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Jun 20, 2018

Love the Hell Out of the World

This is my last sermon with you. It is not my last time in Ashby as your minister. That will be the evening of July seventeenth when I come to enjoy a concert on the green. Nonetheless, this morning is the last time that the collective you, the members and friends of First Parish Church, will listen to me in my current capacity--as your minister. Which is too bad. There is still so much that I would like to say to you and share with you. I cannot say all of it. What I can do is continue our conversation from earlier in the month. It is in some sense the same conversation we have been having all year. It is an attempt to answer the question: What is the purpose of the church? Or, really, as I said before, it is an attempt to answer three interwoven questions: Why does the First Parish Church exist? What difference does it make in your lives? What difference does it make in the wider world?

In my last sermon I suggested that one way we might answer these questions is to claim that this congregation, like Unitarian Universalist congregations across the country, can be a place where we learn the skills necessary to live in a democratic society. When we learn these skills we can make a difference in our own lives and in the wider world.

Some might argue that this is an answer that comes from the Unitarian part of our tradition. It suggests a certain faith in human nature. It suggests that we can collectively improve our lot and our selves. The claim that we have the ability to improve our selves is one of the claims that was at the heart of the Unitarian controversy in the nineteenth century. That was the conflict between liberal and orthodox Christians that eventually led to the First Parish Church splitting in two. The liberals, who believed that humans have the capacity to improve our selves, became Unitarians and stayed in this building. The orthodox, who claimed that human nature was inherently wicked and could only be redeemed with divine intervention, built the church across the street.

This morning I want to suggest a different purpose for the church than one that comes from the Unitarian tradition. I want to propose a purpose rooted in the theology of our Universalist ancestors. The purpose of the church is to love the Hell out of the world. Yes, we gather to further democratic practice and to build a more democratic society. But we do this because we are called to love the Hell out the world.

You might remember that Universalism was founded on a simple theological proposition: God loves people too much to condemn anyone to an eternity of torment in Hell. My friend Mark Morrison-Reed quotes the late Gordon McKeeman to describe this doctrine. He writes about how he once heard McKeeman “say, ‘Universalism came to be called ‘The Gospel of God’s Success,’ the gospel of the larger hope. Picturesquely spoken, the image was that of the last, unrepentant sinner being dragged screaming and kicking into heaven, unable... to resist the power and love of the Almighty.’”

Mark continues, “What a graphic, prosaic picture—a divine kidnapping. The last sinner being dragged, by his collar I imagined, into heaven.” What kind of a God was this? ... This was a religion of radical and overpowering love. Universal salvation insists that no matter what we do, God so loves us that she will not, and cannot, consign even a single human individual to eternal damnation. Universal salvation--the reality that we share a common destiny--is the inescapable consequence of Universal love.”

In New England, one of the earliest and most important advocates of this doctrine was Hosea Ballou. For several years he was a circuit rider who traveled throughout the region spreading the message of God’s universal, unconditional, love. Ballou is reputed to have had a quick wit. There are a number of stories that have been preserved about his encounters with orthodox Christians who rejected the idea that God loved everyone without exception. You might recall one I have shared with you before. It was collected by Linda Stowell.

It seems that once when Ballou was out circuit riding he stopped for the night at a New England farmhouse. I imagine it was of the type that many of you live in: a large creaky wooden amalgamation of home and barn with the livestock living not all that far from the people.

Over dinner Ballou learned that the family’s eldest son was something of a ne’er-do-well. He rarely helped out with chores or did work on the farm. He stole money from his parents. He spent it when he went out late at night partying and carousing at the local tavern. The family was afraid that their son was going to go to Hell.

“Alright,” Ballou told them, “I have a plan. We will find a spot on the road where your son walks home drunk at night. We will build a big bonfire. And when he passes by we will grab him and throw him into the fire.”

The young man’s parents were aghast. “That’s our son and we love him,” they said to Ballou. Ballou responded, “If you, human and imperfect parents, love your son so much that you wouldn’t throw him into the fire, then how can you possibly believe that God, the perfect parent, would do so!”

It is a pretty fun story. I have used in a couple of sermons. It exemplifies the logic of universalist theology. God loves everyone, no exceptions. So, we should love everyone no exceptions. But as I have been thinking about the story I have come to recognize that it is not without its flaws.

It presents Ballou as a sort of lone hero--traipsing through rural New England spreading the gospel of universalism. There is truth to this portrayal but it elides a larger truth. Ballou did not spread universalism alone. He was but one of many early preachers who discovered the doctrine, a doctrine that is found in the Christian New Testament and in the theological works of early Christian theologians.

Someone like Ballou read a verse such as “For as in Adam all die, so also in Christ shall all be made alive,” to mean literally what it said. Ballou and others interpreted this verse from I Corinthians to hinge upon the word “all,” which appears twice. All were condemned to mortality by Adam’s disobedience to the divine in the Garden of Eden. All will be given immortality through Christ. Not some. Not only the believers. Not just the righteous. But all. Every last sinner dragged screaming and kicking into heaven.

Ballou was not the first one to discover universalism in verses like I Corinthians 15:22. Origen of Alexandria was a Christian theologian who lived in the second and third centuries of the common era. Almost eighteen hundred years ago he taught that all would eventually be united with God. Taking a slightly different position than Ballou, he wrote “and there is punishment, but not everlasting... For all wicked men, and for daemons, too, punishment has an end.”

Ballou and Origen lived almost two thousand years apart. Their similar theological perspectives suggest one reason why Ballou and other circuit riders like him were so successful in spreading the Gospel of God’s Success. Lots of people believe that God is love and that a loving God does not punish. However, since this belief is held to be heretical by orthodox Christianity many people think that they are alone in their belief. Encountering someone like Ballou in the late eighteenth or early nineteenth century did not convince them of universalism. It gave them permission to profess universalism because it helped them to recognize that they were not isolated in their beliefs.

I suspect Ballou’s circuit riding was a bit like the contemporary phenomenon of discovering people who are Unitarian Universalist without knowing it. Have you had this experience? It is a somewhat common for Unitarian Universalist ministers. And I think it is a relatively common one for Unitarian Universalist lay folk as well. It runs something like this: You go out to coffee with a relatively new friend. You chat about your friends and your families. Maybe you tell them about the foibles of your cat. Perhaps they share with you gardening tips. At some point though, the conversation turns serious. You might not know how you got on the subject but suddenly you are discussing your core beliefs. You tell them you are a Unitarian Universalist. They say, “I have never heard of that.” You explain. You give them your elevator speech. You might quote Unitarian Universalist author Laila Ibrahim:

It’s a blessing you were born
It matters what you do with your life.
What you know about god is a piece of the truth.
You do not have to do it alone.

Or maybe you quote our own Liz Strong, who reflecting on her childhood in Universalist church, wrote: “the center of my religious faith was a powerful belief in the inherent goodness and worth of all life. I believed in a god who loved me and all of creation.”

Whatever the case, your friend says to you, “Hey! That’s what I believe. I guess I was a Unitarian Universalist without knowing it.”

But what comes next? I wonder that about in the story of Ballou and the farm family. Did the family start a universalist church? Did they gather their friends together and form a small community of people someplace in rural New England who proclaimed, “God loves everyone, no exceptions?”

We do not know. But what we do know is that belief is not enough. We are called not just to believe in the power of God’s love. We are called to love the Hell out of the world. There is a lot of Hell in the world. And we know by now, from long experience, from all the prophets, is that the only way we can get rid of that Hell is through the power of love. It’s like Kenneth Patchen says in his poem, “The Way Men Live is a Lie:” “There is only one power that can save the world-- / And that is the power of our love for all men everywhere.”

There is a lot of Hell in the world right now. This week we learned that since April the United States government has separated 2,000 immigrant children from their parents. 2,000 children. Separated from their parents. That is about as close a definition to Hell as I can find. It comes from the opposite of love. It is built upon the opposite of compassion.

The people who migrate to the United States do so because they have no other choice. It is an unbelievably difficult decision to uproot yourself and your family and travel thousands of miles, not knowing what you will find on the other end, in the hopes of making a better life. It is a decision that people only make when all the other options seem worse. Those options are sometimes to stay home and watch your children starve to death; to stay home and be murdered by paramilitaries; to stay home and be butchered by gangs; to stay home and be killed by an abusive spouse...

Immigrants provide net economic benefits to this country. Ask any honest economist and they will tell you that the United States is a wealthier country because of immigration. Immigrants have brought a wonderful diversity of art, food, and culture to this country. Mark Rothko, David Hockney, and William de Kooning are all iconic American artists. Each one an immigrant. Pizza, a gift from immigrants! St. Patrick’s Day comes from immigrants!

Hate and fear close the borders and try to keep immigrants out. Loving the Hell out of the world demands that we open the borders and let the poor, the marginalized, the frightened, the hungry, and the huddled, in.

Love over hate. This is an actual choice we make. Hate comes from a belief that all of nature can be reduced to the red tooth and claw. There is only so much in the world. You have to compete to get what is yours and damn everyone else. This is a view that turns immigrants into criminals. It prioritizes law over justice. It separates children from their parents. It falsely believes that the United States is worse off with all of the richness that has come from immigrants.

This is kind of hate is a choice. It is a choice that is sometimes based on a misreading of the Unitarian Charles Darwin’s “The Origin of the Species.” It misunderstands observations such as “One general law, leading to the advancement of all organic beings, namely, multiply, vary, let the strongest live and the weakest die.” It bolsters this wrong interpretation of Darwin with false readings of the Christian New Testament like the one offered by the Attorney General this week.

Competition is certainly a factor in nature but in sits in tension with cooperation. Social animals like humans and honeybees cooperate with each other. Social animals survive by working together. The building of roads, the creation of schools, the development of science, the construction of a church, the maintenance of a congregation... All are acts of cooperation. Each comes from an often unarticulated belief that we are better working together, striving together, than we are alone.

Love the Hell Out of the World; we are faced with a choice. We can turn to hate or we can turn to compassion. That is why we Unitarian Universalists gather for community, we encourage each other to turn towards compassion. Competition or cooperation, hate or love, it comes down to a wager. We can choose to believe, like orthodox Christians, God will punish all sinners with eternal fire. The fire is coming for us like it was coming for the ne’er-do-well farmer’s son. The country cannot absorb more immigrants. Or we can bet upon love. That God, the perfect parent, will not condemn us to the inferno. That today, in the richest country in the history of the world, there is enough for all of the frightened, the starving, the poor, who come to our borders seeking sanctuary.

It is a bet on what is at the core of our humanity: love or hate, cooperation or competition. To love the Hell out of the world means to choose cooperation over competition. It means to suggest as, did Kenneth Patchen,

There is only one truth in the world:
Until we learn to love our neighbor,
There will be no life for anyone.

What have you chosen? As individuals? As a congregation? To love the Hell out of the world? That peace is more redemptive than violence? That we need to march, not fight, for our lives? That love is more powerful than hate?

I leave you with those rhetorical questions. They suggest answers to our three interlaced questions from the beginning of the sermon: Why does the First Parish Church exist? What difference does it make in your lives? What difference does it make in the wider world?

Those are your questions. You will have to wrestle with them as long as this congregation remains. But now, I have to go. And before I do, let me say this:

I hope that you will continue to love the Hell out of the world.
I love you.
I will carry you in my heart as long as my pulse continues to beat.
And I am deeply grateful for our year together.
Thank you for everything.

Let us give the final word, again, to the poet, who wrote in his non-gender neutral language:

Force cannot be overthrown by force;
To hate any man is to despair of every man;
Evil breeds evil--the rest is a lie!

There is only one power that can save the world--
And that is the power of our love for all men everywhere.

Let the congregation say Amen.

CommentsCategories Ministry Sermon Tags First Parish Church Ashby Universalism Doctrine of the Church Mark Morrison-Reed Gordon McKeeman Hosea Ballou I Corinthians 15:22 Christian New Testament Laila Ibrahim Elizabeth Strong Kenneth Patchen Immigration Charles Darwin

Mar 5, 2018

For What We Have, For What We Give

as preached at the First Parish Church, Ashby, MA, March 4, 2018

It is always good to be with you. We had quite the weekend of weather down in Medford. The front door was actually torn off of my apartment building by the wind. It was a not so subtle reminder that no what matter we humans might think, nature is actually in charge.

I hope that the weather was not too bad here. I suspect that since Ashby is not right by the coast you were sheltered from the worst of the Nor'easter. I will admit that I never know exactly what the weather is like out here when I am back in Medford. It is remarkable that even though we are only an hour apart, you are actually in your own microclimate.

Today's sermon is the start of the stewardship season. This year's pledge drive has three stages. First, today, I am offering a sermon to kick it off. Second, early next week you should be receiving a letter from me in the mail asking you to make a pledge to support the congregation. The goal is to have all pledge cards submitted by March 31st, so we can use the pledges to prepare the annual budget. The third thing I will be doing is following up with folks who do not submit their pledge cards by the end of the month to see what their intentions are towards the congregation. If you have any questions about any of this please feel free to ask me during coffee hour.

So, with that process in mind, let us get started with the sermon proper.

The pale polka dot is not unexpected. It sits, dinner plate size, in the center of a weed strewn and crumbling road. The dot's rough paint lies uneasily on decaying asphalt. It is something of a shock. A piece of art, roughhewn but art nonetheless, in the midst of urban decay.

The dot is not alone. Casting my eyes forward I see another dot about twenty feet ahead, washed out yellow instead of faded pink. That dot is followed by another, blue this time, and then another and another. Now I understand what the docent at the Detroit Institute of Art meant when I asked for directions, "follow the polka dot road."

I am driving through one of Detroit's poorest neighborhoods. The blocks I pass are filled with a mixture of the burned-out shells of vacant houses, empty lots, broken bottles, abandoned furniture and occupied, but usually decrepit, dwellings. I am looking for the Heidelberg Project, the artist Tyree Guyton's outsider masterpiece. When I see the first polka dots I know that I am close.

As I travel down the street the polka dots gradually multiple and move. First they are only on the asphalt, barely holding together parts of the disintegrating road. Then they drift onto the broken buckled sidewalks and up the sides of abandoned buildings. The polka dots are everywhere when I finally turn off the main street and onto the side road where Guyton's project is centered.

The project is difficult to describe. It consists of more than a dozen houses stretched over a block and a half, trees decorated with glass bottles of all colors, a painted school bus, piles of shoes and a makeshift playground. Some of the houses are occupied. Several are abandoned. All have been decorated by Guyton and his neighbors in highly unorthodox fashions. One home is carpeted with numbers, big and little, they come from gas station signs, clocks and broken street signs. Another is covered with dozens of words--Oklahoma, people, jury, white, love--and parts from vehicles: hub cabs, doors and steering wheels. A third is painted entirely in polka dots, some the size of a quarter and others bigger than a hula hoop.

Since its advent more than 30 years ago the Heidelberg Project has been a source of both controversy and pride in Detroit. Some people love it. Others hate it. Both mayors Coleman Young and Dennis Archer tried to destroy it. First Young, and then later Archer, sent in bulldozers to tear down some of the houses.

Whatever people think of Heidelberg, whether they call it piles of trash or brilliant art, there is no debating that its impact is visceral. When I walk through it I feel like I am entering a magic realm. This is certainly Guyton's intention. He said of it, "This block is a very special place. It is like magic-land."

Magic alters reality. It is not supernatural. Instead it is a word for the way in which we use our imagination and will power to change the world around us. When we have an idea for something and then bring that idea to fruition we are committing an act of magic.

Heidelberg is filled with magic. Through his vision, and by nurturing the creativity of others, Guyton's art has transformed a desolate landscape into something wholly new. And that transformation has been more than visual. In the blocks immediately around Heidelberg crime has dropped. The drug dealers have largely left and a greater sense of community has been built. Magic indeed.

There are two lessons that I take from Heidelberg. The first is that art and imagination can overcome ruin. The second is that generosity can be transformative. These lessons are intertwined for art often stems from the generous impulse to make the world more beautiful. That impulse can help us survive when our existence seems painful and ugly.

This is month is the month of our annual stewardship drive. Stewardship is tied to generosity. We want to be good stewards of what we have so that we can leave something behind for future generations. So, stewardship is partially about giving gifts to people we will never know.

We all have received such gifts. This congregation itself is a gift that previous generations gave us. This beautiful meeting house was built long before any of us were born. Much of the money to sustain the church comes from financial gifts to the endowment from members and friends who are no longer with us. If we are good stewards we will give the gift of this religious community to generations to come.

Such gifts can feel risky. They include the giving of part of the self to another. When we give our money, time and skills to a religious community we are giving part of our selves. With this act comes both the possibility of acceptance and rejection. What if our gifts are not enough or not appreciated? What if they are not wanted? How do we feel then?

Now, I love to cook. And I love to cook for people. One of the ways that I express my appreciation of and affection for people is by cooking them nice meals. But when I cook someone a meal there's always a little way in which I am haunted by the fear of rejection. If I make something fancy or unusual I worry that the people I am cooking for will be unhappy with it, despite all of the effort I put in. And every once in awhile, that is the case, and then I feel a little rejected.

In his meditation "Feeding and Being Fed" Robert Walsh reflects on the relationship between feeding others and generosity. He writes, "to feed [someone]-is to give life." There is no more generous act than the gift of life.

Later in his piece Walsh states, "The person who receives the gift of food gives a precious gift as well. It is the gift of trust, an affirmation of the life-giver." The trouble comes when we give a gift and automatically expect to receive one in return.

When it comes to cooking, my fear of rejection is foolish. The important thing is that I am trying to give a gift, trying to do something life sustaining. The outcome is less important than the intention. The giver, after all, cannot control the outcome. But the giver can set his or her intention. And that intention can be to give something that is life sustaining.

It is easy to forget this. Especially at stewardship time when people get anxious about their ability to give. It takes money and generosity to run a congregation. Everything that people give is appreciated. Whether it is a $2,000 pledge or some change in the collection plate every gift helps sustain the life of our religious community.

Just think about all of the gifts that go into a typical Sunday morning. Our worship is truly a collective effort. It requires many acts of generosity to create. Ward sets a friendly tone at the start of the service. Stephan or the Lizards in the Hayloft offer lively music. Our lay reader helps with the liturgy. And that is not mention all the people who contribute to our fellowship time after the service.

I am sure I am missing someone but that is not the point. The point is that we each give different gifts and that all of those gifts are important. Here I am reminded of a phrase popularized by the ever-controversial Karl Marx, "from each according to his ability, to each according to his needs." We all have gifts to give. We all contribute to the larger whole.

In this way our religious community is not dissimilar to the Heidelberg Project. The project is supported by gifts large and small. The children in Guyton's neighborhood have no money. Yet they are able to give the gift of their imagination and their time when they paint polka dots and figures alongside Guyton. Other people give Heidelberg large financial gifts that allow Guyton to make his living as an artist, the project to employ a modest staff and the surrounding community to benefit from a community center for arts and education.

There are other parallels between Heidelberg and a liberal religious community like ours. The theologian Rebecca Parker identifies several tasks for Unitarian Universalist congregations. Two she lifts up are prophetic witness and the preservation of endangered knowledge. Parker defines a prophet this way, "A prophet is one who is able to name those places in our lives where we are resisting what needs to be known, closing our eyes to what is really happening, silencing what the world is telling us."

When we think of prophets we usually think of the ancient Hebrew figures who went around Judah and Israel in sackcloth and ashes proclaiming gloom and doom. Such prophets are not the only kind. The news of the world, even in troubled times like ours when school children shoot each other in school cafeterias and the President muses about becoming dictator for life, is not all bad. One of the truths that we can forget is that we surrounded by beauty.

This is the prophetic message of Guyton and the Heidelberg Project. His art transforms trash and desolation into unexpectedly magical objects. An abandoned toy is not just a worn-out piece of plastic. It is something that can be incorporated into an artistic vision.

In a Unitarian Universalist religious community, we say this not about found objects but about people instead. In his well-known sermon "Dragged Kicking and Screaming into Heaven," Mark Morrison-Reed quotes the Universalist minister Gordan McKeeman who preached, "...Universalism came to be call 'The Gospel of God's Success,' the gospel of the larger hope. Picturesquely spoken, the image was that of the last unrepentant sinner being dragged screaming and kicking into heaven, unable... to resist the power and love of the Almighty."

Mark asserts that this image, "the last sinner being dragged, by his collar... into heaven" communicates that ours is "a religion of radical and overpowering love. Universal Salvation insists that no matter what we do, God so loves us that she will not and cannot consign even a single human being to eternal damnation."

Guyton's art has a similar philosophy behind it. Each gift that is given is something that builds the Heidelberg Project and strengthens the community. Both the little gifts that children bring, and $50,000 foundation grants are essential to the continuing life of the community.

This truth is one of the pieces of endangered knowledge that I suspect that Rebecca Parker calls for religious communities like ours to preserve. Everyone is important. Everyone can give to sustain the life of the community.

At stewardship time the gifts we talk about are primarily financial gifts. This is not to say that other gifts are not important. It is just, as I said earlier, it takes money to run a congregation. This year we will be promoting the idea of fair share giving. Rather than asking people to give a specific amount we will be asking them to give a percentage of their income. In doing so, we are making a theological statement. That statement is that we appreciate the generous intention behind all gifts and recognize the gift of self that they contain. Hopefully that means that the givers of the gifts, experience an affirmation of the self as a result of their generosity.

If, for whatever, reason that affirmation is lacking generosity can still be transformative. It is the intention that matters most. Sometimes in this way we can become an inspiration for others.

Consider the story of Vedran Smailovic, better known as the cellist of Sarajevo. Twenty-five years ago, in the spring of 1992, there was a long line outside the door of one of the last bakeries in the city of Sarajevo that could still bake bread. At four o'clock in the afternoon a shell struck the bread line and killed twenty-two people.

Smailovic lived nearby and witnessed the event. Prior to the Balkan War he had been the principal cellist of the Sarajevo Opera. As Paul Sullivan wrote in Hope Magazine, "when he saw the carnage outside his window, he was pushed beyond his capacity to absorb and endure any more. He resolved to do the thing he could do best... Every day thereafter, at 4:00 p.m., Vedran Smailovic put on his full, formal concert attire, took up his cello, and walked out of his apartment into the battle that raged around him. He placed a little stool in the blood-stained, glass splattered crater where the shell had landed, and every day, for twenty-two days, he played Albinoni's Agadio as tribute to the twenty-two dead. Snipers fired at him (they missed), mortar shells fell all around him, but he played music to the abandoned streets, the smashed trucks, the burning buildings, and to the terrified people still hiding in the cellars, who heard him..."

It would be hard to argue that the bullets that flew around Smailovic were affirmations of his music. And yet his act of bravery helped strengthen the legacy of beauty in the world. His actions have become part of an inspiring story that reminds others that we never know where acts of generosity will ultimately lead.

This brings me to a concluding point about generosity. It frequently stems from my gratitude. My own generosity is often inspired by the gifts that I have been given. I give to Unitarian Universalist institutions because of all of the gifts that our liberal faith has given me. And I cook for friends and family because I am grateful for all the gifts that I have been given.

In this way I am not so different from Guyton. His efforts in Heidelberg stem from his gratitude for all that his community has given him. He started the project with his grandfather as an art school drop-out. It was his way of saying thank you to the community for encouraging him in his art. And so that gratitude turned to generosity.

Generosity often begins with the spirit of this passage from e. e. cummings:

i thank You God for most this amazing
day: for the leaping greenly spirits of trees
and a blue true dream of sky; and for everything
which is natural which is infinite which is yes

We give because of what we have received. We give as a way of saying thank you. We give seeking affirmation and we give risking our selves. Through the act of giving we say yes to beauty, yes to possibility, yes to life. So that may we all give generously I say, Amen and Blessed Be.

CommentsCategories Sermon Tags First Parish Church Ashby Stewardship Detroit Heidelberg Project Robert Walsh Karl Marx Rebecca Parker Mark Morrison-Reed Gordan McKeeman Vedran Smailovic e. e. cummings Tyree Guyton

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