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Apr 30, 2017

Finding Each Other on the Road to Emmaus

as preached at Memorial Church of Harvard University, April 30, 2017. The readings for the day were Isaiah 43:1-12 and Luke 24:13-35. The sermon focuses on Luke 24:13-35.

It is good to be with you this morning. I want to begin with a simple note of gratitude for your hospitality and for Professor Walton’s invitation. Rev. Sullivan, Ed Jones, your seminarians, and Elizabeth Montgomery and Nancy McKeown from your administrative staff have all been delightful. Thank you all. Working with everyone has been a pleasant reminder that while I might prepare my text alone, worship, and indeed ministry, is a collective act.

Today is the third Sunday in the Easter season. In keeping with the Christian liturgical calendar, our lesson this morning is an Easter lesson. It is Luke 24:16, a sentence fragment that we read as “but their eyes were kept from recognizing him.” I want us to use a slightly different translation. It runs, “but something prevented them from recognizing him.”

The fragment comes from a longer passage known as the Road to Emmaus. In the text, we find two of Jesus’s disciples hustling towards a village called Emmaus. It is Easter Sunday, the first Easter Sunday. They are discussing Jesus’s execution, the empty tomb, and all that has happened in the past months. Well, actually, they are not having a discussion. They are having an argument. And they are not out for a casual afternoon stroll. The text suggests that they are fleeing Jerusalem. They are part of a revolutionary movement on the verge of collapse. The movement’s leader has been executed. Its members are scared and confused. They had been expecting victory and experienced defeat. “But we had hoped that he was the one to redeem Israel,” the text explains.

Into this hot mess steps Jesus. As the two disciples hasten along bickering about, I suspect, everything, up walks Jesus and asks what is going on, “but something prevented them from recognizing him.” In that whole story this is the verse I want us to linger upon, “something prevented them from recognizing him.”

Wrestling with the text we can imagine all kinds of reasons why the two disciples were prevented from recognizing Jesus. The Catholic priest and antiwar activist Daniel Berrigan took a fairly literal approach. Berrigan suggested that Jesus’s disciples failed to recognize him because his body was broken. Jesus appeared as he was, the victim of torture: bloodied, bruised and swollen.

Another interpretation suggests that it was the sexism, the misogyny, of the disciples that prevented them from recognizing Jesus. The initial eyewitnesses to the empty tomb were women. In the verses immediately before our passage, Mary of Magdala, Joanna, and Mary the mother of James, along with some number of unidentified women, try to convince the rest of the apostles that the tomb is empty. The male disciples do not believe them, call their story an “idle tale” or “nonsense.” Recognizing Jesus might have required these disciples to recognize their own sexism. It would have required them to acknowledge that the women they had chosen not to believe were telling the truth.

Whatever the case, the text tells us this: there were two people traveling a path together; they were joined by a third; and they did not recognize him for who he truly was.

This is an all too human story. It is too often my story. I imagine you are familiar with it too. Think about it. How often do you encounter someone and fail to fully recognize them? Let us start with the mundane. Have you had the experience of thinking you are near a friend when you are actually in the vicinity of a stranger? More frequently than I would like to admit I have my made way across a crowded room to greet someone I know. When I arrive I discover someone who merely resembles my friend. They have the same haircut, a similar tattoo, or are wearing a shirt that looks exactly my friend’s favorite shirt. But beyond the short dark bob, double hammer neck tattoo, or long sleeves with black and white stripes is a stranger.

Such encounters are embarrassing. Blessedly, they usually last a fleeting moment and then are gone. Other failures of recognition carry with them much greater freight than mistaken identity. For another kind of failure of recognition is the failure to recognize the human in each other. And that can carry with it lethal consequences.

When police officers murder people with brown and black bodies they fail to recognize the human in the person who they shoot, choke, or beat. The police officer who shot Mike Brown said the young man looked “like a demon.” That is certainly an apt description of failing to recognize someone as human.

Reflecting on the murder of Trayvon Martin, theologian Kelly Brown Douglas has written we “must recognize the face of Jesus in Trayvon.” She challenges us to consider that Jesus was not all that different from Trayvon. They both belonged to communities targeted by violent structures of power composed of or endorsed by the state. Trayvon Martin, Mike Brown, Freddie Gray, Sandra Bland, Korryn Gaines, the list goes on and on. What would it mean if their killers had recognized the human in each of them? What was it that prevented police officers from recognizing the human in 321 people they have killed thus far in 2017?

I want to let that unpleasant question linger. Let us return to our text. It contains an encounter with the holy. Our two disciples were on the road to Emmaus. They discovered the divine. But they did not realize the divine was amongst them until it was too late, until Jesus disappeared.

One of the principal theologians of my Unitarian Universalist tradition is William Ellery Channing. He taught that each of us contains within “the likeness to God.” Jesus, Channing believed, was someone who had unlocked the image of God within. He did this by seeing the divine in everything, “from the frail flower to the everlasting stars.” Channing might be labelled by more conventional Christians as a gnostic. The gnostics believed that Jesus came not to offer a sacrifice to atone for the sins of the world but to teach us how to shatter earthly illusions and find enlightenment.

This suggests a reading of our text that focuses not on the resurrection of Jesus in the body but the resurrection of Jesus in the spirit. Remember, on the road to Emmaus Jesus appeared from seemingly nowhere. The disciples were walking and there he was. Remember, he disappeared immediately, as soon as the bread was broken.

Maybe what happened was this: as our two disciples debated, and argued, and bickered as they fled down the road to Emmaus they finally understood Jesus’s teachings. As they recounted what had happened, the divine became palpable to amongst them. And when they broke bread together they felt the divine stirring within. It was the same feeling they had when they were with Jesus before his execution. They felt Jesus still with them when they recognized the divine in each other. They found each other on the road to Emmaus.

Understood this way, the story is not about what prevents our two disciples from recognizing Jesus. It is about what prevents them from recognizing each other. What was it? What is it that prevents us from recognizing the human in each other?

Let me suggest that failing to recognize the human in each other is an unpleasantly enduring feature in academic life. Think about it. Most of us have participated in the question and answer sessions that follow presentations and lectures. These sessions have a scripted dynamic. Someone from the audience asks a question, the presenter responds. Harmless enough, such exchanges further the collective project of the intellectual community. Except... these exchanges sometimes include failure of recognition.

Do any of these seem familiar: the individual who asks the same question no matter the subject of the lecture; or the person who aggressively repeats someone else’s query as their own; or the comment in the form of a question? Each of these comes from a failure to listen.

Failures to listen are failures of recognition. They often come from failing to imagine someone else as a conversation partner, as an equal, as another person with whom we are engaged in a shared project. If we lift the curtain behind failures to listen we will frequently find insidious cultural dynamics, corrupting structure of power. I have seen, over and over again, an older male colleague restate a younger female colleague’s question as his own. I have seen white academics ignore the words of people of color or try to co-opt their work. I have seen graduate students comment on each other’s work not in the spirit of inquiry but in the spirit of currying favor with their faculty. To be honest, I have done some of these things myself.

When I commit them I am locked in my own anxieties, my need to appear smart, my desire to impress, even my longing to be a hero. Instead of listening to what someone is saying, I focus on my own words. And so, I miss the conversation. I do not fully recognize who or what is around me. What about you? How often are we, like our disciples on the road to Emmaus, oblivious to the holy?

Recognizing the human and the divine in each other is hard. Let us think about race. Race is a social construct. Race is a belief. White supremacy is a belief system. It requires that there are people “who believe that they are white,” in Ta-Nehisi Coates’s memorable words, and that those people act in certain ways and believe particular things.

Most people who believe they are white believe in white normativity. This is the idea that an institution or community is primarily for or of white people. The assumption is that normal people in the institution are white and that other people are somehow aberrations. Religious communities are not immune to this. Neither are universities.

The theologian Thandeka came up with a test for white normativity. It is called the “Race Game.” The game is straightforward. It has one rule. For a whole week you use the ascriptive word white every time you refer to a European American. For example, when you go home today you might tell a friend: “I went to church this morning. The guest preacher was an articulate white man. He brought with him his ten-year old son. That little white boy sure is cute!”

The “Race Game” can be uncomfortable. It can bring up feelings of shame. Thandeka reports that in the late 1990s she repeatedly challenged her primarily white lecture and workshop audiences to play the game for a day and write her a letter or an email describing their experiences. She received one letter. According to Thandeka, the white women who authored it, “wrote apologetically,” she could not complete the game, “though she hoped someday to have the courage to do so.”

Does it require courage to recognize the human and the divine in each other? What was it that prevented our two disciples from recognizing Jesus? What assumptions do each of us hold about what is normal and is not that prevent us from recognizing each other? We could play variations of the Race Game as a test. The Gender Game: “The guest preacher was a cis-gendered straight presenting man.” The Social Class Game: “He was an upper middle-class professional.” The Ableism Game: “The able-bodied man with no noticeable neurodiversity.” Such games might be difficult to play. They reveal the social constructs that prevent us from recognizing each other.

But something prevented them from recognizing him.
But something prevented them from recognizing each other.
But something prevented us from recognizing each other.

What must we do to recognize each other? Again, I turn to the text for an answer. Recall that our disciples were part of a revolutionary movement. Remember, they had given themselves over to a liberating struggle, a common project. Two thousand years ago they did not accept the status quo of the Roman Empire. Today, we can recognize the divine when we join in struggle against the world’s powers and principalities.

Tomorrow’s May Day marches, protests, and strikes demand that the American government recognize the human in every person. The rally 4:00 p.m. at Harvard is a challenge to the University community to protect our marginalized members. Yesterday’s climate march was a call to honor the divine everywhere and in everything on this blue green ball of a planet. This morning’s passing of the peace was briefly an opportunity to recognize the human in the face of each person you greeted.

The first hundred days of the new President’s regime have been a sickening reminder of what is at stake when we fail to recognize the human. The afflicted are not comforted. The comfortable are not afflicted. The brokenhearted do not have their wounds bound. The stranger is not welcomed. People die from the violence of white supremacy, from the violence of military action, from the violence of state sponsored poverty.

Our disciples finally recognized Jesus because they were part of a revolutionary movement that was committed to welcoming the stranger into its midst. A movement that bound wounds, healed spirits, and denounced violence. But more than that, it challenged people to find the divine amid and amongst themselves. For as Jesus said, “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 the poets who sum this sermon best.

T. S. Eliot:

“Gliding wrapt in a brown mantle, hooded
I do not know whether a man or a woman
--But who is that on the other side of you?”

Jimmy Santiago Baca:

“the essence of our strength,
each of us a warm fragment,
broken off from the greater
ornament of the unseen,
then rejoined as dust,
to all this is.”

denise levertov:

“Lord, not you,
it is I who am absent”

Let us pray.
Heart’s hunger,
holy mystery,
spark that leaps each to each,
source of being
that in our human language
so many us of name God,
stir our hearts
so that we may have the courage
to uncover
all that prevents us from recognizing
each other
and the divine that travels amid
our mortal community.

Grant us the strength,
and the compassion,
that we need to go together
down the revolutionary road,
liberating the human within each of us,
binding the wounds of the broken,
welcoming the stranger,
afflicting comfortable,
comforting the afflicted,
renouncing violence,
and encountering the truth,
the holy is never absent when we join together in struggle.

May we, like our two disciples,
find each other on the road to Emmaus.

Amen.

Gloria Korsman, Research Librarian at Andover-Harvard Theological Library, aided me with the research for this sermon. My understanding of Luke 24:13-35 also benefited from conversation with Mark Belletini. One of my advisors, Mayra Rivera Rivera, helped connect me with the congregation.

CommentsCategories Contemporary Politics Human Rights Ministry Sermon Tags Memorial Church Harvard Emmaus Luke 24:13-35 Black Lives Matter Trayvon Martin Freddie Gray Mike Brown Sandra Bland Korryn Gaines Easter Unitarian Christianity William Ellery Channing Kelly Brown Douglas Ta-Nehisi Coates Thandeka T. S. Eliot denise levertov Jimmy Santiago Baca

Nov 19, 2016

Expecting President Trump

It has been a week and a half since Donald Trump was elected President. In the past ten days he has begun to make clear the direction of his Presidency. He has articulated a plan for his first hundred days and started to make political appointments. The agenda of his administration is a hard right agenda. Here are ten things I expect from it:

1. President-Elect Trump has made it clear he is committed to the project of building and maintaining white supremacy. The appointment of Stephen Bannon and Jeff Sessions should not be interpreted any other way. Under a Trump administration, there will be an increase in racialized violence and an assault on civil rights legislation. Given his track record, Sessions should be expected to launch a full assault on what remains of the Voting Rights Act. Jim Crow like efforts of voter suppression will go unchallenged by the federal government. White supremacist hate groups will not be investigated by the Justice Department and police will not be held accountable for violent acts.

2. Under a Trump Presidency families will be torn apart and lives irreparably damaged as the President-Elect moves forward with his pledge to round-up between two and three million undocumented migrants. Neighborhoods and police throughout the United States will be further militarized as a result.

3. A Trump administration will likely unleash government suppression of dissent at a level not seen since the 1960s. The rhetoric of law and order and the President-Elect’s complaints about protestors do not bode well for those who oppose him, articulate an alternative leftist vision of American society, or speak out against racialized violence and white supremacy.

4. During a Trump administration any kind of externally triggered crisis, such as a climate disaster or a terrorist attack, will be used as an excuse to further militarize the country and possibly the world. The Bush administration was able to turn the 9/11 attacks into an excuse for launching a disastrous war of choice in Iraq, a massive clampdown on dissent, and the destruction of international human rights norms.

5. The Trump Presidency represents a threat to human existence on two levels. On one level, it will be run by committed climate change deniers at a moment when it is critical that the human species address human fueled global warming. On another level, Trump seems to be in favor of tactical uses of nuclear weapons and supports the proliferation of nuclear weapons.

6. The Republicans plan to repeal the Affordable Care Act (ACA). They have not articulated a clear plan to replace it. It is likely that any plan that they do propose to replace it will include an effort to defund or privatize Medicaid. If the Republicans repeal the ACA without a plan to replace it as many as twenty two million people will lose their health insurance. This will lessen the spans of the people’s lives. It will increase the amount of general ill-health in the population, both reducing many individuals’ quality of life and their ability to contribute to the economy.

7. The appointment of reactionary Supreme Court justices who will almost certainly launch a full blown assault on women’s rights, civil rights, and the rights of the LGBT community. President Trump will most likely make equally reactionary appointments to the National Labor Relations Board, the Environmental Protect Agency, and a host of other federal agencies.

8. The announced Trump tax cuts will increase the federal debt by as much as $7 trillion dollars. This will make future spending on social projects difficult. The Bush tax cuts fueled inequality and were the largest source of the federal deficit during the Obama Presidency. The Trump tax cuts will increase inequality and saddle future generations with even more government debt.

9. The increase in deficit spending from tax cuts will be coupled with increased spending on defense. Again, this will increase the deficit and make the funding of future social projects difficult.

10. Throughout the Trump years there will be unprecedented corruption. He has already refused to place his businesses in a blind trust and will instead hand them over to his children. This will create conflicts of interest on a level unseen before. The President-Elect’s anti-corruption rhetoric should not be taken seriously. He is already attempting to escape press scrutiny. His actions fail to either address his own conflict of interest or do anything meaningful to get monied interests out of politics. For example, he does not support overturning Citizens United. Terms limits on Congress would most likely result in the increased power of corporate lobbyists in Washington.

President-Elect Trump was elected by a minority of American voters. He received less votes than Hillary Clinton. More Americans decided not to vote than voted for either of the major candidates. The hard right agenda of the Trump administration does not represent the views of the majority of the American populace. Combating his agenda will require more than just pointing out all of the things that are wrong with it. It will require developing clear alternative demands such as health care for all, full employment, living wages, affordable housing, an expansion of civil rights, good schools, nuclear disarmament, and then organizing people around and for that alternative vision. Let’s not lose heart. Let’s build a better world.

CommentsCategories Climate Change Contemporary Politics Human Rights News Tags Donald Trump Supreme Court Black Lives Matter Health Care Nuclear Weapons Militarization Jeff Sessions Stephen Bannon White Supremacists Republicans Democrats Corruption

Jun 28, 2015

...Or Perish Together as Fools

preached at the First Parish in Cambridge, Unitarian Universalist, June 28, 2015

I have both the great fortune and the great misfortune of being in First Parish’s pulpit this morning. I have the great fortune because this has been a historic week in which we have seen the arc of the moral universe bend more than slightly towards justice. The Supreme Court voted to legalize same sex marriage throughout the country. In an instant same sex marriage went from being legal in some states to being legal in all states. We here at First Parish have a right to feel both joyful and proud of this moment. We should feel joyful because our cherished belief that society must recognize the inherent worth and dignity of all people has come more than a step closer to being a reality. We should feel proud because this congregation has been a pioneer in the struggle for same sex marriage and the rights of the BGLTQI community for not years but decades. More than ten years ago congregants Susan Shepherd and Marcia Hams were the first lesbian couple in the state of Massachusetts, and the country, to obtain a marriage license after this state legalized same sex marriage. Their marriage license was issued by then Cambridge City Clerk Margaret Drury, also a member of our church.

The legalization of same sex marriage is not only thing we have to celebrate this morning. The horrific terrorist attack on Mother Emmanuel Church in Charleston, South Carolina has prompted states across the South to reconsider the display of Confederate flags. This symbol of white supremacy may finally be consigned to the museum. Elsewhere in the South serious conversations are taking place about what it means to have streets named after the white slaveholders who rose up in arms against the federal government to preserve slavery. What does it mean that in Tennessee there are more than thirty public monuments to the slave trader, Confederate general, and leader of the Ku Klux Klan Nathan Forrester? What does it mean that there no public monuments to First South Carolina Volunteer Infantry? The regiment was the first in the Union Army to enlist black men.

The victory of same sex marriage and seriousness of the national conversation about the significance of symbols of the Confederacy prompted one of my Facebook friends to observe, “It's a horrible week to be a racist homophobe.” And so, I have the great fortune of being with you this celebratory Sunday when find ourselves at one of the inflection points of history.

But I also have the misfortune of being with you the Sunday after our senior minister announced his resignation. If you are anything like me I imagine that most of you were shocked by Fred’s decision. Someone told me that when they first heard that Fred was resigning they thought it was an April Fools joke. And so, I know that there is a lot of confusion and that there are a lot of questions out there this morning about what is going to happen next. I know that our Standing Committee, Sue Phillips, the District Executive for the Massachusetts Bay District of the Unitarian Universalist Association, and Fred are all working together to ensure a smooth transition. We will have an interim minister starting in October. But more important than that is the fact that our work as a congregation will continue even without Fred. Our work on racial justice and our growth as a multiracial and multicultural community will continue. Our work fighting climate change will continue. Our work on rights for the GLBQTI community will continue. All of the important social service work that takes place in our buildings will continue. I joined this congregation because its vision is bigger than any of its ministers. Fred has been an important part of that vision and he has carried a lot of it. We should mourn his departure. But we should be confident that work of this congregation will continue.

In the spirit of continuing, we now turn to the text for this morning. It comes from Martin King. It is a phrase he said often and included in his last sermon “Remaining Awake Through a Great Revolution.” He delivered it March 31, 1968 at the National Cathedral. It was the last Sunday morning sermon that he ever gave. On the last Sunday of his life King warned us that we as a human species had two choices, “We must all learn to live together as brothers or we will all perish together as fools.” Forty seven years after King’s death we are still stuck with those two choices. This is a celebratory Sunday. On a morning like this we can almost imagine ourselves on the mountain top with King gazing into the promised land. But if we are honest then we will admit that the promised land still lies off in the hazy distance. We are very much at risk of perishing together as fools.

We may stand in a moment of national grace but we as a human species are on the brink of an existential crisis. If we cannot use the week’s miraculous moments to help us put aside our petty, willful, self-blinding, differences then there will remain little hope for future generations. We have to learn to finally unite across race, class, sexual orientation, and other human divisor to confront the fact that we are ruining the planet and with it our species long term chances at survival.

Now, I could provide you with a lot of data to back-up this assertion. I could talk about the gathering terror of climate change. I could mention the frightening rate that animal species are going extinct. That the polar ice caps are melting. That the sea level is rising. That fresh water is becoming ever scarcer. That the deserts are expanding. That forests are shrinking. I could mention that these patterns are accelerating. But we are a conscientious congregation. I suspect that you know all of that.

So here is the question we are confronted with: How can we learn to unite so that we can overcome the human created threat of extinction? This is fundamentally a religious question. It has to do with what binds us together. Are we humans more united by petty spite or by the crisis that threatens our continued existence of this planet? What must we do to recognize that, as William Ellery Channing described us, we are all members of the great family of all souls?

I could pretend that I have the precise answers to these questions. I do not. I struggle with them mightily. This week has reminded me that their answers are as much a matter of grace as they are individual human agency. Grace is a word that has been bandied about a lot this week. It was the keystone of President Obama’s eulogy for the Rev. Clementa Pinckney, senior minister of Mother Emmanuel Church. President Obama said, “As a nation, out of this terrible tragedy, God has visited grace upon us, for he has allowed us to see where we’ve been blind.”

Grace is usually understood as a gift from God. As President Obama put it, “According to the Christian tradition, grace is not earned. Grace is not merited. It’s not something we deserve. Rather, grace is the free and benevolent favor of God as manifested in the salvation of sinners and the bestowal of blessings.” Unitarian Universalist minister Marilyn Sewell put it slightly more humanist terms when she preached, “What we have by grace. Grace cannot be earned. It is not deserved. It something freely given, with no price attached.”

Grace for us as individuals shows up as the chance encounters that shift our lives. Grace is the soft rain, the aromatic flower, the glistening refracted sidewalk, the unexpected blue stone, that prompts a subtle shift in perspective, a pronounced change of mood. Grace is that one time you went a party, even when you didn’t feel like it, and met someone, if only for an evening, who reshaped your life. Grace is the smile of an infant that opens the visitas of parenthood. Grace is those extraordinary moments when we respond to the universe around us and recognize that if we are not perish together like fools then everything must change.

Grace for our society is different. It is the unanticipated and unforeseen events that open up the possibility of social transformation. It is Morris Brown leaving the white controlled Methodist church in Charleston, South Carolina to found the African Methodist Episcopal church, a denomination that has struggled for racial justice for two centuries. It is the transformation of the Civil War from a war to preserve the white man’s union to a war to abolish slavery. It is the great senator from Massachusetts Charles Sumner, whose statute sits just outside our sanctuary, calling for Reconstruction. He invoked the words of the Declaration of Independence and demanded “now the moment has come when these vows must be fulfilled to the letter.” It is Rosa Parks sitting down and starting the Montgomery Bus boycott. It is the transmutation of the assassinations of Jimmy Lee Jackson, James Reeb, and Viola Liuzzo into the Voting Rights Act. It is Stonewall sparking the movement for liberation that just brought us same sex marriage. It is Bree Newsome scaling the flagpole outside of the South Carolina State House and tearing down the Confederate battle flag.

There is a secret to this kind of grace, something about it that we often forget. It takes preparation. This might seem like a contradictory statement. It brings about a question. If social grace is the unanticipated and unforeseen how can we prepare for it? My answer: social grace brings hoped for social change. The keyword in this answer is hope. Hope is the belief that our human nature contains within it the possibility of change for the better. That no matter how drear, oppressive, cruel, or unbearable the world is things can be better because our human actions can make a difference. That we can, to invoke Martin King, make a way out of no way. Hope leads us to diligently prepare for moments where grace can erupt and seize upon them as soon as they do. A tragedy may occur but it can be shifted to grace.

Think about the events in Charleston, South Carolina over the last couple of weeks. There was a white supremacist act of terror that took the lives of nine people. Clementa Pinckney, Cynthia Hurd, Susie Jackson, Ethel Lance, DePayne Middleton-Doctor, Tywanza Sanders, Daniel L. Simmons, Sr., Sharonda Coleman-Singleton, and Myra Thompson were murdered. They were not killed just anywhere. They did not die in a shopping mall, a McDonalds, or an elementary school. They were gunned down in Mother Emmanuel Church, the founding congregation of the African Methodist Episcopal denomination.

An act of terror transformed into a moment of grace. Why? Because the congregation had been hoping, struggling, working, for that grace for almost two hundred years. It had helped it emerge before. It was a symbol for hope, for grace, for the truth that black lives matter. And so because the tragedy took place within its sanctified walls grace broke forth.

Now, I said earlier that the text for today’s sermon was “We must all learn to live together as brothers or we will all perish together as fools.” I should apologize for the dated gendered language. But more than that I should admit that so far I have been talking like we human may yet recognize each as members of the same family. That the danger of perishing together as fools is not a grave threat. But it is.

When I conceived of this sermon my intention had been to preach about the difficulty of doing something about the climate crisis. I was going to admit to you that a couple of years ago I made a resolution. I was going to devote an hour a week to doing something about climate change. It was a modest goal. One I thought I could easily accomplish. All it meant was that I needed to set aside thirty minutes twice a week. But I soon faltered. Why? Because I constantly got caught up in the crises of the moment. Climate change is a slow burning issue. There is always something more pressing. Last summer I planned to do a series of sermons on religion and climate change. Michael Brown was murdered in Ferguson. Violence and instability in Central America prompted a massive influx of immigrant children. I spent my time preaching about racial, not environmental, justice.

So, I was going to talk with you about how the constant horrors we inflict upon each other gets in the way of us doing what we need to do to survive as a species. I was going to talk with you about my own despair and my own hope. I was going to confess my own paralysis and ineptitude. But grace got in the way. The events of the week reminded me of two things. First, any attempt at social change requires the social. My own futile attempts committing to work on climate change failed because I attempted to engage in the work by myself. I didn’t do it as part of a community. There was no one to encourage me. No one to hold me accountable. And, second, something about the recent events caused me to remember that white supremacy does not just rest in symbols or in acts of violence. It is about the systematic exploitation of black and brown bodies to produce wealth, wealth held primarily by white men. I also recalled that the symbols of hate can change. The Ku Klux Klan of the 1920s did not march with the flags of the Confederacy. They marched with the American flag.

It was my re-reading W. E. B. Du Bois’s “Black Reconstruction in America” that prompted this recollection. Du Bois’s text is probably the greatest work of American history ever written. In it he describes the formula for white supremacy. It is a system of racialized capitalism. The formula runs the exploitation of brown and black bodies plus the despoliation of the natural resources of the planet equals the foundation of white wealth. Let me say that again, the exploitation of brown and black bodies plus the despoliation of the natural resources of the planet equals the foundation of white wealth. As Du Bois put it, “the South built... an oligarchy similar to the colonial imperialism of today, erected on cheap colored labor and raising raw material for manufacture.”

Re-reading Du Bois in the midst of both national tragedy and national grace helped me to listen to the words of President Obama’s eulogy for the Rev. Clementa Pinckney, “As a nation, out of this terrible tragedy, God has visited grace upon us, for he has allowed us to see where we’ve been blind.” It helped me to see that I had been blind to the links between the violence inflicted upon on black and brown bodies and the violence inflicted on the earth. Slavery exploited and destroyed black bodies. Slavery exploited and destroyed the natural resources of the South. If we are not going to perish together as fools then everything must change. We have to move beyond racialized capitalism. For that change to happen we need to figure out how to prepare for grace so that we can seize the unforeseen and unanticipated. And that is something we cannot do alone.

Before I conclude my sermon I want to give you a moment to think about how you can prepare for grace. And after that moment, I invite you, if you are comfortable, to turn to someone sitting near you and share with them what you can do. It can be something simple. It can be something more complicated. It does not matter. And it does not matter if you cannot think of something. You can listen. We have more wisdom together than we do alone. It is partially by sharing our wisdom that we can prepare for grace. I am going to ring this bell three times. The first time I ring it I invite you to sit in silence and think about how you can prepare for grace. The second time I ring it I invite you, if you are comfortable, to find someone to share with. The third time I ring it will be to call us back together. When I do there will an opportunity for a few you, if you wish, to share.

One thing that I plan to do to help prepare the way for grace is remember that white supremacy is a system of racialized capitalism. When I preach about ending racism I will remember to link racism to the exploitation the environment. When preach about climate change I will remember to link it to the exploitation of brown and black bodies. Is there anyone else who would like to share?

May the words we have spoken together help us prepare the way for grace. Some Sunday may this pulpit be able to declaim about the grace that helped us to change everything that must change. Some Sunday may we celebrate from this pulpit an end to the exploitation of black and brown bodies and an end to the exploitation of the earth. Some Sunday may we celebrate all of that grace as we celebrate the victory of same sex marriage today.

Amen, Aché, and Blessed Be.

CommentsCategories Climate Change Human Rights Sermon Tags Black Lives Matter Same Sex Marriage

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