Aug 14, 2019
as preached August 11, 2019 at the First Unitarian Universalist Church of Houston, Museum District campus
This morning’s sermon is a bit unusual. It does not have a single message or a unifying theme. Instead, it consists of my responses to questions from members of the congregation. Thirteen different people submitted questions and in the next twenty minutes or so I will attempt to respond to all of them.
I understand that you do not have a tradition of this kind of service. Among Unitarian Universalists, it is not uncommon. As far as I can tell, Question Box sermons emerged sometime during the 1950s as part of the humanist movement. They were part of our faith’s general movement away from being a primarily biblically based religion--a pattern that began with the New England Transcendentalists of the mid-nineteenth-century. Question Box sermons were, and are, an expression of our theology of preaching. Good preaching is a really dialogue. The preacher listens to the community, observes wider world, connects with the holy that surrounds us, and the infinity of which we are all a part, and reflects back, lifts up, offers some of it the congregation. If preaching does not reflect the concerns of the gathered body then it will fall flat and fail in its task of opening the heart, quickening the mind, moving the hand to action, and expanding our communion with the most high.
With the Question Box sermon the act of listening is more explicit. The preacher responds directly to the concerns of the community. Since ministry is always a shared exercise, I have invited Board President Carolyn Leap up here to be my questioner. I thought it would be good in the service to directly model the shared leadership between ordained and lay leaders that is essential to the vitality of Unitarian Universalist congregations. And so, with that, I would like to invite Carolyn to ask your first question.
1. If we can’t readily be a sanctuary church ourselves, could we support another congregation that does undertake that role?
Shall I answer with a simple yes? Northwoods Unitarian Universalist Church in the Woodlands recently decided to become a sanctuary church. We could support their efforts. Alternatively, we could reach out to some of the other congregations in the Museum District and see if they would be interested in collaborating with us and to work to collectively provide sanctuary. That is what the First Parish in Cambridge did. Together with three other Harvard Square churches they provided sanctuary in concert. Only one of the four churches felt that they had the facilities to offer a family sanctuary. So, the other three congregations provided them with financial support and volunteers and showed up en mass to rally in support of the family whenever there was any question of a threat from ICE.
If the broader concern is about the plight of migrants, there are lots of other things we could do. We could work to make ICE unwelcome in Houston. We could organize a regular vigil at a local ICE detention center. We could figure out how to support children whose parents have been deported. They need to religious communities to advocate for them.
We can take a trip to the border and work with migrants there. The congregation has organized to do just that. A group of lay leaders are planning a trip to Laredo next week to volunteer at a local refugee center. They are leaving on August 15th and returning August 19th. I believe they still have room for volunteers if anyone is interested in joining in them. I am sure it will be a powerful act of witness and a meaningful expression of solidarity in response to one of the great crises of the hour.
2. Xenophobia is Universal. In the U.S. it is black/white; in Romania, Hungarian/Romanian; in France, rich/poor (black); anti-Semitism (Jew). Xenophobia has deep human roots!
I am unsure whether this is a question or a statement. It seems to me that it is an assertion about human nature. It reminds me of the old religious orthodox claim that human beings are innately depraved. While, xenophobia can be found in many cultures, I am not willing to believe that it is something innate in human nature. Certainly, there are plenty of examples of movements and teachers who sought to transcend it. And we know that sometimes these movements and teachers were successful in moving beyond xenophobia.
Jesus preached “love your enemies and pray for those who persecute you, that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.” Now, we might quibble about the theology, but the message is clear: we are all part of the same human family and we all share the same fate. We are born. We die. We have some time in between. That time is better spent bringing more love into the world rather propagating hate.
More recently than the first century, the Unitarian Universalist theologian Thandeka has done extensive research into how teaching children racism might be understood as a form of child abuse. She tells us that people who believe they are white are taught they are superior and racialized by society, by their families, and, unfortunately, by their religious communities.
And so, I think that this is one of the principle purposes of our religious tradition and the other great dissenting traditions. It is push us to move beyond xenophobia and hatred towards love and compassion. It is challenge us to remember the teachings of the great and the ordinary people who allowed love to be the animating principle in their lives. Religious leaders like Jesus or Martin King or Dorothy Day or Rumi or the Buddha... Ordinary people like the gentiles who sheltered Jews during the Holocaust; civil rights workers who bravely committed to nonviolence in the face of the physical, spiritual, and political brutality of white supremacy; the powerful drag queens of New York who fifty years ago inspired Pride; the, well, the list is so long that if I were to try to do it any justice to it we would be here all day.
3. Climate change is worse than we can imagine. Now! I cannot see a practical way forward!
Just this year the United Nations, drawing upon the overwhelming consensus of scientists, told us that we have eleven years to avert catastrophic climate change. General Assembly President Maria Fernanda Espinosa Garces warned, “We are the last generation that can prevent irreparable damage to our planet.” The future is unwritten. We might be able to avert this damage--and stave off the possibility of social collapse and even extinction that comes with it--if we act now. Will we as a human species do so? I do not know.
What I do know is this. If we are to confront climate change, we will have confront the very meaning of the word practical. A few years ago, the Canadian journalist Naomi Klein wrote a book about climate change titled “This Changes Everything.” Her basic premise was that the climate crisis was so severe that the only way out of it was to move beyond the fossil fuel based capitalism that has formed the basis of the global economy for the last two hundred years. This will mean challenging, and dismantling corporate power, living our lives differently, planning our cities differently, moving towards a different kind of society. Can we, as a human species, be impractical and demand the impossible? I don’t know. What I do know is that in the 1940s people in this country and elsewhere were able to radically sacrifice and defeat the existential crisis of fascism and Nazism. Perhaps we will be able to find the moral strength for such a mobilization again.
4. What led you to the ministry?
Answering this question would take all of the time we have remaining and more. Like a lot of ministers, I have my own story of my call to the ministry. Recounting it, however, takes about ten minutes. So, the succinct answer: I love Unitarian Universalism and think it has the power to change lives, change communities, and change the world. I became a minister because I decided I wanted to live a life of service and help actualize that change. I love people and love the privilege of accompanying members of the congregations I have served through the journeys of their lives. There are few other callings that allow someone to be with people in their most intimate moments--celebrating the birth of a child, the union of love, or death--and at the same time require reflection, study, and a commitment to social action.
Thank you for letting me serve as your minister. It a great blessing to have such an opportunity.
5. Is it possible to choose your beliefs? My friends and family feel like I actively abandoned our faith, but I feel like it was something that happened TO me. I miss being a part of that community, but I don’t think I could ever get myself to literally, earnestly believe in what I used to.
A friend of mine once advised me, “Unitarian Universalists do not believe what we want to. We believe what we have to.” Honest belief is not chosen. It is something we come to through our experiences. For it is religious experience, the connection to or the absence of, the divine that forms the basis of belief. The experience comes first, our interpretation of it, our beliefs, comes second. Try as we might, we do not really get to choose our experiences and so we do not get to choose our beliefs either.
I sense a great deal of pain behind this question. And that is understandable. Many of us connect with religious communities through our families and friends. And so, leaving a religious community can feel like leaving them.
Now, I do not know the fullness of our questioner’s story. So, let me just say this. We are glad that you are here with us and we want this congregation to be a place of healing and joy for you. In this community you are loved, and you are welcome. You and your presence are a blessing beyond belief.
6. The U.U. merger? What was behind it (got anything interesting or unusual to share?) and most of all, what are any theological ramifications. (If they are a perfect fit, why didn’t they merge sooner?)
I have no juicy pieces of gossip to share. Probing the theological ramifications would require a book. The short story, in 1961 the American Unitarian Association and the Universalist Church of America realized that they shared a great deal of theological ground and that they would be stronger together than they would be on their own. The somewhat longer story, there had been people who were both Unitarian and Universalist in their theological orientation in both institutions for more than a hundred and fifty years. For example, in the middle of the nineteenth-century the great abolitionist minister Thomas Starr King served both Unitarian and Universalist churches. Going even further back, unitarianism--which uplifts the humanity of Jesus--and universalism--which proclaims God’s infinite love for all--were of the two theological beliefs that were deemed most threatening to the Roman Empire. They were explicitly outlawed in the 3rd and 4th centuries when the leadership of Christian churches aligned itself with the leadership of the Roman empire.
7. U.U. churches – are there any deaf members or deaf pastors? How often are hymns updated? Is there a group for single adults 40’s+?
So, three questions in one! Yes, there are deaf members in some congregations. My home congregation in Michigan actually pays a sign language interpreter to be present for each sermon. And yes, I know of at least two ministers who are partially deaf and who have had successful careers. That said, I do not know of any ministers who have devoted themselves entirely to the deaf community and who preach using sign language. That does not mean such people do not exist. There are well over a thousand Unitarian Universalist ministers in the United States. I only know a small fraction of them.
We introduce new hymns from time-to-time in our worship services. If you would like to suggest one, I am sure that either Mark or I would be happy to receive your input. Personally, I am always looking for new hymns. Singing the Living Tradition, our grey hymnal, dates from 1994. Singing the Journey, the teal one, dates from 2005. And Las Voces del Camino, the Spanish language the purple one, dates from 2009. This year we will be singing at least one hymn a month from it. I understand that the process of compiling a new hymnal is soon to start.
We do not currently have a singles group for people in their forties. If you are interested in forming one please speak with Alma, our Membership Coordinator, and she will advise you on what to do to get it underway.
8. Why are you so political rather than spiritual? (from the pulpit) Why is your focus on racism and anti-oppression so important to focus on? What gives your life meaning? What are good ways to deal with prejudice in ourselves and others?
Four meaty questions! Let me start with the first, why am I so political rather than spiritual? We are at a crucial moment in human history. The next decade may well determine whether humanity has a future. Meanwhile, we face the threats of renewed white supremacy, both inside and outside of the government, and an all out assault on democracy. Such a time as this requires that I preach from the prophetic tradition. The Hebrew prophets of Isaiah, Jeremiah, Ezekiel, and the like went around the ancient kingdoms of Judah and Israel pronouncing doom and offering hope. They proclaimed that if people did not change their ways the wrath of God would be upon them. And they said that if they changed their ways God would have mercy for them. And, whatever happened, there was always the possibility of repentance and hope. They also said that ultimately justice will prevail upon Earth as it has in heaven.
I do not think that we need fear the wrath of God. But it is pretty clear that if we do not change our ways then our society and even humanity may well be doomed. Certainly, the federal government’s anti-human immigration policies, the constant threat mass shootings that we all face, and climate change all require us to change our ways.
I focus on racism and anti-oppression because I think that the principle change that needs to take place is rooting out white supremacy. I understand white supremacy as racial capitalism in which the exploitation of the black and brown bodies is coupled with the extraction of the resources of the Earth to produce wealth for men who believe themselves to be white. We have to overcome it if we are going to have a collective future.
What I am trying, and probably failing, to communicate, is that my decision to be political from the pulpit is not in opposition to spirituality. It is a specific kind of spirituality. And it is rooted in the things that give my life meaning.
And here I would like to invoke my parents, Howard and Kathy. During the political right’s family values crusades of the 1990s, they told me that they objected to all of those who cast family values as inherently conservative saying, “We have family values. We have liberal family values.” As far as I can tell those values boil down to: love your family, treasure your friends, bring more beauty into the world, and hate fascism. I have done my best to live by each of those tenets. Doing so has given my life a great sense of meaning.
I am not going to get into the question of how to confront prejudice in ourselves and others in any depth. Other than to note, that I suggest a hatred of fascism, not fascists. We are called upon to try and love the Hell out of the world. We need to love those we struggle against and proceed with the hope, however fragile, that the spark of love that resides in each human breast might somehow flame up and overcome whatever hate exists in human hearts.
9. How dogmatic are the 7 principles? What should you do if one of them interferes with justice?
The seven principles are not a creed. You do not have to believe in them to be a Unitarian Universalist. They are a covenant between Unitarian Universalist congregations, and not between individual Unitarian Universalists. We have freedom of belief and if you do not believe in one of the principles you are still welcome and loved in this community. We could have a longer conversation about what beliefs you cannot hold and be a member of a Unitarian Universalist congregation--one could not be a neo-Nazi and a Unitarian Universalist, for example--but that is a different subject.
In order to answer the second question I would need a case, an example, of when one of the principles came into conflict with justice. But my short answer, if there is a conflict between one of the principles and justice, choose justice.
10. How do you reconcile the Christian sentiment of sin with religion/spirituality? For example, is there sin in U.U. or does it encompass following your own ethical code?
Unitarian Universalists could benefit with a more robust understanding of sin. We rightly reject the idea of original sin, that when we are born there is inherently something wrong with us. We think that each human life begins as an original blessing, a joy, a beauty, to celebrated. It’s like the words of our hymn, “We Are...” written by the Unitarian Universalist Ysaye Barnwell:
For each child that’s born,
a morning star rises and
sings to the universe who we are....
We are our grandmothers’ prayers and
we are our grandfathers’ dreamings,
we are the breath of our ancestors,
we are the spirit of God.
Original sin is not the only kind of sin. The theologian Paul Tillich defined sin simply as estrangement or alienation. We sin when we find ourselves estranged each other and from the world that surrounds us. We sin when we give into white supremacy and racism. We sin when undermine democracy. We sin when we propagate climate change. And yet, we can overcome this sin. We can seek reconciliation. We can work for racial justice, build democratic institutions, and seek to live sustainable lives in harmony with the Earth. These are all collective projects and collective liberation, overcoming our various forms of estrangement, is the great task before us.
Sin is also a relevant concept in our personal lives. How many of us are estranged from loved ones? We can work to repair broken relationships, and to overcome sin. We can call the child or the parent with whom we have become estranged. We can reach out to the friend who have hurt or with whom we have grown apart. We can do something about estrangement. We can do something about sin.
11. What is the purpose of Unitarian Universalism in today’s world? What aspects of Universalism are important for us now?
When I was in my final year at Harvard, the philosopher and theologian Cornel West told me, “Unitarian Universalism is one of the last best hopes for institutionalized religion.” Unitarian Universalism’s purpose today is to demonstrate that religion can be, and is, relevant for the world we live in. And that means both nurturing loving and joyous communities that tend to the human spirit and provide places for free inquiry and organizing ourselves to confront the great crises of the hour. Future generations will ask of us, “History knocked on your door, did you answer?” The purpose of Unitarian Universalism today is really to inspire each of us to answer that question in a beautiful, joyous, affirmative!
As for Universalism, the most important aspect of Universalism today is proclaiming the belief that love is the most powerful force in the universe. Love is not easy. It is difficult. Challenging. Transformative. And here I want to quote Fyodor Dostoyevsky:
“...active love is a harsh and fearful thing compared with the love in dreams. Love in dreams thirsts for immediate action, quickly performed, and with everyone watching. Indeed, it will go as far as the giving even of one's life, provided it does not take long but is soon over, as on stage, and everyone is looking on and praising. Whereas active love is labor and persistence, and for some people, perhaps, a whole science.”
12. How can we effectively promote social justice?
Social change happens through the creation of new ways of being in the world and the creation of new institutions. Unitarian Universalist congregations can both be sites for pursuing those new ways of being and nurture new forms of institutional life. Our understanding that salvation is primarily a social, a collective, enterprise rather than an individual one makes us well equipped for such work. It is no accident that the ACLU and NAACP both have roots in Unitarian Universalist congregations. Or that Rowe vs. Wade was partially organized out of one.
When we gather, we are free to imagine a different world, a better world. And we are free to experiment amongst ourselves in bringing that world to fruition. We can be a space that welcomes and loves all in a world full of hate. We can seek to live lives of sustainability. We can practice democracy. And in doing so, we can demonstrate that living in such a way is possible, desirable, enjoyable, and worthwhile. We can save ourselves.
13. In the face of the drift toward totalitarianism how do UU stand to protect democratic values?
I suspect that the person who asked this question heard my Minns lectures on the same subject. My answer took about twenty-six thousand words and I have already been far too verbose. So, instead of answering the question I will just say this: much of our work together in the coming year will focus on trying to collectively figure out how, as a religious community, to develop the spiritual resources to confront the intertwined crisis of the hour. These are the resurgence of white supremacy, the assault on democracy, and the climate crisis. All of these crises are rooted in some form of sin, of estrangement from each other and from our beloved blue green planet. They are at their core religious and spiritual crises. And it is the task of before Unitarian Universalism and all of the good-hearted people of the world to confront these religious and spiritual crises and, in the spirit of Martin King, undergoing a great moral revolution where we move from a thing oriented to a planet and person-oriented society.
Those being all of the questions, I invite the congregation to close with a prayer:
Oh, spirit of love and justice,
known by many names,
the human spark that leaps from each to each,
let us nurture in each other,
a spirit of inquiry,
a desire to seek the truth,
knowing that whatever answers we find
will always be partial,
and that human knowledge
will always be imperfect.
Remind us too,
that the future is unwritten,
and that our human hearts,
and human hands,
have been blessed with the ability
to play a role,
however small and humble,
in the shaping of the chapter
Be with us,
be with this community,
so that we will each have the strength
to answer the question,
“History knocked on your door,
did you answer?”
with an enthusiastic yes.
That it may be so,
let the congregation say Amen.
Apr 11, 2018
as preached at the First Unitarian Church of Philadelphia, April 8, 2018
I am grateful for the invitation to fill your pulpit this morning as we pause to reflect upon and honor the life and legacy of the Rev. Dr. Martin Luther King, Jr. Your minister, the Rev. Abbey Tennis, is a dear friend of mine. She is someone who I knew before she entered seminary. And so, it is a special privilege to be able preach from the pulpit she regularly graces. It is also a particular privilege to be in Philadelphia. My parents are from the civil rights generation. They met here while my mother was a teacher at Kenderton School in North Philly. And I grew up with stories about their involvement in civil rights efforts here, their participation in the teacher's union, and their connections to your city's vibrant arts community. So, in some sense, even though I have never lived in Philadelphia, this city's movements for justice have deeply shaped who I am and my commitments to antiracism and the labor movement.
This week many good-hearted people have paused to honor Dr. King. The President of our Unitarian Universalist Association, the Rev. Susan Frederick-Gray, took three days out of her busy schedule to travel down to Memphis, Tennessee so that she could be present with the religious leaders, civil rights veterans, union organizers, and ordinary dreamers of peace and justice who gathered together to remember Dr. King on the fiftieth anniversary of his assassination. In order to be in Memphis, the Rev. Frederick-Gray turned down an invitation to travel to Washington, DC to participate in the remembrances organized by the National Council of Churches. I think her choice could be interpreted as a statement about the fate of Unitarian Universalism. Our fate as Unitarian Universalists is tied to those who dare to imagine that a world filled with peace and justice is possible. Dr. King taught that if we were not going to perish together as fools we need to dream of and then create a world where the psychic toxins of white supremacy have been purged from this nation and the globe, a world where we have set aside our gross materialism to live in sustainable harmony with our muddy blue ball of a planet, and a world where revolutionary love, rather than stultifying violence, is used to mediate our conflicts and solve our problems. Our collective fate as religious liberals is far more bound up with the fates of the visionaries who dream of such a world than it is with the fates of the mainline denominations or the moderate mainstream of American culture. This why Dr. King considered us friends and once referred to our tradition as "so near and dear" to him. It is why he often visited Arlington Street Church when he was a student in Boston. And it is why he took time on two occasions to directly speak to us as Unitarian Universalists and share with us what he hoped from our movement. He hoped "the church... [would remain] awake during a great revolution."
Now all of that should enough of what a Baptist minister friend of mine calls "throat clearing." I would, however, be remiss if I failed to extend a final note of gratitude to your guest music director, Nate, to Benjamin, who prepared the order of service, and, of course, to Anne. Working with each of them has been a reminder that while I may prepare my sermon alone worship, and indeed ministry, is a collective act.
The title of today's sermon is "The Most Notorious Liar in America." Have you heard these words before? They are a phrase the director of the FBI used to describe Dr. King in 1964. I have chosen this phrase as the title of my sermon for two reasons. First, they are a reminder that Martin King was not always lauded during his lifetime. In his later years, as he turned from working to end segregation to critiquing the giant triplets of militarism, racism, and poverty, he became increasing unpopular. In 1966 more than two thirds of Americans disapproved of him. That same year, 85 percent of white people said that the civil rights movement hurt African Americans more than it helped them. After he died some 31 percent of whites thought that King brought his assassination on himself. In the last fifty years the earthly powers and principalities have gone from calling him "the most notorious liar in America" to whitewashing him. In the imaginations of many he has become not that the man who told us "We as a nation must undergo a radical revolution of values. We must rapidly begin... the shift from a thing-oriented society to a person-oriented society" but the man who dreamed only "that my four little children will one day live in a nation where they will not be judged by the color of their skin, but by the content of their character." As the Rev. Jesse Jackson recently observed, "America loathes marchers but loves martyrs. The bullet in Memphis made Dr. King a martyr for the ages." In his transformation from marcher to martyr Martin King underwent the transmutation from maladjusted prophet to co-opted saint of the status quo.
Second, I choose the FBI director's words because Martin King was not the most notorious liar in America. He was this country's greatest truth teller. He told the truth about racism. It diminishes us all. As he said, "all life is interrelated, and somehow we are all tied together. For some strange reason I can never be what I ought to be until you are what you ought to be, and you can never be what you out to be until I am what I ought to be." He told the truth about militarism. He knew, "the greatest purveyor of violence in the world today [is] my own government." He told the truth about poverty. He reminded us that we lived among "economic conditions... [that] take necessities from the many to give luxuries to the few..." He told the truth about the hypocrisy of white moderates and liberals who say that they are for justice but loathe marchers and celebrate martyrs. He said, "I have been gravely disappointed with the white moderate. I have almost reached the regrettable conclusion that the… great stumbling block in the stride toward freedom is not the White Citizen's Counciler or the Ku Klux Klanner, but the white moderate who is more devoted to 'order' than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice."
The most notorious liar in America... The truth is disquieting. The truth is difficult. The truth is terrifying. There is nothing more terrifying to the worldly powers and principalities than the truth. Their power is rooted in lies. It is watered by falsehoods. It is grounded in fabrications.
We live in era of fake news. We live at a time when the President of the United States could be described as the liar-in-chief. In his first six months in office he told six times as many lies as the previous President told in eight years. The current President lies about migrants. He lies about people of color. He lies about poverty. He lies about women. He lies about climate change. He staffs his administration with liars who lie for him and tell us that violence will bring peace, that trade wars will bring prosperity, that isolation is better than interconnection...
The words of the Hebrew prophet Isaiah were made for our time:
Woe to those who decree unrighteous decrees
and who write unjust judgments which they have prescribed
to turn aside the needy from justice
and to take away the right from the poor of My people,
that widows may be their prey,
and that they may rob the fatherless!"
We can imagine that Isaiah was named the most notorious liar in Judah. The world's powers and principalities have feared the truth for as long as the prophets have spoken it. Perhaps that is why we are reminded in the Gospel of John, "you will know the truth, and the truth will set you free." During his brief thirty-nine years Dr. King gave us the truth that could shatter the lies of those who keep the human family divided, of those who profit from what he named as the triplets of militarism, racism, and materialism, of those who peddle fake news and climate change denial, of those who exploit women and push transphobia and homophobia. That truth is, "We must live together as brothers or we will all perish together as fools." The language may be gender limited but the core insight he offered shines through all the same, "We are tied together in the single garment of destiny, caught in an inescapable network of mutuality. And whatever affects one directly affects all indirectly."
The most notorious liar in America... The truth is disquieting. The truth is difficult. The truth is terrifying. Today, fifty years after Martin King was gunned down on the balcony of the Lorraine Motel, the truth does not just threaten to disrupt the worldly powers and principalities. The truth remains challenging for many good-hearted people to hear. The truth threatens the comfort of those of who Dr. King called "the white moderate."
Some years I was reminded of just how difficult truth can be for the white moderate. I was invited to preach the Sunday sermon at one of our Unitarian Universalist congregations in suburban Boston. It was Martin Luther King, Jr. Sunday. I took for my text Dr. King's "Letter from the Birmingham Jail." On that Sunday we read the passage where Dr. King takes moderates to task for being conflict adverse for, as he put it, preferring a "negative peace... [with] the absence of tension to a positive peace... [with] the presence of justice."
Now, I admit I was angry. But as the bumper sticker tell us, "If you're not outraged you're not paying attention." I was upset about living in a society where Trayvon Martin, Mike Brown, Freddie Gray, Sandra Bland, Korryn Gaines, and Stephon Clark have all died violent deaths. I was mad about living in a country where, in 2017, 1,193 people were killed by the police. That is five times the number of people who lynched at the height of lynching. I was irate about a country where the median wealth of a white family is seven times that of a black family and five times that of a Latinx family; where the unemployment and poverty rates of most people of color are two to three times those of whites; and where African Americans are incarcerated at six times the rates of whites.
It was near the start of the Black Lives Matter movement. I might have been injudicious with my words. I praised the brave prophetic protestors. I called the police killing of an unarmed man like Stephon Clark a murder. And I celebrated a group of activists who, to support Black Lives Matter, had done what Dr. King had frequently done. They had committed civil disobedience to draw attention to the systematic racism that festers at the heart of American society. They had occupied a major highway for several hours and blocked traffic from flowing into Boston.
Would you like to know what happened after the service? I was not greeted with the normal courtesies extended to the guest preacher. Instead, someone told me how upset they were that I describe the deaths of unarmed people at the hands of police as murders. They wanted to know how I could have the knowledge that juries lacked when they acquit police officers after they kill people. That is a perspective that assumes that justice in America is race blind. And yet, we know, that it is anything but race blind.
Another group cornered me to share how much they disapproved of the protestors blocking the highway. They had been inconvenienced on their commutes. They failed to see how that civil disobedience was effective to the cause of racial justice. And they thought that as a minister I should criticize such activists rather than praise them. The next day I received an email from my ministerial colleague who had invited me to preach at the congregation, disinviting me from preaching there in the future.
I share this story not to turn myself into some sort of hero. Perhaps you agree with my colleague and their congregants. If so, that is fine. Disagreement is sometimes necessary for dialogue. But know this, I offer the story as an example of the ways we Unitarian Universalists can find the truth about racism in this country upsetting. It can be hard to recognize the truth that fifty years after the murder of Dr. King this country remains as racially unequal as ever. It can be even harder to realize that many of us have benefitted and participated from the systems perpetuate such racial disparity. And it can terrifying to recognize that changing such systems requires all of us to be maladjusted to the status quo and, for some of us, to risk losing our comforts.
The most notorious liar in America... Dr. King understood that the truth could be terrifying, upsetting, and dangerous. And yet, he gave his life to speak that truth. He shared that truth with us Unitarian Universalists on two occasions. The second time was in 1966, a text from which we have already read. The first time was in 1964 when he delivered a eulogy for the Rev. James Reeb. Reeb was a white Unitarian Universalist minister beaten to death by white supremacists in Selma, Alabama because he marched for civil rights.
In eulogizing Reeb, Martin King urged us not ask the question: "Who killed James Reeb?" Instead, he encouraged us to ask, "What killed James Reeb." And he observed, "When we move from the who to the what, the blame is wide and the responsibility grows."
Dr. King gave a true answer to his rhetorical question. And it was an answer that all of us might find challenging. He said, and I apologize for the dated racial language:
"James Reeb was murdered by the indifference of every minister of the gospel who has remained silent behind the safe security of stained-glass windows. He was murdered by the irrelevancy of a church that will stand amid social evil and serve as a taillight rather than a headlight, an echo rather than a voice. He was murdered by the irresponsibility of every politician who has moved down the path of demagoguery, who has fed his constituents the stale bread of hatred and the spoiled meat of racism. He was murdered by the brutality of every sheriff and law enforcement agent who practices lawlessness in the name of the law. He was murdered by the timidity of a federal government that can spend millions of dollars a day to keep troops in South Vietnam yet cannot protect the lives of its own citizens seeking constitutional rights. Yes, he was even murdered by the cowardice of every… [black person] who tacitly accepts the evil systems of segregation, who stands on the sidelines in the midst of a mighty struggle for justice."
Martin King wanted us to know that James Reeb was, in some sense, killed by all of us. The same might be said of Dr. King himself. A single assassin may have pulled the trigger but there is a larger truth. That larger truth is terrifying. Dr. King he died because this country hates marchers but loves martyrs. Dr. King died because this country was built upon the systematic exploitation of people with black and brown bodies. Dr. King died because he threatened the standing racial order. Dr. King died because someone who spoke the truth to the worldly powers and principalities could be labelled the most notorious liar in America.
In the last two years several prominent leaders of Black Lives Matter have died. Muhiyidin Moye was shot in New Orleans. His murderers remain at large. Erica Garner suffered a fatal heart attack. It was brought on by the stress of trying to achieve justice for her father Eric Garner who was choked to death by New York City police. Shall we not say that these modern prophets were killed by the same system that killed Dr. King? As Erica Garner said before she died, "People are dying. This is real."
Facing the truth that the same system that killed Dr. King remains with us today is difficult. I choose as one of our hymns "We Shall Overcome" to try to point us to a different truth, that we shall eventually transform this system, defeat the evil triplets of militarism, racism, and poverty, and live together in peace. But today, I have to admit, that fifty years after Martin King's death I am not so certain. What about you? Do you believe deep in your heart that we shall overcome? Or is the hope found in the song actually a lie? What do you think?
The most notorious liar in America... Is the actual lie that there will be victory over the systems that oppress us all? Perhaps, militarism, racism, and poverty will endure forever. Was it not Jesus who said, "The poor you will always have with you." Maybe that is the truth.
But if it is, surely it must lie alongside another truth, a truth that I have not yet mentioned, the truth that was at the core of Dr. King's life, the truth that made him so dangerous to the earthly powers and principalities. That truth is that the most powerful force in the world, the most powerful force for justice, is and has always been love. Dr. King told us this love "is understanding, creative, redemptive goodwill for all… an overflowing love which seeks nothing in return. When one rises to love on this level, [they love]… a person who does evil while hating the deed."
Speaking the truth is terrifying to the worldly powers and principalities. Living the truth of love is even more threatening to them. I was reminded of this just recently when I received a letter from my friend Keith "Malik" Washington. Malik is a prison abolitionist. He believes that the prison system in the United States is a new form of slavery. And he wants to abolish it, just as we abolished chattel slavery.
Malik is one of the bravest people I know. He was one of the organizers of 2016 prison strikes that spread across the country. As many as 60,000 prisoners refused to work in protest to their subhuman conditions. It was one of the largest prison strikes in the history of this country. In retaliation for his role in organizing the strike Malik has been placed in the hole, which is to say in solitary confinement, in a jail in Texas. He has sent me letters describing the awful state of his cell, the brutality of the guards, and the, sometimes fatal, plight of his fellow prisoners.
In his most recent letter Malik was reflecting on the legacy of Martin King. He wrote about "the prevalent psyche in Amerikan society." It is that "Prisoners are bad not deserving of attention or love. Prisoners who are subhumans who deserve what they get!" He asked, "So how do we combat this Colin? We combat it with love! We humanize prisoners as much as we can in the public eye!" And then he made what seemed a remarkable statement, "I get angry and frustrated at times--but I have discovered that love is the best weapon I can have in my arsenal." This from a man who regularly suffers what I can only describe as torture. No wonder love is so threatening to the earthly powers and principalities.
You know, in the Christian calendar, this is the second Sunday of Easter. And Malik's letter has had me thinking a bit about a truth that relates to Dr. King. That truth is that the love of Dr. King lives on. It is something that we must resurrect in ourselves this morning. If we are to ever overcome, if we are not turn Martin King into the most notorious liar in America, we need to resurrect the love that he taught in our hearts, just as Malik has done.
And Malik's love speaks to yet another truth, the final truth I want to share with you this morning. While Martin King was this country's most articulate purveyor of truth and love, he was not the only one. We risk turning him from a marcher to a martyr if we hold him as the sole example of someone who lived a life dedicated to acting with love and speaking truth. He was part of a movement, a movement that included numerous other brave prophets who struggled for justice. When we honor Dr. King we sometimes elide them. And so, I want to close, not with Dr. King's words but the words of three women who were the backbone of the civil rights generation. Without them there would have been no movement. Without the movement there would have been no Martin King.
Until the killing of black men, black mother's sons, becomes as important to the country as the killing of white mother's sons, we who believe in freedom cannot rest.
Coretta Scott King:
The greatness of a community is most accurately measured by the compassionate actions of its members.
Freedom, by definition, is people realizing that they are their own leaders.
Will you pray with me?
Oh, spirit of love,
that some of us name God,
and others find unnamable,
be with us this morning,
and every morning,
as we strive towards the truth,
as we learn to love,
so that someday,
in Martin King's words:
"we can sing 'We Shall Overcome'
because somehow we know the arc of moral universe
is long but it bends towards justice.
We shall overcome because Carlyle is right:
'No lie can live forever.'
We shall overcome because William Cullen Bryant is right:
'Truth, crushed to earth, shall rise again.'"
Let us have faith
that we shall overcome
not because the Rev. Dr. Martin Luther King, Jr.
was the most notorious liar in America
but because he was this country's greatest truth teller
and his truth
and his love can live in all of us.
Let the congregation say "Amen."