the tradition on.
Passing the tradition on brings us to the launch of the gifts campaign. We are hoping to raise $100,000 to finish the campus move-in. I am pleased to announce that as we start this campaign we already have $31,000 pledged. This money will pay for everything from upgrading the shed so it can serve as a meeting space to building a playground to creating a site plan for future expansion. It will both benefit the Thoreau community today and the community far into the future. Supporting it is an act of gratitude and stewardship. It is a way to express appreciation for what you have received from this community. And it is a way to ensure that a thriving community is here for the next generation.
My friend Vanessa Southern writes of how gardens can serve as a metaphor for stewardship, gratitude, and, well, all that we are celebrating this morning. Since we are surrounded by beautiful greenery I thought I might end with a few words from her. After describing the church garden that she and some children in her congregation planted she observes:
We started this garden to illustrate the biblical parable of the mustard seed, and it has served this purpose well. Strong, proud, and lush plants have grown from tiny, unpretentious seeds. They remind us of the ability of small things to surprise us, and stand in for the faith that begins inconspicuously.
The faith community that begins inconspicuously--over, I imagine, margaritas, in a Tex-Mex bar. A faith community that grows until it is transplanted here on Clayhead Road. A faith community that you have nurtured, like a loving mother, like a gardener watering flowers, across the years. A faith community named for an inspiring environmentalist that may contain small seeds for ecological revival. A faith community that today, in this hour, is breaking into blossom—growing stronger and more beautiful with each breath we take.
And so, let us be grateful and let us be good stewards.
Let us share our flowers of communion.
Amen and Blessed Be.
May 24, 2019
Interim ministry is by its very nature a period of time when a congregation is caught between its past and its future. I have been especially aware of this dynamic over the last few weeks. Recently, the difficult news has come that pending a hearing for misconduct the Rev. Dr. Daniel O’Connell resigned his ministerial fellowship with the Unitarian Universalist Association. At the same time, a generous bequest from the estate of John Kellet has enabled us to hire Alma Viscarra as a full-time Membership and Communications Coordinator.
Dr. O’Connell’s resignation from ministerial fellowship means that he is no longer recognized as a Unitarian Universalist minister by our religious association. It is separate from, but related to, the process that led to his leaving First Church. On June 9th, following the service at Museum District, Natalie Briscoe, Connie Goodbread, and I will be holding a listening session. The purpose of this session will be to offer a space for you, the friends and members of the congregation, to share what is on your hearts in the wake of this difficult news. As part of the listening session, Natalie and Connie will also review the sequence of events that led to Dr. O’Connell’s resignation from ministerial fellowship.
Dr. O’Connell’s ministry is now part of the congregation’s history. We are always wrestling with our history. We wrestle with it, in part, because we wonder how our past points the way towards our future. Thanks to the generosity of John Kellet, First Church has the opportunity to invest in its future. After receiving John Kellet’s bequest, the Board decided to fund a new position, a Membership and Communications Coordinator. In this role Alma will be working to lay the foundation for First Church’s future growth. She will be working with the Membership and Welcoming Teams to develop an outreach plan and to figure out how to best welcome visitors and integrate new members into congregational life. I am very excited about the work she will be doing with the congregation.
Over the next couple of months you will be seeing a bit less of me than you have since I arrived in Houston. In May and June I will be giving the second and third of my Minns lectures on American Populism and Unitarian Universalism. One of these will be in San Francisco on May 18th and the other will be at General Assembly in Spokane, Washington on June 20th. I am taking a couple of weeks of study as part of my preparation. The lectures will be live-streamed on Facebook and also available online as videos at www.minnslectures.org.
If you haven’t heard of General Assembly, it is the annual meeting of the Unitarian Universalist Association. It is an opportunity to engage in the deliberative work of setting the Association’s agenda, to connect with other Unitarian Universalists, and to deepen your faith. The Rev. Dr. Dan King and I will both be going this year. I highly recommend it. First Church can send up to eight voting delegates. Non-delegates can attend as well. A generous member has offered to underwrite some partial scholarships. If you are interested in attending and serving as a delegate please contact Dr. King at revdanking at firstuu.org.
Since I am headed to San Francisco later this month, I thought I would close with a snatch of verse from Lawrence Ferlinghetti, the city’s unofficial poet laureate:
The world is a beautiful place
to be born into
if you don’t mind happiness
not always being
so very much fun
if you don’t mind a touch of hell
now and then
just when everything is fine
because even in heaven
they don’t sing
all the time
(from Pictures of the Gone World #21)
Apr 29, 2019
I do not own a car. So, I walk a lot. Walking around the Museum District I have noticed how other congregations in the neighborhood present themselves. I have been taken with the presence of St. Paul’s United Methodist Church. They have a labyrinth which is available for the public to walk. During the Christian season of Lent they have added the stations of the cross for people to use as part of a meditative prayer practice. And they have banners hanging on lamp posts that share the congregation’s vision statement with the neighborhood. It reads: To be a cathedral for Houston that embodies its diversity, inspires faith, and leads change for the common good of all peoples and communities.
Reading St. Paul’s vision statement prompted me to look for First Church’s. It is on the web site and in the Board policies book. It reads: Firmly grounded in our Unitarian Universalist principles, we join together on the path of spiritual and intellectual growth to promote and celebrate community, diversity, and social justice for a healthier and more equitable world.
I must admit that St. Paul’s vision statement struck me as clearer than First Church’s. Our neighbor congregation’s statement articulates what kind of church they aspire to be: a cathedral. And it states the location of that kind of church: Houston. These aspects of St. Paul’s vision statement give it a particularity and rootedness that seem quite powerful. The congregation aspires to be nothing less than a major center for the city’s religious life.
Contrasting, First Church’s vision statement with St. Paul’s, prompted me to wonder: What kind of church do you want First Church to be? Does your current vision statement reflect that aspiration? One of the tasks during an interim or transitional period is to help a congregation recast its vision. If you were to articulate the vision of First Church today, what would it be? Is it the same vision the members of the congregation had ten years ago? Twenty years ago? Fifty years ago? Is it the same vision the congregation will have ten, twenty, or fifty years from now? How important are the congregation’s two locations to that vision? Does it matter that First Church is a congregation in Houston and Richmond? Or would the congregation’s vision be the same if, for instance, its two campuses were located in Washington DC and suburban Maryland? Finding answers to these questions will help the congregation prepare as it begins to search for the senior minister who comes after me. And it is something we will be working on, together, in the coming months. I look forward to that work.
As always, I close with a poem. This spring poem comes from the ninth-century Japanese poet Ki no Tsurayuki:
The wind that scatters
cherry blossoms from their boughs
is not a cold wind--
and the sky has never known
snow flurries like these.
Apr 27, 2019
Tonight in Boston is the first of my Minns Lectures on American Populism and Unitarian Universalism. The lecture is being held at First Church in Boston and the event will run from 6:30 p.m. to 8:30 p.m. Danielle Di Bona and Wendy Salkin are serving as my respondents. This lecture is titled "The Populist Imagination: A White Man's Republic?" It will be live-streamed starting at 6:30 p.m. EST at www.minnslectures.org.
Apr 23, 2019
as preached at the First Unitarian Universalist Church of Houston, Museum District campus, April 21, 2019
Happy Easter! It is good to be with you. Holiday services like these always bring together a special congregation. Some of you are visiting for the first time, seeking a religious community. Some of you have come with friends or family, enjoying the sense of connection and fellowship that holidays offer us. Some of you attend our services only occasionally. You are probably here so you can be with your church on this special day. And some of you worship at First Church most Sundays. Whatever brought you here to this beautiful brick sanctuary, I want to extend pause and say welcome.
Since it is Easter, I thought I better talk with you about Jesus. Specifically, I thought I should give you a sense of how Unitarians have historically approached Jesus. For generations, we have focused on his life and teachings rather than his death on the cross. This year is the two hundredth anniversary of William Ellery Channing’s sermon “Unitarian Christianity.” It was preached in Baltimore, Maryland in 1819. It was the text that crystalized Unitarianism into a definitive theological position in the United States and prompted the formation of the American Unitarian Association, one of the forerunners of our Unitarian Universalist Association.
In his sermon, and I apologize for the dated language, Channing made the claim that Jesus’s mission was “the recovery of men to virtue, or holiness.” He further proclaimed “the doctrine of God’s unity.” In this unity God had “infinite perfection and dominion.” Channing maintained that Jesus was “a being distinct from the one God.” He was, in Channing’s words, someone who had a “human mind” whose death on the cross was “real and entire.” In essence, Channing claimed that Jesus was a man who taught that within each of us resides holiness. This holiness connects us to God. The purpose of religion, in this classic Unitarian view, is to awaken in us this sense of holiness and bring us closer to the divine.
This morning I am not going to offer you a recitation or exegesis of Channing’s sermon on “Unitarian Christianity.” Nor am I going to provide you discourse on its historical significance. Instead, I am going to give you a sermon that captures something of the essence of Channing’s theology. Whether we take it literally or metaphorical it contains within it revolutionary and transformative power.
Our sermon has three movements: the infinity of God, the humanity of Jesus, and the divinity within. Before we dive in, I thought I would give you a part. At the conclusion of each movement I invite you to say, “Hallelujah.”
A few weeks ago, I shared that “Hallelujah” is a Hebrew word. It roughly translates to, “Praise God.” I know that this is a sentiment that makes some of us uncomfortable. Allow me to suggest, just for this morning, that if you are a humanist, as I am, we agree to greet the word God as a symbol. The Unitarian Universalist theologian Forrest Church said, “God is not God’s name. God is our name for that which is greater than all and yet present in each. Call it what you will: spirit, ground of being, life itself.” So, when we say, “Hallelujah” let us think of ourselves praising any or all of those things. Praise God, “Hallelujah.” Praise the ground of being, “Hallelujah.” Praise life itself, “Hallelujah.”
Can I get a “Hallelujah”?
The Infinity of God
In the ninetieth Psalm of the Hebrew Bible we find Moses pray:
O Lord, You have been our refuge in every generation.
Before the mountains came into being,
before You brought forth the earth and the world,
from eternity to eternity You are God.
In the Hindu scripture the Bhagavad Gita we discover generous descriptions of the divine:
You are without beginning, middle, or end;
you touch everything with your infinite power.
The sun and moon are your eyes, and your mouth
is fire; your radiance warms the cosmos.
O Lord, your presence fills the heavens and
the earth and reaches in every direction.
In the Quran we read:
...If the ocean were
Ink (wherewith to write out)
The words of my Lod.
Sooner would the ocean be
Exhausted than would the words
Of my Lord...
I might continue and point you to words in the Tao Te Ching or from the Buddha or from some indigenous traditions. Whatever we choose, there are numerous texts that teach, as the fourteenth-century theologian Jan Van Ruysbroeck wrote, “God is immeasurable and incomprehensible, unattainable and unfathomable.”
God is infinite. Infinity is a difficult concept to grasp. One, two, three, four, five, six, seven... I could keep counting for the entirety of this sermon and never approach infinity.
The British science fiction writer Douglas Adams offered a humorous approach to infinity in his book The Restaurant at the End of the Universe. The book is part of a series called the Hitchhikers Guide to the Galaxy in which the characters wander across space and time. Finite beings in an infinite universe, they struggle to understand their places in the great misorder of things. Fortunately, they have the Hitchhikers Guide to the Galaxy to help them. It is Wikipedia if the editors of Wikipedia had a sense of humor. It is also a physical object with “the words Don’t Panic inscribed in large friendly letters on its cover.” Peering into the text Adams’s characters find this description of infinity: “Infinity is just so big that, by comparison, bigness itself look really titchy. Gigantic multiplied by colossal multiplied by staggeringly huge is the sort of concept we’re trying to get across here.”
The German mathematician David Hilbert attempted to explain infinity with his infinite hotel paradox. A hotel, we all know, has a finite number of rooms. If you have tried to book a popular destination for a holiday you may have discovered this. Maybe you have even been in the situation where the place you wanted to stay ran out of rooms before you managed to secure your vacation.
Relax, Hilbert said, we can avoid this problem. We just need to build an infinite hotel. In the infinite hotel there will be infinite rooms. When you call up the hotel you might discover that it is already full of guests. “No matter,” the manager will tell you. “Whenever a new guest arrives we ask each guest to move to a new room. The guest in room 1 moves to room 2. The guest in room 2 moves to room 3, and so on. There is always room in the infinite hotel. Because we have infinitely many rooms there is space at the end--even if we already have infinite guests--because infinity goes on forever.”
All of this is obtuse, difficult to understand, maybe a little ponderous and opaque, and, quite possibly, impractical. This is, however, actually the message of this part of the sermon. God is infinite. God is beyond human comprehension. Do such statements, such texts, resonate with your experience?
They resonate with mine. Here is a thing that has happened to me, again and again. I have found myself along the edge of the ocean, at night, wandering the shoreline--that place where the water crashes into the sand. The wind lilts, a soft sound above the rhythmic rush of the tide. My feet are just a little damp, my flesh slightly chill. I look across the waves. They seem to go on without end, white foam crests upon white foam crests upon white foam crests. I look up at the sky, a starry night--not unlike Van Gogh’s luminous swirls and textured white yellow orbs. There is the Milky Way--a thick pointilated band. There is Orion--three stars for a belt, two stars for feet, and three for shoulders and a head. Suddenly, something in me shifts, and I feel conscious of my own temporary smallness among the infinite sea of stars and the ocean that appears to go on forever and forever. The universe feels infinite while I do not.
Can I get a “Hallelujah?”
The Humanity of Jesus
It is the infinity of God which brings us to the humanity of Jesus. It is a challenge to relate to the infinity of God. The theologian Karl Barth observed, “no... concept can really conceive the nature of God. God is inconceivable.” Throughout human history many people and many cultures have anthropomorphized the divine--they have made it human--in an attempt to understand it. This is what Trinitarian Christians have done. They have collapsed the infinity of God into the particularity of a human life in an effort to understand the unfathomable. In the Trinitarian Christian story, we come to know the infinite God through the finite Jesus who is the infinite God enfleshed.
In our Unitarian tradition we tell stories about Jesus in which he was a man who came to teach us about an infinite God. Jesus was not uniquely the incarnate God. He taught that God dwells inside each of us. The path to the infinite is found by looking within. Channing called this “the likeness to God.” Jesus was special because he had realized the likeness to God inside of him--the connection to holiness that is available to all of us. By awakening this holiness Jesus was able, in Channing’s words, to share with the world the “unborrowed, underived, and unchangeable love” of the divine that resides within waiting to be stirred.
In the Trinitarian tradition, Jesus is God. A man who taught about God becomes God. Channing said, “No error seems to us more pernicious.” The path to spiritual awakening that Jesus lays out for us in the Christian New Testament is lost in a fog when Jesus is equated with God. Those who turn Jesus into God frequently miss the significance of his life and instead focus on his death. They claim that there is redemption to be found in state sanctioned torture--for that is what the crucifixion was--rather than in a life devoted to sharing the transformative power of love. They believe Jesus died on the cross to save all humans from sin and that this was the whole meaning of his life. Such a narrative Channing rejected “as unscriptural and absurd.”
Early Unitarians like Channing found the teachings of Jesus in his parables and sayings. They shared the importance of his lessons in their writings and in their art. The death of Jesus was not that important to them. If you visit a Unitarian church built prior to the early twentieth century you are likely to find the depiction of one of Jesus’s parables in the congregation’s stained glass. The famous Tiffany windows of Boston’s Arlington Street Church contain not a single depiction of Jesus on the cross.
Like those early Unitarians, I have a fondness for the sayings and parables of Jesus. My favorite is found in Luke 17:20-21. There he is asked, “‘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!’”
It is a really radical saying. At least, it is if we understand Jesus to be a human being rather than a God. A learned man of the people, a carpenter, a spiritual teacher, in the Christian New Testament we find him mingling with prostitutes and tax collectors. He touches lepers. He travels with the common working people. He visits the most marginalized. He tells them that the kingdom of God is found among them. It is not found among the rich and powerful. To them Jesus says, “it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God.” The connection between the infinite and the human, he suggested, resides primarily among the fishermen and the peasants, the despised and the outcast.
Think about it. This human man, this person born of a human mother and who died a human death, had a unique connection, a unique understanding, of the holiness within. And he taught that holiness is most present among those whose struggle is greatest day-to-day. That, Jesus seemed to teach, is where the kingdom of God is to be found. It is not present in the evangelical church that celebrates a gospel of wealth and prosperity. It is not present with the ministers who proclaim the righteousness of their nation. It might not even be present in this sanctuary today. But it is found among those who come together and little by little work, struggle, and imagine a new way.
Another parable, Luke 13:18-19: “‘What is the kingdom of God like?’ he continued. ‘To what shall I compare it? It is like a mustard seed which a man took and sowed in his garden; and it grew to be a tree and the birds came to roost among its branches.’”
Here the kingdom of God begins by accident, by mistake. A man sows a mustard seed, anticipates a mustard plant--an annual that seeds and then perishes. Instead, a tree sprouts--an enduring majesty that lasts beyond the span of a human life. Birds come bringing song and plumed beauty. A man sows a mustard seed and from it comes so much. The smallest action, the littlest kindness, Jesus wished to teach, contains within it the possibility of great transformation. The smallest thing, perhaps, can blossom into the infinite.
The kingdom of God is among us. It is a human opening to the divine. We uncover it through acts of love, small and great.
Can I get a “Hallelujah?”
The Divinity Within
This human Jesus taught that we contain within us the likeness to God. We contemporary Unitarian Universalists have rephrased in more humanistic language by claiming that every human being has inherent worth and dignity. It is radical stuff. It means that the likeness to God is to be found within the migrant children and refugees who suffer at our borders. And it means that it found within the people who put them there. The challenge of religion is to awaken the likeness within each of us.
But more than that. The challenge today is even greater than awakening the likeness to God that resides within each of us. It is to recognize that the divinity within connects us to the divinity without. It is to stand on the seashore gaze up at the night sky and see ourselves a part of the great infinity that surrounds us. When we open ourselves thus--when we connect the divinity within to the divinity without--we find ourselves among the kingdom of God. We find that kingdom is here on this Earth, not in some distant heaven.
On this Sunday before Earth Day we are called to recognize that this is the only planet we have got. The kingdom of God, whatever it is, is among you. It is among the live oaks and sea shells. It is among the sunshine and the soft rain. Whatever holiness lies within it involves connecting to the glorious natural world of which we are a part--not subjugating it but learning to live in kinship with it. If we fail to confront the collectively created disaster of climate change then we are discovering the kingdom of God which is among us. Human life is not sustainable. Without course correction there will be no kingdom of God to be found anywhere upon this good green Earth.
This is why we gather--to open our connection to the planet’s beauty; to understand our dependence upon the soil, the sun, and the rain; to work to lead each other to better lives; to stir the holiness within. That is what Channing taught. And it is something I believe. His sermon “Unitarian Christianity” was not an Easter sermon. It was an ordination sermon, preached upon the occasion of the ordination of Jared Sparks into the ministry. Channing took for his text a fragment of a line from Paul’s First Epistle to the Thessalonians: “Prove all things; hold fast that which is good.”
In his closing he said, “Do not, brethren, shrink from the duty of searching God’s Word for yourselves.” He was certain that if we did, we would discover that Jesus taught us how to find the spark of the divine within--the spark that leaps from each to each and connects one to the all. He was also certain that it was task of the religious community to awaken the spark that resides inside all of us. Seek proof of such a spark within the text of your own lives.
In my closing to you, I invoke the poet Thylias Moss. Her poem “Fullness” speaks to me of Unitarian Christianity. Reflecting on the ritual of the Eucharist, a ritual meant to commemorate the life of Jesus, she writes:
...You will be the miracle.
You will feed yourself five thousand times.
Can I get a “Hallelujah?”
Apr 22, 2019
As part of my research for the Minns Lectures on American Populism and Unitarian Universalism I recently stumbled across the following description of Unitarianism by the Rev. Ethelred Brown in Langston Hughes's column "Week by Week," which Hughes wrote regularly for the Chicago Defender. This was published in 1960, about four years after Brown died. I am not certain when Brown wrote his portion of the text.
The Meaning of Faith: Unitarians
Unitarians in the United States number about 100,000. Some of their congregations in the larger urban centers have a number of Negro members. Ethelred Brown, the late minister of Harlem Unitarian Church in New York City, wrote especially for the readers of this column, the following concise statement on the meaning of his faith:
Unitarians are not Trinitarians—that is, they reject the doctrine of the Trinity which states that God is three persons in one. This denial in itself justifies their name. But they also reject every doctrine or teaching claimed by Trinitarians to be "fundamental"—namely, the miraculous birth and deity of Jesus, the Resurrection, the Atonement, a material hell and a personal devil, and infallible Bible. But it is important to note that Unitarians deny what they deny because they believe what they believe, and because they are what they are.
Unitarians believe in the reliability of Reason as contrasted with Revelation and Intuition. And a distinctive and significant result growing out of this belief is that the Unitarian Church of is a creedless church. Unitarians are united not by intellectual agreement but by an ethical and spiritual purpose. Therefore they are not to be approached or presented as persons who deny certain things and believe certain other things, but rather as persons with a certain attitude to reality—persons dedicated to a certain form of life. From this attitude there stem the following distinctive characteristics:
1. Unitarians believe that Religion and Science are not contradictory but complementary.
2. They talk Sense and Religion at the same time. Any proposition that insults their intelligence is rejected.
3. They believe that theological statements must square themselves with established truths. Facts must never be tampered with to accommodate our theories—but our theories must be corrected to agree with the facts.
4. Unitarians do not believe in a static but in a progressive mind. Knowledge grows from more to more.
5. They believe in the right of the individual to seek truth for himself. They take Truth for authority and not authority for truth.
6. Climaxing all, and inclusive of all, Unitarians do interpret or present Religion in terms of church and creeds and ceremonies, but as Life — as character and service. This was aptly stated by Dr. George D. Stoddard, former President of the University of Chicago, when he spoke at a corner stone laying of the $200,000 North Shore Unitarian church. "Unitarianism is nothing radical, but quite simply a return to the sense of honesty, directness, fearlessness and self-reliance that characterized the behavior of our forefathers."
This then is the distinctive trait of Unitarianism — it places life and character above forms and ceremonies, and its churches honestly strive to bring together thought and reverence, the fearless mind and the uplifted heart — "That mind and soul according well may make one music as before — but vaster." This explains why Unitarians feel as did Dr. Charles W. Eliot, late president of Harvard University, "To propagate the simple fundamental convictions of our Unitarian Faith is a holy thing, and a sacred duty."
Apr 15, 2019
as preached at the First Unitarian Universalist Church of Houston, Museum District campus, April 14, 2019
This morning’s sermon is about drawing spiritual lessons from the music of Neil Diamond. I will get to that in the moment. But first I want to tell you about one of my favorite artists, the French surrealist Marcel Duchamp. Do you know his work? He is perhaps most famous for his piece the “Fountain.” He entered it into an art show in New York City in 1917. The show had a simple selection criterion: anyone who paid the entry fee had their piece accepted. Duchamp, cheeky surrealist that he was, submitted a commercially manufactured porcelain urinal under the pseudonym “R. Mutt.” This enraged the selection committee. They complained that R. Mutt had not created the piece. It had obviously been produced in a factory. More troubling, the urinal was not art. It was an ordinary object that was used for, shall we say, basic human functions. Its presence in the show debased art. It placed one of the highest expressions of human culture alongside the ordinary, banal, and mundane.
Duchamp responded by publishing an anonymous editorial in an art magazine that he ran with a couple of friends. The relevant section from the editorial reads: “Whether Mr Mutt with his own hands made the fountain or not has no importance. He CHOSE it. He took an ordinary article of life, and placed it so that its useful significance disappeared under the new title and point of view--created a new thought for that object.”
The editorial gets at why I like the piece. I think it offers an essential religious lesson: all things contain beauty. It is a religious discipline to open ourselves to that beauty. An “ordinary article of life” viewed through the eye of the artist becomes art, becomes something beautiful. The artist has “a new thought for that object,” they see something new, something that challenges them, when they look at the familiar--perhaps the most familiar.
I invite you to try it. Pick an object in the sanctuary. A brick. A floor tile. A wooden pew. A section of the ceiling. Your shoes. It does not matter. Just pick something. The more ordinary the better. Look at it for a moment. Really look at it. Can see something of the beauty in it?
When I was preparing this sermon, I came down from my office, stood in this pulpit, and tried the exercise myself. I picked that brick. It is ordinary in its brown redness. There are a scattering of dark spots. These attest to the presence of the iron sulphate in the clay used to make the brick. A few of the spots are pock marked--evidence of where air bubbles burst when the brick baked. Some of the spots lack clear edges--they fade into the mass of red brown when the eye inquires for their ends.
As I stood in the pulpit, I watched light play off the brick. The beauty of the brick shifted as the sun’s rays filtered through the sanctuary window that sits above the choir. It had one set of tones when a cloud passed in front of the sun and another when the day star shone uninhibited. Looking at the brick, I thought of the canvases in Houston’s Rothko Chapel. Have you seen them? The chapel is under renovation until the end of the year. If you have not been, I hope you will go when it opens again.
Light in the chapel comes through the top skylight. As the earth spins on its access, as water vapor moves through the sky, the amount of light that hits each canvas changes. And with it the richness of the canvas--purple tones fade to black or move against pecan or hickory framing.
The roughness of the brick’s clay contains the same effect--it shifts as the light hits it. Looking at the brick, there is beauty in an “ordinary article of life.” There is “a new thought for that object.” Shall I name it? Perhaps, Seven Stars of Revelation--seven being the number of spots and a mystical number found over and over again in the biblical book of Revelation. That book attests, “These are the words of him who holds the seven stars in his right hand,” and unfolds one of the grandest mystical visions in the Christian New Testament.
The Unitarian minister and transcendentalist writer, Ralph Waldo Emerson taught us “revelation is not sealed.” These words are to remind us that we can learn something new, something beautiful, from each experience, from each ordinary object, in our lives. When I look carefully at the brick with the seven spots I am reminded of Emerson’s lesson--seven stars which help me open to constant possibility of revelation--of the feeling the sacred--that is around each of us in each moment of our lives.
Another exercise, listen. Not to me. Listen in this pause to the sound that surrounds the silence. When I stop speaking what do you hear? The musician John Cage composed a piece named 4’33”. It consists of a pianist sitting on a piano bench for four minutes and thirty-three seconds. The pianist just sits there. They do not play a single note. Cage’s intention with the piece is to prompt the audience to listen to the sounds that are around us at all times--your breath, and mine, the heart’s beat, the passing street car, the rustle of your shirtsleeve. What is music? What is beauty?
A musician friend of mine made a similar point in a piece they composed called “Up Train, Down Train.” For the piece, they rode the commuter rail up and down the San Francisco peninsula. Along the way recorded the sounds of their journey: the ticket collector, the jostling of the passengers, the clatter of rail, doors sliding open, and the rain on window glass. In their recording studio they mixed in a variety of other sounds--fragments from classical music, bits of Beethoven or Brahms, snatches of jazz, spoken threads of poetry. Incidental noise and carefully crafted songs were combined to create a haunting composition that pushed me to open my ears to the ordinary music of life.
The heart can turn any object, any sound, any song, into a prayer. Prayer, in my understanding, is the act of reaching out for connection with that which is greater than any of us, surrounds each of us, and infuses all of us. Prayer need not be theistic--God centered--in its orientation. It only need be the opening of the individual self--the I, the you--to the infinity without and the infinity within. This is an understanding I carry with me as I move through the ordinary world, encountering the ordinary objects of life. And it is a lesson I take with me when I have preaching assignments that are not quite of my choosing.
This year at the church auction, I auctioned off the right to give Mark and me a prompt for a Sunday service. This a well-worn practice in a number of Unitarian Universalist congregations. It is one that comes with warning from experienced clergy. One minister I know tells the story about the time they were assigned the Apollo moon landings as a service topic. Well, actually, the person who won the auction item was a conspiracy theorist. They wanted to a have service on why and how NASA’s moon landings had been faked.
My ministerial colleague managed to craft a service that somehow served their congregations from that assignment. Nonetheless, I was a bit worried when this year I decided to auction one of our services. So, I was relieved when I found out our topic was to be the singer songwriter Neil Diamond. I admit that I did not that much about Diamond or his music--or at least I thought I did not. But music is a well-worn path to the spiritual. I knew that if I listened to his music and read something of his life I could find a lesson in it.
When I found out the service topic the first thing, before I even turned to Google, was call my brother Jorin. Jorin, you might know, is a painter who lives in Los Angeles. He is also a fount of information when it comes to popular music.
So, I got him on the phone and asked him, “Jorin, what should I know about Neil Diamond?”
He paused for a moment and then began, “Well, some people call him the Jewish Elvis. You definitely know his music. He wrote, ‘Sweet Caroline,’ and ‘America.’ He also wrote the Monkees’ song ‘I’m a Believer.’”
As I listened to my brother I realized that Diamond is one of those musicians who music infuses much of contemporary life. In this country, you are likely to hear a song like “Sweet Caroline” almost anywhere. It has been featured in movies, sung by a contestant on American Idol, and used in television commercials. It is one of those pop songs that it seems like almost everyone knows. The tune might be familiar, Mark. You might recognize the chorus as well:
Good times never seemed so good
I believe they never could
Mark already played the other Diamond song that my brother mentioned, “America.” Diamond’s parents were themselves the children of Jewish immigrants to New York. He grew up in Brooklyn listening to family stories about his grandparents journeys from Poland and Russia to the United States. Diamond’s immigrant heritage inspired him to write “America.” Its lyrics suggest two things. First, the United States has represented a land of freedom and opportunity for many people around the world for generations. Second, most people in the United States are the descendants of immigrants. As the song begins:
We've been traveling far
Without a home
But not without a star
Only want to be free
We huddle close
Hang on to a dream
The intertwined messages of this song are important today when we have a President who praises dictators like North Korean ruler Kim Jong Un and maligns liberal democratic political systems such as the European Union. The song is a reminder that the authoritarian values of the current White House occupant are not consistent with liberal democratic values--the values that Diamond celebrates in his tune. The song is also a reminder that immigrants have contributed enormously to the economic prosperity and cultural vibrancy of the United States. The current President should know this. His mother was an immigrant from Scotland. His grandparents were immigrants from Germany. Two of his three wives have been immigrants as well. I could pause now to make the observation that the President’s comfort with his European immigrant family and his antipathy or even hatred for immigrants from Latin America highlights his ties to white supremacist movements. That, however, is not the subject of this sermon.
Returning to Diamond, I note that like a lot of Jewish America singer songwriters of his generation he got his start writing songs for other people. He wrote four songs for the manufactured British band the Monkees, one of the boy bands of the seventies. They used have a television show that my brother and I watched as reruns in the early nineties. The lyrics of “Believer” suggest of the way that love, that profound and intimate connection with another soul, can spring up unbidden and unexpected:
Then I saw her face, now I'm a believer
Not a trace, of doubt in my mind
I'm in love, and I'm a believer
As I researched Diamond I began to see something of myself in him. As I suggested at the opening of the sermon, any object can be seen to contain beauty. Anything around us can open the marvels of the universe. The same might be said of human biography. Each of us has a great deal in common with the rest of us. On some level, all humans need the same things: clean air to breath, clean water to drink, good food to eat, shelter, love, and some work to call honest. This observation is one of the core conceits of our Unitarian Universalist faith.
And so, I was not surprised when I came across words by Diamond describing his own experience as a songwriter and his approach to his music that resonated with me. They are from an interview he did in 1975 with Rolling Stone magazine. There he says that his work is an artist stems from an attempt, “to gain an inner sense of acceptance of the self.” My own approach to the craft of preaching is linked to a similar attempt to both find self-knowledge and stir it in others. At the same time, I find myself agreeing with Diamond that music and art are not bound by tightly dictated rules. According to the interviewer, he believes that his songs do not “need to be explained. Or even understood.” He just wants people to open to the music and be stirred by it. About the composition of music he says, “There are no rules, you see. That’s the beautiful thing about it. And the best things I’ve done are the things that people don’t really understand.”
The interviewer describes Diamond as “the consummate searcher,” a sentiment that is familiar to many Unitarian Universalists. A sense of that appears in his song “I’ve Been This Way Before” which the choir performed earlier:
I've seen the light
And I've seen the flame
And I've been this way before
The search for meaning that I find in this song resonates with the Unitarian Universalist tradition of a search for truth and meaning. And if there is any message that I have been trying to communicate in this sermon it is this: we can find religious truth, beauty, meaning, in almost anything. It is more about the perspective we bring than it is necessarily the content, the object, that is already there. For Marcel Duchamp, beauty or art could be found in the ordinary objects of life. For my musician friend, it was found in the rocking movement of the train as it travelled up and down the San Francisco peninsula. And for lovers of Neil Diamond’s music, it is found in his songs.
And now, before I close, two brief pointers to our readings and two spiritual suggestions for you. The poems I chose are each about finding the sacred, the beautiful, in ordinary life. Allen Ginsberg’s poem “A Supermarket in California” is a personal favorite. It connects to the way I tend wander through the world: a head full of poetry and a rather ordinary life of grocery shopping, children’s basketball, and laundry. Like Ginsberg, I often find myself opening to the sacredness of the ordinary in the most banal of places: the Trader Joe’s on Shepherd Street or the HEB on West Alabama. And like Whitman in Ginsberg’s poem, I discover myself going from the most basic questions to the most profound: “Who killed the pork chops? What price bananas? Are you my Angel?” What about you? Do you have similar experiences in your life?
Naomi Shihab Nye is a Texas poet and the child of a Palestinian immigrant. Her poem “My Grandmother in the Stars” recounts a similar experience:
Where we live in the world
is never one place. Our hearts,
those dogged mirrors, keep flashing us
moons before we are ready for them.
Looking at the night sky, she finds that she carries memory, beauty, art, a sense of the sacred ever within her. It is everywhere. In the stars. In the universe which connects all to all. And in her unnamed companion.
Any object can open us to the divine. Any sound can be music. I conclude with my two spiritual suggestions. This, afternoon, or tomorrow, or anytime, take a few minutes to do two things. First, find an ordinary object from life. It could be a urinal, a brick, a piece of asphalt, a cigarette butt, or the beam on a suspension bridge. It does not matter. Spend five minutes really looking at it. What do you see? Do you find yourself opening a little more to the beauty of the universe when you engage the object.
Second, listen to an familiar sound. Pick a pop song that you do not know or choose the ambient collision of wind upon leaf. What sense of connection to the universe do you find within it? Do you discover that revelation is not sealed? That each of us has an original relationship with the universe?
For I've been released
And I've been regained
And I've sung my song before
And I'm sure to sing my song again
...there is only the sky
tying the universe together.
What thoughts I have of you tonight, Walt Whitman, for I walked
down the sidestreets under the trees with a headache self-conscious looking
at the full moon.
Let the congregation say Amen.
Apr 1, 2019
as preached the First Unitarian Universalist Church of Houston, Museum District campus, March 31, 2019
We have reached the midpoint of our sermon series on the principles of the Unitarian Universalist Association. This morning we are going to be talking about the fourth principle: “A free and responsible search for truth and meaning.” The core question I want us to focus on is: What does it mean to be responsible? Before we get to that question, though, I want to invite you back with me to an earlier time and place. I want you to come me with to Geneva, Switzerland.
The year is 1553. Geneva is a growing medieval city. A mass of tight streets and narrow houses on the shore of a large sweet water lake, in the next ten years it will almost double in size. Near the city’s center sits St. Pierre Cathedral. It is a Gothic structure, solid stone. There are big round columns capped with carvings depicting biblical scenes, angels, the resurrection of Christ, Satan, and even a mermaid. The rest of the massive sanctuary is spare. The ancient statues and carvings that had depicted the saints have all been smashed by iconoclasts. The stain glass remains. Blue, purple, and red pools on top of the wooden pews. Near the front of the church stands the pulpit. And from that pulpit each Sunday preaches John Calvin--one of the fathers of the Protestant Reformation.
Calvin is a man of both religious reform and religious reaction. He is a reformer for having rejected the authority of the Pope in Rome. He is a reformer who wishes to save the church from the accrued corruptions of medieval theology. He is a reformer who claims that salvation comes through faith alone. He is a reformer who understands the Bible to be incontestable the word of God.
He is also a reactionary whose supporters have turned him into the virtual dictator of both civil and religious life in Geneva. He is a reactionary who believes that without divine intervention humans are innately depraved. He is a reactionary who believes that certain ancient theological, non-scriptural, teachings are non-negotiable. He believes in the Trinity--the idea that the Holy Spirit, God, and Jesus Christ are all one single being. He believes in infant baptism--the claim that the immersion of children in water shortly after their birth is a sign of the covenant between God and God’s people.
Just recently, Calvin has charged a man by the name of Miguel Serveto with spreading heresy. Serveto--who will be known to history as Michael Servetus--is a brilliant man. A doctor, a theologian, a true Renaissance scholar, he is the first European to describe pulmonary circulation, the way blood moves from the heart to the lungs and back again. Servetus’s theology is not Calvin’s. He does not believe that people are born wicked or sinful. He rejects infant baptism as unnecessary. Instead, he holds that it is only possible to enter into a covenant with God as an adult.
More troubling to Calvin is Servetus’s position on the Trinity. Servetus has rejected it as a non-scriptural form of tritheism. Servetus reads Hebrew and Greek fluently. He argues that the Trinity is to be found nowhere in the Bible. He believes Trinitarians are actually tritheists. He claims they worship three gods. In one inflammatory text he has written, “Instead of a God you have a three-headed Cerberus.”
It is not solely Servetus’s denunciation of the Trinity that Calvin finds troubling. It is the way that Servetus thinks about Jesus. Servetus believes that Jesus was a man. In one particularly offensive book Servetus has written: “God himself is our spirit dwelling in us, and this is the Holy Spirit within us. In this we testify that there is in our spirit a certain working latent energy, a certain heavenly sense, a latent divinity and it bloweth where it listeth and I hear its voice and I know not whence it comes nor whither it goes. So is everyone that is born of the spirit of God.” In this passage and elsewhere Servetus has signaled that he believes it is possible for each human being to awaken the divinity within them. Jesus, Servetus believes, was created by God to help make people aware of the breath of God which resides in each of us.
Servetus has been inspired in his views through his encounters with Judaism and Islam. He grew up in Spain immediately after the Catholic monarchs Ferdinand and Isabel had offered the Jews and Muslims who lived there a choice. They could convert to Christianity or they could suffer banishment. Many stayed, converted, and secretly continued to practice their religions. Servetus’s interactions with these conversos has convinced him that the Trinity is the stumbling block that prevents practitioners of all three religions from recognizing that they are all children of the same God. This belief and his discovery that the word Trinity is not in the Bible has given him a lifelong mission to teach the Christian world about the errors of the Trinity.
Sitting on a wooden chair, gripping its hand tooled armrests, brooding, in St. Pierre Cathedral, Calvin reflects that Servetus’s views threaten all of Christianity. If they are allowed to spread, they will destroy the very Reformation Calvin has worked so hard to create. Servetus’s unorthodox theology will undermine Christian theological unity. The Catholics and the Protestants might not agree upon much but they agree upon the Trinity. They agree that humans do not have the spirit of God dwelling within them. And they agree upon the necessity of infant baptism.
Calvin is thankful that in response to his charges the Council of Geneva, the city’s civic authority, has condemned Servetus to death. At Calvin’s prompting the Council has issued a verdict “to purge the Church of God of such infection and cut off the rotten member.” This surgery is not be merciful. Servetus is to burned alive with his books on a pyre built from green wood.
Calvin sits and broods. He and Servetus have corresponded for years. When they were young men they had both been on the run from the Catholic Inquisition. Their paths almost crossed once in Paris as they each sought to escape the authorities. Yet, Servetus has grown so obstinate in his heresies that Calvin has become convinced that Servetus will never realize his errors.
Calvin sits and broods. A friend arrives, bringing him a report of Servetus’s death. Even at the end, Servetus refused to recant his beliefs. On the way to his place of execution he cried, “O God, O God: what else can I speak of but God.” His last recorded words also deny the Trinity. Right before he succumbs to the flames he wails, “O Jesus, Son of the Eternal God, have pity on me!” Calvin’s friend observes that Servetus could have saved himself from the flames if only he had transposed the words. Had he called on Christ the Eternal Son instead of Christ the Son of the Eternal God he would have been allowed to live.
The trial and execution of Michael Servetus is one of the most famous episodes in Unitarian history. His 1531 book “On the Errors of the Trinity” is largely regarded as first text in the continuous stream of religious tradition that stretches from sixteenth-century Europe to this pulpit in twenty-first-century Houston. It is true that are earlier figures and movements whose theology influenced ours. The second century North African theologian Origen taught that all souls would eventually be united with God. Arius was another North African theologian. Living in the third and fourth centuries, he built a large following by arguing against the Trinity. He believed that Jesus was not eternal. He believed Jesus was created by an eternal God. But despite these truths, it is with Servetus that enduring Unitarian theology begins.
There is a direct line from Servetus to the Edict of Torda. Issued in 1568 by King John Sigismund, the Unitarian king of Transylvania, it was the first European law guaranteeing religious tolerance. Sigismund and the other Transylvanian Unitarians were greatly influenced by Servetus as they struggled to make sense of Christianity while living on the edge of the pluralistic world of that was the Ottoman Empire.
There is a direct line from Servetus to the Polish Brethren of the sixteenth and seventeenth centuries who were known as Socianians. They were followers of the Italian theologian Fausto Sozzini. Like Servetus, they rejected original sin and the eternal nature of Jesus. They influenced the English Unitarians who later founded some of the first Unitarian churches in the United States. When President Andrew Jackson’s followers smeared President John Quincy Adams for his Unitarianism they called him a Socianian.
This direct line is one reason why our tradition was long summarized as a commitment to “freedom, reason, and tolerance.” When asked to describe Unitarian Universalism, the lifelong member of our communion Melissa Harris-Perry wrote, we “set aside divisive doctrinal battles [while] we seek a straightforward commitment to the fluid, open, collective work of seeking our truths together without assuming that we will all share the same truth.” An understanding that doctrinal beliefs can be lethally divisive is why a commitment to “A free and responsible search for truth and meaning” is central to our faith.
Now, I said, at the outset of my sermon, I wanted to focus our attention on one word of our principle. That word is responsible. Since we are examining a single word, I thought it wise to consult that massive tomb known as the Oxford English Dictionary. It once spanned more than a bookshelf. These days it has been safely reduced to a database. Turning to the OED, as it is affectionately known, we discover that the word is both an adjective and a noun. In our principle it appears as an adjective modifying the word search. There are eleven different ways in which responsible can be used as an adjective. The earliest dates to the sixteenth century. The most recent only came into use in the 1970s. Our adjective invokes the most contemporary meaning. Responsible in our principle appears to mean, “a practice or activity: carried out in a morally principled or ethical way.” A responsible search: a search carried out in a morally principled or ethical way.
Responsible is derived from the French responsible. The French comes the Latin respōnsāre, which means “to reply.” We might then think that to be responsible is to reply or respond to some set of underlying moral or ethical claims. Our fourth principle does not tell us what these underlying moral or ethical claims are. It only suggests that we are to be accountable to them.
In what remains of our sermon, I want to suggest to you two varieties of moral claims we might be responsible to in our search for truth and meaning. And then, in a somewhat tautological move, I want to suggest that the challenge of the search for truth and meaning is that it is a search for the very thing we are responsible to.
Two types of moral claims we might respond to in our search are the horizontal and the transcendental. These types of claims exist upon separate axis. As the name implies, horizontal claims are those that we make based upon this plane of existence. We make a horizontal claim when we refer directly to our relationships with other humans, other animals, and the Earth.
Transcendental claims are those that we make based upon some other plane of existence. As the name implies, such claims transcend this world. We make a transcendental claim when we refer directly to our relationship with a moral law that exists outside of the human community or exists due to a divinity such as that indescribable religious element we call God.
Much religious jostling takes place over the question of which of these two types of claims--the horizontal or transcendental--takes precedence. This Thursday at Rice I am going to be part of panel on interfaith dialogue. The conversation will be between an evangelical Christian, a Muslim, and myself. We are supposed to circulate our questions to each other in advance. The questions are supposed to be around some aspect of the other person’s tradition that we do not understand or would like clarified.
The evangelical Christian is from a conservative tradition that is opposed to sex same marriage. One of my questions for him, therefore, has to do why his community chooses to emphasize that aspect of their theology. There are only a handful of Christian scriptures that appear to address issues of same sex love. Most of them were originally directed towards other concerns. In contrast, there are over two thousand biblical verses that focus on the injunction to be in solidarity with the poor and to work towards economic justice. Why, I want to know, does his tradition emphasize one at the expense of the other? The evangelical Christian’s question for me is: Isn’t the dismissal of God, the deification of the human spirit, and trust in human ethics a naïve and dangerous project?
Based on these questions, I am not entirely certain our efforts at interfaith dialogue are off to a good start. However, I think that they nicely highlight distinctions between horizontal and transcendental moral claims. I arrive at my line of inquiry from a horizontal position. I am concerned about the GLBT community and economic justice because of the human relationships I have. I grew a Unitarian Universalist in a faith community that has long taught that many different kinds of sexual expression and gender identities are natural, normal, and wonderful. I have long known that there is only one human family and that a society based on the exploitation of labor leads to poverty, injustice and human suffering. Looking around, I am moved by the pain that I see in the eyes of others. I recognize it as similar to my own. It is like the verses by Mary Oliver in our hymnal:
You do not have to walk on your knees for a hundred miles through the desert, repenting. / You have only to let the soft animal of your body love what it loves. / Tell me about despair, yours, and I will tell you mine. / Meanwhile the world goes on.
Such words summarize horizontal moral claims more eloquently than I can. Here we find an understanding that it is the shared human experience--our animal, bodily, loving nature--that unites us. It is to this earthly unity that we are responsible.
In contrast, my evangelical counterpart’s relationship is not primarily with the horizontal--with the human community that surrounds him--but rather, with the transcendental, that which he has chosen to name God. He worries about my more horizontal morality because, he fears, it misses the place where morality is rooted: in a particular conception of the divine.
This conception of the divine, his community teaches, has issued certain injunctions about how we humans are to live our lives. If we fail to live by those injunctions--which for him includes particular teachings about human sexuality--we not only lead morally deformed lives in this world. We jeopardize ourselves in the next world. That, is a truly, transcendental position. Not only is our moral orientation to something that exists outside of the human life we share. But the consequences we face for failing to live a moral life come not in this horizontal world but in some other transcendental plane of existence.
My evangelical counterpart’s transcendental position is not the only one. Nor is my horizontal position the sum of horizontalism. Our human best includes people who oriented themselves towards the transcendental. Coretta Scott and Martin King attended Unitarian churches when lived in Boston. They ultimately moved away from Unitarianism because they felt they needed more of a transcendental connection to the divine than they believed our tradition offered them.
Conversely, our human worst includes people who oriented themselves towards the horizontal. The Soviet Stalinists of mid-twentieth-century killed millions of people. They justified their actions on horizontal claims about alleviating the most suffering for the largest number of people. Some, like the great Russian dissident Anna Akhmatova, drew upon the transcendental to survive their brutality, writing:
A choir of angels glorified the hour,
the vault of heaven was dissolved in fire.
“Father, why hast Thou forsaken me?
Mother, I beg you, do not weep for me...”
Other Russian dissidents, such as the poet Victor Serge, drew upon the horizontal as they resisted:
Our hands are unconscious, tough, ascendant, conscious
plainsong, delighted suffering,
nailed to rainbows.
Together, together, joined,
they have here seized
And we didn’t know
that together we held
this dazzling thing.
And so, we reach our tautology, our fourth principle. Our Unitarian Universalist Association has committed us to “a free and responsible search for truth and meaning.” But that search, is, so often for the thing that we are responsible to. In your search do you find yourself responding to the horizontal? Is it the human, the this world, the way rain glistens upon live oak leaves or the scamper of a lizard (is it a gecko, a skink, or a six lined race runner?), the tears that you see in the eyes of migrants as they suffer under Texas bridges, that call to you? Or is it an awe-inspiring indescribable divinity who blesses the universe with life and stirs within you an understanding that you should work to change the country’s barbaric practices towards immigrants? Is it both? Are they incompatible? Which are you responsible to? The horizontal or the transcendental? Or, perhaps, even, something else, something that I have failed to name that is neither horizontal or transcendental but unites, encompasses, or exists outside of both?
I could close with those questions. Instead, I want us to reach back to Calvin and Servetus. Calvin had Servetus killed because he felt that our religious forbearer endangered humanity’s relationship with the transcendental. Calvin believed that a relationship with the transcendental took precedence over a horizontal relationship. Conversely, Servetus was trying to reconcile the horizontal and transcendental. Humans understand God in many ways. Finding the commonality between these paths, he thought, would lead to peace. And yet, he could not give up on what he felt was his correct understanding of humanity’s relationship with the transcendental. As he was burned he cried, “O Jesus, Son of the Eternal God, have pity on me!” And as Calvin’s friend observed, Servetus needed only to change the words--to compromise on his understanding of humanity’s relationship with the transcendental--to save his life.
It is difficult to be responsible. It is challenging to understand what we are supposed to respond to even as we seek to find it. And, so recognizing this challenge but also recognizing our call to meet it, I close with repetition of our earlier reading by Leslie Takahashi. I invite you to hear it as a prayer:
Walk the maze
within your heart: guide your steps into its questioning curves.
This labyrinth is a puzzle leading you deeper into your own truths.
Listen in the twists and turns.
Listen in the openness within all searching.
Listen: a wisdom within you calls to a wisdom beyond you
and in that dialogue lies peace.
Let us walk the maze together,
open to where it leads us,
open to the transcendental,
if we encounter it,
and the horizontal,
when we find it.
Be us not afraid to name the divine
if we discover it
and be us not afraid
and care for the human,
and all that is
this beautiful world
wherever we go.
to say Amen.
Mar 25, 2019
This is the third sermon in our series on the seven principles of the Unitarian Universalist Association. The seven principles are not a creed. They are not a statement of belief. One way to understand them is that they are a covenant--an agreement about the promises Unitarian Universalists make to each other about how we will live together. Covenants are at the heart of Unitarian Universalist practice. We use them in the place of a set of beliefs to which all members of the community must subscribe. They are one of the oldest customs among our congregations. In New England there are Unitarian Universalist churches whose covenants date back to the seventeenth century. Unitarian Universalist theologian Rebecca Parker offers a concise description of where covenants lie within our tradition. She writes, “In place of a hierarchical church authorized by tradition and governed by priests, bishops, and popes, [our religious ancestors] ... insisted congregations should be organized by people coming together and making a covenant to ‘walk together’ in their spiritual lives. Covenanted religious communities rest on the authority of their members...” This last point is especially important. The world changes over time. And, as I recounted a couple of weeks ago, the principles of the Unitarian Universalist Association--the covenant we promise to keep between our congregations--have changed in response to shifts in society and our understanding of the world around us. We been able to change them because have given ourselves the authority to change them.
This week we are tackling the third principle: “Acceptance of another and encouragement to spiritual growth in our congregations.” I want to make a deceptively simple claim about this principle. It offers us a basic formula for our life together. As Unitarian Universalists, we promise to accept each other. We promise to encourage each other towards spiritual growth. And we promise to do so as part of a congregation.
My claim about the third principle is deceptively simple. None of these things are easy. If we engage with them we will find ourselves transformed. But then, is that not a purpose of religious life? To transform ourselves and equip each other to transform the world? This morning I want to take us through each part of the formula for life together that the third principle offers us. And I want to suggest to you how following it can be transformative. But before I do, a couple of painfully bad jokes.
In a big elegant Unitarian Universalist church up in New England, a visitor was making a ruckus in the back pew. After every sentence the minister spoke, the visitor shouted, “Hallelujah! Amen!”
As the service progressed, an usher approached the visitor and spoke to them quietly. “Uh... excuse me... we just do not do things like that here.”
“But I got religion!” the visitor exclaimed.
“Well,” the usher said, “You certainly did not get it here.”
One evening, a Unitarian Universalist was at a cocktail party with a bunch of people from other religious traditions. After a little while, the Unitarian Universalist realized that they could tell the religious tradition of the other guests by the first question someone asked them.
The Methodists wanted to know, “Where do you go to church?”
The Congregationalists queried, “Did your family come over on the Mayflower too?”
And the other Unitarian Universalists said, “Where did you go to graduate school?”
Acceptance of one another
Those are pretty bad jokes. I told them to offer to two observations. First, many of the members of most Unitarian Universalist communities have certain, usually unspoken, expectations around the kinds of behavior that are appropriate in our churches. Second, many of the members of most Unitarian Universalist communities have certain, usually unspoken, expectations around the type of people who are attracted to Unitarian Universalism.
First observation... expectations for behavior...
When I speak of behavior I am not talking about the question of ethics. I am not asking, how must we act in the world if we love justice and love goodness? Instead, I am talking about culture: the implicit assumptions people make about how to conduct themselves in certain situations. This brings us back to our first joke.
Unitarian Universalist churches are not known for our ecstatic religious celebrations. Bob Fazakerly, our musician emeritus, told us when he retired that people used to come to First Church for a classical music concert and a lecture. Neither classical music concerts nor lectures are genres known for their ebullient audience participation. If anything, it is precisely the opposite. In symphony halls and lecture venues the audience is supposed to sit quietly and absorb the powerful music or the stimulating message.
When I have preached at various congregations I have tried to shake this up a bit. I have invited people to talk back to me or to each other during the sermon. The results have sometimes been... well... humorous? Responding immediately to the sermon, offering an “Hallelujah” or an “Amen” in reaction to whatever the preacher just said is not something that happens in most Unitarian Universalist congregations.
A discomfort with saying “Hallelujah” I can understand, at least on a theological level. The word is Hebrew. It roughly translates to, “Praise God.” A lot of Unitarian Universalists are humanists or atheists. They are not usually comfortable praising God.
“Amen” is another Hebrew word. It translates to “so be it.” Unitarian Universalists say it fairly often throughout the service. I invite you to say at various points on Sunday morning. When you say it you signify your rough assent or agreement with the offered prayers or sermon. You are not indicating that you agree with every word spoken. Instead, you are indicating your support for the general spirit of the message or prayer.
In a lot of religious contexts, people say “Amen” frequently throughout the service. In some congregations there is even something called the “Amen” corner. That is a group of people who get pretty excited throughout the service and support the preacher by saying “Amen” whenever there’s something they like in the sermon. Shall we try it for a moment? Can I get a quick “Amen”?
Most Unitarian Universalist congregations do not have “Amen” corners. One of the first times someone pointed out to me just how closely this reflected the culture of the classical music concert hall and college lecture when I was serving a church in Cleveland, Ohio.
I invited a Black Baptist friend of mine to come preach the Sunday sermon to my congregation. We part of a network of religious communities and clergy devoted to social justice. We socialized together, and I occasionally attended her church on my Sundays off. Their services were boisterous affairs. There was a big gospel choir, a strong “Amen” corner, lots of clapping during the hymns...
So, my friend came to my congregation and gave her sermon. The congregation appreciated her and the service went well. Afterwards, I asked her what she thought. She said, “It certainly was tranquil. Very nice people. Similar vibe to the Cleveland Symphony.”
Similar vibe to the symphony... In the bad joke the usher was telling the visitor that it was not OK to bring their whole self to the worship service. There were to be no Amens, no Hallelujahs, no ecstatic expressions of religion. The visitor might have accepted--they were no thrown out of the church nor where they theologically condemned. But they were certainly not welcomed.
This leads me to a series of questions for you. Do you feel welcomed at First Church? Do you feel like you can bring your whole self here? If not, why not? Conversely, are there certain behaviors that you expect on a Sunday morning? What are they? How would you feel if we had an “Amen” corner? It is good to talk about our answers to these questions. It is one way that we clarify our assumptions about what it means to do church together. It allows us to make the invisible visible and to challenge our own assumptions. That, in turns, opens up a space for us to engage in the work of collective transformation.
Second observation... expectations around culture...
In my second bad joke, Unitarian Universalists ask each other the question, “Where did you go to graduate school?” This question surfaces an assumption about Unitarian Universalism that many people have. It is often presumed to the educated person’s religion.
As a denomination one of our greatest struggles is around class diversity. The historian Mark Harris wrote an entire book on classism within Unitarian Universalism. He claims that a preference for a more tranquil worship service is tied to the class orientation that many of our churches had in the eighteenth and nineteenth centuries. Back then, New England Unitarianism was the religion of the social elite. They rejected the instant emotional conversion to salvation favored by evangelicals. Instead, they thought that salvation was to be found through an educational process that would last throughout life. This understanding of salvation--the slow and steady, rather than the quick--led them to think that churches were not different from universities.
Even though I am myself Harvard educated, I have experienced my share of class discomfort in Unitarian Universalist congregations. While I was working on my doctorate I regularly did pulpit supply. About twice a month, I preached at a different church. Some of them were small and scrappy. Others were large and elegant.
As some of you know, I am a single parent. When I would go preach someplace I would have to bring my son along with me. When he was little, when it was time for the service to start, my son would want to sit up in the pulpit with me. He did not know anyone else at the congregation. And as a five, six, or seven-year-old he was not comfortable sitting out there, in the pews, by himself.
Now those of you who are parents, or know children at all, can imagine how this sometimes played out. Kids squirm. They do their own thing. He would dutifully go off and join the other children when it was time for religious education classes. But he was very clear he wanted to sit next to his Dad until then.
Those big elegant New England churches have huge pulpits elevated over the entire congregation. There is nowhere to hide in them. You can imagine how the presence of my wiggling child next to me in the pulpit sometimes went over. After preaching, on more than occasion, I received notes or comments about how my sermon was very good but it was inappropriate for me bring my son with me when I went to lead the service somewhere. He was too distracting. The underlying message: we do not want single working parents as our ministers. That is about a classist message as they come.
More questions: Do you feel welcomed at First Church? Do you feel like your level of education or economic class matters to other members? Do you have certain assumptions about the level of education or the economic class about other members? Again, it is good to talk about our answers to these questions. When we talk about them we can make the invisible visible and challenge our own assumptions. We can raise the questions: Who is really accepted at First Church? Who do we really welcome here? Do we need to change our congregation to live into our universalist theology of radical love and acceptance.
Encouragement to spiritual growth
Asking these questions together can push us towards greater spiritual growth. That is one of principal reasons for our religious life together: to deepen our own religious sensibilities. Or as I put it at the beginning of the sermon: to transform ourselves and our community. We might think of it is as a process. First, someone is welcomed into our religious communion. Second, they are encouraged towards spiritual growth.
The very process of welcoming can be an opportunity for spiritual growth--for personal and collective transformation. In recent weeks there has been a fair amount of discussion in Unitarian Universalist circles around the question of welcoming. How many of you get or read the UU World? It is our association’s quarterly magazine.
In the most recent issue there was an article on how Unitarian Universalist congregations welcome transgender and genderqueer people. It was written by a cis-gender woman and centered on her experience of relating to transgender and genderqueer people. Many transgender and genderqueer Unitarian Universalists were outraged.
CB Beal is a Unitarian Universalist educator who self-describes “as a gender non-binary, gender non-conforming, genderqueer person.” They wrote an eloquent response centering their experience and the experiences of other transgender and genderqueer people in our congregations. They challenged Unitarian Universalists to consider who feels most welcome in our congregations. They challenged Unitarian Universalists to ask the question: What standards of behavior, what kinds of dress, what identities are expected in most Unitarian Universalist congregations? They write, “When we [Unitarian Universalists] ... speak of inclusion but we only mean that people are welcome among us when their identities do not cause us confusion or discomfort, we are not speaking of inclusion.”
The President of our Association, Susan Frederick-Gray has said to us, “our Universalism tells us that no one is outside the circle of love.” “However,” she has reminded us, “we must understand that in our lives, in the context of oppression and discrimination, that the circle has never been drawn wider from the center. It has always grown wider because of the vision, leadership and organizing of people living on the margins who truly understand the limits and costs of oppressive policies--and what liberation means.”
In dialogue with this insight, CB Beal suggests three steps towards living into our theology of radical love and building communities of radical welcome. For someone who is relatively privileged like me, they recommend: “First, to seek the voices of the marginalized and center those voices. Second, not to decenter them when they say something we... [do not] want to hear. Third, if we hear something we... [do not] want to hear or that we ... [do not] agree with...” commit to staying in the conversation.
We encourage each other towards spiritual growth when we listen to and welcome difference. My identity, my theology, my way of expressing myself might be different from yours. We are each transformed when we learn to communicate and, dare I say, love across these differences.
Further questions: How has your life, your spirituality, been changed by being part of a congregation that contains people who are different from you? How have you grown or been transformed by participating in a religious community where there is no consensus on the nature or presence of the divine? Where our theology includes theists and atheists, believers and doubters, pagans and pantheists, and all seekers after religious truth?
In our congregations
One of the great gifts of Unitarian Universalism is the hybrid nature of our religious communities. The covenantal nature of our communities and our commitment to theological diversity means that among Unitarian Universalists you can find different religious identities. There are Christian Unitarian Universalists. There are Jewish Unitarian Universalists, like my family. There are Muslim Unitarian Universalists. There are Unitarian Universalist pagans. There are Unitarian Universalist humanists. There are Shikh Unitarian Universalists. There are Hindu Unitarian Universalists. I would need to continue my list for a list for long time to effectively include all of our theological diversity. What I am trying to do, in my own awkward way, is to highlight the hybridity of Unitarian Universalism.
Ours is a religious tradition that for many years has been open to influence by other religious traditions. Historian Susan Ritchie observes that in the sixteenth century, “European Unitarianism grew up in the soil of a variety of boundary lands in the outreaches of Eastern Europe.” That set of our religious ancestors became Unitarian because they sought to reconcile the theologies of three religious communities present in places like Transylvania and Hungary. Christians, Jews, and Muslims, they believed, were all children of the same God. By rejecting the divinity of Christ, they thought, it was possible to recognize the family resemblance between the different religions of their lands. This, they hoped, would lead to religious tolerance and, ultimately, peace.
I picked Gloria Anzaldúa’s poem “To live in the Borderlands means you” as one of our readings this morning because it is one of my favorite pieces on hybridity--on navigating the challenging, fertile, wonderful, and sometimes dangerous space of living between defined identities. Anzaldúa was a queer Chicana poet from Texas. She wrote her poem to reflect on what means to live as a Chicana in country that stole much of its land from Mexico and seeks to build borders between itself and Latin America. She wrote it reflect on what it means to be LGBTQI in a country that has historically marginalized everyone but straight presenting cis-gendered white men. When she wrote:
Cuando vives en la frontera
people walk through you, the wind steals your voice,
you’re a burra, buey, scapegoat,
forerunner of a new race,
half and half--both woman and man, neither--
a new gender.
She was not thinking of Unitarian Universalism or our communities at all.
Yet, I think that her poem expresses much truth when it comes to living with a hybrid identity in a Unitarian Universalist congregation. If you have a hybrid identity, you are never fully one thing or the other. You are something in between. And that something is wonderful. You may not always feel welcome. Your identity may be contested. But you are wonderful and you are loved.
And that, is our challenge, when we hear the third principle of our association: “Acceptance of another and encouragement to spiritual growth in our congregations.” We are challenged to radically welcome each other. We are challenged to truly accept each other. Regardless of class, regardless of race, regardless of gender, regardless of other human divisor, regardless of education, regardless of worship style, we are called to build a community where all are welcome and all are loved. Our last question: Can we do it together?
And to that, I invite the congregation to say, “Amen.”