Apr 17, 2020
The question is one that a lot of religious people and leaders are asking themselves right now. The global health pandemic means that responsible congregations throughout the world have shuttered their doors to physical services for the foreseeable future. Some are continuing to use their sanctuaries to film online services, others are producing online services directly from the homes of clergy and staff, and some are not meeting at all. Many are hosting online religious education, meditation, small group ministry, and social forums.
The situation is in many ways a new one. This is not the first time when religious communities have had to close their physical spaces during a time of pestilence and plague. But it is the first time that such a mass closing of worship services has taken place when technology is broadly available for almost any congregation to have some kind of online presence.
There are a lot of people trying to figure out what to do and how congregations should react to the situation. The UUA has a lot of advice. I’ve also read pieces from Sightings and from the remnants of the Alban Institute. As I have been thinking about these dynamics myself, I have been seeking answers to five questions: 1. Why have an online congregation? 2. What is an online congregation? 3. Who participates in an online congregation? 4. Where does an online congregation meet? 5. How does an online congregation meet?
1. Why have an online congregation?
This turns out to be a bit of trick question. The answer that immediately comes to mind is that we have an online congregation because our congregation can no longer meet in-person. And so, the online congregation becomes a representation of, a metaphor for, or even a simulacrum of the physical congregation that is (we hope temporarily) shuttered.
In the case of the First Unitarian Universalist Church of Houston, an online congregation is a sort of placeholder that exists to provide a way for the members and friends of the shuttered physical congregation to continue to connect with each other. It also a way for us to continue to serve the wider community by making publicly available the kind of programs we normally offer throughout the week. So, for instance, in addition to our online worship service we have a weekly online forum that I am curating and many small groups that meet over Zoom.
My description of why we have online congregations leaves aside entities like the Church of the Larger Fellowship (CLF)--a non-physical Unitarian Universalist church that provides services for anyone who cannot, or does not want to, connect with a congregation that gathers in-person. But, this leaving aside also raises an issue. There are some online congregations--Unitarian Universalist and otherwise--that existed prior to the pandemic. One of the principle questions that newly online congregations like mine will need to answer in the months that come is: What distinguishes us from previously existing entities like the CLF? The Robert Koch Institut, roughly the German government’s equivalent of the CDC, is forecasting that it might be as long as 18 months before large physical gatherings are safe again. If that is true then this question will become all the more important.
2. What is an online congregation?
A painting of a synagogue is not a synagogue. A photograph of church is not a church. And an online congregation is not a physical congregation. It is both representation of a congregation that meets in-person and something different than a congregation that meets in person.
In some sense, an online congregation might be regarded as what Benedict Anderson named an “imagined community.” Anderson coined the term to describe nation states that are bound together by the imaginations of their individual citizens. It is an act of imagination to envision that people who live in Houston and Chicago have something in common while people in Houston and Mexico City do not. Imagined communities are typically bound together by the use of shared symbols (such as flags) and rituals (like voting or holidays). They can be bound together by other things as well--currency, language, bodies of law--but that appears to be less important than the use of either symbol or ritual.
Online congregations are imagined communities because their members--or participants--imagine themselves to be part of the same religious community. We cannot gather together in person. We cannot easily interact with most other members of the congregation. But we can imagine ourselves to be joined in religious communion.
This imagined aspect of community is quite different than what takes place on a Sunday morning. And that opens up another question: How do congregational leaders sustain the imaginations of their members so that they continue to imagine themselves to part of the same imagined community? There are various strategies that might be deployed and First Houston is using a number of them. We have videos posted online twice a week: a weekly forum and a weekly worship service. We offer numerous online Zoom gatherings: small groups, online classes, and virtual coffee hours. We have Facebook pages for both of our campuses and send out email messages twice a week. We have a program where volunteers from the congregation call other members between once a week and twice a month. I keep this blog...
What might not be obvious is that in some sense religious communities have always been imagined communities--even if local congregations have not been. The very function of the Pauline letters in the Christian New Testament was to knit to together scattered local congregations--many of which were probably very small--in such a way as to help them imagine themselves as part of the same religious movement. The shared hymnal that Unitarian Universalists serves a similar function. And so does almost all scripture and liturgy--which allows people to imagine contiguous communities across time and space.
3. Who participates in an online congregation?
This might be the most disruptive question in my list. And it is something that depends a lot on the technology choices that congregational leaders make and how they choose to advertise their congregational offerings. The staff and I have decided to make the offerings of the First Unitarian Universalist Church of Houston open to all who are interested in them. We are posting prerecorded services to YouTube and inviting people who are interested in participating in our online meetings to preregister for them. This is essentially what we did prior to the pandemic: Sunday services were open to anyone who wanted to visit and programs were open to anyone who registered to participate in them.
There is, however, one striking difference: anyone in the world who has access to internet and who wants to can view our prerecorded services or register and participate in our online programs. We have seen two shifts in congregational life as a result. First, we have had a small number of non-Houston based people participating in either our program offerings, such as our parents group, or viewing our Sunday services online. We have received, for instance, some Sunday morning offering donations from people who don’t live in the Houston area.
Second, we have been able to draw from non-local people for participation in our programs. We have specifically done this through our visual meditations. They have drawn from artists through the United States, Europe, and the Middle East. Those artists have shared the videos with the friends and families, thus increasing the reach of the congregation. I have also started to do this through my forum guests. Of the four people I’ve done forums with thus far two have been local (Kim Waller and Diana Tang) and two have been from outside of Houston (Kate Coyer and Ty). Thus far, the most watched forum is one featuring a guest from outside Houston.
My big questions here are: What will this larger reach mean for the congregation when we begin to gather again in person? Will we want to keep people from outside of Houston engaged in congregational life? If so, how will we do that?
4. Where does an online congregation meet? and 5. How does an online congregation meet?
These last two seem like they should have obvious answers: on the internet and through multiple platforms. However, I think that the answers can be somewhat nuanced or complicated. For instance, the online congregation need not meet only through the internet. I speak regularly with folks from First Houston on the phone and we have a LINKS program where each member of the congregation is assigned a volunteer who calls them on a regular basis. These are forms of meeting that fall outside of being strictly online. I also find them to be more effective than a lot interactions mediated by the internet.
As for how, well... there are a lot of different platforms available. We have decided against livestreaming services in favor of pre-recording them and posting them as YouTube videos. This allows us to have an easy public face that anyone who wants to can access and also doesn’t lock people into participating at a particular time. Right now, we have just over 900 households viewing our YouTube videos on a regular basis--almost triple the number who attend the congregation when we meet in person.
There’s been a strong tendency towards religious communities using Zoom to host various kinds of online gatherings--something we’re doing. I suspect that as the months pass we’ll shift the exact how of we meet online. Technology will most likely evolve and we’ll find somethings to be more effective than others. For instance, it already seems clear that the programs that we offer for general check-in are not nearly as popular as the more structured ones. It might also become clear that alternative platforms to Zoom are more effective for the congregation’s needs.
In sum, there are a lot of unknowns about how the next several months will unfold. Religious communities like mine will need to continue to adapt. The pandemic brings with it both grave challenges and some interesting opportunities for congregational life. Both addressing the challenges and seizing the opportunties will probably take a fair amount of imagination. I’m actually excited to see how religious communities adapt themselves. And I hope that in our efforts to adapt the First Unitarian Universalist Church of Houston will continue to be what has been for more than a hundred years: a community devoted building the beloved community and uncovering the potential lying within each human heart.
Feb 6, 2020
I keep a running list of the books that I read all the way through--as opposed to read selectively in, which is how I approach most works of academic history, critical theory, and theology. For a few years I posted this list to my blog with commentary on some of the books. I fell away from that for awhile but am now getting back to it. I will be posting a list of all of the books I read over the last decade in the next week or so as well.
In 2019 I a read a bit in French because I was in France for awhile. I hope to read a bit of Spanish and French for pleasure in 2020 as well--though a month into the year I haven’t really gotten to either of them. My French reading level isn’t great and while I read a good portion of Pascale Tournier’s book “Le vieux monde est de retour, Enquête sur les nouveaux conservateurs,” I didn’t complete it. I did read several volumes of the delightful early French readers series Quelle Historie. They’re almost exactly at the level of French I can read without a dictionary.
In terms of books in English, the best novel I read was a translation of Soseki Natsume’s “I Am A Cat.” It is an early twentieth-century classic about the life of a cat who lives in the house of a somewhat eccentric minor Japanese scholar. The cat is witty and absurd and various passages find him doing such things as “worshipping my honored Great Tail Gracious Deity” and meditating on the ways cats “trod the clouds” because “[c]at’s paws are as if they do not exist.
Sinclair Lewis’s “It Can’t Happen Here” is an important work about the rise of dictator in the 1930s United States and the eventually successful efforts to overturn his rule. It isn’t great literature but its heroes are a Unitarian and a Universalist and it has some useful insights into the possibilities and limitations of liberal religious resistance to fascism.
Like Lewis’s book, much of what I read was for my Minns lectures. Daniel Walker Howe’s “The Unitarian Conscience: Harvard Moral Philosophy, 1805-1861” and Juan Floyd-Thomas’s “The Origins of Black Humanism in America: Reverend Ethelred Brown and the Harlem Unitarian Church” deserve special mention for their important work on Unitarian intellectual history. If you have heard me preach in the last twelve months these two works have been lurking somewhere in the background.
I didn’t read anything particularly bad in the 2019 but, as I discuss at length in my third Minns lecture, I was pretty disturbed by Timothy Synder’s complete elision of the US’s history of white supremacy in his “On Tyranny” and his attacks on anarchists and antifascists in “Black Earth: The Holocaust as History and Warning.” For indigenous nations and many people of color the United States has been a totalitarian society since its inception. To pretend otherwise, as Synder does in his widely read “On Tyranny,” is exceptionally dangerous at a moment when some white people are waking up to the reality that they may soon be living in a totalitarian society. If we--and the we I am writing as here are what I might call white people of good hearts--are going to resist the rise of totalitarianism then we had better make allies with indigenous nations and people of color. They have, in many cases, successfully resisted this country’s totalitarianism for generations. We will be more powerful together and we--again writing for the plural white people of good heart--have much to learn from other resistance movements.
Synder’s scorn for antifascism and anarchism is ahistorical nonsense--his passages drawing equivalences between anarchism and fascism are particularly problematic. Here’s what I said on the subject in my Minns lectures:
Such equivalences marginalize the rich critical resources these traditions offer—[Hannah] Arendt herself was enamored with the anarchist celebration of “the council system” and critique of bureaucracy as a form “tyranny without a tyrant.” And they forget, as events in Charlottesville should remind us, anarchists and other antifascists have have played crucial, though often overlooked, roles in trying to contain various forms of totalitarianism. It was the anarchists in Spain who initiated the fight against the fascist coup to overthrow the Republican government. It was a Spanish anarchist tank division, serving the French Foreign Legion, which first entered Paris to liberate it from the Nazis. And today, anarchists in Rojava, the historically Kurdish area of Syria, have played a critical role in the defeat of the Islamic State.
That aside, when Synder isn’t attacking anarchists or fetishizing the state (as he does in a number of passages in both books) his work offers insight into the nature of totalitarianism, the machinery of death, and how both might be resisted. I certainly learned a great deal about the Holocaust from him and the parallels he draws between 1930s Germany and our present moment are important. However, Hannah Arendt remains by far the most useful critic of totalitarianism and fascism. And if you really want to understand the antecedents to our historical moment I suggest you read her “The Origins of Totalitarianism” instead (reading it alongside W. E. B. DuBois’s “The Black Reconstruction in America, 1860-1880” and Roxanne Dunbar-Ortiz’s “The Indigenous Peoples’ History of the United States” will really give you a complete sense of how the United States has gotten to the point it has).
So, after all of that, here’s my list for 2019:
Books Read in 2019
It Can’t Happen Here, Sinclair Lewis
Strange Weather in Tokyo, Hiromi Kawakami
An Illustrated Guide to Japanese Cooking and Annual Events, Hattori Yukio
How to Talk to Girls at Parties, Neil Gaiman
The Professor’s Daughter, Joann Sfar
The Truth is a Cave in the Black Mountains, Neil Gaiman
Paper Girls Deluxe Edition Volume 1, Brian Vaughan
Hope without Optimism, Terry Eagleton
I Am A Cat, Soseki Natsume
The Namesake, Jhumpa Lahiri
Anxious Church, Anxious People: How to Lead Change in an Age of Anxiety, Jack Shitama
Blue Note Preaching in a Post-Soul World, Otis Moss III
The Unitarian Conscience: Harvard Moral Philosophy, 1805-1861, Daniel Walker Howe
The Origins of Black Humanism in America: Reverend Ethelred Brown and the Harlem Unitarian Church, Juan Floyd-Thomas
The Global Rise of Populism: Performance, Political Style, and Representation, Benjamin Moffit
Elite: Uncovering Classism in Unitarian Universalist History, Mark Harris
Catstronauts: Mission Moon, Drew Brockington
The Long, Bitter Trail: Andrew Jackson and the Indians, Anthony Wallace
English Traits, Ralph Waldo Emerson
Hunted Heretic: The Life and Death of Michael Servetus, 1511-1553, Roland Bainton
Power in the Pulpit: How America’s Most Effective Black Preachers Prepare Their Sermons, ed. Cleophus LaRue
John Calhoun and the Price of Union, John Niven
Summer on the Lakes, in 1843, Margaret Fuller
Crises of the Republic: Lying in Politics; Civil Disobedience; On Violence; Thoughts on Politics and Revolution, Hannah Arendt
Pachinko, Min Jin Lee
Black Earth: The Holocaust as History and Warning, Timothy Snyder
The Complete K Chronicles, Keith Knight
On Tyranny, Timothy Synder
F Minus, Tony Carrillo
Assembly, Michael Hardt and Antonio Negri
The Stainless Steel Rat for President, Harry Harrison
The Moor’s Last Sigh, Salman Rushdie
Nobody Knows My Name, James Baldwin
Quelle Historie: Angela Davis
Quelle Historie: Voltaire
No Name in the Street, James Baldwin
Quelle Historie: Histoire de France
Quelle Historie: La Socrellerie
This Changes Everything: Capitalism vs The Climate, Naomi Klein
Maroon Comix: Origins and Destinies, ed. Quincy Saul
The Bluest Eye, Toni Morrison
A Knight of the Seven Kingdoms, George R. R. Martin
More Power in the Pulpit, ed. Cleophus LaRue
Quelle Historie: Anne de Bretagne
Deathworld I, Harry Harrison
The Fragility of Goodness: Luck and Ethics in Greek Tragedy and Philosophy, updated edition, Martha Nussbaum
Traditional Japanese Poetry: An Anthology, trans. Steven Carter
The Battle for the Mountain of the Kurds: Self-Determination and Ethnic Cleansing in the Afrin Region of Rojava, Thomas Schmidinger
The Three Musketeers, Alexander Dumas
The Second Coming of the KKK: The Ku Klux Klan of the 1920s and the American Political Tradition, Linda Gordon
Soft Science, Franny Choi
Deathworld II, Harry Harrison
The Courage To Be, Paul Tillich
Disoriental, Negar Djavadi
Black Rights/White Wrongs, Charles Mills
American Prophets: Seven Religious Radicals & Their Struggle for Social and Political Justice, Albert Raboteau
Fall or Dodge in Hell, Neal Stephenson
An Indigenous Peoples’ History of the United States, Roxanne Dunbar-Ortiz
Nov 13, 2018
as preached at the First Unitarian Universalist Church of Houston, Museum District campus, November 11, 2018
“Americans can always be trusted to do the right thing, once all other possibilities have been exhausted.” Those words about the United States are attributed to former British Prime Minister Winston Churchill. They are apocryphal. He did not actually say them. But it is a good quote. And sometimes it feels like an accurate assessment of this country.
Today might be a day when many of us resonate with Churchill’s apocryphal assessment. The midterm elections were on Tuesday. They returned the federal government to mixed rule. The group of people who have just been elected to Congress includes the largest number of women ever. There will now be more than one hundred Congresswomen. Many of them are left-leaning and opposed to the current presidential administration. This may put a check on the President’s more autocratic and totalitarian tendencies. At the same time, the firing of the Attorney General and the appointment of an Acting Attorney General appear to be pushing the country closer to a constitutional crisis. If that comes then we will see how many people in this country are really interested in doing the right thing: struggling against rising totalitarianism and for the project of collective liberation.
At the same time there has been another mass shooting, this time in Thousand Oaks California. These events have become so common that there are now people who have lived through two gun massacres. They have become so common that they are in danger of no longer being news. They have become so common that the writer Roxane Gay felt moved to pen a column pleading, “Be shocked by the massacre at a bar. It’s not normal.” They have become so common a few days after Gay’s column was published news of the massacre has largely disappeared. They have become so common that few politicians seem to even feel the need to make cursory gestures to finding solutions to the ongoing epidemic of gun violence.
All of this takes place at a time when scientists are warning us that we may have only two years to address the existential threat of climate change. And, as this week’s news has made clear, it is an existential threat. California is burning. More than twenty-five people are dead. Billions of dollars of damage has been done. Forests are wrecked for the coming generations. But despite this horror there appears to be no collective will to address this profound crisis.
I picked today’s sermon topic, “Democracy in Crisis,” knowing that no matter which party won the midterm elections democracy, and the human species, would continue to be in crisis.
I also picked today’s sermon topic with the knowledge that this Sunday marks the anniversaries of two great crises in democracy. Today is the one hundredth anniversary of the end of World War I. World War I was great crisis in democracy. During and immediately after the war the administration of President Woodrow Wilson waged an all out assault on this country’s grassroots democratic movements. Thousands of political dissenters and antiwar activists were jailed. Dozens of them were killed. Freedom of speech and freedom of assembly were effectively outlawed. The great Socialist Party of Eugene Debs was all but destroyed. At the same time, a dramatic rise in white supremacist violence unleashed epidemics of race riots and lynchings. The regime of Jim Crow and white supremacy were effectively solidified throughout most of the country for several decades--a crisis in democracy if there ever was one.
This weekend also marks the eightieth anniversary of Kristallnacht--the Night of Broken Glass. The name comes from the smashing of the windows of Jewish places of worship, homes, and shops. It signaled that the remnants of liberal democracy in Germany had been destroyed. It signaled that the country had fully become committed to a policy of anti-semitic genocide. It was the start of the Holocaust. The administration of Franklin Delano Roosevelt responded by speaking out against it. And Roosevelt’s administration responded by doing nothing to aid the thousands of Jews who were trying to flee to safety. The ascent of totalitarianism, the closing of borders to its refugees--crises in democracy.
And so, I picked the topic of “Democracy in Crisis” for today because I understood that whatever happened this week there would be a need to talk about the crises of democracy. Maybe this is because democracy seems to be perpetually in crisis. The philosopher Alasdair MacIntyre has claimed that contemporary “politics is civil war by other means.” There are no ultimate resolution to political questions. No one ever wins, not really. This group is dominant and then that. Totalitarianism seems to be defeated in one generation but comes back in the next. Political liberalism appears to offer the most stable form of contemporary government and then it seems to dissolve before waves of demagoguery. Democratic socialism, syndicalism, all the forms of the grass roots democracy surge then and disappear in a generation. There is no final outcome, only ever shifting sands.
We can see this in the United States when we look at the current political situation. As the great baseball player Yogi Berra once said, “It’s deja vu all over again.” The writer Rebecca Solnit recently published a piece in the Guardian arguing that the Civil War never ended. She wrote, “In the 158th year of the American Civil War, also known as 2018, the Confederacy continues its recent resurgence.” Other writers and scholars, myself included, have made similar claims.
We can also see the same dynamic at play when we look to Europe. Today Poland’s elected leaders are joining with avowed nationalists, anti-semites, and even Nazi admirers in a march in Warsaw. More than hundred thousand people are expected to attend. The anti-fascist counter protest will be much smaller. The alliance of the government of Poland with fascists is a reminder that the crisis of democracy is global.
Increasing global inequality is another reminder that the crisis of democracy transcends this country. Here in the United States more than forty years of assaults on labor rights, widespread automation, and the advent of a global integrated economy where workers from different countries directly compete against each other have had their toll. Today the richest three people in this country have more wealth than the poorest fifty percent of the population. Similar dynamics can be seen across the world. Such economic inequality is directly tied to the overall crisis of democracy.
A couple of weeks ago, I talked with you about some of the other contours of the present crisis of democracy. We spoke about how this country is on the verge of becoming a totalitarian state. Last week we spoke about the possibility of the tradition of virtue ethics to help us find a way out of the crisis. Today I want to share with you another resource as we struggle to confront the crisis. It is the radical imagination.
The radical imagination... Albert Einstein said, “Imagination is more important than knowledge.” Our own Ralph Waldo Emerson told us, “Imagination is a very high sort of seeing...” The eighteenth-century poet Phyllis Wheatley asked, “Imagination! who can sing thy force?” So it should be no wonder that the contemporary poet Diane di Prima has warned us, “The only war that matters is the war against the imagination.” Even as she urged us to remember, “every man / every woman carries a firmament inside / & the stars in it are not the stars in the sky.”
The radical imagination... I want to tell you something very important. Every struggle for justice, every social movement, every attempt to make the world a better place, starts with an act of imagination. It begins with some group of people who are bold enough to imagine that the things can be different than they are.
Such imaginings can be acts of bravery. As di Prima put it, “the ground of imagination is fearlessness.” We are often told that things are what they are, they cannot be changed. And yet, things have changed. And when they have it has been because people have been willing to say, as the indigenous movement the Zapatistas have said, “In our dreams we have seen another world, an honest world, a world decidedly more fair than the one in which we now live.” The Zapatistas represent some of the poorest of the Mexican people. Many of them live on less than a dollar a day. And yet, over the past twenty-five years they have been able to articulate a vision of a different world where “peace, justice and liberty” are common, concrete, and not abstract concepts.
The abolitionists of the eighteenth and nineteenth-centuries who fought to end slavery were bold enough to imagine a world where slavery did not exist. This despite the fact that until their victories slavery had existed in some form in every human civilization. The ancients Greek had it. Europeans enslaved each other throughout the middle ages. Slavery was practiced in Africa, in Asia, and among the indigenous nations of the Americas as well. Until 1865 slavery formed the bedrock of the United States’s economy. And yet, men and women like Frederick Douglass could imagine a day “When the accursed slave system shall once be abolished.”
Generations later, Martin Luther King, Jr. and other civil rights leaders like him had, in King's words, "the audacity to believe" that the world could be free of racism and violence. They imagined that world and then set about building it. Today in this country slavery is outlawed and the overtly racist laws of Jim Crow, the disgusting claim of “separate but equal,” have been overturned.
Susan B. Anthony and other nineteenth and early twentieth-century feminists could imagine a world in which women had equal rights with men. She could declare, “there will never be complete equality until women themselves help to make laws and elect lawmakers.” Using their imagination, they were able to organize and struggle to win voting rights for women. And that at a time when many men could not imagine women as doctors, or lawyers, or religious leaders.
I could go on. I suspect that you get the point. Every struggle for justice begins with the radical imagination, the audacity to believe that the supposedly impossible will become the possible. And so, today, as democracy is in crisis, I want to give you gift. I want to give you a space to unleash your own radical imagination. I want to ask you the question, What is your vision for a just world? My friend Chris Crass has developed an exercise to help people imagine the world they would like to create.
I invite you to get comfortable. Close your eyes. Notice your body. Notice how it feels to sit in your pew. Notice how it feels to sit in this sanctuary filled with people inspired by our Unitarian Universalist tradition’s vision of love for humanity. Take a deep breath. Feel the air as it enters your lungs, bringing with it the force of life. As you exhale, feel your body releasing any stress and any negative emotions you have. Feel that negativity drain to the ground. Stay with your breath and focus on it as you inhale and exhale five times. One. Two. Three. Four. Five.
Now, give yourself permission to think creatively and expansively about: The world you are working to create. What is your vision for a just society? What is your vision for a society where democracy is no longer in crisis? There is so much violence that exists in the world. It exists in the government. It exists in our communities. Sometimes it exists in our homes. If you could imagine all of that shifting, all of that hate and fear disappearing, what would the world be like? If you woke up tomorrow and democracy was no longer in crisis what would the world be like? If you left your home a week from now and discovered that white supremacy had been dismantled what would your neighborhood be like? If you went to work a month from now and found that climate change was no longer a crisis what would humanity’s relationship to the planet be like? What can you imagine? What would it look like in family or your home? In your neighborhood? How would people relate to each other? How would people relate to resources and to the planet? In this new vision, what is valued, who is valued and how?
Imagine that the world you dream about has come to fruition. Imagine that the honest world, the fair world, has arrived. Imagine that you encounter it today, after you leave this worship service. When you depart from this sanctuary what do you find outside of the door? As you travel down the street what kind of institutions and resources do you discover? What do they look like? What sort of services are there? What values are the economy based on? As you return to your home, what does it look like? What is your neighborhood like? What kind of activities are going on? How are decisions being made? How is conflict dealt with? Can you think about the rest of the city of Houston? What are other neighborhoods like? What about other cities? What is Dallas like? Or other states or countries? What is California like? Or Poland?
When you are ready, bring yourself back to what is happening in our sanctuary. Hold onto your vision. As you do, I invite you to consider these words from Arundhati Roy, "Another world is not only possible, she is on her way. On a quiet day, I can hear her breathing." Your vision, however, tenuous is part of the better world’s quiet breath.
Today, after you leave this service, I invite you find someone you do not know already and share with them some part of your vision. By speaking it aloud you may just bring it closer to being. By speaking it aloud you might just strengthen your own resolve to work towards creating it.
With that invitation to share your vision in mind, I close our sermon with these of words commission from our tradition:
Go out into the highways and by-ways,
Give the people something of your new vision.
You may possess a small light,
but uncover it, let it shine,
use it in order to bring more light
to the hearts and minds of all people.
Give them not hell, but hope and courage.
May it be so,
Amen and Blessed Be.