Jan 18, 2015
preached January 18, 2015 at the Winchester Unitarian Society, Winchester, MA
There is a particular scenario that I have experienced several times since I left my pulpit in Cleveland, went back to graduate school and started on my career as an itinerant preacher. It runs something like this: I receive an invitation to lead worship for a wealthy, overwhelming white, suburban, Unitarian Universalist congregation like this one. The person issuing the invitation asks me to preach about social justice. I deliver a sermon about how religious liberals should respond to this country’s racist legacy. I use the word murder to describe the killings of black men like Michael Brown and Trayvon Martin.
After the service, during coffee hour, a member of the congregation comes up to me and tells me that he was offended by my sermon. The member always fits the same profile. He is a straight white male over the age of seventy. He tells me that I was wrong to use the word murder to describe the violent deaths of black men and boys like Eric Garner, Tamir Rice, and Amadou Diallo at the hands of the police.
His complaint appears in the form of a question, “Did you sit on the trial jury? Where you part of the grand jury? Do you work for the FBI?” This question is followed by a statement, “Because you are talking like you have some access to knowledge that the rest of us do not. It is the jury who decides if the police officers that killed Sean Bell are guilty of murder. It is the federal government who determines if the policemen who killed John Crawford III violated his civil rights. Your rhetoric is dangerous, incendiary and unfair.”
Perhaps that is true. I don’t know what those juries know. What I do know is that in this country white police officers kill black men at the rate of two, three, or four a week. I know that the rate of police killings of African Americans now exceeds the rate of lynchings in the first decades of the twentieth century. I know that police officers are very rarely held accountable for any of these deaths.
In ethics we make a distinction between the general and the particular. The general, black men and boys are frequently the victims of unjustifiable police homicides. The particular, that police officer murdered that black man. I might be erroneous in stating that Darren Wilson murdered Michael Brown. I am not erroneous in claiming that police officers frequently get away with murder.
Consider the data. The web site FiveThirtyEight reports that grand juries almost always return indictments. That is, they almost always return indictments except in the case of police shootings. In 2010 U.S. attorneys convened 162,000 grand juries. Only 11 failed to indict. Yet, in Dallas, Texas, from 2008 to 2012, grand juries investigated 81 police shootings. They returned only one indictment. In Huston, Texas, a police officer hasn’t been in indicted since 2004. The Wall Street Journal, meanwhile, reports that from 2004 to 2011 police officers shot and killed more than 2,700 people but only 41 of them were charged with murder or manslaughter.
The few police officers that do stand trial are convicted at a far lower rate than members of the general public. Their accounts of events are more likely to be believed by juries than the accounts of ordinary citizens. By the time we get to the bottom of the statistics only about half of a percent of police officers that kill someone while on duty are ever held legally accountable. Put differently, a cop who kills someone while on duty has only a 1 out of 200 chance of being convicted for any crime. That suggests that systematically they get away with murder.
Perhaps you do not find such evidence convincing. Perhaps you agree with my coffee hour interlocutor and find my language, my use of the word murder, to be troubling. Perhaps you think that I am being unfair and unsympathetic to the police. They are, after all, public servants. Their job is to keep people and property safe. Well, if you think that then my reply is that it is the job of the preacher to be provocative. If you find yourself provoked I hope that you will ask yourself why. I suggest that it might have something to do with privilege, the color of your skin, your zip code and the contents of your wallet. There is a reason why my coffee hour interrogator is a white male. There are also reasons I have coffee conversations of this type when I preach in places like Carlisle, Lexington, and Milton. Just as there are reasons why no one troubles me about my choice of words when I preach in Copley Square or Dorchester.
I want to trouble you this morning. In his famous “Letter from Birmingham City Jail,” Martin King identified white moderates as one of the greatest obstacles to racial justice. He wrote, “I have been gravely disappointed with the white moderate... the white moderate... is more devoted to ‘order’ than to justice.” Elsewhere, he went even further, saying, “riots are caused by nice, gentle, timid white moderates who are more concerned about order than justice.”
I want to trouble you this morning. I want you to consider that even if I might be wrong with the particular I am right with the general. Our justice system sanctions the frequent legal unjustifiable murder of black men and boys. And that has to change.
I want to trouble you this morning. I want you to recognize that our society has developed what Michelle Alexander has labeled the New Jim Crow. This country is the heir to a legacy of racism that stretches back more than four hundred years. That legacy will not disappear if we close our eyes to it. Martin King told us that there are some things in our social system to which we ought to be maladjusted. We ought to be maladjusted to the fact that police kill black men at more than three times the rate they kill whites. We ought to be maladjusted to the fact that poverty rates for African Americans are twice those of European Americans, that the average white family was twenty times the wealth of the average black family, and that African Americans live, on average, four years less than European Americas. The election of the country’s first black President has not ushered in a post-racial era. We ought to be maladjusted.
I want to trouble you this morning to ask the question that people asked Martin King fifty years ago in Montgomery, Alabama. They asked him, “How long will it take?” You might remember his reply, “it will not be long, because truth pressed to earth will rise again. How long? Not long, because no lie can live forever. How long? Not long, because you still reap what you sow. How long? Not long. Because the arc of the moral universe is long but it bends toward justice.”
I want to trouble you and suggest that we know better than to give King’s answer. Change might be coming but we are a long ways from the tipping point. King might have seen the mountaintop, he might have seen the promised land, but for us they are still in the distance.
Let us not despair. There are reasons to be inspired. We can take inspiration from today’s new civil rights movement. And we take can inspiration from movements of the past. This year we celebrate the fiftieth anniversary of Selma, the Voting Rights Act, and the Civil Rights Act. This year we also celebrate the one hundred and fiftieth anniversary of the end of the Civil War and, with it, slavery. Abolitionists, antislavery activists, civil rights organizers, and members of today’s new civil rights movement share an important commonality. They all linked, or link, personal transformation with social transformation. Recast in religious language, they understood and understand that social salvation begins with personal conversion. Unitarian Universalist theologian James Luther Adams defines conversion as a “fundamental change of heart and will.”
To end racism, white moderates will need to undergo a fundamental change of heart and will. Such a change is often prompted by an unusual event or encounter. We had just such an event here in the Boston suburbs this past week when protesters shut down I-93. I imagine some of you were inconvenienced by the four and a half hour blockage of the highway. Maybe you feel, like Mayor Marty Walsh and Governor Deval Patrick, that the new civil rights movement is disruptive. Or you resent the four and a half hours of traffic snarls that the action brought on. Four and a half hours because that was the length of time police in Ferguson, Missouri left Michael Brown’s body on the street after Darren Wilson shot him. You might do well to consider these words from the protestors, “Boston is a city that stops, on average, 152 Black and brown people a day on their ways to work, to their homes, to school and to their families. Is that not ‘disruptive’? Boston is the third most policed city per capita in the country. Is it not disruptive for Black and brown residents to live under this extensive surveillance, under police intimidation and brutality?”
Conversion brings about a change in perspective, a shift in a point of view. If you are white and relatively privileged try seeing the society from a black or brown point of view. Imagine that you are Michael Brown, unarmed and shot with your hands up in the air. Imagine that you are Eric Garner, choked to death by a police officer after saying “I can’t breath” eleven times. Imagine that you have to give your son the Talk, the words of warning many black parents offer their children. “If you are stopped by a cop, do what he says, even if he's harassing you, even if you didn't do anything wrong. Let him arrest you, memorize his badge number, and call me as soon as you get to the precinct. Keep your hands where he can see them. Do not reach for your wallet. Do not grab your phone. Do not raise your voice. Do not talk back. Do you understand me?” Imagine these things and you might undergo a conversion.
One of my advisors at Harvard, John Stauffer, wrote a book a few years back called “The Black Hearts of Men.” In it he chronicles of the story of four friends, two black men and two white, who struggled together to end slavery. You might recognize some of their names: John Brown, Frederick Douglass, Gerrit Smith, and James McCune Smith. During his research John discovered that these abolitionists, following McCune Smith, understood that there was key to ending slavery and racism. They believed, John writes, “whites had to learn how to view the world as if they were black, shed their ‘whiteness’ as a sign of superiority, and renounce their belief in skin color as a marker of aptitude and social status. They had to acquire, in effect, a black heart.”
It was Douglass’s confidence in his white friends ability to achieve such black hearts that enabled him to nurture hope in the decades of struggle that led to emancipation. He might admit, “that the omens are all against us,” as he did in the wake of 1857 Dred Scott Supreme Court decision, which effectively stripped all African Americans, free or enslaved, of their rights. But he could proclaim, as he did in the same speech, “Oppression, organized as ours is, will appear invincible up to the very hour of its fall.”
Conversion has long been a central concern of religious communities. Unitarian Universalists like us are often made squeamish by the term. We dislike the way religious fundamentalists use it to direct attention away from this worldly concerns and onto other worldly concerns. Let me suggest that, nonetheless, conversion should be a principal interest of ours. Our congregations should be sites of conversion, sites for a change of heart. In our religious communities we should challenge each other to develop the empathy necessary to see the world from a different point of view. If you are white, try seeing the world as if you were black.
Conversion is one of the principal reasons why some religious communities have been at the forefront for social change. Martin King understood this. He understood that we have to link our personal transformation to our process of social transformation. Religious communities are uniquely positioned to do so. What other institution in our society can prompt us to both examine our hearts--to ask us how we are seeing the world--and to challenge us to stand together to do something about the pain that we find there when we do?
I am practical person. And so, before I close I want to offer you a few simple suggestions that might prompt you on your way to conversion and help you mobilize your congregation. Maybe you already do these things. If you do, keep doing them. If you don’t then consider making a late New Years resolution and trying one of them.
For a conversion to happen, you have to expand your perspective. And that means getting to know people who have different perspectives than you do. The Washington Post reports that three quarters of European Americans have no African American friends. Zero. None. Now, I admit that making friends is difficult. Most people I know tend to fall into friendships, they meet people through work, in their neighborhood, or at their church. If you are white and you work at a predominately white workplace, live in a largely white neighborhood and go to a mostly white church then chances are most of your friends will be white.
My suggestion? Get out a more. Nurture an interest in cultures other than your own. Read books by African American authors. Start listening to hip hop, jazz, afro pop... Attend cultural events in African American neighborhoods. It doesn’t matter how old you are. It is never too late to start. There’s a wonderful interracial Afrohouse dance night I attend in Boston called Uhuru Africa. There are regularly people in their seventies on the dance floor. If you haven’t done so already, mobilize your church. Develop a partnership relation with an African American congregation. Do things regularly with them. Join an urban interfaith coalition. Participate. If you put yourself out there you will eventually expand your network. It might not be easy, it might not be comfortable, but it will happen.
In addition, to expanding your perspective you have to ask questions and you have to commit to actions. Ask yourself why you are comfortable or uncomfortable in certain situations and with certain people. Ask yourself how and why you benefit from our current social system. Ask yourself who the criminal justice system works for. Ask yourself why police officers so often get away with murder. And as you ask yourself questions think about how you can act. Can you participate in the new civil rights movement? There’s a march tomorrow at 1:00 p.m. in downtown Boston starting at the State St. Station. What can you do as a congregation? How can you mobilize your resources to transform the racist, white supremacist, criminal justice system? Can you urge your lawmakers to spend money on schools rather than prisons?
I know that there is more wisdom in this room than I have. I know you can figure what you need to do. The time for conversion, the time for a change of heart, is now. It is time to say no one more. Not one more unarmed black child shot and killed by a police office while playing on a playground. Not one more unarmed black man shot and killed while shopping in a grocery store. As you consider my words, I offer you these by Martin King: “We are now faced with the fact that tomorrow is today. We are confronted with the fierce urgency of now. In this unfolding conundrum of life and history, there ‘is’ such a thing as being too late. This is no time for apathy or complacency. This is a time for vigorous and positive action.”
May we hear these words and upon hearing them act.
Amen and Blessed Be.
Nov 25, 2014
In the 1920s and the 1930s the NAACP used to hang a flag outside the window of its offices in Manhattan with the words “A Man Was Lynched Yesterday." The narrative often told in histories of the civil rights movement is that lynching declined and was outlawed in the 1960s. Lynching is often described as extra-legal punishment; that is punishment that takes place outside of the bounds of the law. During the age of lynching the murderers of people of color were frequently exonerated for their actions by courts of law.
The killing of Michael Brown and Darren Wilson’s acquittal fits a pattern. A black man is killed by police, or in Trayvon Martin’s case under legal pretenses, and a court fails to convict the killers. I refuse to believe that the verdicts in all of these high profile cases in recent years have been untainted by white supremacy. I refuse to believe that justice has been served. I want to raise the questions: Is it time to bring back the word lynching to describe the killings of black men by police officers? Can we say that Michael Brown was lynched? What about Trayvon Martin or Tamir Rice?
Lynching is an act of public violence. It is legally sanctioned by the society in which it takes place, it does not matter that this occurs after the fact. Lynchers escape legal punishment for their acts. Michael Brown was killed in public. His killer will not be punished. His body was left in the street for four hours. It was put on public display, images of it appeared throughout the media.
Many people might argue that using the language of lynching to describe what happened to Michael Brown is unnecessarily inflammatory. I disagree. By using the word people who care about justice can signal that justice does not reign in the United States and that the civil rights movement did not bring racial justice to this country. We do not live in a post-racial society. There is a direct line of continuity that can, and should, be drawn from slavery through Jim Crow to the present day.
More than fifty years ago, in his “Letter from a Birmingham Jail,” Martin Luther King, Jr. made the distinction between unjust and just laws. He wrote, “A just law is a man made code that squares with the moral law or the law of God. An unjust law is a code that is out of harmony with the moral law.” King wrote these words to defend his civil disobedience against white supremacy in the 1960s South. A law that consistently acquits police officers of the killing of black men is an unjust law. It is a law that stands outside of any moral law. It must be overturned. Michael Brown, Trayvon Martin, Tamir Rice, Amadou Diallo... a man was lynched yesterday.
Aug 25, 2014
as preached at the First Parish in Lexington, August 24, 2014
For the last two weeks, events in Ferguson, Missouri have served as a visceral reminder that this country, particularly its white majority, is in need of a conversion experience. The human cost of continuing to live in a white supremacist society, a society that values the lives of white more than the lives of people of color, is too high. Unitarian Universalist theologian James Luther Adams defined conversion as "a fundamental change of the heart and will."
Have you ever had such an experience? One that forced you to re-examine all of your previously held beliefs and develop new ones? I suspect that some of you have. Unitarian Universalism is, by in large, a religion of converts. Only about 1 in 10 of the adult members of our congregations were raised Unitarian Universalist. The majority of us were either brought up in another religious tradition or in no religious tradition.
One powerful conversion story comes from the Unitarian Universalist minister Bill Breeden. As I remember, Bill started life as a fundamentalist Christian. His tradition did not require, or even value, clerical education and as a teenager he began preaching at a small Pentecostal church. At the same time, to make ends meet, he was working at a local grocery store as a stock boy.
It was there that Bill had his conversion experience. One of his duties was to dispose of unsalable or expired food. This was the 1960s and the food was destroyed in a burn pit behind the store. Once a day Bill would gather up the food, take it out back, douse it with gasoline and make a sort of bonfire. Often times the food that he destroyed was still perfectly edible.
One evening as he prepared to pour gasoline over the assembled pile and light it aflame he heard a voice. "Please, sir, could I have that cheese? I am hungry and I would like something to eat. I would like some food for my family." Bill turned and found himself facing a middle aged Black woman. He let her have the cheese and she went on her way.
Put before she did Bill saw Christ in her. Something about her, some manner in which he connected to her, caused him to see the world in an entirely different way. In that moment Christ was transformed from a blond haired, blue eyed, white skinned male to a poor Black woman standing in front of him. His universe, his understanding of the sacred was forever altered.
Over the next years Bill left his fundamentalist community and developed a theology of Universalist Christianity. He saw the divine in all people and upheld the human family as one. Eventually Bill found Unitarian Universalism.
I doubt most people have conversion stories that are quite as dramatic. Few Unitarian Universalists claim to have seen Christ. Many of us are not Christian and grow squeamish when the word is mentioned. Others would argue that the word Christ is a metaphor for the human potential and the possibility of perfection that lies within all of us. In this theological strain seeing Christ in someone else means sharing a moment of absolute connection and recognition; witnessing the impossible glorious mystery of the universe in the face of another. It is such a moment that Bill had when he encountered the woman behind the grocery store. In her he saw himself and all of the human family. He realized that the two them shared some sort of deep connection, some type of kinship, on an ineffable level.
Michael Brown would still be alive if Darren Wilson had seen the divine in him when he pointed his gun. Trayvon Martin would still be with us if George Zimmerman had seen him for a human brother rather than as a threat. Thousands of black men and women would never have been lynched if white supremacists understood that there is no difference between white skin and brown skin. Jim Crow would not have lessened the lives of millions if white moderates and liberals saw their own children in the eyes of black and brown boys and girls. The horror of slavery would have been avoided if slavers had heard their own cries in the voices of their victims.
The great Unitarian minister William Ellery Channing taught the kinship of the whole human race. He wrote, "I am a living member of the great Family of All Souls." He also said, "I cannot improve or suffer myself, without diffusing good or evil around me through an ever-enlarging sphere." The knowledge that all humanity is, on some deep level, one family and that we are all connected means that the actions of an individual can and do effect the many.
Drop a pebble in water and it ripples outward. Act, speak or simply live your life and you cannot know ultimately what effect you will have. The choices that we make effect not only ourselves and our families but future generations.
The events in Ferguson are a sad reminder of this truth. The police have behaved in such an outrageous manner because of America’s long history of racism. Unarmed black men have been killed by white police officers for hundreds of years. The narrative is almost always the same, a white person with a gun felt threatened by a black person without a gun. A white person with power was scared by a black person without it. This century old story is the legacy of slavery. This century old story is rooted in the terror that many whites feel, at a subconscious level, that someday black and brown people will rise up and take back what is theirs. This country was partially built on the labor of African slaves. All of the lands that make up our nation were stolen from Native Americans.
We have the power to change the story. We have the power to undo racism and value the lives of every member of the human family. We can be part of building a new Civil Rights movement. Our Unitarian Universalist tradition urges us to do so. Channing taught one of the purposes of religion was to help people gain insight into their impact on and connection with others. Religion could nurture the conscience and help individuals tune themselves to the "Infinite God...around and within each." The more developed the conscience, the greater the understanding of how each and every action effects those around us. The truly wise, he wrote, "will become a universal blessing." They understand how "an individual cannot but spread good or evil indefinitely...and through succeeding generations." Understanding this they weigh their choices carefully.
Channing's theology caused him to affirm that humanity's spiritual nature included "the likeness of God." Within each person was "the image of God" and by the choices one made that image would either be "extended and brightened" or "seem to be wholly destroyed."
Casting Bill's experience into Channing's theology it would appear that at the moment of his encounter, Bill was made aware of the image of God within both himself and the woman. Their differences were blotted out. Bill realized that, in the language of Channing, they were both members of "the great Family of All Souls."
The images we have of God can obscure the divine from our view. Each image is, by necessity, only partial. Yet often people mistake them for the whole. Even the very word God is misleading. As Forrest Church writes, "God is not even God's name, but our name for that which is greater than all and present in each. God is a symbol expressive of ultimate mystery, meaning and power..." In trying to describe the ultimate mystery of the universe we naturally run across the limits of our human language and human imagination. God is a useful metaphor for those limits. Using the word allows a humanist like me ways to communicate with my friends who resonate with more traditional understandings of the divine. We are all trying to understand the same ultimate mystery, the unfathomable vastness and complicated beauty of universe, just as we are seeking to comprehend our part in that mystery.
Orthodox forms of Christianity try to make the mystery more fathomable by claiming that Jesus Christ was God. A human God is a God that we can relate to and, perhaps, understand.
But by making God human the orthodox imprison her within all of the various complexities of humanity. There is a paradox here. For if God is only fully present in one person then that one person somehow reflects what is of ultimate value differently than anyone else. Jesus is male so God must be male. God is male so males must have the highest worth. This theology of incarnation has led to a place where God is no longer ultimate and universal. Instead, God is partial and trapped in human images. God, the symbol, reinforces human hierarchies.
There are significant stakes in how the divine is portrayed. The image of Christ as White suggests that because God choose to be embodied in as a white person whites are somehow closer to God than others. For some a white Jesus is the foundation of that most pernicious form of partialism, white supremacy.
The Black Christ is presented by black theologians such as James Cone, J. Deotis Roberts, Albert Cleage and Kelly Brown Douglas as a counter to the White Christ. In various ways these theologians argue that if Christ must be a color that color must be black. As Brown Douglas points out, historically, "in the United States Blackness is synonymous with inferiority." By recasting Christ as Black the "bond between Blackness and inferiority" can be severed. This move, in her words, "fosters Black people's self-esteem by allowing them to worship a God in their own image, and by signifying that Blackness is nothing to be detested. On the contrary, it is a color and condition that even the divine takes on..."
For most of these black theologians the White Christ was a Christ of slaveholders. Brown Douglas identifies the Black and White Christs as having different theological significance.
"The White Christ," she writes, "is grounded in an understanding of Christianity suggesting that Jesus of Nazareth was Christ...because God made flesh in him. The incarnation itself is considered the decisive feature of Christianity." Through this Christ Christians view themselves as saved from original sin because of something called atonement theology. This system argues that we humans were born wicked and sinful but God, in his infinite love, choose to accept Christ's sacrifice on the cross as a substitution for the punishment that all humanity deserved.
Brown Douglas argues that this system has at least two major problems. "First, little is required of humans in order to receive salvation." One either accepts Christ as Lord and savior and is saved or one does not and is not. If one accepts Christ then no further action is required. There is no call to ethical living. Jesus's ministry to the poor and oppressed is of secondary importance. Right belief, and not right behavior, is the focus of the system.
This first observation leads Brown Douglas to a second: "in order for humans to benefit from God's saving act, they must have knowledge of Jesus as the divine/human encounter." Without that knowledge salvation was not possible.
The logic of this White Christ served as a justification for slavery. Enslaving Africans and introducing them to Christianity saved them from the eternal damnation they would have faced otherwise. As one pro-slavery advocate argued: "The condition of the slaves is far better than that of the Africans from among whom they have been brought. Instead of debased savages, they are, to a considerable extent, civilized, enlightened and christianized."
In contrast, the Black Christ, in Brown Douglas's analysis, "empowered the Black slaves to fight for their emancipation from the chains of White slavery." The important feature of this Christ is that not he somehow saved humanity. It is "that Jesus helped the oppressed in his own time." Importantly, for many, "Jesus was a living a being with whom the slaves had an intimate relationship." That Jesus, because of his own suffering, could offer succor and understanding in times of crises.
Starting in the 1960s, with the rise of the Black Power and Civil Rights movements, black theologians such as James Cone, J. Deotis Roberts and Albert Cleage further developed articulations of the Black Christ. These theologians, each in their own way, recast the Black Christ in terms that some Unitarian Universalists might find familiar.
Cleage, a minister in Detroit, argued that the historical Jesus was a black man. Further, he suggested that the bodily resurrection of Jesus had not occurred. It was a lie perpetrated by those who used Christianity as a tool for subjugation. The good life was not to be had in heaven after death but here on Earth. The myth of heaven was something that was used to oppress people. Jesus's resurrection after his death came through the continuation of his ministry by his disciples. This ministry had freedom from oppression as its central goal.
Cone, the founder of the academic school of black liberation theology, understood the Black Christ to be an ontological symbol. Ontological symbols allow humans to communicate imperfect knowledge of the divine. They are important because they point beyond themselves and suggest some fundamental truth about reality. God, for Cone, stands on the side of the oppressed. Therefore, he argued, God must have a black aspect.
Roberts, a professor at Howard University, used the Black Christ as a symbol for what he thought of as "Christ's universality." For him there was not just a Black Christ but a Red Christ and a Yellow Christ. Christ could be seen in all the colors of humanity. Re-imagining Christ in this way allowed for Roberts to try to free, in his words, Jesus from "the cultural captivity of... Euro-Americans."
There is a significant overlap between these understanding of the Black Christ and much of Unitarian Universalist theology. Like Cleage traditional Unitarians affirm a human Jesus and emphasize his ethical teachings. Like Cone most Unitarian Universalists understand Christ as a symbol--one of many in the world--that offers to teach us something about the mystery of life. With Roberts, Unitarian Universalists affirm that God, or the divine, is present in all of the human races.
Unitarian Universalists might also agree with a criticism that later generations of black theologians have of their predecessors. For black women theologians such as Brown Douglas it is not enough to make Christ Black. Christ also has to become a woman so that the full spectrum of humanity can be represented in the divine.
These understandings of the Black Christ remind me of Channing's dictum that we are members "of the great Family of All Souls." While Unitarian Universalists hold to this ideal we often fail to make it a reality. Our congregations are largely white and our message reaches but a portion of the human family. For us, Sunday morning often remains the most segregated time of the week.
I suspect that the image of the Black Christ has something to teach us, regardless of the hue of our skin. This symbol is a reminder that the divine can be found in all. If we, like Bill Breeden, can learn to recognize that divine spark in others no matter how unlike we can take a step towards truly building a community that embodies "the great Family of All Souls." We do not know where such steps might lead us or how such recognitions might change us.
Alice Walker, in her novel, the Color Purple wrote: "Here's the thing...the thing I believe. God is inside you and inside everybody else." With this in mind, in the coming weeks try the following spiritual exercise. Take five minutes each day as you walk down the street or drive in your car and try to see God in the people around you. Acknowledge that God, the metaphor for the mystery of creation and destruction, death and birth, that binds us together, is part of and beyond us, can be seen in each and every person that surrounds us. Apply this practice to those least like you and see if you notice a change or a transformation. Perhaps you will.
We can end the violence that people of color experience at the hands of whites. But we can only do so if we can begin to see each other as members of the same human family and see the divine that resides in each of us.
That it may be so, I say Amen and Blessed Be