Apr 27, 2020
as preached for the First Unitarian Universalist Church of Houston's online worship service, April 26, 2020
The theme of today’s service is renewal and regeneration. And in this sermon I invite us to consider the most pressing question immediately before us: What comes next?
The Governor of Texas has begun the process of re-opening the state. He has appointed a task force to get non-essential workers back to work and businesses back in business. The state, national, and world economy, meanwhile, are currently in a greater freefall than the one experienced during the Great Depression. Many people are hungry. Many people are scared. Many people are tired. And almost everyone is asking, what comes next?
But before I get to that vital question, I have to admit that I almost titled my sermon: for the love of all that is holy, will you please do your bleeping schoolwork?
The pandemic has been hard on a lot of people. Like many other families, my own continues to struggle to make it through the everyday. Now, normally, I avoid too much of a focus on my own quotidian challenges in my preaching. This is especially true when it comes to my children. Neither of them signed up to be preacher’s kids. I do not think it is appropriate to turn their lives into sermon illustrates.
However, in the nineteenth-century, Ralph Waldo Emerson observed that the primary job of the preacher was to “convert life into truth.” He charged Unitarian ministers to offer up “life passed through the fire of thought.” And I think that I am not burdening my son with some unasked-for narrative by sharing that it is not easy trying to get him to engage with his schoolwork. Out experience is, after all, one shared by many families. The primary truth I can offer, from my own life, today, is demonstrated by the tension between the question at the heart of my sermon and my alternative sermon title. We need to ask: What comes next? And, at the same time, most of us are wrestling with our own variants of: for the love of all that is holy, will you please do your bleeping schoolwork?
The tension between our question and my alternative sermon title is not a new one. It might be reframed as another question: How do we look to the future when we find ourselves in the middle of tragedy? And to ask that question is essentially to ask, how shall we mourn?
It might seem counter-intuitive, but mourning is essentially a future oriented activity. When we mourn, we acknowledge that we have experienced a loss. We admit that we are suffering. And then we try to ask ourselves the difficult question: What comes next? What comes next itself contains two questions: How shall we remember those we have lost? And how shall we live without them?
This past week the COVID-19 death count in the United States passed fifty thousand. I suspect that most of you have been impacted by the virus. I know someone listening to this sermon is ill. I know someone hearing me preach has lost family or friends. I know someone considering my words has lost their job or their business. I know that almost everyone who is playing this video has been affected by this pandemic. We are all mourning.
As a historian, political philosopher, and a theologian, not to mention a parish minister, I have been finding it increasingly unhelpful to think of the situation we are in as unprecedented. There have been plagues and pandemics before. There have been tyrants before. The wealthy and powerful have feigned compassion for the poor before. There has been mass economic disruption before. And people have mourned before.
One of the central functions of a religious community is to help people mourn. We hold funerals and memorial services. We offer prayers and condolences. We write eulogies. We make meaning through mourning. We ask the question, through tears, what comes next?
For most of us, our primary experience of mourning has been mourning the deaths of individuals. Our grandparents or parents or partners or friends or even children have died. Their deaths might have been swift and tragic. They might have come at the end of a long illness. They might have arrived when those we loved were old, in their middle years, or when they were young. Whenever it has come, we, the mourners, who have survived have needed to ask the questions: What does this person’s life mean for me? What comes next?
I have lost my grandparents to old age and heart disease. I have lost friends to drug overdoses, violence, and suicide. I have had loved ones die of cancer. I have known people who were killed in car crashes and bicycle accidents. In each instance, the same questions: What does this person’s life mean for me? What comes next? How shall I mourn?
Right now, many of us feel like the writer Edith Sitwell when she was asked why she wore black. She replied that she was in mourning. “For whom are you in mourning?” came the response. “For the world,” she answered.
We are mourning the world. There is a sense of mourning the world in June Jordan’s poem, “Nobody Riding the Roads Today.” It was written long before COVID-19 blighted the globe. And yet, it captures much of the experience of isolation that I know many of us are feeling:
Nobody meeting on the streets
But I rage from the crowded
overtones of emptiness
...Nobody laughing anymore
But I see the world split
and twisted up like open stone
The world empty, the world split, the world twisted; we are mourning the world. We are asking ourselves, what did the way of life we had before the pandemic mean? We are asking, what comes next? And we, are doing this all, as all mourners must, in the midst of our ordinary, unaccustomed, struggles: illness, fear of illness, deaths of loved ones, job loss, housing insecurity, hunger and want, and, in the case of many an exasperated parent, the cry of, for the love of all that is holy, will you please do your bleeping schoolwork? Each struggle connecting to an aspect of what we have lost, of what we are mourning: health, the illusion of safety, economic security, work, and the school community. They each meant something different to us before the pandemic. And their meanings have changed now that we find ourselves living amid a worldwide pestilence.
The anthropologist David Graeber has written perceptively about mourning and the function of religion. Controversially, but correctly, Graeber believes that a central purpose of religion is, in his words, “the production of people.” In religious community, he writes, we “are constantly being socialized, trained, educated, mentored towards new roles... constantly being attended to and care for.” In community, we are “implicated in processes of transformation.”
It is a statement that I am sure rankles many of my more libertarian or individualistically oriented friends. One of the great myths of the United States is that we are self-made individuals. It is a myth that lies at the heart of the country’s economic system. It animates much of economic discourse and influential economists like F. A. Hayek have claimed “the individualistic tradition... has created Western civilization.”
Individualism sits at the core of the salvation narrative of conventional Christianity. After our deaths, we are promised, if we accept Jesus as Lord and Savior, we will ascend to Heaven and enjoy life eternal. The emphasis is on what happens to your individual soul and to mine. It is not on what happens to us together.
Graeber’s anthropological understanding of religion suggests, instead, that we are social creatures and that in community we create each other. Mourning offers an illustration of this dynamic. “Rarely,” he argues, “do the political careers of important individuals end in death. Often political figures, as ancestors, martyrs, founders of institutions, can be far more important after their death than when they were alive.” What is true of political figures, can be true for all us. Our legacies, our contributions to the commonweal, last beyond our mortal shells.
Some years ago, I asked my friend, the now deceased Spanish Civil War veteran, anarchist, and union organizer Federico Arcos, what he thought about life after death. Federico was a militant atheist. He had little use for organized religion--though he greatly admired both Leo Tolstoy and Martin Luther King, Jr. I assumed he would simply tell me that it the idea of life after death was absurd.
Instead, he surprised me. “We are immortal,” he told me. “We live on the stories we are part of and in the things we create.” “You see this road,” we were driving, “the working people who built it will live on in it as long as it continues to exist. My dead friends,” he had lost most of his loved ones during the war, “live on in me through the stories I tell. And they will on in you because I am telling you their stories. And if you share their stories,” and I have, “they will continue. That is our immortality.”
We are narrative creatures. We tell the stories of our own lives to each other to make meaning from them. And other people tell stories about our lives to understand our social roles. A religious community is a community of memory. And, “it is from the community of memory that most of the significant movements of thought and action emerge,” wrote twentieth-century Unitarian Universalist theologian James Luther Adams. “It is only through a disciplined memory of the past,” he continued, “that one can judge properly of the present and play one’s own part rightly.”
We are mourning. We are asking what our stories have meant. And we are asking, what comes next? Since, we are in the Easter season, and because we are a religious community, I might point out that Christianity is, in many ways, a religion of mourning.
Jesus, the poor man, the rebel Rabbi, the overturner of the money changers’ tables, the preacher of the power of community and the living presence of the Kingdom of God, was put to death by the greatest empire of his day for suggesting that love was the most powerful earthly force. Jesus’s followers believed him to be the messiah, the individual who God had sent to proclaim, in the words of the Hebrew prophet Amos, “let justice well up like water, / Righteousness like an unfailing stream.”
Instead of bringing about the reign of the divine, peace to the cottages, and plenty to the tables, the story is told, Jesus was executed as a common criminal. He was nailed to a cross and placed between two thieves to die a humiliating and excruciating death.
Die he did. And his community had to ask the questions, amid pain and suffering, amid their experiences of grief and loss: What did his life mean? What comes next?
We might read the Christian New Testament and the non-canonical Christian texts, such as the gnostic Gospel of Thomas, as a series of arguments about how to answer these questions. In my Easter sermon, I suggested that one answer people found within these texts was a belief in the resurrection of dead--we shall only hope for heaven when we are dead. And I suggested that another answer was the resurrection of the living--opening ourselves to savoring what is and building the just community where we can. And I argued that the resurrection of the dead led to the politics of the dead. And that the resurrection of the living led to the politics of the living.
We can find debates about the politics of the dead and the politics of the living scattered throughout Christian texts. We can read Jesus proclaiming the politics of the living in the words, “The kingdom of God is not coming with things that can be observed; nor will they say, ‘Look, here it is!’ or ‘There it is!’ For, in fact, the kingdom of God is among you.’” And we can read Paul proclaiming the politics of the dead in the words, “I have been crucified with Christ.”
In the texts, Paul can never quite seem to decide whether he believes in the politics of the living or the politics of the dead. In his Letter to the Galatians he makes one of the most forceful statements of the politics of living in any Christian text--canonical or otherwise. He writes, “There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus.” These are words that a humanist and a theological universalist such as myself, might re-interpret as saying, we all part of the same human family. The lesson of this pandemic, the story we should be telling while we mourn, is that we are all interconnected and what impacts one of us, impacts all of us.
In the Letter of the Galatians, Paul also provides words that have formed the theological basis of the politics of the dead: “yet we know that a person is justified not by the works of the law but through faith in Jesus Christ.” This statement was used by generations of later theologians--Augustine and Martin Luther in particular--to craft the idea that salvation is individual, it occurs in the next world, and it happens because of what we believe, not because of what we do. Such a focus on individual otherworldliness has often justified the negligence of earthly justice and the exploitation of the poor. It is behind Augustine counsel that obedience to the earthly authorities is obedience to God. It is in Martin Luther’s text, “Against the Murderous, Thieving Hordes of Peasants,” in which he denounces those who rebel against the world’s powers and principalities. Those who look for heaven in this world, who seek justice among the living, are, he claims, “the worst blasphemers of God and slanderers of his holy name.”
I mention Paul, his influence on Augustine and Luther, and his confusion about the politics of the dead and the politics of the living, because his presence in the communities that eventually became Christian offers important lessons for us as we mourn the world. Paul was the one of primary evangelists of religion that became Christianity. Much of the Christian New Testament consists of letters he wrote emerging Christian communities. And in them we can read of a struggle over who will determine how Jesus was to be mourned.
In Galatians, again, we find a revealing passage. Towards the beginning of the letter Paul wrote, “Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along with me. I went up in response to a revelation. Then I laid before them (though only in a private meeting with the acknowledged leaders) the gospel I proclaim.” This text, which continues and from which I shall not read in full, provides an account of a struggle for power within the emerging Christian community. The struggle was about who would determine how Jesus was to be mourned.
On one side, stood Paul, and, presumably, Barnabas and Titus. On the other side, was “the acknowledged leaders.” There were theological differences between these two groups. We do not actually know what “the acknowledged leaders” believed. The theological polemics that have come down to us, that is the letters in the Christian New Testament, are from Paul’s faction, not theirs. I suspect that the acknowledged leaders beliefs might have been more in line with the gnostic teachings, the resurrection of the living and the politics of life, found in the non-canonical gospels and attested to in portions of the canonical gospels, than the resurrection of the dead.
That is not important. What is important is that they included “James the Lord’s brother,” and other disciples who claimed to have known Jesus when he was alive. Paul, in contrast, never met the living Jesus. Instead, he “received... a revelation through Jesus Christ” and, that he stated, made him equal in authority to the authority Jesus had granted his friends while he was still alive.
Much of the debate in Galatians is over whether or not Paul’s revelation granted him this equal authority. He claims it did. And he claims that the “acknowledged leaders” “recognized the grace that had been given to me.” We have no way of knowing whether this was true or not. We have only Paul’s account of the argument. We have only him telling us how Jesus was to be mourned and how the community was to answer the question: What comes next?
And that elision, the silence of James the Lord’s brother and his friends, should speak us to across the centuries and provide a crucial warning as we go about mourning the world, as we struggle to make meaning of what we have lost and answer the question: What comes next? The warning is this: those who are closest to the levers of power, those who are the most privileged, will be the ones who will determine how we mourn unless we struggle for the resurrection of the living and the politics of the living.
The silence of James the Lord’s brother is not accidental. It is a product of who James was and who Paul was. James was like Jesus, a poor man, an outcast, a Jew in a pagan Empire who proclaimed that Caesar’s power was less than God’s, an undocumented brown skinned workingman, struggling to make it through the day--as so many people are struggling today. James almost certainly struggled to find housing, to find work, and to get enough to eat. James was persecuted for his beliefs.
Paul, on the other hand, was an educated Roman citizen. Unlike presumably James, for there is no authentic text from James, Paul could read, and he could write. He was trained in Greek philosophy and Jewish theology. He had been educated in rhetoric. He even had a career persecuting men like James before he had his revelation. And yet, it is his letters, his theological treatises, that form the major corpus of Christian epistles and not those of James or his friends. He is the one who has determined so much of how Jesus is to be mourned. He answered the question: What comes next?
It is there, in the Letter of the Galatians, an account of the rich and powerful determining how the poor and marginalized shall mourn. It is there, the replacement of the politics of the living--which Paul sometimes believed--with the politics of the dead--which Paul left as the major part of his legacy.
And that, in this age of pandemic, on this Sunday a few weeks after Easter, as we mourn, is a central issue we must wrestle with as we attempt to answer the question: What comes next? Who will determine the narrative we make, the story we tell, the meaning we create about the pandemic? Will it be the most privileged and powerful among us, for that is who Paul was, or will be it those like James, who are suffering the most?
Will we, like Paul, choose the politics of the dead, with their emphasis on individual salvation, individual economic activity, and claim that we are self-made? Our we will choose the politics of the living, found in Jesus’s words that the Kingdom of God is among you? Not among one of you, not only inside of me, but among all of us, and present, possible, here, now, in this world. That salvation is social, and not individual, that we must build the commonwealth if we are to recover from the pandemic and prevent the next one.
I could close here by offering policy prescriptions and prophetic denouncements drawn from the politics of the living. I could argue that the President’s refusal to heed the warnings and possibilities found within science are part of the politics of the dead. I could take Texas’s Lieutenant Governor to task for his belief that we should be willing die for the economy. I could offer an analysis of Senate Majority Leader Mitch McConnell’s refusal to fund state governments during this pandemic as an attempt to destroy unions for civil servants by destroying the state pension systems. I could criticize House Speaker Nancy Pelosi and Senate Minority Leader Chuck Schumer for their constant refrain that real help for families “will be the centerpiece of our next legislation.” And I could claim that we need massive income redistribution and the creation of new social infrastructure if our country and our world is to emerge from the pandemic and prevent the next one.
But instead of offering such a lengthy discourse, I will close with turns to two texts that suggest the politics of the living. The first comes from the speculative fiction writer Ursula Le Guin. In her novel “Always Coming Home,” she imagines what comes next, after our present society experiences a collapse, and how the people of the future will mourn the world we have today. They discover new ways to live sustainably. At peace with each other, they do not fear or target the other. They not do not target immigrants or migrants but instead recognize that all are part of the same human family and invite travelers to: “Please bring strange things, / Please come bringing new things.” And welcome them with the words: “Return with us, return to us / be always coming home.”
In the future she invites us to imagine, the future that comes after whatever it is we have now, people come to recognize their interconnection with each other and with all that is. Her vision is a promise of what might be if we learn the lessons of the hour and reject the myth of individualism in favor of the truth that we are social creatures. Our salvation is social.
And finally, I turn to what is perhaps the greatest statement of the politics of the living from the twentieth century. It comes from Charlie Chaplin. At the close of his film “The Great Dictator” his character, the little tramp, his stand-in for the poor and marginalized, his cipher for James the Lords brother, makes a speech denouncing the fascists and fools, the powers and principalities, of his day, that were then hurtling the world into war and desolation:
“I don’t want to rule or conquer anyone. I should like to help everyone — if possible — Jew, Gentile — black man — white. We all want to help one another. Human beings are like that. We want to live by each other’s happiness - not by each other’s misery. We don’t want to hate and despise one another. In this world there is room for everyone. And the good earth is rich and can provide for everyone. The way of life can be free and beautiful, but we have lost the way.
Greed has poisoned men’s souls, has barricaded the world with hate, has goose-stepped us into misery and bloodshed...
To those who can hear me, I say - do not despair. The misery that is now upon us is but the passing of greed - the bitterness of men who fear the way of human progress. The hate of men will pass, and dictators die, and the power they took from the people will return to the people...
In the 17th Chapter of St Luke it is written: “the Kingdom of God is within man” — not one man nor a group of men, but in all men! In you! You, the people have the power — the power to create machines. The power to create happiness! You, the people, have the power to make this life free and beautiful, to make this life a wonderful adventure.
Then — in the name of democracy — let us use that power — let us all unite. Let us fight for a new world — a decent world that will give men a chance to work — that will give youth a future and old age a security...”
These are words that speak of the politics of life. Let them teach us how to mourn, how to make meaning from all that we have lost. And let them help us to answer the question: What comes next?
And, also, for the love of all that is holy, will you please do your bleeping schoolwork.
Let the congregation, absent in body, but present in spirit, say Amen.
Nov 19, 2019
as preached on November 9, 2019 at the First Unitarian Universalist Church of Houston, Thoreau campus, Richmond, TX
The dedication of a new building for a Unitarian Universalist congregation is a momentous occasion. Every community is made better by having a place for Unitarian Universalism within it. Unitarian Universalists have long dedicated themselves to serving the wider community. Large and small our congregations have improved every city and town, village and suburb, in which they have been located.
In many cases our congregations have been the only places where people could freely gather to share their authentic selves and pursue their authentic truths. We have frequently offered the only religious oasis for the GLBTQ community. We have long been a place for political dissidents and critical thinkers who otherwise could not find a comfortable home. We are a non-creedal religious tradition. We welcome into our ranks atheists, humanists, and pagans alongside liberal, non-Trinitarian, Christians, Jews, Muslims, Buddhists, and Hindus. Historically, we have played a vital role in the struggle for justice.
In the nineteenth and early twentieth-centuries our forbearers opened their congregations to abolitionists and suffragists. During the Civil War, the first all black regiment from the North was funded by a Unitarian congregation in Massachussets. Some of the earliest women’s rights conventions were led by our co-religionists. In more recent decades, Unitarian Universalist congregations have played crucial roles in launching the public radio movement, sustaining the anti-war movement, confronting the AIDS crisis, fighting for civil rights, queer liberation, and women’s rights, and working for the environmental justice movement. Both the American Civil Liberties Union and the National Association for the Advancement of Colored People were started in our churches.
Our orientation to community improvement and building the just society comes from our theology. We are a this-worldly religion. We find this sentiment expressed by this campus’s namesake, Henry David Thoreau. The story is told that when he was on his deathbed a friend leaned near and speculated, “You seem so near the brink of the dark river that I almost wonder how the opposite shore may appear to you.” “One world at a time,” was Thoreau’s reply.
One world at a time; we Unitarian Universalists do not orient ourselves to some distant heaven. Instead, under the starry firmament of this cosmos and with our bodies placed upon the good soil of this planet we commit to journey through life together. Together we seek the truth, love each other and the human family as best can, and work for the just society.
This campus is named for Henry David Thoreau, a man who attempted to embody these principles. Thoreau was raised a Unitarian in Concord, Massachussets. Much debate has taken place over his connection to Unitarianism as an adult. The pertinent facts are these: he spent his entire adult life in the company of Unitarian ministers such as Theodore Parker, former ministers like Ralph Waldo Emerson, and Unitarian feminists, including Margaret Fuller and Elizabeth Peabody; his funeral service took place in the Unitarian First Parish Church in Concord, and was presided over by a Unitarian minister; and he resigned his membership from First Parish Concord as a protest against a minister’s unwillingness to speak out against slavery. He was, in other words, an archetypal Unitarian--an individual guided by his conscience and living in tension with a society that failed to meet his ethical standards.
Looking to Thoreau’s life we find four lodestones that we would be well advised to take as our own. These are naturalism, transcendentalism, community, and prophetic religion. Naturalism: Thoreau understood that we humans are part and parcel of the natural world. He counseled that the moral law was to be found by looking to the woods and the rivers. This is wise guidance for our contemporary age when we find ourselves ever more tied to the world of technology. His sense that human wisdom was found in the rushing waters and in the knotty forests led him to observe, “We do not ride on the railroad; it rides upon us.” The further we get from our connection to the natural world the further we drift from our own humanness. And so, it is good that this new campus we dedicate today is upon five acres of grass and brush--a space to play, a space to see the lights of the heavens, and a space to consider our connection to the great all of being.
Transcendentalism: Thoreau was part of the generation of Unitarian thinkers who came to be known as the Transcendentalists. They believed that religious truth is discovered through intuition. It was not inscribed forever in scripture. It was found by looking within and probing the mind’s infinite fathoms. They understood that the divine resides within each of us. “The highest revelation is that God is in every man,” Thoreau’s great friend Ralph Waldo Emerson taught in the gendered language of his day.
It is difficult to appreciate how radical Transcendentalism was in the nineteenth century United States. It was a religious philosophy that recognized that religious truth was not only found in the Christian New Testament or the Hebrew Bible. It did not point to Jesus as Lord and Savior. It was first major religious philosophy to arise in Europe or the United States that taught that the world’s religions all contained wisdom. It opened the way for people of European descent to turn to yoga, meditation, or the poetry of the Sufi teacher Rumi. It is why we Unitarian Universalists use the verses from many traditions in our worship services, such as these from the fifteenth-century Hindu mystic Mirabai: “What is this world? A patch of gooseberry bushes. It catches on the way to the one we love.”
There are echoes of Thoreau’s naturalism and transcendentalism in Mirabai’s words. This is not a coincidence. The Transcendentalists were the first major philosophers of European descent to look to Hinduism, Buddhism, and Taoism. They found beauty within these traditions and, through them, were inspired to connect more deeply with the divine. When we think of Thoreau and his fellow Transcendentalists we should remember that the moral law lies within but can be found in the wilds of the world, the wisdom of the great religious teachers, and among all those who attempt to live lives of conscience.
Community: Thoreau is often portrayed as the great American individualist. He went to Walden woods to experiment with self-reliance and find freedom. He built a cabin and tried to live by his own efforts. He believed in the sovereignty of the individual conscience. He felt that the slave holding war making society that he lived in was corrupting and wanted to see if he could live apart from it.
And yet, Thoreau’s individualism is only half of his story. He was always seeking truth through community. He and his friends constantly debated and sought to discover their higher callings together. Even in his retreat in Walden, in the cabin he built himself, he ensured that there was room for others. In his famous text he wrote, “We belong to the community.” Throughout his time at Walden he frequently visited his friend Emerson’s house for discussion and dinner.
Thinking about Thoreau we should remember that the success of the individual is rarely possible without the community. Yes, there is a tension between the community and the individual. But it was Thoreau’s relationship with his Unitarian community, that ultimately allowed him to blossom as an individual. Without the support of Emerson or others in his circle it is likely that he never would have succeeded as a writer or philosopher.
Prophetic Religion: Naming a campus after Henry David Thoreau must be read as an act of bravery. Thoreau is one of the most politically radical figures in European American history. It is possible to claim that he is the most important political philosopher that the country has yet produced. His essay “Resistance to Civil Government,” more commonly called, “Civil Disobedience,” is one of the foundational texts of the theory of non-violent resistance to government. Thoreau’s belief that the moral law lies within led him to believe that when there was a conflict between moral law and human law the only faithful, ethical, course of action was to choose the moral law. He wrote his famous essay after spending the night in jail for refusing to pay war taxes in support of the Mexican-American War, a war that, incidentally, ultimately brought the state of Texas into the Union and was fought primarily to expand slavery.
The influence of Thoreau’s essay can be traced through the great Christian anarchist Leo Tolstoy to Mohandas Gandhi to Martin Luther King, Jr. and to the mass movements of civil disobedience against injustice, tyranny, and ecocide today. Echoes of Thoreau’s call to the moral of conscience are found in Extinction Rebellion, Black Lives Matter, school striking for climate action, and on the streets in Chile, Lebanon, Iraq and elsewhere as people demand a better world.
Thoreau’s prophetic impulses made many of contemporaries uncomfortable. This is all the more true because in the years following his composition of “Civil Disobedience” he came to believe that slavery in South, including here in the state of Texas, could only be overcome with armed resistance. He was a vocal defender of John Brown. He called the man who led the armed raid on Harpers Ferry, the catalyst to the Civil War, “an angel of light” and compared the executed abolitionist to Jesus, saying, “Some eighteen hundred years ago Christ was crucified; this morning, perchance, Captain Brown was hung.”
Thoreau’s endorsement of Brown most likely makes many of us uncomfortable. I have certainly found it challenging to wrestle with. Just as I have found Thoreau’s statement, “The only government that I recognize,--and it matters not how few are at the head of it, or how small the army,--is that power that establishes justice in the land,” an inspiration in my own attempts to live by my conscience.
What Thoreau’s prophetic postions remind us is that the quest to live accordance with one’s conscience is never an easy one. The path less trod contains many a rock upon which we might stumble. It will often place us as an outlier to the wider society. And we may never know the impact our work for justice will have. Thoreau could not possibly have imagined the influence his essay on “Civil Disobedience” would enjoy across the globe.
Naturalism, transcendentalism, community, and prophetic religion, this campus has been named for Henry David Thoreau. The pillars of his life imply a charge for the gathered congregation as we dedicate this building. We are in era of profound crises: the resurgence of white supremacy, the climate emergency, and the assault on democracy. Let the namesake of this campus remind its members, all members of the First Unitarian Universalist Church of Houston, and people of good heart everywhere:
that we are part and parcel of the natural world;
that what happens to the green grasses, the rushing rivers, and the singing woods, will, ultimately, happen to our human species;
that there is a moral law within that we must follow in times of crisis if we are to lead lives of authenticity and spiritual honesty;
that there is but one human family and that there is wisdom spread across the planet;
that when we are confronted with injustice we are called to act;
that none of us, ever, is truly alone
and that every individual is stronger for being part of a community.
Oh spirit of love and justice,
that some of us call God,
and others know by many names,
we pray to you that
the Thoreau campus of the First Unitarian Universalist Church of Houston
will make the community of Fort Bend County
better by its presence,
it will provide a space for children to learn to make justice
and love the truth,
for adults to share and find their authentic selves,
and for all who cross its threshold
or hear its name
to know that here in Richmond, Texas,
there is a religious community
that embodies love beyond belief,
nurtures the good heart,
binds up the broken,
and engages in the difficult,
work of building a better world.
Let the congregation say Amen.