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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

Jan 7, 2017

From Generation to Generation (Sermon)

as preached at the Unitarian Universalist Society of Cleveland, March 10, 2009

This morning I am going to talk about stewardship. Stewardship is the way in which we pass gifts from generation to generation. It is the act of preserving and maintaining the community so that the gifts that we receive from it might be available to future generations. Stewardship has four interrelated and interlocking aspects: love, money, values and tradition. The four facets of stewardship are related to each other and to our spiritual lives.

Money is the part of stewardship we talk about least often during our Sunday services. Love, values and tradition frequently appear in the Society's other sermons and services throughout the year. Money, however, generally only gets mentioned during the annual stewardship campaign. I suspect that this is because money often stands in tension with religion.

Money is, after all, one of the major ordering forces of the material world. For many of us it determines what kind home we have, what kind of food we eat, what type of clothes we wear and what forms of entertainment we can seek. Our society consistently broadcasts the message that an individual's self-worth is related to how much money he or she has.

Consumer culture has been built by trying to convince people that they will be happier if only the own certain products. Commercials promise happiness by offering us younger skin, new cars, trendier clothes, exciting food and better homes. The message is always clear. Transformation and personal fulfillment are possible through the consumption of products. What we have defines who we are.

Religion usually posits one of two oppositional messages to this gospel of consumerism. Religious communities suggest that we are either defined by what we believe or what we do. What we have is secondary to who we are. Anyone, regardless of their material possessions, can be a member of a religious community. In fact, someone's material possessions can stand in the way of their ability to participate in a religious community.

There are plenty of stories about how those with few material possessions and little money have a better chance at having a rich spiritual life. Many of you are probably familiar with a story called the rich young man found in the Christian tradition.

Once when Jesus was sitting with his disciples a rich young man came up to him and asked "Teacher, what good deed must I do to have eternal life?" Jesus replied that in order to have eternal life all the young man had to do was keep the commandments. He should refrain from murder. He should not steal or commit adultery. He should love his neighbor as himself.

The young man was not satisfied with this answer and so he asked Jesus "I have kept all the commandments what do I still lack?" Jesus replied "If you wish to be perfect, go, sell your possessions, and give the money to the poor..."

The young man was shocked and retreated in confusion. Jesus told his disciples "It is easier for a camel to go through the eye of a needle than for someone who is rich to enter into the kingdom of God."

This story suggests that to be a member of Jesus's community you had to eschew material goods. They actually prevented one from being a full member of the community. Jesus favored the poor and the outcast more than he favored the wealthy or even the middle class.

Christianity is not the only religion to suggest that there is a tension between the material and the spiritual world. There is a Taoist story, for example, about the encounter between a Taoist gardener and a disciple of Confucius named Zi-gong.

One day Zi-gong was traveling through the country side when he saw an old man digging a ditch to connect a vegetable garden with a well. Slowly and painstakingly the gardener would draw a bucket of water from the well and pour it into the ditch.

Zi-gong approached him and said, "You know, if you had the right contraption you could water your garden faster and with less effort. Wouldn't you like that?"

"What type of contraption?" the gardener asked.

"It's called a well sweep. It is really just a wooden lever that is light in back and heavy in front. You pull on it and it allows you to draw water from the well in a steady flowing stream," Zi-gong replied.

The gardener was not impressed. In fact, he started to laugh at Zi-gong. Then he said to Zi-gong, "My teacher says that those with tricky tools have tricky business affairs. Those with tricky business affairs have trickery in their hearts. Those with trickery in their hearts cannot remain pure. Without purity they will have restless spirits and for them Dao cannot exist. I would be ashamed to use the sort of tricky tool you suggest."

In this story there is a clear scorn for material things. What is simplest is best. Any tool more complex than the most basic one might get in the way of an individual's spiritual life. To be a member of the gardener's spiritual community one must seek simplicity and avoid significant entanglements with the material world.

There is a certain usefulness and richness to such teachings. Our material lives should not define us. When we enter into a religious community or embark upon a spiritual path what we own and how much money we make should not limit us or even be particularly relevant.

Yet our physical beings and our communities are located in the material world. It is true that when we focus too much on money and material things our spiritual lives can be distorted. It is equally true that if we do not focus on the material world enough our spiritual lives will become distorted.

We Unitarian Universalists should be particularly cognizant of this. Unlike a lot of religious traditions most Unitarian Universalists tend to be skeptical about a realm of pure spirit. The contemporary Unitarian Universalist theologian Thandeka, for example, argues that we can best understand our human nature by understanding our physiology. While we might have religious lives and spiritual experiences those lives and experiences are, for a large part, shaped by the material world we inhabit. Neglecting the material world can mean that we neglect the realm of the spirit. Our spiritual experiences are shaped by that material world.

"The Magic Penny" is a story that illustrates the connection between the material and spiritual realms. The story suggests that the more we give to others the more, in turn, we receive. You might remember it from the folk song by the same name.

A long time ago, a little girl found a magic penny. She and her family were poor and so she was delighted to have found some money for her own. She thought that, perhaps, she could buy herself a piece of penny candy.

That afternoon when she got home she was excited and told her father about what she had found. She told him that she was hoping to buy a lollypop. That evening her dad had to ask her for the penny. They were almost out of food and he needed the penny to buy a bag of beans so that everyone in the family could have something to eat. He told her he would repay her as soon as he could.

The little girl was crestfallen but she gave her father the penny and, filled with sorrow, went to bed. The next morning she woke-up and under her pillow were two pennies. She told her father and thanked him for giving her two pennies. He said that he didn't know where they came from.

Later that day she went to the candy store and bought her little brother a piece of candy. The next morning she discovered that her pennies had multiplied again. She continued to lend out her pennies or spend them on gifts for others. With each gift given or loan made her pennies came back to her, more than before.

After awhile she started to horde her pennies. Within a few days she noticed that her pile was decreasing in size. Every day that she went without lending out a penny or using a penny to buy a gift for someone her pile would get a little smaller.

The folk song compares the magic penny to love. The chorus and first verse of the song read:

Love is something if you give it away,
Give it away, give it away.
Love is something if you give it away,
You end up having more.

It's just like a magic penny,
Hold it tight and you won't have any.
Lend it, spend it, and you'll have so many
They'll roll all over the floor.

Love is like the magic penny because the more love we give the more we receive. If we hold ourselves in, are afraid to engage with others, and fail to share we will end up alone and unloved. It is only by loving others and seeking love that we can find it.

The song and the story capture the spirit of congregational stewardship perfectly. The more you give the more you receive. And stewardship is not just about giving money. It is about sharing our love, our values and passing along our tradition. The song reflects this. It is part of our tradition. It was written by Malvina Reynolds, a Unitarian Universalist folk singer who lived in Berkeley, California.

I first heard the song not as child but as an adult when I was a member of the Berkeley Fellowship of Unitarian Universalists. Even though she died in the late 1970s Reynolds was still a presence within that congregation's life. People sang her songs and her family--Unitarian Universalists who attended other congregations in the Bay Area--came to do a program about her every few years.

The song was created by Reynolds as an expression of her love for her daughter Nancy. It is one way that Reynolds passed her love and her values down to the next generation. So, not only does the song provide a nice metaphor for stewardship it actually reflects the practice. Stewardship is not just about money. It is about how we pass along and share what is most important to us.

Passing along gifts between generations was a topic this past week in the Unitarian Universalist parenting group that Sara and I facilitate. As part of the class we the read the poem by Antoine de St. Exupery "Generation to Generation." The poem is about how values are passed from one generation to the next. It ends with the lines: "We live, not by things, but by the meanings / of things. It is needful to transmit the passwords / from generation to generation."

After reading the poem participants took a little time to reflect upon and share the passwords that had been handed down to them from a previous generation. Passwords help us gain entrance into secret or closed places. In the sense of the poem they are the keys that unlock our identities. They help us define who we are and what means to be a member of particular community or family.

In the class, people shared words like justice, spirit or love. These were often key concepts that had ordered their lives. Such things are worth sharing with the following generations.

The conversation was about being stewards of our religious and familial values. As members of families and a religious community we are inheritors of traditions. It falls upon us to continue those traditions.

Stewardship is the act of preserving and nurturing the tradition for those who will come next. You may not know but anyone sitting in this room is the beneficiary of the stewardship of previous generations.

Those previous generations were filled with love. They proclaimed that all of humanity is worthy of God's love and wanted to share that message with others. They believed that love was transformative and that one of the purposes of religious community was to teach us to love better.

They sought to nurture a tradition that expressed and articulated that love. A tradition that provided an alternative to more orthodox religious movements that taught that the love of God and the humanity community are both limited.

This tradition and that love gave them the values to proclaim that women and men should have equal rights, that people of all colors and creeds are full members of the human and that sexual orientation should not limit one's right to have a partner or a family. This love and tradition called them to create a religious community where there is room for many different beliefs so that we might have a congregation which includes atheists, pagans, theists, Christians, Jews, Buddhists and people with other religious understandings.

And in order to share their love, nurture their tradition and spread their values they gave time and money to support Unitarian Universalism. Without that dedication and sacrifice we would not have a place to worship on Sunday. Without them we would not be able to broadcast the message that all of humanity is one family and that everyone is welcome--regardless of race, sexual orientation, gender or other human divisor--in our community. Without that dedication and sacrifice we would not have a community from which to reach out to refugees, advocate for peace, emphasize the importance of our connection to the natural world, speak out in favor of gay, lesbian, bisexual and transgender rights and work for justice.

Think of all of these gifts you have received. Surely they are worth nurturing and passing down to the next generation. One of the ways we pass these gifts down is through the act of financial giving. It is just one part of stewardship but it is an important part.The money that we give to our Unitarian Universalist congregation is an expression of the love we have for each other, the tradition we hold sacred and the values that we seek to promote. Giving money to the congregation sustains it and allows us to continue spreading and sharing our tradition of love.

This year as we launch our annual canvass we are trying something new. We are shifting to something called fair share giving. With fair share giving each person or family is asked to give a percentage of their income, rather than a specific dollar amount. Fair share giving allows you to self-identify how important this congregation and Unitarian Universalism are to your life. You can call yourself a supporter and give 3% of your income, a sustainer and give 4%, a visionary and give 5% or offer a full tithe of 10%. The goal of fair share giving is to have everyone give a meaningful amount rather than raise a specific dollar amount. Fair share giving recognizes that everyone's circumstances and different and that for some even giving at the 3% level can be a stretch. The hope is even if you cannot make a commitment to fair sharing this year you might be able to work towards it next year.

Fair share giving is like the magic penny. In the end it is not the amount that is given that is not as important as the commitment. If everyone gives their fair share we will have more than enough for all of the congregation's needs and ministries.

John Wolf said, "There is only one reason for joining a Unitarian Universalist church. That is to support it with your time and money. You want to support it because it stands against superstition and fear. Because it points to what is noblest and best in human life. Because it is open to women and men of whatever race, creed, color, place of origin or sexual orientation."

I hope that agree that this congregation and this tradition are worth supporting. If you do I am certain you will receive more than you give and find, like the magic penny, your love and your pledge multiplied many times over.

May be it so. Amen.

CommentsCategories Sermon Tags Cleveland Stewardship Jesus Christ Money Taoism Confucianism