Choose a Category

Sep 25, 2018

Sermon: Put Your Hands Up

as preached at the First Unitarian Universalist Church, Houston, Museum District, September 23, 2018

This month our theme in worship is hospitality. For Unitarian Universalists hospitality, or radical inclusivity, is at the core of our theological vision. This congregation’s decision to desegregate in 1954 was a decision to be radically inclusive. You were the first historically white church in Houston to make such a decision. More recently, your decision to become a Welcoming Congregation was an act of radical inclusivity. You made an intentional choice to be a religious home for bisexual, gay, lesbian, and transgender people.

The decisions to desegregate and become a Welcoming Congregation were not political decisions. Instead, they came from the radical love found at the core of our universalist heritage. Universalism is a form of dissident Christianity that claims that God so loves the world that she cannot condemn any person to eternal suffering in Hell. Not one single person. Not you. Not me. Not anyone. Universalism teaches that God loves everyone, no exceptions.

There’s a fragment of a poem from the poet Edwin Markham that captures something of Universalism’s sentiment of radical inclusivity. It reads:

He drew a circle and shut us out.
Heretic, rebel, a thing to flout.
But love and I had the will to win,
we drew a circle and took him in.

The second circle is the wider circle. The wider circle is the circle of care and concern, the circle of love, that somehow, impossibly, is so wide that it takes in even the enemy. It takes in even the person who sought to cast the speaker out. The wider circle is a wonderful metaphor for the theology that inspired your commitments to desegregate and become a Welcoming Congregation. These were acts of radical inclusivity.

Radical inclusivity might sound like an intimidating phrase. It need not be. At its core it is a simple idea. It is creating a community to welcome the stranger. It is getting to know each other. It is recognizing the human in the other. It is like “The Rabbi’s Gift,” our story from earlier. Something profound happens when we realize that each person in the world, you, and me, and all the people outside of this sanctuary, is equally a child of universe. We all contain “the likeness to God,” as foundational Unitarian theologian William Ellery Channing told us. We all have something to teach each other about living amid the maddening rush of abrupt rain, piercing sunlight, and generative ground that form life’s tapestry.

Radical inclusivity is a recognition of this truth. It need not be hard. It can be something as simple as introducing yourself to someone else. There used to be a button floating around Unitarian Universalist communities that made this point. “The most radical thing we can do is introduce people to one another,” it read. Today, after the service, you can commit this radical act. You can walk up to someone you do not know and say, “Hello.” Who knows what marvels you might open up by meeting someone not already in your circle?

Meeting someone not already in your circle... Here is an odd thing about interim ministry: When a congregation calls a settled minister the congregation and the minister take time getting to know each other. The minister meets with the search committee for a full weekend. The search committee agrees upon a candidate. And then the candidate comes and spends an entire week with the congregation. At the end of the week, the congregation holds a vote to decide on whether or not they want to call the minister.

The process that led to my coming to Houston was more abbreviated. It was facilitated through the Unitarian Universalist Association’s interim matchmaking process. I was hired by the Board rather than called by the congregation. This is a drawn-out admission that you did not have much of an opportunity to get to know me before I appeared in your pulpit at the beginning of August. We should fix that. If I am going to suggest that you introduce yourselves to people you do not know then I should let you get to know me a bit better. I should say, “Hello.”

There is a meme floating around the internet that is popular in my circles. I thought it would serve as a nice introduction. It is on the front of your order of service. It is a Venn Diagram of the ways preachers, DJs, and bank robbers overlap. They each urge people to “put your hands up.” This Venn Diagram encapsulates some of the communities that have taught me about radical inclusivity: preachers, DJs, and bank robbers. I am a preacher. I came of age in the DJ culture of hip hop, house, and techno. And, well.... I have something to say about bank robbers.

Put your hands up.

We begin with DJ culture.

I love to dance. I mean I love to dance. I grew up in the Rust Belt in the 1990s sneaking out of the house late at night to hustle off to warehouse parties in Detroit or Chicago. Anyone know what I am talking about? The kind of parties where the DJs played too loud house music, techno, hip hop, soul... In desolate abandoned factories where everything was somehow rendered with impossible beauty I learned a passable New York liquid and a decent Detroit Jit. In those crumbling buildings the constant throb of the bass, the unsteady footwork of the crowd, and the sheer press of multitudinous human bodies all combined into a palpable beloved community. There’s a poem called “Ode to the Dancer” that captures a little of this:

Break-dancin’ thru the impossible to eat.
The fruits of labor never tasted so sweet.
We, had the Buddhist monks challenge the
Egyptians to B-Boy battles
and had Gandhi tagging up graffiti in the
bathroom walls of the club.
Where he left messages to
The dancers and the DJ’s
To tell the people that
“You may be black, you may be white,
you may be Jew, or Jenti, but it never
Made a difference in our house!”

Those early experiences dancing in clubs and at illegal rave parties across the desolate deindustrializing landscape have something to teach us about radical inclusivity. We live at a moment where the modes of religiosity are ever increasing. I have had religious experiences at all night warehouse parties where the music is interlaced with gospel vocals, appeals to the universal spirit, and reminders that “we are souls clapping for the souls;” at storefront yoga studios; at a meditation retreat. And, yes, I have had them on Sunday morning at church when the preacher offers the right combination of words, when the choir sings an unexpected anthem, when there is a pause between one breath and the next. What about you? Where have you had deep experiences of connection?

We might call those deep experiences of connection, in an intentional echo of Martin King, experiences of the beloved community. The beloved community can erupt anywhere. You might find it here, Sunday morning, in this beautiful sanctuary. It is that glimpse of the world as it should be. Rob Hardies, senior minister of All Souls, Unitarian, in Washington, DC, describes the beloved community this way. It is “the human family, reconciled and whole... where the divisions that separate us in our daily lives come tumbling down.” Retired Unitarian Universalist minister Marilyn Sewell casts its felt experience “as a moment outside time... no longer constrained by fears that keep us back, keep us small, keep our God small.”

These experiences of beloved community are experiences of radical inclusivity. They are experiences we can foster in church. We can foster them through the creation of worship that makes space for everyone, that proclaims that all are welcome, and all are loved. There are few other spaces in American society that have the potential for people to gather across the dividing lines of race and class.

Years ago, amid the shambling concrete of abandoned factories, I witnessed that music could bring people together in the country’s most divided cities. Black, white, gay, straight, suburbanite, loft dweller, drag queen in fabulous silver go go boots, baggy jeans wearing break dancing trickster, everyone united in “One Nation Under a Groove,” just as rgw original funkster George Clinton told us to. Our Universalist theology of radical inclusion challenges us to build religious communities that are capable of drawing such wide circles. Later, in some other sermon, we can talk about how difficult and challenging this work can be. But this morning I want to offer you a simple truth. Radical inclusivity begins with saying, “Hello,” to someone you do not know and inviting them into your circle.

Put your hands up.

The bank robber Willie Sutton was once supposedly asked, “Willie why do you rob banks?” “Because that is where the money is,” he’s alleged to have replied.

I first heard Sutton’s words when I was in my early twenties and living in San Francisco. While I was there I got to know the folk singer Bruce Phillips, whose stage name was Utah. By the time I met him, Utah Phillips had been a Unitarian Universalist for more than fifty years.

He had a weekly radio show on KPFA, KPFT’s sister station in Berkeley, and occasionally did concerts at Unitarian Universalist congregations in the Bay Area. Over the course of our conversations, listening to his radio show, and attending his concerts, I discovered that Utah had a particular affinity for bank robbers. “Working-class heroes,” he used to call them.

He often quoted Willie Sutton. And he liked to talk about Kid Pharaoh, a minor criminal from Chicago. In an interview, Kid Pharaoh had confessed that he had a political philosophy. He said, “I’m dedicated to one principle: taking money away from unqualified dilettantes who earn it through nepotism... Take it away from... [them]. Hook, crook, slingshot, canoe, we must shaft [these fellows]...”

In my conversations with Utah, I learned he praised bank robbers for three reasons. The first: his praise provided a radical critique of society. The second: it was an act of drawing the circle wider: reminding his audience that everyone, even the criminal element, has something to teach the rest of us. The third: he admired their clarity and honesty of purpose. They went to the place where the money was and took it.

Utah did not advocate robbing banks. But he did urge people to be clear about who they were and why they did what they did. That was the way he lived. He had been a critic of American society, the military, and our economic system ever since he returned to the United States after fighting in the Korea War. Part of his critique was that changing the world began by listening to the voices at society’s margin.

Parallels to his position can be found in the words of the President of the Unitarian Universalist Association, our friend Susan Frederick-Gray. She tells us, “the circle never gets drawn wider from the center. The circle grows wider because the people who live at the margins, at the edges, who see how exclusion is happening, are leading and organizing and working to break down those walls. So we all have to be standing in the margins, pushing for greater liberation for all people. That is the way we make the circle wide.”

In Susan’s vision, we Unitarian Universalists engage in radical inclusivity when we listen to the voices at the margins of our society, are clear about our theological vision, tell the truth in the public square, and invite the disenfranchished and disempowered into our circle. It is really not that different from Utah’s more controversial invocation of bank robbers. He told stories about them to be funny. But he also told stories about them to provoke his audiences to think about who in society we should be listening. By suggesting that even a criminal element has something to teach us he was being radically inclusive and drawing the circle wider.

Put your hands up.

You may have figured out by now that I am something of a Saturday evening juke joint Sunday morning choir kind of guy. I have learned an extraordinary amount about radical inclusivity from my participation in communities outside of the church. I have learned an equal amount from lifelong engagement with Unitarian Universalist communities. Otherwise, I would not be a preacher.

And now, we come to the part of the sermon where I make a confession. Everything I have learned in church and all of my sermons can really be distilled to a single message. It is found in the twentieth and twenty first verses of the seventeenth chapter of the Gospel of Luke. There we find Jesus in conversation with a group of Rabbis. The Rabbis asked him, “‘When will the kingdom of God come?’ He answered, ‘You cannot tell by observation when the kingdom of God comes. You cannot say, “Look, here it is,” or “There it is!” For the kingdom of God is among you!”

Other translations read, “the kingdom of God is within you!” Either way, the point is this, we Unitarian Universalists believe we can create the beloved community here on this good green Earth. Indeed, we understand that is the only the thing that has ever happened. It is not up to someone else. God is not going to do it for us. It is not going to happen somewhere or somewhen else. This luminous now is all we have been given.

That is a core message of our tradition. I know this because I spent my formative years in Unitarian Universalist religious education. I know this because I have studied and taught Unitarian Universalism in our seminaries. And I know this because it is what I constantly catch glimpses of as preacher and religious leader of Unitarian Universalist congregations.

Right now, our fourth through sixth grade youth are participating in Our Whole Lives. OWL, as it is called, is Unitarian Universalism’s sexual education program. That is correct, we teach sex education in church. And we do not teach it in the abstinence only fashion found in Texas public schools. Such an approach suggests that there is something wrong with the human body and our natural, embodied, need for physical connection. We Unitarian Universalists take a different view. We hold that we humans are embodied creatures and that being sexual is part of what it means to be embodied. We do not teach that abstinence until marriage is the only way to be responsible. Instead we teach that as creatures with bodies and hormones we need to learn to be responsible, respectful, and loving with our partners. We teach about consent. We teach about birth control. And we teach that there is nothing wrong with living in a world with a multiplicity of sexual orientations and gender expressions.

Note that this is not the explicit content of the fourth to sixth grade OWL program. That is much more focused on helping children understand their changing bodies and changing hormones as they go through puberty. But the messages I just shared are those we will eventually communicate to them when they reach high school OWL. And those messages are just a practical, embodied, recognition of the truth found in Luke 17:21, “the kingdom of God is within you.”

That is a truth that encourages us to practice radical inclusivity. It is the theological principle which inspired you to desegregate and become a Welcoming Congregation. It is why so many of you give money to support this congregation and the work of its three campuses. And it is a theological principle which can sometimes be realized with a simple introduction, a “Hello” that begins to draw the circle wider.

Are you with me? Put your hands up.

Would that I could end on that precise high note. But the phrase, “Put your hands up,” requires a closing coda. I need to acknowledge that it is a phrase sometimes used by the police. For some people, particularly some people of color, it invokes the specter of state violence rather than celebration, the voices on the margins, or church.

Committing ourselves to radical inclusivity means we are called to recognize that, despite our best intentions, our very words and actions can contain traces of the brutalizing violence which are endemic throughout society. Rather than flee from this truth it is better to confront it. Each of us sometimes turns away from the wider circle and seeks to push people out. But that is why we gather, Sunday morning after Sunday morning. We gather to recognize our own human frailty, the ways in which we have failed our higher vision, and encourage each other to continue to try to live into it. The spirit of such actions were found in the Jewish Days of Awe, Rosh Hashanah and Yom Kippur, which just passed. They were reflected in our story this morning, our responsive reading, and they are in the words from Markham’s poem which we return to as I close:

He drew a circle and shut us out.
Heretic, rebel, a thing to flout.
But love and I had the will to win,
we drew a circle and took him in.

Let the congregation say, “Amen.”

CommentsCategories Sermon Tags Welcoming Congregation First Unitarian Universalist Church, Houston Edwin Markham William Ellery Channing Afefe Iku Detroit Chicago House Techno Rob Hardies Marilyn Sewell George Clinton Willie Sutton Kid Pharaoh Utah Phillips Susan Frederick-Gray Luke 17:20-21 Our Whole Lives Rosh Hashanah Yom Kippur

Nov 6, 2017

Through All the Tumult and the Strife

as preached at the First Parish Church, Ashby, November 5, 2017

This past May I celebrated the tenth anniversary of my ordination as a Unitarian Universalist minister. I spent the first half of my decade as a clergyman as a parish minister and the last five years in the stilled and musty halls of the academy. I started my ministry in Cleveland in September of 2007. Since, I am serving a parish again in the fall of 2017, I thought this autumnal morning would be a good opportunity to reflect upon some of what I have learned in my ten years as a minister. In his Divinity School Address, Emerson gave this advice to aspiring clergy, “The true preacher can be known by this, that he deals out to the people his life,--life passed through the fire of thought.” Those words were read during my ordination. I have attempted to follow Emerson’s advice and pass my own life through the fire of thought.

As I have, I have come to the conclusion that much of what I have learned as a religious leader can be distilled into two sentences: The horror and beauty of life are ever intertwined. We are what we do. The horror and beauty of life are ever intertwined. We are what we do. Neither of these observations is original to me. William Blake, “Man was made for Joy & Woe / And when this we rightly know / Thro the World we safely go / Joy & Woe are woven fine / A Clothing for the soul divine / Under every grief & pine / Runs a joy with silken twine.” To claim we are what we do is to invoke ethical traditions that stretch back to Confucius and Plato.

The horror and beauty of life are ever intertwined. Some of what I say over the next few minutes might be a little difficult to listen to. If you find it all disturbing I welcome a conversation after the service. I hope that you will listen my words in the spirit they are given. They come from a belief that it is only by confronting the hard parts of life that we can grow as individuals and as a religious community.

When I was in my mid-twenties, I felt called to the ministry because of the Unitarian Universalist tradition’s powerful legacy of social justice work. I wanted to make the world a better place and I thought that one way to do that was as a minister. It came as something of a surprise to me when I realized early in my ministerial training that one of a minister’s central functions is to be present to death. I was barely two months into seminary when I was asked to officiate my first memorial service.

Now, there are only two kinds of memorial services: easy ones and hard ones. The easy ones come at the end of a long and honorable life. The deceased’s family and friends gather one last time together to celebrate all that was and all that has left been behind: the love that remains after death.

Then there are the hard ones: the tragic accidents; the incurable diseases that strike down the youthful; the lives that end all too soon. Memorial services like these bring to me the words of the Greek poet Glykon: “Nothing but laughter, nothing / But dust, nothing but nothing, / No reason why it happens.” I find it impossible to offer an honest rationale, a satisfactory explanation, for why horror has happened to one person and another has escaped it. The best I can do is recognize that our human lives are ever shaped by our choices and the choices of others. So much of the pain we suffer has its origins in deep historical systems of racial, economic, and gendered oppression. And yet, such explanations are unsatisfying, for they all suggest that so much of our lives, and the suffering we experience throughout them, is due to little more than blind chance. “No reason why it happens.”

My first memorial service was a hard one. They had been husband and wife. They had died tragically in their early twenties. They were my friends. We had actually all lived together right before I started seminary. And so, it seemed natural that when they died I was asked to organize a service.

My two friends were what we call “spiritual but not religious.” They were not Unitarian Universalists. Instead of a church we decided to hold the service in backyard of the apartment building where they had lived; where we had lived together. Several other of our friends lived in the building. My friends had been alienated from their birth families. The building was the place they most felt at home. It was decided that as part of the service we would scatter their ashes in the apartment’s back garden.

The service began. A late autumn Chicago night, we had candles against the cold. The stars struggled through the murk of city lights. The wind came, damp and icy off the lake. Hearts heavy, we sat in silence. I said some words, read a poem, then another, led a prayer. The stories started. They began somber enough--the attempts to reason through the unreasonable, the ache of loss--but slowly our spirits shifted. Someone shared about the couple’s dogs. They had owned two toy poodles. They loved to groom those dogs. It was almost as if they practiced topiary on them. The animals’ haircuts were often misshapen bouffants. Slightly smashed spheres, triangles, or even squares could be found at the end of their tails or on the tops of their heads. That was not their most endearing feature. It turns out that poodle fur takes vegetable based hair dye wonderfully. And so, on their evening walks the dogs would roam along the lakeshore--a cascading calliope of electric blue, neon green, shocking pink. Thinking about those dogs still makes me giggle.

Lightened by canine stories, grins on our faces but damp still in our eyes, we knew it was time to scatter the ashes. Chicago is not called the Windy City without reason. The person charged with the task either made a miscalculation or simply was not paying enough attention. She tossed a big handful of ashes into some flowers. They flew back on us, getting in our hair and clothes. A moment of shock and then the laughter began. And so, there we were, laughing and crying, not knowing exactly when one emotion started and the other stopped, covered in what someone euphemistically called “dead girl.” Baptism by ash. Have you had a similar experience? Where in the face of the truly awful something of the shear utter unbridled joy of life crashes through?

The horror and beauty of life are ever intertwined. James Baldwin made something of the same point in “The Fire Next Time.” It is probably Baldwin’s most widely read text. Written in the midst of the civil rights movement, it is a meditation on what it means to be black in America, the illusion of white innocence, this country’s deep structures of racial violence, and how we might find a modicum of hope. An enduring theme throughout the book is that despite of whatever horrors exist in the world, beauty endures. At the close, Baldwin recollects his childhood in a poor Harlem family, “When I was very young, and was dealing with my buddies in those wine- and urine-stained hallways, something in me wondered, What will happen to all that beauty?”

One might mistake Baldwin’s query as an elegy for lost innocence. But he had rather something else in mind. The question is not about innocence but resilience. It is caught up in the reality that in a racially just world, the particular beauty of those moments would never have existed for Baldwin. As he struggled to make his way through the world, a black, gay, atheist writer, he saw beauty persisting. There are stories of beauty that can be discovered amongst some of the greatest human horrors.

The words of Holocaust survivor Gerta Weissman Klein reflect this. Writing of her time in Auschwitz, Klein recollects, “Ilse, a childhood friend of mine, once found a raspberry in the camp and carried it in her pocket all day to present to me that night on a leaf.

Imagine a world in which your entire possession is one raspberry and you give it to your friend.”

There is so much in those two sentences. Beauty, generosity, friendship, some scant hope, and, of course, the backdrop of almost unfathomable horror. To observe that beauty persists amongst horror is not to provide moral justification for the unspeakably awful. It is instead to suggest that we are ever haunted by hope.

Reflecting on Baldwin’s essay, Unitarian Universalist theologian Rebecca Parker observes, “The greatest challenge in our lives is the challenge presented to us by the beauty of life, by what beauty asks of us, and by what we must do to keep faith with the beauty that has nourished our lives.” To meet this challenge is to survive in a world is all too often hostile to our humanity.

And so, we come to my second lesson, we are what we do. I do not mean this in any sort of trite vocational sense. I am not saying that your measure, or mine, can be counted as the sum of our professions or the amounts of our salaries. Instead, I am taking an ethical position, aligning myself with a particular ethical tradition, virtue ethics.

Philosophers and theologians divide ethics into three broad schools. One school claims that ethical action is found by following rules. In such a system, the person who judiciously obeys the law might be thought of as the ethical person. Another school believes that the ethical person is measured by the outcome of their actions. The dictum “the ends justify the means” probably best summarizes this stance. And then, finally, there is the tradition of virtue ethics.

Virtue ethics has a long resonance within our Unitarian Universalist tradition. Virtue ethicists believe that the ethical life is to be found by cultivating certain traits of character. These traditionally are categories like honesty, bravery, generosity, gratitude... The great Bostonian Unitarian preacher and theologian William Ellery Channing once claimed, “The great hope of society is in individual character.” He was suggesting that we become our best selves by nurturing such virtues.

Virtue is like a muscle. It grows with exercise. The brave person is brave. The generous person is generous. The person who is filled with gratitude practices gratitude. We are what we do. These virtues come from the habits that we form. Those habits can be shaped by our religious practices. The main reason to join a Unitarian Universalist community, I have come to believe, is that it gives us the opportunity to cultivate virtues in a community that models those virtues. The community also holds us accountable to each other and provides us a space to reflect upon our actions and our habits when we fail to live up to our aspirations.

Think about your own involvement in the life of First Parish. Our community encourages us to practice virtues together. When we speak truth to power from the pulpit or stand vigil on the town common we are being honest and brave. When we share our joys and concerns we are providing a space for gratitude. When we make a financial pledge to the congregation we are practicing generosity. And when we fail to do these things we can hold each other accountable. Has your involvement in First Parish made you a braver, more gracious, or more generous person? Unitarian Universalism has nurtured these traits in me. After my decade as a minister, I know I am a braver, more gracious, and more generous person than I would be if I was not a Unitarian Universalist. This community and the broader community of Unitarian Universalism help me to be so by holding me accountable. What about you? We are what we do.

Finding beauty amidst horror is a virtue that can be nurtured by religious practice. Religious practice is something that we do together. It is the ritual life of our community and it is spiritual disciplines like meditation, prayer, yoga, or journal writing that we encourage each other to maintain. One of the most powerful religious practices in this community is music. Singing together, listening to Stephan or the Lizards in the Hayloft settles my spirit. It is a regular practice of letting a little beauty into life, even if only for a few minutes on a Sunday morning.

My heart is very heavy these days. It is undoubtedly a pathetic truism that the state of the world is bleak. So bleak that a litany of all of our planetary troubles is unnecessary. They sit almost constantly on many of our hearts and minds. And yet, the practice of beauty that I find in music helps to sustain me, helps remind me that there is hope, that life and the human community will find a way to continue. It is like the verse from our earlier hymn:

Through all tumult and the strife
I hear the music ringing.
If sounds an echo in my soul.
How can I keep from singing?

We are what we do. We practice beauty in the midst of the horrors and difficulties of life. When we do, we make the world a little more beautiful in its turn.

And so this is my prayer for each of us. No matter the murk and mire, the hard times and brutalities, the bleak winters of despair, the springs or autumns with seemingly little hope, may we cultivate a practice of beauty so that we may all ever ask, “How can I keep from singing?”

Amen and Blessed Be.

CommentsCategories Sermon Tags First Parish Ashby Ordination Ralph Waldo Emerson William Blake Virtue Ethics Glykon James Baldwin Chicago Seminary Gerta Weissman Klein Rebecca Parker Ethics Aesthetics How Can I Keep from Singing?

Tumblr