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Oct 21, 2019

Sermon: Pursuing Virtue: To Live a Good Life

as preached at the First Unitarian Universalist Church of Houston, Museum District campus, October 20, 2019

When I was twelve or thirteen one of my friends showed up to church in a suit. It was crisp and navy blue. It was paired with a lightly starched white shirt and a butter brown leather shoes polished to a glossy shine. With it, he wore a tie with a classic four in a hand knot that he done up himself.

This confused the rest of us. We were a group of perhaps half a dozen Unitarian Universalist kids. It was the late eighties. Typical Sunday morning garb consisted of the least sloppy tie-dyed shirt or punk rock pin festooned jacket that our parents could force us into. If we were going to be in the sanctuary for a special service--Christmas or Flower Communion--we might be strongly encouraged to wear jeans with no visible holes and some kind of shirt with buttons. But a suit? Who in our Middle School group ever wore a suit?

My friend, it turned out, had found religion. Or, more accurately, he found another religion besides Unitarian Universalism. He was at the beginning of his conversion process to some kind of fundamentalist Christianity. One Sunday it was his suit. Another Sunday found him enthusiastically talking about Jesus. A subsequent Sunday he told us that he had been “born again.” And a few Sundays after that we did not see him anymore.

He left and began attending a conservative Christian church with a grandparent. His parents and older sibling stayed in our congregation. Years later, I talked with them about why my friend had left Unitarian Universalism. They told me that he seemed to like the clear answers and structure that his new church provided him. It was organized around finding salvation through Jesus. The church leaders taught that the Bible had the answers to all life’s questions. Their preaching and teaching consisted of sharing these answers. And they claimed that the afterlife was more important than present life.

Our congregation was completely the opposite. In our religious education program we were never offered an explicit salvation narrative. We were never told that the Bible had all the answers. We were taught that our religious journeys consisted of asking questions and seeking answers. We were on a search for truth and meaning. We were not given clear definitions of either term. And we were told that our present life was more important than the afterlife. For, as Shakespeare wrote, death is “The undiscovered country from whose bourn / No traveler returns.” At best we can only speculate about what happens after we die. We are immersed in life.

Over the years, I have found myself thinking about my friend and the path he chose. In Unitarian Universalist circles it is far more common to find people who convert from some kind of fundamentalism to Unitarian Universalism than the other way around. Comedian George Carlin’s old joke, that he was Catholic “until I reached the Age of Reason” resonates for a lot of us. How many of you came to this congregation from a more rigid faith? And how many of you have a close friend or family member who left Unitarian Universalism for a variety of strict orthodoxy?

The nineteenth-century religious dissenter Francis W. Newman claimed, “God has two families of children on this earth, the once-born and the twice-born.” He went on to describe the once-born this way, “They see God, not as a strict Judge... but as the animating Spirit of a beautiful harmony.” Building off Newman’s dichotomy, the philosopher William James placed our tradition firmly within the category of the once born. He complained that we generally suffered from “an inability to feel evil.” And that we lacked an understanding of the religious experience of conversion.

Is that why my friend left Unitarian Universalism? Did he feel evil sharply and need assurance that it could be conquered? Did he think he could be born again and escape it? I do not know his answer. But I am unsympathetic to James’s claim that we do not feel evil. I do not think that most of you would accuse me of suffering from an inability to feel evil. If anything, I have been accused of being too “doom and gloom” and not optimistic enough to be a good Unitarian Universalist preacher.

It is certain that I am once born. I have never had a conversion experience. Nor have I left Unitarian Universalism for another faith tradition. I have found within our tradition resources sufficient to help me weather the crises of my life--of which there have been more than a few--and to help me come to terms with the tragic. I have found resources sufficient to help answer one of the key religious questions: What does it mean to lead a good life?

It is one of the oldest questions in religion and philosophy. My friend who left my youth group found a certain answer to it by looking into the metaphysical realm and discovering his connection with, and salvation through, Jesus. My own answers have been less certain. It was, in part, that ambiguity that made my friend uncomfortable. What truth I have discovered I have discovered precisely by embracing ambiguity and placing myself amid the rich mess that is a worldly life. This is why the words of humanistic poetry, like this snatch from Alejandra Pizarnik, resonate with me:

dice que el amor es muerte es miedo
dice que la muerte es miedo es amor
dice que no sabe

She says that love is death is fear
She says that death is fear is love
She says that she doesn’t know

I find a similar sentiment in these beloved words from the Chinese poet Tu Fu:

Every day on the way home from
My office I pawn another
Of my Spring clothes. Every day
I come home from the river bank
Drunk. Everywhere I go, I owe
Money for wine. History
Records few men who lived to be
Seventy. I watch the yellow
Butterflies drink deep of the
Flowers, and the dragonflies
Dipping the surface of the
Water again and again
I cry out to the Spring wind,
And the light and the passing hours.
We enjoy life such a little
While, why should men cross each other?

It is also present in my favorite verse from the Greek poet Glykon:

Nothing but laughter, nothing
But dust, nothing but nothing,
No reason why it happens

There are no certain answers to be found in these poems. There is no suggestion that we should be born again. There are just questions and a certain humility: “She says that she doesn’t know;” “We enjoy life such a little / While, why should men cross each other?” “No reason why it happens.”

The orientation of these poems is worldly. In their worldly orientation we find a hint of a Unitarian Universalist response to question: What does it mean to live a good life? Our tradition teaches that we are to root ourselves in the here and now. We are not to place our hopes in some unspecified future when we shall be dust.

But Unitarian Universalism teaches something more than that. That something lurks in the background of these poems. And it lurked in background of my friend’s departure from the congregation of my childhood. Unitarian Universalism teaches that we are shaped by the communities of which we are members. When my friend left our youth group he left one narrative about the good life for another. His new community made that narrative explicit. Our congregation was less clear, but the teaching was there.

It was not present in words. It was present in deeds. It was found not by looking to Jesus for salvation. It was found in the lessons we could discover in sharing our lives with each other. I do not remember anyone telling me that as a child. But as I have studied Unitarian Universalist theology over the years, I have come to realize that the teaching was present all along. Usually, it was offered implicitly rather than made explicit.

Early generations of Unitarian Universalist theologians used the phrase “salvation by character” to summarize their understanding of our tradition. This phrase signifies that we are to judge each other not by our creeds--what we say we believe--but by our deeds--what we do. Over time the choices we make, the things we do, eventually add up to who we are.

This conception of the good life, that we are what we do, was something that my home congregation gave us the opportunity to discover on many occasions. One Sunday morning from my youth group made a particular impression. By then I think I was fourteen or fifteen. We had a guest in our class that morning--someone who was a member of the church but who I knew only vaguely.

He was an out gay man. He was there to share with us his coming out story. This was Lansing, Michigan in the early nineties. At the time, the city only had one gay or lesbian bar. There was no pride parade. The local newspaper still occasionally “outed” local civic figures who were living in the closet in an effort to damage their careers.

Unfortunately, I only remember the outlines of the man’s story. He had attempted to live the “straight” life for years. He had come out after several years of being married to a woman. He told us that he had lived a lie. That he had pretended to be someone he was not. While he did, he suffered immensely. He was depressed. He considered self-harm. He engaged in dangerous behaviors. And then, finally, once he left the marriage, and he found himself. He was living a life where he was authentically himself. He had even found a man who loved him. And he and his partner had recently moved in together. And they were happy.

The story had an impact on us. We talked about it afterwards. A couple of the kids in my youth group identified as queer. The man’s story gave them permission to be themselves. And it gave all of us a role model, a resource, we could turn to if we were questioning our own orientation.

The religious path of salvation by character can be found in my vignette about my youth group. There are moral exemplars in the world. We can learn from them. We can model our lives after them. And maybe, just maybe, if we do, we might be able to become something like them.

The man whose story I recounted was undoubtedly far from perfect. I am sure he had struggles beyond his sexuality that he did not share with us. I imagine that, like most of us, he had his petty moments, that he sometimes spoke harshly to his children or his partner or that he held grudges. Salvation by character does not mean that we are perfect. It comes from an understanding that we can do things to make our lives and the lives of others better. We can make choices that lead us to live lives of authenticity.

We need a community to do so. My Unitarian Universalist community provided that man a place where he could share his story. And it provided us with the opportunity to listen to him. In those days, there were few other places in Lansing where we could collectively question the social norm that to be happy people had to be in heterosexual relationships. In those days, there were few places where that man could feel accepted and loved by his community, live his authentic life, and offer what he had learned to others.

Salvation by character, the life story he shared was not a clear path to salvation. It did not offer the neat narrative of the born-again Christian--which my friend had turned to. It did not tell us that there was a single solution, a single path that we all should follow. Yes, it did contain an element of transformation, the man left a life where he could not be authentically himself for one in which he could. However, his story was about embracing who he was in this world--not rejecting it. It was not a story about confessing his sins and seeking salvation through Jesus. It was a story about admitting to himself who he was and then having the courage to be himself.

Our lives are short and fleeting things. The words we had from Jimmy Santiago Baca are meant to remind us that we have only one life that we know and how we live it matters. Baca tells us:

Who we are and what we do
appears to us
like a man dressed in a long black coat

Lo que somos y lo que hacemos
se nos aparece
como un hombre de abrigo negro y largo

That man, presumably, is death. He warns us we must bring our lives to account, must constantly cash the promissory notes that are our actions until they become our very being. We each have only one life. Time is short and so, the man tells us,

“Sign it,”
he says,
“I have many others to see today.”

“Fírmalo,”
dice él,
“Tengo muchos otros qué ver hoy.”

Salvation by character, we are what we do. We learn how to live a good life in relation to a community. These are ideas are very old. They are much older than our tradition--something I hinted at in my invocation of seventh century Chinese and ancient Greek poetry. We might look back to Aristotle to find an early systematic treatment of them. He taught that the salvation we find in character is best expressed through the virtues. These are the elements of a good life, the things that we do which are praiseworthy--which we would hold up as examples to others.

The bravery of the man who visited my youth group was praiseworthy. He had been brave enough to leave an inauthentic life to discover one in which he was authentically himself. And that bravery was something he could help us discover in ourselves through his example.

Aristotle taught that these virtues were shaped by and informed by the community to which we belong. There was an element of what is called moral luck to this. Sometimes we are lucky enough to be born into a community or born with the circumstances to pursue a good life and sometimes we are not. Sometimes, as philosopher Martha Nussbaum has observed, things “just happen to” us. It is difficult to, in her words, “make the goodness of a good human life safe from luck.” Even as we seek to build a community where we might develop virtue--create a space where someone might share and live their authentic life--we find ourselves constantly buffeted by forces beyond control.

This, I suspect, is one reason my friend found comfort in his experience of becoming born again. It offered a permanent experience of salvation. Our once born humanistic path offers no such assurances. It, and the communities that sustain it, are vulnerable and can be lost. The good life of this world is not permanent, death, Baca’s man “in a long black coat” comes to all of us. Whatever salvation we achieve by character is at most secure for the span of our effervescent lives.

And here, as we near the close of the sermon, I am going to offer a final example of a community in which it is possible to pursue the humanistic virtues. What is happening with that community highlights the vulnerability of the good life. My transition is jagged; one of those moments when I like a jazz musician or house DJ, inelegantly switch between songs in the middle of a set. So, forgive me, as you might forgive the saxophonist who melody suddenly becomes discordant or turn tablelist whose record skips, as I jump from one thing to another.

I am going to talk about what is happening in Syria for a moment. Syria has been heavy upon my heart. In Northern Syria we find an example among the pluralistic community of Rojava of a place where it has been briefly possible to begin to pursue, to imagine, the good life. The people who live in Rojava are often called Kurds in the news. In truth, they are a multi-ethnic community of Arabs, Kurds, Yazidi, and others have spent the last several years imagining how they can create a space where they might be able to build a society where the good life is available to all people.

Following the withdrawal of the Syrian government from Northern Syria, the people of Rojava have attempted to build a community organized around three principles. These are direct democracy, ecology, and the liberation of women. Few accounts have made to the United States of exactly what this new society is starting to look like. The accounts that have emerged suggest that the good life imagined by those in Rojava is radically different than the one propagated by the oppressive, anti-ecological, patriarchal, regimes that normally reign in the region.

The people of Rojava have mandated that women must have a central role in society’s leadership. All leadership positions must be occupied by co-chairs--a man and a woman. There is also a man’s army and a woman’s army. Decisions are made at the local level, by those most impacted by them, and then coordinated across different communities. They attempt create ecological, democratic, and what we might call feminist consciousness in all that they do. This community is not perfect. Some reports suggest that while LGBT people are more welcome in Rojava than they are elsewhere in the Middle East they do not yet feel fully free to be themselves. But seven years is only a brief time to try to build a new society and invite people into a new way of being. I suspect that if Rojava survives it will, in time, become a society in which members of the LGBT community can be open about who they are and who they love. The openness to and encouragement for women’s leadership suggests that the people of Rojava are willing to make radical change.

Let me offer a brief pastiche of words from Rojava that hint at their new social vision. Here a few from Evren Kocabicak, a leader of Rojava’s women’s military wing. Three quotes: First, “nature is... a power that enables humans to achieve self-consciousness.” Second, “We have a system where every action, education or meeting is collectively evaluated; a system where such direct democracy is exercised.” Third, “Women may have a free personality and identity only so far as they have emancipated themselves from the hands of male and societal dominance and have gained power through their free initiatives.” Here are a few words from Dilar Dirik, a young Kurdish PhD student who left the region to study at the University of Cambridge. First, “All is sacred because it belongs to me, to you, to everyone.” Second, “Giving power to people who never had anything requires courage, requires trust, requires love.” Third, “Knowledge is everywhere, it needs to be valued and shared.”

I suspect that many of you hear resonances of Unitarian Universalist values within these words--of a conception of the good life that says that we must orientate ourselves to this world because we do not know what might happen in the next one. It is the society that has produced such beautiful visions that is now threatened with collapse. The United States withdrawal of troops from Northern Syria has given Turkey permission to invade. It has prepared the way for ethnic cleansing, a polite term for mass murder and dislocation. It has allowed ISIS cells to reactivate. And it has forced the people of Rojava to choose between an alliance with the repressive regime of Bashar al Assad and annihilation by the Turkish military. Their conception of the good life will almost certainly be replaced by something repressive and awful. In the words the Syrian scholar Hassan Hassan, the vision of Rojava is likely to be subplanted with a community ruled by “the worst of the worst.” Woman who have organized will be repressed and likely murdered. Democracy will be destroyed. And an ecological vision will be abandoned.

In the next week or two, we will be having an opportunity, as a religious community, to learn more about Rojava and the conception of the good life its members have. In partnership with the Kurdish American Foundation of Houston we are offering a forum featuring direct eye witness accounts of Rojava. It has not yet been scheduled. Once it is, I believe it will be the first such event in Houston. It will be a chance to learn about this new conception of the good life that after the current President’s betrayal is now under profound threat.

But for now, let us leave the subject of Rojava and attempt to bring our closing chord back into alignment with the rest of the sermon. What I have attempted to articulate, inelegantly perhaps, throughout this sermon is a simple message. We are what we do. We should orient our lives to the present world, which we know, rather the next one, from which we have, at best, scant reports. Whatever salvation there is to find we will find together. We will find it by lifting up what is best, virtuous amongst each other, and living authentically as we can: being brave, being honest, and nurturing the spark of brilliance, love, and hope that resides within each of us.

So that it might be so, I invite the congregation to say “Amen.”

CommentsCategories Anarchism Contemporary Politics Human Rights Ministry Tags First Unitarian Universalist Church, Houston Unitarian Universalist Church of Greater Lansing Fundamentalism Unitarian Universalism Salvation Jesus Christ Shakespeare George Carlin Francis W. Newman Religious Experience Conversion William James Alejandra Pizarnik Tu Fu Glykon Salvation By Character Religious Education LGBTQI Lansing, Michigan Christianity Jimmy Santiago Baca Martha Nussbaum Virtue Ethics Jazz House Music Syria Rojava Evren Kocabicak Dilar Dirik ISIS IS Hassan Hassan Kurdish American Foundation of Houston Moral Luck

Sep 16, 2019

Sermon: This Changes Everything: A Religious Response to Climate Change

as preached at the First Unitarian Universalist Church of Houston, Museum District campus, September 15, 2019

In the Christian New Testament, there are a set of words attributed to Jesus that are sometimes called the harshness sayings by scholars. They are called that because, well, they suggest that Jesus was the sort of person who made a lot of other people uncomfortable. He spoke truth to power. And he was not always polite when he did. He told people that if they wanted to achieve the Kingdom of God then they needed to radically change their society and their lives. He suggested that in order to follow his teachings they needed to shift almost everything about what they did.

You might know a couple of the more famous of these harshness sayings. They are phrases like: “...it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God.” And “If your right eye causes your downfall, tear it out and fling it away” And “If anyone causes the downfall of one of these little ones who believe, it would be better for him to be thrown into the sea with a millstone around his neck.”

The harshness sayings suggest that religious practice, as Jesus saw it, was not an easy thing. It required personal sacrifice. It necessitated questioning everything about how people did things. To be faithful, in his view, required a radical confrontation with the reigning world order. It meant uprooting the powers and practices that organized human life and replacing them with something else.

Such a religious view is in no way unique to Jesus. In the Hebrew Bible, we find prophets like Jeremiah who complain about how difficult it is for people to follow God’s teachings:

Roam the streets of Jerusalem,
Search its squares,
Look about and take note:
You will not find a man,
There is none who acts justly,
Who seeks integrity,
That I should pardon her.

It was the religious task, the mission, of prophets like Jeremiah to point out to the people of Jerusalem that they were not living in accordance to the will of their God. They needed to change everything they were doing if they were to live in accordance with the divine’s laws. Otherwise, Jeremiah warned, their civilization would face utter destruction.

Again, we see in this prophetic tradition the idea that religious practice is not easy. It is something that requires a fundamental shift in the way that people are doing things. They need to reimagine their relationships with each other and with the divine if they are going to live faithfully.

I have been thinking about the harshness sayings and the prophetic tradition as I have sought a Unitarian Universalist response to the climate crisis. As I mentioned last week, this year in worship we are acknowledging that we, as a human species, face three interrelated crises that threaten our continued human existence. These are: the resurgence of white supremacy, the climate emergency, and the assault on democracy. At the root of all of these crises lie our imagined differences and our imagined separation from the Earth. Addressing them, as a religious community, means asking the questions: How can we develop the spiritual and religious resources to face these crises? How can we imagine new ways of being and overcome our imagined differences and our imagined separation from the Earth?

Last week we talked about disrupting white supremacy. This week we are talking about how to respond to the climate emergency. It is a good week for it. This coming Friday there will be a youth-led Global Climate Strike. It is likely to be the largest climate action in history. The Unitarian Universalist Association is inviting Unitarian Universalists across the country to participate. Here in Houston, the staff of First Church is encouraging members and friends to join in these protests. On Friday morning, we will be gathering here at 10:00 a.m., making signs, practicing songs, and then, after a brief worship service led by our Assistant Minister Scott Cooper, traveling as a group to city hall.

I hope that many of you will come. Immediately following the service, we are having a brief meeting to discuss logistics. One of the local organizers, Lia Millar will be joining us. At the meeting, we will be also talking about how you can participate if you are unable to miss a day of work or school. I recognize that skipping work to be part of a protest is a risk that makes some of you feel uncomfortable. Maybe it even endangers your livelihood. We want everyone to be able to be express their distress and concern about the climate emergency. And so, our Membership and Communications Coordinator Alma Viscarra has developed a social media strategy for those of you who will be working on Friday. The more of us that express commitment to do something about the climate emergency, the greater the chances are that we can, collectively, do what needs to be done to confront it.

The coming Global Climate Strike has been largely inspired by Greta Thunberg. Greta is a sixteen-year-old from Sweden. Last year she started skipping school every Friday to protest adult inaction on the climate emergency. Frustrated, angry, and more than a bit terrified, she, by herself, sat down in front of the Swedish Parliament and demanded that people start talking about the crisis. Within a few weeks she was joined by other children from throughout Europe. On a regular basis they began to climate strike and skip school. When Greta and those who joined her were criticized for neglecting their education, Greta responded:

“And why should I be studying for a future that soon may be no more, when no one is doing anything to save that future? And what is the point of learning facts when the most important facts clearly mean nothing to our society?”

There is a certain resonance between Greta’s words and the harshness sayings of Jesus and the prophetic words of the great Hebrew prophets. In her speeches, she has repeatedly chastised adults for failing to address what represents a profound threat to our current human civilization and life on Earth. She says, “... on climate change we have to acknowledge that we have failed. All political movements in their present form have … [failed]. And the media has failed to create broad public awareness.” Her words an indictment to all of us who are over the age of about thirty and who have failed to do anything significant to address the climate emergency.

During our lifetimes, the situation has grown more dire. We have known that carbon emissions are causing the Earth to rapidly warm for decades. And yet, over the last thirty years humans have emitted more carbon dioxide into the atmosphere than our species did over the prior two hundred. If we continue to emit carbon dioxide at this rate then we will have placed our planet on the path to warm by two degrees Celsius within ten years. And that will create a truly dire situation. Island nations will drown. Coastal cities will flood. Millions of people will be displaced. Many millions may starve as drought renders some farm lands unproductive.

It is past time to debate the science. The Intergovernmental Panel on Climate Change, a body of the United Nations, has repeatedly made clear that there is an overwhelming consensus on the part of scientists about the state of the climate emergency. The author Scott Westerfeld has circulated a meme that summarizes how ridiculous it is debate the science. It reads, “Plot idea: 97% of the world’s scientists contrive an environmental crisis, but are exposed by a plucky band of billionaires and oil companies.”

Besides, we have already begun to feel the impact of the climate emergency. Hurricanes like Dorian and Harvey have become more frequent and more intense in recent decades as the Earth has warmed. At the same time, as many as a million species on Earth are threatened with extinction due to human action. Every day, as many as two hundred species go extinct.

Let me give you a few words from Greta Thunberg: “We are now at a time in history where everyone with any insight of the climate crisis that threatens our civilization and the entire biosphere must speak out in clear language, no matter how uncomfortable and unprofitable that may be. We must change almost everything in our current societies.”

She starkly summarizes our situation this way: “Either we choose to go on as a civilization or we don’t.”

“Either we choose to go on as a civilization or we don’t.” I hear in those words echoes of the harshness sayings. I hear in them echoes of the prophetic teachings. But I want to suggest that there’s a difference. And it is a theological difference.

The harshness sayings of Jesus and the prophetic teachings have, for the several centuries, been one of the major animating forces behind what we might call the apocalyptic story. The apocalyptic story is a narrative derived from the Hebrew Bible and the Christian New Testament. It is probably familiar to most of you. In apocalyptic stories, the world is caught in a cosmic struggle between good and evil. This struggle will ultimately result in cataclysmic battle in which the forces of good triumph for all time over the forces of evil. Humans will find themselves in the heavenly city after God has vanquished the Devil.

In many versions of the apocalyptic story, humans play little role in bringing about this ultimate victory of good over evil. The tradition of the prophets is often interpreted as meaning that God is the one who will bring about collective salvation. The harshness sayings of Jesus are often read in a similar way.

Apocalyptic stories are rooted in a claim that matter, that the Earth, is itself somehow fallen, corrupt, or sinful. Earthly matter, the material substance of which we are composed, passes away. Bodies age and decay. We have physical suffering. Death comes to all of us.

Apocalyptic stories are predicated on the idea that it is possible to escape material corruption. They rest upon the belief that matter and conscious, body and soul, are two separate entities. They are based in a belief that human beings are somehow different from other animal species. And that the purpose of our existence, our reason for being, our salvation, individual and collective, has little to do with the loam and clay, the sand and stone, the soil and dirt, upon we place our feet. This view is poetically expressed in the words of the old Texas songwriter, Jim Reeves:

This world is not my home,
I’m just a-passing through
My treasures are laid up
Somewhere beyond the blue

In the European philosophical and theological tradition this idea goes back a very long way. One place it is found is in the work of the ancient Greek philosopher Plato. Plato has been so influential on the European tradition that another philosopher, Alfred North Whitehead, once wrote, “the European philosophical tradition... consists of a series of footnotes to Plato.”

Plato had the idea that the material world is but a shadow of a higher reality. This was the world of forms. He used a famous allegory to explain the distinction between the material world and the world of forms. Perhaps you have heard it, it is called the allegory of the cave.

Imagine, he argued, that there are group of prisoners chained in a cave. They are chained in such a way that they have to look straight ahead at the cave wall. They cannot turn their heads to see behind them. Behind them is a fire. And a group of puppeteers with puppets. The puppeteers use the puppets to cast shadows on the wall in front of them. The prisoners can only see the shadows, not the objects that are creating them. They mistake the shadows for reality. When, in truth, the shadows were a pale imitation of it.

In his reckoning, the shadows were matter. The things casting the shadows was pure being. Human bodies were matter. They were transient one-dimensional reflections of the pure being of the soul. Bodies died. Souls were immortal.

This division between the body and soul gave philosophy, in Plato’s rendering, much of its purpose. Philosophy was meant to be a discipline whereby its practitioners could move beyond the illusions of materiality and immerse themselves in the contemplation of true reality. Socrates was another Greek philosopher. He was Plato’s teacher and in Plato’s writings he is often cast as the ideal philosopher. He is also frequently described as disassociating himself from his body and matter--choosing the contemplation of the ideal over a direct engagement with the earthly mess of daily living. In one of Plato’s dialogues he’s described as someone who “stands aside from the body insofar as he can.” His alienation from his body is so complete that Plato depicts him as caring almost nothing about clothing, comfort, or even food. He can stay up all night thinking about the soul and not get tired. He is anything but an ordinary human. “Socrates is weird,” philosopher Martha Nussbaum observes. Plato’s transformed person, the one who has conquered their corruptible, transient, material body is, very little like you or me. Faithful living, in his rendering, is harsh and takes us far from ordinary life.

Plato’s division between the body and the soul was taken up by many ancient Christian theologians. Augustine, who might be thought of as the father of Trinitarian Christianity, took Plato’s idea of the separation between the body and the soul and, combining it his reading of the harshness sayings of Jesus and the Hebrew prophets, applied it to human history. He thought it was impossible for human beings to achieve God’s vision for justice and salvation. This was because, he reasoned, our material reality made us corrupt and imperfect. God, however, was incorruptible and perfect. There was no point in struggling for justice because humanity’s corrupt nature would ultimately screw things up. The only thing we could do was wait for God to bring about the end of human history. Which God was going to do in fairly short order.

This apocalyptic view of history has been one of the central stories in European theology and philosophy since Augustine. And thinking about it, one might find resonances between apocalyptic stories and the current climate emergency. However, I detect meaningful distinctions. Accepting that we are in the midst of a climate emergency means embracing our material reality, rather than rejecting it. It means recognizing that humans are, collectively, largely the agents of our own historical destiny rather than part of a divine plan.

Last week, I spoke about the need to find new ways of being and new religious narratives. Those new ways of being and new religious narratives are connected to embracing our materiality rather than rejecting it. They require us to recognize that this world is our home. That our treasure is here, not laid up in some cerulean realm. That we recognize that our actions, small and large, have an impact on this Earth and on how the human story will progress or resolve itself.

I had something of an awakening to this over the summer when I was in Paris. My parents, son, and I were there on one of our fairly frequent European quasi-vacations. My father teaches most summers abroad and for most of my life I have joined my parents for at least part of their trip--my father working hard and the rest of us more-or-less on vacation.

The summer heat reached unprecedented levels while were there. For three days in a row, it was over a hundred degrees. One day, it was over 108 degrees Fahrenheit. Paris is not like Houston. It is not a city built with air conditioning. The apartment we were staying in did not have central air. There was nowhere to escape the heat. Inside it was hot. Outside it was even hotter. Walking down the street or just moving was exhausting.

As we suffered through that heat, I thought about the connection between air travel and climate change. I am pescatarian. I do not own a car. I take public transit or walk most places I go. I do not buy a lot of new clothes. But even so, my love of travel has made my carbon footprint, my contribution to climate change, much larger than it should be.

When I hear the harshness sayings of Greta Thunberg, I hear her talking to people like me--people of self-declared conscience, people who understand themselves to have empathetic and good hearts. And I hear her saying two things. I hear her saying, you need to do all you can to work to confront this crisis we are in. If we do not resolve it now it will fundamentally change the world we inhabit for the worse. And I hear her saying, you need to reimagine your own habits, your own way of moving through the world.

It is a call to a new way of being. One not based in a rejection of material being, but its embrace. It is a call to hear the words of a poet like Pablo Neruda:

Es una copa llena
de agua
el mundo.

The world is
a glass overflowing
with water.

It is a call to recognize that the Earth itself is sacred.

The author Naomi Klein has observed that this new way of being changes everything. There is a need, she writes, for “breaking... many rules at once,” for “shifting cultural values,” for changing the way we understand the world, the narratives we have, and the actions we take.

This can only be done through collective sacrifice and collective effort. We have made such sacrifices before. It might be possible to make them again. The people of the United States sacrificed enormously to mobilize to defeat fascism during World War II. They changed their consumer habits. They grew their own food. They even reorganized family structures--sending women into factories while men went off to war.

Such collective sacrifice and collective effort is being called for in legislation like the Green New Deal. Its ten trillion-dollar price tag has been called outrageous by some. Yet, it is within the range of the possible. The United States government spent as much as three or four trillion dollars on bailing out the banks during the recent financial crisis. That same government has spent as much as six trillion dollars on the so-called War on Terror.

I am pretty sure that four plus six still equals ten. So, the question does not appear to be do we have the resources to attempt to quickly shift our society and address the climate emergency. The question rather seems to be, do we have the will make the collective sacrifice and effort to do so. I am not going to pretend that I, or you, or any of us individually has that capacity. I find myself uncertain that I can even give up air travel. My parents and brother live in far-away states, most of my scholarly collaborators gather for academic conferences, and I enjoy seeing distant parts of the world. When I think about radically changing the way I do things, I find myself thinking of a line from Augustine, “Lord make me pure but not yet!”

But I also find myself thinking of words from Greta Thunberg about hope, the possibility of change, and the ways that future generations might view us. Here a few final words from her:

“The year 2078 I will celebrate my 75th birthday. If I have children maybe they will spend that day with me. Maybe they will ask me about you. Maybe they will ask why you didn’t do anything while there was still time to act. You say you love your children above all else and yet you’re stealing their future in front of their very eyes. Until you start focusing on what needs to be done rather than what is politically possible there is no hope.”

After Greta’s words, I close not with a prayer but with an invitation. I invite us to join together on in the pursuit of new ways of being. I invite us to engage in collective action. I invite us to come together and change everything. I invite us to see ourselves as part and parcel of this material reality, this good blue green ball of a planet we call Earth.

Please join me, First Church’s staff, thousands of other Unitarian Universalists throughout the country, and millions of other people across the world on Friday. Join us if you can, in person. Join us virtually if you cannot.

And now, I invite you, the congregation, to say Amen. 

CommentsCategories Climate Change Contemporary Politics Ministry Sermon Tags First Unitarian Universalist Church, Houston Christian New Testament Jesus Kingdom of God Hebrew Bible Harshness Sayings Jeremiah Prophetic Tradition White Supremacy Climate Crisis Democracy Global Climate Strike Unitarian Universalist Association Scott Cooper Lia Millar Alma Viscarra Greta Thunberg Sweden Intergovernmental Panel on Climate Change Scott Westerfeld Hurricane Dorian Hurricane Harvey Apocalypse Jim Reeves Plato Alfred North Whitehead Socrates Martha Nussbaum Augustine Trinitarian Christianity Paris Houston Carbon Footprint Pablo Neruda Naomi Klein Green New Deal Bank Bailout War on Terror

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