Aug 15, 2019
Like Paris, London is one of the great food cities of the world. On this trip, we ate at two of the city’s most iconic restaurants—St. John and Ottolenghi. We had a number of pub meals, some memorable and some easily forgettable, and fantastic pizza. We also ate mediocre noodles at Menya Ramen House (my son argued, and I agree with him, that the Sunday afternoon ramen—with homemade noodles and broth—served out of paper cups at Ebisuya in Medford is significantly better) and had some innovative dim sum at a place called BaoziInn.
My parents made reservations three months in advance so we could have dinner at the eponymous restaurant of Yotam Ottolenghi—author of numerous popular cookbooks that form a staple in our houses. The thing that surprised me most about Ottolenghi was its modest price. Unlike the two high end restaurants we ate in France, Ottolenghi is quite affordable—plenty of the items on the menu cost less than 15 pounds. In truth, it’s the wine that really costs. If you’re in London, on a budget, and want to eat there, two people could probably have a world class meal without drinks for under 60 pounds (maybe even under 50).
The menu is divided into two sections. There are a bunch of pre-made dishes—essentially tapas—that they have in the window for passersby to see. These are all cold and all delicious. The most memorable was a grilled gem lettuce salad (grilled lettuce being something that I very much like and rarely find on the menu anywhere).
The other part of the menu is the larger hot dishes that come from the kitchen. We got a whole sole to share amongst the three adults, for reasons that are unclear to me neither of my children like seafood, while my son had pork chops (which he split with my father). We had a couple of other hot dishes, the mackerel being most memorable, and finished with some great desserts (the British usually call them puddings) which were flavorful and not too sweet.
We had dinner with Marketa Luskacova our last night in London at St. John Bread and Wine in Spitalfields. Years ago, it was almost impossible to get into. These days it is still quite popular, but St. John Bread and Wine was able to accommodate a party of five with a few days’ notice. Like Ottolenghi, it is surprisingly affordable. The total cost of meal for five, with drinks, was about the same cost as a meal at a fairly good mid-priced place in Houston. The food, however, was in a different class.
St. John is credited with launching a Renaissance in British cooking. When it opened it did something completely different—it offered a well executed return to classic British cooking. Not pub food, or the high-end stuff that, at the time, was basically trying to imitate French or Italian, but the food that the British made for themselves from local ingredients prior to the wars.
It advocated something they called nose to tail cooking—making use of every part of the animal—which I appreciated in the 1990s and still appreciate today (I didn't partake in it then (as I was, at the time, a vegetarian) or now (currently being a pescatarian)). St. John also returned to vegetables that had been forgotten or where rarely used—samphire being one—perfected the Welsh Rarebit, and just generally celebrated local food.
I love St. John because despite all of this it is the opposite of pretentious. The tables are refurbished wood and the chairs exhibit a utilitarian happenstance like beauty rather than an intentional elegance. What’s more, it is quite possible to eat there for the same price as a meal of fish and chips. Their Welsh Rarebit is something like a seven pounds. That, a green salad to accompany it, and a glass to wash it down won’t set you back more than fifteen pounds.
We ate here our first afternoon in London. It is located right up the street from the flat we rented for the week. Overall the meal was quite nice—the best bit probably being their homemade kimchi—but the part we enjoyed most was the sticky toffee pudding. Sticky toffee pudding is a classic British dessert and sometimes can be a bit cloying. This version was just about perfect, spicy and deep with a sweet, but not overwhelming, toffee.
Over the years, I have become something of a pizza connoisseur. As a single parent, I have often had to take my son along with me on preaching and speaking gigs. Part of the deal is that whenever he accompanies, we try the local pizza place that is reputed to be the best. I have lost track of the number of pizza places we’ve eaten at together but it’s easily over fifty.
Our consensus is that the best pizza we’ve had is from Santarpio’s in Boston. It is one of the oldest pizza places in the United States. I took my son there for all of his birthdays between the ages of six and ten and we made sure to eat there when we were in Boston for my first Minns lecture.
Santore is second on the list (I would actually put it first, but I doubt my son would forgive me). Located in the Exmouth Market, they make pizza by the meter. The sauce is amazing (fined ground tomato without too much garlic), the cheese excellent, and the presentation, well the presentation is something else.
We had dim sum for lunch our last day in London before going to go see Hamilton. We wanted someplace near Hamleys, where my son and I spent the morning, from which we could to travel the theater easily afterwards. BaoziInn specializes in colorful dim sum, basically dumplings cooked in dough that’s been naturally colored with beet or spinach juice. Overall, it was among the better dim sum I have had (the salt and pepper squid was exceptional). My son really liked their soup dumplings and there was a cloud ear fungus dish that was something else.
Of the five restaurants I have mentioned, I would definitely go back to Ottolenghi, St. John and Santore. BaoziInn and Smokehouse were both good, but I would only go to them again if they happened to be convenient. The dim sum at BaoziInn is a fun experience but in truth its not as good as Windsor Dim Sum Cafe in Boston, where my family went regularly when we lived there. And Smokehouse is basically a less interesting, and less well executed, version of St. John.
Apr 11, 2018
as preached at the First Unitarian Church of Philadelphia, April 8, 2018
I am grateful for the invitation to fill your pulpit this morning as we pause to reflect upon and honor the life and legacy of the Rev. Dr. Martin Luther King, Jr. Your minister, the Rev. Abbey Tennis, is a dear friend of mine. She is someone who I knew before she entered seminary. And so, it is a special privilege to be able preach from the pulpit she regularly graces. It is also a particular privilege to be in Philadelphia. My parents are from the civil rights generation. They met here while my mother was a teacher at Kenderton School in North Philly. And I grew up with stories about their involvement in civil rights efforts here, their participation in the teacher's union, and their connections to your city's vibrant arts community. So, in some sense, even though I have never lived in Philadelphia, this city's movements for justice have deeply shaped who I am and my commitments to antiracism and the labor movement.
This week many good-hearted people have paused to honor Dr. King. The President of our Unitarian Universalist Association, the Rev. Susan Frederick-Gray, took three days out of her busy schedule to travel down to Memphis, Tennessee so that she could be present with the religious leaders, civil rights veterans, union organizers, and ordinary dreamers of peace and justice who gathered together to remember Dr. King on the fiftieth anniversary of his assassination. In order to be in Memphis, the Rev. Frederick-Gray turned down an invitation to travel to Washington, DC to participate in the remembrances organized by the National Council of Churches. I think her choice could be interpreted as a statement about the fate of Unitarian Universalism. Our fate as Unitarian Universalists is tied to those who dare to imagine that a world filled with peace and justice is possible. Dr. King taught that if we were not going to perish together as fools we need to dream of and then create a world where the psychic toxins of white supremacy have been purged from this nation and the globe, a world where we have set aside our gross materialism to live in sustainable harmony with our muddy blue ball of a planet, and a world where revolutionary love, rather than stultifying violence, is used to mediate our conflicts and solve our problems. Our collective fate as religious liberals is far more bound up with the fates of the visionaries who dream of such a world than it is with the fates of the mainline denominations or the moderate mainstream of American culture. This why Dr. King considered us friends and once referred to our tradition as "so near and dear" to him. It is why he often visited Arlington Street Church when he was a student in Boston. And it is why he took time on two occasions to directly speak to us as Unitarian Universalists and share with us what he hoped from our movement. He hoped "the church... [would remain] awake during a great revolution."
Now all of that should enough of what a Baptist minister friend of mine calls "throat clearing." I would, however, be remiss if I failed to extend a final note of gratitude to your guest music director, Nate, to Benjamin, who prepared the order of service, and, of course, to Anne. Working with each of them has been a reminder that while I may prepare my sermon alone worship, and indeed ministry, is a collective act.
The title of today's sermon is "The Most Notorious Liar in America." Have you heard these words before? They are a phrase the director of the FBI used to describe Dr. King in 1964. I have chosen this phrase as the title of my sermon for two reasons. First, they are a reminder that Martin King was not always lauded during his lifetime. In his later years, as he turned from working to end segregation to critiquing the giant triplets of militarism, racism, and poverty, he became increasing unpopular. In 1966 more than two thirds of Americans disapproved of him. That same year, 85 percent of white people said that the civil rights movement hurt African Americans more than it helped them. After he died some 31 percent of whites thought that King brought his assassination on himself. In the last fifty years the earthly powers and principalities have gone from calling him "the most notorious liar in America" to whitewashing him. In the imaginations of many he has become not that the man who told us "We as a nation must undergo a radical revolution of values. We must rapidly begin... the shift from a thing-oriented society to a person-oriented society" but the man who dreamed only "that my four little children will one day live in a nation where they will not be judged by the color of their skin, but by the content of their character." As the Rev. Jesse Jackson recently observed, "America loathes marchers but loves martyrs. The bullet in Memphis made Dr. King a martyr for the ages." In his transformation from marcher to martyr Martin King underwent the transmutation from maladjusted prophet to co-opted saint of the status quo.
Second, I choose the FBI director's words because Martin King was not the most notorious liar in America. He was this country's greatest truth teller. He told the truth about racism. It diminishes us all. As he said, "all life is interrelated, and somehow we are all tied together. For some strange reason I can never be what I ought to be until you are what you ought to be, and you can never be what you out to be until I am what I ought to be." He told the truth about militarism. He knew, "the greatest purveyor of violence in the world today [is] my own government." He told the truth about poverty. He reminded us that we lived among "economic conditions... [that] take necessities from the many to give luxuries to the few..." He told the truth about the hypocrisy of white moderates and liberals who say that they are for justice but loathe marchers and celebrate martyrs. He said, "I have been gravely disappointed with the white moderate. I have almost reached the regrettable conclusion that the… great stumbling block in the stride toward freedom is not the White Citizen's Counciler or the Ku Klux Klanner, but the white moderate who is more devoted to 'order' than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice."
The most notorious liar in America... The truth is disquieting. The truth is difficult. The truth is terrifying. There is nothing more terrifying to the worldly powers and principalities than the truth. Their power is rooted in lies. It is watered by falsehoods. It is grounded in fabrications.
We live in era of fake news. We live at a time when the President of the United States could be described as the liar-in-chief. In his first six months in office he told six times as many lies as the previous President told in eight years. The current President lies about migrants. He lies about people of color. He lies about poverty. He lies about women. He lies about climate change. He staffs his administration with liars who lie for him and tell us that violence will bring peace, that trade wars will bring prosperity, that isolation is better than interconnection...
The words of the Hebrew prophet Isaiah were made for our time:
Woe to those who decree unrighteous decrees
and who write unjust judgments which they have prescribed
to turn aside the needy from justice
and to take away the right from the poor of My people,
that widows may be their prey,
and that they may rob the fatherless!"
We can imagine that Isaiah was named the most notorious liar in Judah. The world's powers and principalities have feared the truth for as long as the prophets have spoken it. Perhaps that is why we are reminded in the Gospel of John, "you will know the truth, and the truth will set you free." During his brief thirty-nine years Dr. King gave us the truth that could shatter the lies of those who keep the human family divided, of those who profit from what he named as the triplets of militarism, racism, and materialism, of those who peddle fake news and climate change denial, of those who exploit women and push transphobia and homophobia. That truth is, "We must live together as brothers or we will all perish together as fools." The language may be gender limited but the core insight he offered shines through all the same, "We are tied together in the single garment of destiny, caught in an inescapable network of mutuality. And whatever affects one directly affects all indirectly."
The most notorious liar in America... The truth is disquieting. The truth is difficult. The truth is terrifying. Today, fifty years after Martin King was gunned down on the balcony of the Lorraine Motel, the truth does not just threaten to disrupt the worldly powers and principalities. The truth remains challenging for many good-hearted people to hear. The truth threatens the comfort of those of who Dr. King called "the white moderate."
Some years I was reminded of just how difficult truth can be for the white moderate. I was invited to preach the Sunday sermon at one of our Unitarian Universalist congregations in suburban Boston. It was Martin Luther King, Jr. Sunday. I took for my text Dr. King's "Letter from the Birmingham Jail." On that Sunday we read the passage where Dr. King takes moderates to task for being conflict adverse for, as he put it, preferring a "negative peace... [with] the absence of tension to a positive peace... [with] the presence of justice."
Now, I admit I was angry. But as the bumper sticker tell us, "If you're not outraged you're not paying attention." I was upset about living in a society where Trayvon Martin, Mike Brown, Freddie Gray, Sandra Bland, Korryn Gaines, and Stephon Clark have all died violent deaths. I was mad about living in a country where, in 2017, 1,193 people were killed by the police. That is five times the number of people who lynched at the height of lynching. I was irate about a country where the median wealth of a white family is seven times that of a black family and five times that of a Latinx family; where the unemployment and poverty rates of most people of color are two to three times those of whites; and where African Americans are incarcerated at six times the rates of whites.
It was near the start of the Black Lives Matter movement. I might have been injudicious with my words. I praised the brave prophetic protestors. I called the police killing of an unarmed man like Stephon Clark a murder. And I celebrated a group of activists who, to support Black Lives Matter, had done what Dr. King had frequently done. They had committed civil disobedience to draw attention to the systematic racism that festers at the heart of American society. They had occupied a major highway for several hours and blocked traffic from flowing into Boston.
Would you like to know what happened after the service? I was not greeted with the normal courtesies extended to the guest preacher. Instead, someone told me how upset they were that I describe the deaths of unarmed people at the hands of police as murders. They wanted to know how I could have the knowledge that juries lacked when they acquit police officers after they kill people. That is a perspective that assumes that justice in America is race blind. And yet, we know, that it is anything but race blind.
Another group cornered me to share how much they disapproved of the protestors blocking the highway. They had been inconvenienced on their commutes. They failed to see how that civil disobedience was effective to the cause of racial justice. And they thought that as a minister I should criticize such activists rather than praise them. The next day I received an email from my ministerial colleague who had invited me to preach at the congregation, disinviting me from preaching there in the future.
I share this story not to turn myself into some sort of hero. Perhaps you agree with my colleague and their congregants. If so, that is fine. Disagreement is sometimes necessary for dialogue. But know this, I offer the story as an example of the ways we Unitarian Universalists can find the truth about racism in this country upsetting. It can be hard to recognize the truth that fifty years after the murder of Dr. King this country remains as racially unequal as ever. It can be even harder to realize that many of us have benefitted and participated from the systems perpetuate such racial disparity. And it can terrifying to recognize that changing such systems requires all of us to be maladjusted to the status quo and, for some of us, to risk losing our comforts.
The most notorious liar in America... Dr. King understood that the truth could be terrifying, upsetting, and dangerous. And yet, he gave his life to speak that truth. He shared that truth with us Unitarian Universalists on two occasions. The second time was in 1966, a text from which we have already read. The first time was in 1964 when he delivered a eulogy for the Rev. James Reeb. Reeb was a white Unitarian Universalist minister beaten to death by white supremacists in Selma, Alabama because he marched for civil rights.
In eulogizing Reeb, Martin King urged us not ask the question: "Who killed James Reeb?" Instead, he encouraged us to ask, "What killed James Reeb." And he observed, "When we move from the who to the what, the blame is wide and the responsibility grows."
Dr. King gave a true answer to his rhetorical question. And it was an answer that all of us might find challenging. He said, and I apologize for the dated racial language:
"James Reeb was murdered by the indifference of every minister of the gospel who has remained silent behind the safe security of stained-glass windows. He was murdered by the irrelevancy of a church that will stand amid social evil and serve as a taillight rather than a headlight, an echo rather than a voice. He was murdered by the irresponsibility of every politician who has moved down the path of demagoguery, who has fed his constituents the stale bread of hatred and the spoiled meat of racism. He was murdered by the brutality of every sheriff and law enforcement agent who practices lawlessness in the name of the law. He was murdered by the timidity of a federal government that can spend millions of dollars a day to keep troops in South Vietnam yet cannot protect the lives of its own citizens seeking constitutional rights. Yes, he was even murdered by the cowardice of every… [black person] who tacitly accepts the evil systems of segregation, who stands on the sidelines in the midst of a mighty struggle for justice."
Martin King wanted us to know that James Reeb was, in some sense, killed by all of us. The same might be said of Dr. King himself. A single assassin may have pulled the trigger but there is a larger truth. That larger truth is terrifying. Dr. King he died because this country hates marchers but loves martyrs. Dr. King died because this country was built upon the systematic exploitation of people with black and brown bodies. Dr. King died because he threatened the standing racial order. Dr. King died because someone who spoke the truth to the worldly powers and principalities could be labelled the most notorious liar in America.
In the last two years several prominent leaders of Black Lives Matter have died. Muhiyidin Moye was shot in New Orleans. His murderers remain at large. Erica Garner suffered a fatal heart attack. It was brought on by the stress of trying to achieve justice for her father Eric Garner who was choked to death by New York City police. Shall we not say that these modern prophets were killed by the same system that killed Dr. King? As Erica Garner said before she died, "People are dying. This is real."
Facing the truth that the same system that killed Dr. King remains with us today is difficult. I choose as one of our hymns "We Shall Overcome" to try to point us to a different truth, that we shall eventually transform this system, defeat the evil triplets of militarism, racism, and poverty, and live together in peace. But today, I have to admit, that fifty years after Martin King's death I am not so certain. What about you? Do you believe deep in your heart that we shall overcome? Or is the hope found in the song actually a lie? What do you think?
The most notorious liar in America... Is the actual lie that there will be victory over the systems that oppress us all? Perhaps, militarism, racism, and poverty will endure forever. Was it not Jesus who said, "The poor you will always have with you." Maybe that is the truth.
But if it is, surely it must lie alongside another truth, a truth that I have not yet mentioned, the truth that was at the core of Dr. King's life, the truth that made him so dangerous to the earthly powers and principalities. That truth is that the most powerful force in the world, the most powerful force for justice, is and has always been love. Dr. King told us this love "is understanding, creative, redemptive goodwill for all… an overflowing love which seeks nothing in return. When one rises to love on this level, [they love]… a person who does evil while hating the deed."
Speaking the truth is terrifying to the worldly powers and principalities. Living the truth of love is even more threatening to them. I was reminded of this just recently when I received a letter from my friend Keith "Malik" Washington. Malik is a prison abolitionist. He believes that the prison system in the United States is a new form of slavery. And he wants to abolish it, just as we abolished chattel slavery.
Malik is one of the bravest people I know. He was one of the organizers of 2016 prison strikes that spread across the country. As many as 60,000 prisoners refused to work in protest to their subhuman conditions. It was one of the largest prison strikes in the history of this country. In retaliation for his role in organizing the strike Malik has been placed in the hole, which is to say in solitary confinement, in a jail in Texas. He has sent me letters describing the awful state of his cell, the brutality of the guards, and the, sometimes fatal, plight of his fellow prisoners.
In his most recent letter Malik was reflecting on the legacy of Martin King. He wrote about "the prevalent psyche in Amerikan society." It is that "Prisoners are bad not deserving of attention or love. Prisoners who are subhumans who deserve what they get!" He asked, "So how do we combat this Colin? We combat it with love! We humanize prisoners as much as we can in the public eye!" And then he made what seemed a remarkable statement, "I get angry and frustrated at times--but I have discovered that love is the best weapon I can have in my arsenal." This from a man who regularly suffers what I can only describe as torture. No wonder love is so threatening to the earthly powers and principalities.
You know, in the Christian calendar, this is the second Sunday of Easter. And Malik's letter has had me thinking a bit about a truth that relates to Dr. King. That truth is that the love of Dr. King lives on. It is something that we must resurrect in ourselves this morning. If we are to ever overcome, if we are not turn Martin King into the most notorious liar in America, we need to resurrect the love that he taught in our hearts, just as Malik has done.
And Malik's love speaks to yet another truth, the final truth I want to share with you this morning. While Martin King was this country's most articulate purveyor of truth and love, he was not the only one. We risk turning him from a marcher to a martyr if we hold him as the sole example of someone who lived a life dedicated to acting with love and speaking truth. He was part of a movement, a movement that included numerous other brave prophets who struggled for justice. When we honor Dr. King we sometimes elide them. And so, I want to close, not with Dr. King's words but the words of three women who were the backbone of the civil rights generation. Without them there would have been no movement. Without the movement there would have been no Martin King.
Until the killing of black men, black mother's sons, becomes as important to the country as the killing of white mother's sons, we who believe in freedom cannot rest.
Coretta Scott King:
The greatness of a community is most accurately measured by the compassionate actions of its members.
Freedom, by definition, is people realizing that they are their own leaders.
Will you pray with me?
Oh, spirit of love,
that some of us name God,
and others find unnamable,
be with us this morning,
and every morning,
as we strive towards the truth,
as we learn to love,
so that someday,
in Martin King's words:
"we can sing 'We Shall Overcome'
because somehow we know the arc of moral universe
is long but it bends towards justice.
We shall overcome because Carlyle is right:
'No lie can live forever.'
We shall overcome because William Cullen Bryant is right:
'Truth, crushed to earth, shall rise again.'"
Let us have faith
that we shall overcome
not because the Rev. Dr. Martin Luther King, Jr.
was the most notorious liar in America
but because he was this country's greatest truth teller
and his truth
and his love can live in all of us.
Let the congregation say "Amen."
May 8, 2017
I am currently accepting invitations to preach at congregations for the 2017-2018 program year in the Boston metro area. I am also available to preach in summer 2017 (including June) in the Boston, New York and Detroit metro areas (August only) and Maine, New Hampshire, and Vermont.
I generally provide worship services on the following topics: religious practice and daily life; democracy as a religious practice; the liberal religious call to prison abolition; racial justice or challenging white supremacy; Unitarian Christianity; solidarity with undocumented migrants; the theology of friendship; decolonizing Unitarian Universalism; reparations for slavery; Unitarian Universalist liberation theology; and the metaphoric nature of liberal theology. I will be developing a number of new sermon topics in the coming months and can prepare sermons on a multitude of other topics by special arrangement. I am comfortable leading worship for humanist, liberal Christian, and Unitarian Universalist congregations.
Since this is an advertisement, let me sum up my qualifications as a preacher. I have been preaching since 2000 and have led worship services for over 100 congregations throughout the United States, Canada, and the United Kingdom. These congregations have ranged from the very small (less than 20 members) to the very large (more than 1,000 members) and include, most recently, Memorial Church of Harvard University. Prior to beginning my doctoral studies at Harvard, I served as the parish minister of the Unitarian Universalist Society of Cleveland for five years. During my time there the congregation’s membership increased by over 50% and the Sunday morning attendance more than doubled. I have won three awards for my sermons and several have received regional or national media coverage. My curriculum vitae includes more details.
Apr 26, 2016
I am currently accepting invitations to preach at congregations for June in the Boston and New York metro areas.* I am also accepting invitations for the 2016-2017 program year. Starting in September I will be available to preach in the Boston, New York, and Washington, DC metro areas. I will be traveling to New York and DC a few times over the next several months for research and would happily add some preaching engagements to my agenda.
I am generally available to provide worship services on the following topics: democracy as a religious practice, the case for reparations for slavery, racial justice, the theology of friendship, and challenges facing Unitarian Universalism. I can prepare sermons on a multitude of other topics by special arrangement.
Since this is a bit of an advertisement, let me sum up my qualifications as a preacher. I have been preaching since 2000 and have led worship services in over 100 congregations throughout the United States and Canada. I served for the parish minister of the Unitarian Universalist Society of Cleveland for five years. During my time there the congregation’s membership increased by over 50% and the Sunday morning attendance more than doubled. I have won three awards for my sermons.
*I am only available for June 12 in the New York metro area.