Nov 13, 2017
as preached at the First Parish Cambridge, November 12, 2017
The reading for this sermon was Wislawa Szymborska’s “A Thank-You Note.”
It is always a pleasure to lead service here in Cambridge. As a member of the congregation and a Unitarian Universalist minister who serves elsewhere, I relish the opportunity to worship amongst friends. I am grateful to Adam’s invitation to fill the pulpit. He is off this Sunday speaking at the Indivisible conference in Worcester as part of a panel on “Race, Justice and Action.” It makes my heart glad to know that he is sharing a Unitarian Universalist message about how to “work against racial injustice and white privilege in all the issues we tackle” with a wide progressive audience. One of the most important things we do as Unitarian Universalists is offer our prophetic voice to the public sphere. Adam’s work today is a reminder that what we do outside of these sanctuary walls matters as much as what we do when we gather for worship. In this age of nuclear weapons and ecological catastrophe it is crucial that we respond to Martin King’s insight “We must learn to live together as a brothers or perish together as fools.” Though the words are unfortunately gendered, they express the deep truth of our era--salvation is social, not individual. Put another way, authentic spiritually or religion in 2017 is not about what any one of us do by ourselves. It is about what we do together.
This is a complicated Sunday to offer a sermon. The Christian theologian Karl Barth is supposed to have said, “The Christian should pray with the Bible in one hand and the newspaper in the other.” Now, I am not a Christian. Newspapers are not what they used to be. I have interpreted this apocryphal quote as offering a suggestion about prayer and preaching. It implies that our worship should simultaneously be rooted in the reality of the present moment and the depth of our religious tradition.
This week the news has been filled with major stories. If I was to follow the advice of preaching with the newspaper in one hand I would have to construct a sermon that somehow addressed the horror of yet another mass shooting. This time it was at a church in Sunderland Springs, Texas. I would need to speak to the almost endless revelations that have unveiled deep patterns of sexual predation throughout the echelons of male power. I would be required to reflect upon the results of Tuesdays elections. The coalition of women, people of color, and transgendered people that won office throughout the country has given many liberals and some leftists cause for celebration in the face of despair. And I would be obliged to gesture towards Veterans Day.
Instead of addressing these events directly I am going to make a general claim about our religious life together. I am also going to offer a gentle nudge about what it means to be human. Adam told me that this month in worship the congregation is exploring different ways of knowing the self. The self that we will consider is not individual, it is social. Whatever path might be taken to towards that which we call enlightenment, salvation, divine knowledge, or nirvana is not one travel as individuals. It is one we discover together.
The Buddhist teacher and peace activist Thich Nhat Hanh approaches this point when he suggests that we meditate upon the nature of a sheet of paper. He tells us:
“If we look into this sheet of paper... we can see the sunshine in it. If the sunshine is not there, the forest cannot grow. In fact nothing can grow. Even we cannot grow without sunshine. And so, we know that the sunshine is also in this sheet of paper. ...And if we continue to look we can see the logger who cut the tree and brought it to the mill to be transformed into paper. And we see the wheat. We know that the logger cannot exist without his daily bread, and therefore the wheat that became his bread is also in this sheet of paper. And the logger’s father and mother are in it too. When we look in this way we see that without all of these things, this sheet of paper cannot exist.”
The sheet of paper does not exist by itself. The same is true for each of us. We have been constituted by our relations with our families, our communities, our society, and all that is on this muddy blue planet we call earth. As the poet Wislawa Szyborska confessed:
I owe a lot
to those I do not love.
We are even shaped by strangers. Such a claim runs counter to much of American culture and, indeed, portions of our own Unitarian Universalist tradition. Many of us take our principle of commitment to “a free and responsible search for truth and meaning” to be an individual quest. In doing so, we might invoke historical figures dear to our Unitarian Universalist tradition like Ralph Waldo Emerson, Margaret Fuller, or Henry David Thoreau.
This year is Thoreau’s two hundredth birthday. He was raised a Unitarian in our congregation in Concord. When he resigned his membership at the age of 23 he sent the clerk a simple note, “I do not wish to be considered a member of the First Parish in this town.” He did not give an explicit reason. His famous individualism suggests he may have held a sentiment about the congregation similar to that expressed by the comedian Grucho Marx. When leaving a different organization Grucho wrote, “Please accept my resignation. I don’t care to belong to any club that will have me as a member.”
Yet against his objections, we Unitarian Universalists have taken Thoreau as a member. In a recent article in the UU World Howard Dana, the current minister in Concord, makes the claim, “Modern-day Unitarian Universalism was in many ways started by Thoreau and Emerson...”
My own historical and theological sensibilities make me disinclined to agree with my colleague’s assessment. Nonetheless, there is substantive truth to the idea that Thoreau is a major figure within our tradition. His words are frequently invoked from Unitarian Universalist pulpits. There are numerous religious education curricula that focus on his texts and philosophy. Ministerial students study him in seminary. There is even a congregation named after him in Texas. I will even admit to citing Thoreau’s connection to our history when confronted by perplexed people who have never heard of Unitarian Universalism before.
When many of us think of Thoreau, we think Thoreau the archetypal individual. If I say his name perhaps you recall the opening paragraph to his classic “Walden:”
“When I wrote the following pages, or rather the bulk of them, I lived alone in the woods, a mile from any neighbor, in a house which I had built myself, on the shore of Walden Pond, in Concord, Massachusetts, and earned my living by the labor of my hands only. I lived there two years and two months. At present I am a sojourner in civilized life again.”
“I lived alone in the words, a mile from any neighbor, in a house which I had built myself,” such words express the autonomy of the individual. They imply that the self you are considering in worship this month is an individual. And how easy is it to center in on this perception? What is more individual than the self? The sense of I, me, the one who is speaking from the pulpit appears as a singular perception. I suspect the same is true for the you who is sitting in the aged wooden pews. This pulpit and those pews were carved generations ago when this sanctuary was built before the Civil War. Yet, if you run your hands along the smooth grain I imagine it is you and you alone who will experience the tactile sensation of finger against smooth varnish. Certainly, as far as I can perceive the hand I place upon these planks is mine and mine alone. I am unaware of anyone else perceiving the precise contact I have against them now. And yet... And yet...
We owe to others that we have this sanctuary, that we can gather to worship, that we can gaze distractedly out of glass clear windows as the sermon progresses, that we can lean on the cushions of the pews, that we have language at all to describe these experiences and objects.
I owe a lot
to those I do not love.
We are social creatures. The self that each of us perceives from has been constructed socially. Think about the very categories we use to describe each other: gender, race, class, citizenship... Each of these is a social construct, not a natural category. Male and female, black, white, Asian, Latinx, indigenous, rich, poor, United States citizen or beloved undocumented sibling, these labels we give each other do not exist outside of human language.
I suspect that many, most, or possibly all of us use these categories when we imagine our selves. I know I do. When I apply for jobs or fill out forms I check off the various boxes: white, male, non-Hispanic... And I know when many people see me they see white, heteronormative, male... These categories have formed many of the experiences and opportunities I have had throughout my life. These experiences and opportunities have in turn shaped my sense of self, my understanding of the I that is now speaking and perceiving before you.
One of my teachers, the folk singer, anarchist, and Unitarian Universalist Bruce “Utah” Phillips used to like to share words from his own teacher, a member of the Catholic Worker pacifist movement named Ammon Hennacy. When Bruce had been a young man, much younger than I am now, he told Ammon he wanted to be a pacifist. Ammon said to him: “You came into the world armed to the teeth. With an arsenal of weapons, weapons of privilege, economic privilege, sexual privilege, racial privilege. You want to be a pacifist, you're not just going to have to give up guns, knives, clubs, hard, angry words, you are going to have lay down the weapons of privilege and go into the world completely disarmed.”
When I think about Ammon’s words, I realize how little of who I am can truly be attributed to my own actions and choices. And how much I have benefited from the systems of “racial injustice and white privilege” that Adam is off today speaking prophetically against. What about you? How much of who you are has been shaped by the perceptions and choices of others? My own ability to achieve an education, to have the self-discipline to work hard, to appreciate art, to love literature...
I owe a lot
to those I do not love.
This self we have is a social creation. And so, its salvation must be social as well. When I use the word salvation I do not explicitly invoke the Christian tradition nor do I bring forth the Buddhist ideal of nirvana, extinction of the self and escape from suffering. Instead, I refer to the philosopher Josiah Royce. The originator of the phrase “beloved community,” he rendered salvation as “the idea that there is some end or aim of human life which is more important than all other aims.” He suggested that there is “great danger of... missing this highest aim as to render... life a senseless failure by virtue of thus coming short of... [this] goal.”
We might put Royce’s thought differently by saying salvation suggests that there is a purpose to life and that we are ever in danger of missing it. So much of religion is devoted in one fashion or another to this idea. And so many religious traditions suggest that it is something for the individual to achieve. The majority of Christian theologians, mystics, and religious leaders encourage the development of a personal relationship with God. The bulk of Buddhist thought centers upon the achievement of individual enlightenment. Our own dear Thoreau, “lived alone in the words, a mile from any neighbor, in a house which I had built myself.”
But if the self is social, as I have been suggesting, then its salvation must be social as well. As the poet Audre Lorde observed, “Without community there is no liberation, only the most vulnerable and temporary armistice between an individual and her oppression.” The great end to human life, whatever it may be, is something that we will either achieve together or fail to achieve together. If we are going to deconstruct or change or alter the categories that define us and limit us, the categories that brought some of us into this world “armed to the teeth” then we must do so together.
This change, this deconstruction, is part of our path to communal salvation. It does not lie through the obliteration of our differences or the destruction of our individual selves. For while the self is constructed socially, it is nonetheless something I experience--and I imagine you experience--as real as well. No other hand but mine can now touch these planks. No other back but yours can rest upon that pew.
Lorde advises us, “community must not mean a shedding of our differences, nor the pathetic pretenses that these differences do not exist.” I trust that your experience is your own, just as my experience of my own. The very problem with so many narratives about individual salvation is that they suggest that there is one path to the ultimate truth--whatever it may be--that religious traditions suggest we humans seek. Salvation is found through Jesus. Nirvana comes through the practice of meditation. Thoreau suggests that self-reliance is the key. There is only one true scripture.
There are many paths but we must figure out how to navigate them together. Salvation, our highest purpose, is something that we either achieve together or we perish as a species like fools. Is that not the story of all of the news of the week? Is that not the story of the news of every week? That we must learn to respect our differences while building a world, and a community, that liberates all of us?
In the end, the major message of this sermon is not unlike the well-worn fable of stone soup. Perhaps you remember it? In the story, some travelers come to a village, carrying nothing but an empty cooking pot. The travelers arrive amid hard times. Each villager is hoarding a small stash of food and all of them are hungry. They will not share with each other or with the travelers.
The travelers go to a stream, fill their pot with water, drop a large stone in it, and light a fire underneath it. One of the villagers asks the travellers what they are doing. The answers reply that they are making “stone soup.” The soup, they say, tastes wonderful and they would be delighted to share it with the villager. However, they tell her, it is missing a little something to improve the flavor, to make it a little more savory. Perhaps she would willing to part with a few carrots? She fetches some from her house and another curious villager stops at the pot. Soon, another villager appears and asks about the soup that is stewing. He is convinced to bring a few onions. And so it goes, tomatoes, kale, garlic, eventually come together to make a delicious soup. Individually, there was not quite enough for anyone to have a meal. Together, the village and the travelers can eat. A social salvation.
After this story and all that I have said, I close with a prayer:
May my words,
and our time together,
stir us all to remember
a greater truth,
we are all caught
in the same single
garment of destiny
and whatever good there is to be achieved
in this world
is a good that shall be
Amen and Blessed Be.
Nov 6, 2017
as preached at the First Parish Church, Ashby, November 5, 2017
This past May I celebrated the tenth anniversary of my ordination as a Unitarian Universalist minister. I spent the first half of my decade as a clergyman as a parish minister and the last five years in the stilled and musty halls of the academy. I started my ministry in Cleveland in September of 2007. Since, I am serving a parish again in the fall of 2017, I thought this autumnal morning would be a good opportunity to reflect upon some of what I have learned in my ten years as a minister. In his Divinity School Address, Emerson gave this advice to aspiring clergy, “The true preacher can be known by this, that he deals out to the people his life,--life passed through the fire of thought.” Those words were read during my ordination. I have attempted to follow Emerson’s advice and pass my own life through the fire of thought.
As I have, I have come to the conclusion that much of what I have learned as a religious leader can be distilled into two sentences: The horror and beauty of life are ever intertwined. We are what we do. The horror and beauty of life are ever intertwined. We are what we do. Neither of these observations is original to me. William Blake, “Man was made for Joy & Woe / And when this we rightly know / Thro the World we safely go / Joy & Woe are woven fine / A Clothing for the soul divine / Under every grief & pine / Runs a joy with silken twine.” To claim we are what we do is to invoke ethical traditions that stretch back to Confucius and Plato.
The horror and beauty of life are ever intertwined. Some of what I say over the next few minutes might be a little difficult to listen to. If you find it all disturbing I welcome a conversation after the service. I hope that you will listen my words in the spirit they are given. They come from a belief that it is only by confronting the hard parts of life that we can grow as individuals and as a religious community.
When I was in my mid-twenties, I felt called to the ministry because of the Unitarian Universalist tradition’s powerful legacy of social justice work. I wanted to make the world a better place and I thought that one way to do that was as a minister. It came as something of a surprise to me when I realized early in my ministerial training that one of a minister’s central functions is to be present to death. I was barely two months into seminary when I was asked to officiate my first memorial service.
Now, there are only two kinds of memorial services: easy ones and hard ones. The easy ones come at the end of a long and honorable life. The deceased’s family and friends gather one last time together to celebrate all that was and all that has left been behind: the love that remains after death.
Then there are the hard ones: the tragic accidents; the incurable diseases that strike down the youthful; the lives that end all too soon. Memorial services like these bring to me the words of the Greek poet Glykon: “Nothing but laughter, nothing / But dust, nothing but nothing, / No reason why it happens.” I find it impossible to offer an honest rationale, a satisfactory explanation, for why horror has happened to one person and another has escaped it. The best I can do is recognize that our human lives are ever shaped by our choices and the choices of others. So much of the pain we suffer has its origins in deep historical systems of racial, economic, and gendered oppression. And yet, such explanations are unsatisfying, for they all suggest that so much of our lives, and the suffering we experience throughout them, is due to little more than blind chance. “No reason why it happens.”
My first memorial service was a hard one. They had been husband and wife. They had died tragically in their early twenties. They were my friends. We had actually all lived together right before I started seminary. And so, it seemed natural that when they died I was asked to organize a service.
My two friends were what we call “spiritual but not religious.” They were not Unitarian Universalists. Instead of a church we decided to hold the service in backyard of the apartment building where they had lived; where we had lived together. Several other of our friends lived in the building. My friends had been alienated from their birth families. The building was the place they most felt at home. It was decided that as part of the service we would scatter their ashes in the apartment’s back garden.
The service began. A late autumn Chicago night, we had candles against the cold. The stars struggled through the murk of city lights. The wind came, damp and icy off the lake. Hearts heavy, we sat in silence. I said some words, read a poem, then another, led a prayer. The stories started. They began somber enough--the attempts to reason through the unreasonable, the ache of loss--but slowly our spirits shifted. Someone shared about the couple’s dogs. They had owned two toy poodles. They loved to groom those dogs. It was almost as if they practiced topiary on them. The animals’ haircuts were often misshapen bouffants. Slightly smashed spheres, triangles, or even squares could be found at the end of their tails or on the tops of their heads. That was not their most endearing feature. It turns out that poodle fur takes vegetable based hair dye wonderfully. And so, on their evening walks the dogs would roam along the lakeshore--a cascading calliope of electric blue, neon green, shocking pink. Thinking about those dogs still makes me giggle.
Lightened by canine stories, grins on our faces but damp still in our eyes, we knew it was time to scatter the ashes. Chicago is not called the Windy City without reason. The person charged with the task either made a miscalculation or simply was not paying enough attention. She tossed a big handful of ashes into some flowers. They flew back on us, getting in our hair and clothes. A moment of shock and then the laughter began. And so, there we were, laughing and crying, not knowing exactly when one emotion started and the other stopped, covered in what someone euphemistically called “dead girl.” Baptism by ash. Have you had a similar experience? Where in the face of the truly awful something of the shear utter unbridled joy of life crashes through?
The horror and beauty of life are ever intertwined. James Baldwin made something of the same point in “The Fire Next Time.” It is probably Baldwin’s most widely read text. Written in the midst of the civil rights movement, it is a meditation on what it means to be black in America, the illusion of white innocence, this country’s deep structures of racial violence, and how we might find a modicum of hope. An enduring theme throughout the book is that despite of whatever horrors exist in the world, beauty endures. At the close, Baldwin recollects his childhood in a poor Harlem family, “When I was very young, and was dealing with my buddies in those wine- and urine-stained hallways, something in me wondered, What will happen to all that beauty?”
One might mistake Baldwin’s query as an elegy for lost innocence. But he had rather something else in mind. The question is not about innocence but resilience. It is caught up in the reality that in a racially just world, the particular beauty of those moments would never have existed for Baldwin. As he struggled to make his way through the world, a black, gay, atheist writer, he saw beauty persisting. There are stories of beauty that can be discovered amongst some of the greatest human horrors.
The words of Holocaust survivor Gerta Weissman Klein reflect this. Writing of her time in Auschwitz, Klein recollects, “Ilse, a childhood friend of mine, once found a raspberry in the camp and carried it in her pocket all day to present to me that night on a leaf.
Imagine a world in which your entire possession is one raspberry and you give it to your friend.”
There is so much in those two sentences. Beauty, generosity, friendship, some scant hope, and, of course, the backdrop of almost unfathomable horror. To observe that beauty persists amongst horror is not to provide moral justification for the unspeakably awful. It is instead to suggest that we are ever haunted by hope.
Reflecting on Baldwin’s essay, Unitarian Universalist theologian Rebecca Parker observes, “The greatest challenge in our lives is the challenge presented to us by the beauty of life, by what beauty asks of us, and by what we must do to keep faith with the beauty that has nourished our lives.” To meet this challenge is to survive in a world is all too often hostile to our humanity.
And so, we come to my second lesson, we are what we do. I do not mean this in any sort of trite vocational sense. I am not saying that your measure, or mine, can be counted as the sum of our professions or the amounts of our salaries. Instead, I am taking an ethical position, aligning myself with a particular ethical tradition, virtue ethics.
Philosophers and theologians divide ethics into three broad schools. One school claims that ethical action is found by following rules. In such a system, the person who judiciously obeys the law might be thought of as the ethical person. Another school believes that the ethical person is measured by the outcome of their actions. The dictum “the ends justify the means” probably best summarizes this stance. And then, finally, there is the tradition of virtue ethics.
Virtue ethics has a long resonance within our Unitarian Universalist tradition. Virtue ethicists believe that the ethical life is to be found by cultivating certain traits of character. These traditionally are categories like honesty, bravery, generosity, gratitude... The great Bostonian Unitarian preacher and theologian William Ellery Channing once claimed, “The great hope of society is in individual character.” He was suggesting that we become our best selves by nurturing such virtues.
Virtue is like a muscle. It grows with exercise. The brave person is brave. The generous person is generous. The person who is filled with gratitude practices gratitude. We are what we do. These virtues come from the habits that we form. Those habits can be shaped by our religious practices. The main reason to join a Unitarian Universalist community, I have come to believe, is that it gives us the opportunity to cultivate virtues in a community that models those virtues. The community also holds us accountable to each other and provides us a space to reflect upon our actions and our habits when we fail to live up to our aspirations.
Think about your own involvement in the life of First Parish. Our community encourages us to practice virtues together. When we speak truth to power from the pulpit or stand vigil on the town common we are being honest and brave. When we share our joys and concerns we are providing a space for gratitude. When we make a financial pledge to the congregation we are practicing generosity. And when we fail to do these things we can hold each other accountable. Has your involvement in First Parish made you a braver, more gracious, or more generous person? Unitarian Universalism has nurtured these traits in me. After my decade as a minister, I know I am a braver, more gracious, and more generous person than I would be if I was not a Unitarian Universalist. This community and the broader community of Unitarian Universalism help me to be so by holding me accountable. What about you? We are what we do.
Finding beauty amidst horror is a virtue that can be nurtured by religious practice. Religious practice is something that we do together. It is the ritual life of our community and it is spiritual disciplines like meditation, prayer, yoga, or journal writing that we encourage each other to maintain. One of the most powerful religious practices in this community is music. Singing together, listening to Stephan or the Lizards in the Hayloft settles my spirit. It is a regular practice of letting a little beauty into life, even if only for a few minutes on a Sunday morning.
My heart is very heavy these days. It is undoubtedly a pathetic truism that the state of the world is bleak. So bleak that a litany of all of our planetary troubles is unnecessary. They sit almost constantly on many of our hearts and minds. And yet, the practice of beauty that I find in music helps to sustain me, helps remind me that there is hope, that life and the human community will find a way to continue. It is like the verse from our earlier hymn:
Through all tumult and the strife
I hear the music ringing.
If sounds an echo in my soul.
How can I keep from singing?
We are what we do. We practice beauty in the midst of the horrors and difficulties of life. When we do, we make the world a little more beautiful in its turn.
And so this is my prayer for each of us. No matter the murk and mire, the hard times and brutalities, the bleak winters of despair, the springs or autumns with seemingly little hope, may we cultivate a practice of beauty so that we may all ever ask, “How can I keep from singing?”
Amen and Blessed Be.