Feb 3, 2020
as preached at the First Unitarian Universalist Church of Houston, Museum District campus, February 2, 2020
Today we launch our annual stewardship campaign. It is the season in congregational life when you decide how much money you will pledge to support First Houston in the coming fiscal year. In the Unitarian Universalist tradition, churches are owned and governed by their members. Making an annual financial commitment is an affirmation of membership that signals that you have made a personal, spiritual, and monetary commitment to be part of this congregation, build the beloved community, and uplift Unitarian Universalist values.
The theme of our stewardship campaign is “Loving the Hell Out of the World.” The phrase comes from Joanna Fontaine Crawford. Some of you might know her. She was on First Houston’s ministerial staff for a couple of years in the early part of the last decade. She moved on to serve a congregation in Austin. She drew inspiration for the phrase from the theology of our Universalist religious ancestors.
You might remember that Universalism was founded on a simple theological proposition: God loves people too much to condemn anyone to an eternity of torment in Hell. My friend Mark Morrison-Reed quotes the late Gordon McKeeman to describe this doctrine. He once heard McKeeman “say, ‘Universalism came to be called ‘The Gospel of God’s Success,’ the gospel of the larger hope. Picturesquely spoken, the image was that of the last, unrepentant sinner being dragged screaming and kicking into heaven, unable... to resist the power and love of the Almighty.’”
Mark continues, “What a graphic, prosaic picture—a divine kidnapping. The last sinner being dragged, by his collar I imagined, into heaven. What kind of a God was this? ... This was a religion of radical and overpowering love. Universal salvation insists that no matter what we do, God so loves us that she will not, and cannot, consign even a single human individual to eternal damnation. Universal salvation--the reality that we share a common destiny--is the inescapable consequence of Universal love.”
One of the earliest and most important advocates of this doctrine was Hosea Ballou. In the early nineteenth-century, he was a circuit rider who traveled widely spreading the message of God’s universal, unconditional, love. Ballou is reputed to have had a quick wit. There are a number of stories that have been preserved about his encounters with orthodox Christians who rejected the idea that God loved everyone without exception. One such story was collected by Linda Stowell.
It seems that once when Ballou was out circuit riding, he stopped for the night at a New England farmhouse. Over dinner Ballou learned that the family’s son was something of a ne’er-do-well. He rarely helped out with chores or did work on the farm. He stole money from his parents. He spent it late at night carousing at the local tavern. The family was afraid that their son was going to go to Hell.
“Alright,” Ballou told them, “I have a plan. We will find a spot on the road where your son walks home drunk at night. We will build a big bonfire. And when he passes by, we will grab him and throw him into the fire.”
The young man’s parents were aghast. “That’s our son and we love him,” they said to Ballou. Ballou responded, “If you, human and imperfect parents, love your son so much that you would not throw him into the fire, then how can you possibly believe that God, the perfect parent, would do so!”
It is a pretty fun story. It exemplifies the logic of universalist theology. God loves everyone, no exceptions. So, we should love everyone no exceptions. But as I have been thinking about the story I have come to recognize that it is not without its flaws.
It presents Ballou as a sort of lone hero--traipsing about and spreading the gospel of universalism. This portrayal elides a larger truth. Ballou did not spread universalism alone. He was but one of many early preachers who discovered the doctrine, a doctrine that is found in the Christian New Testament and in the theological works of early Christian theologians.
Someone like Ballou read a verse such as “For as in Adam all die, so also in Christ shall all be made alive,” to mean literally what it said. Ballou and others interpreted this verse from First Corinthians to hinge upon the word “all,” which appears twice. All were condemned to mortality by Adam’s disobedience to the divine in the Garden of Eden. All will be given immortality through Christ. Not some. Not only the believers. Not just the righteous. But all. Every last sinner dragged screaming and kicking into heaven.
Ballou was not the first one to discover universalism in verses like First Corinthians 15:22. Origen of Alexandria was an ancient Christian theologian who lived in North Africa. Almost eighteen hundred years ago he taught that all would eventually be united with God. Taking a slightly different position than Ballou, he wrote “and there is punishment, but not everlasting... For all wicked men, and for daemons, too, punishment has an end.”
Ballou and Origen lived close to two thousand years apart. Their similar theological perspectives suggest one reason why Ballou and other circuit riders like him were so successful in spreading the Gospel of God’s Success. Lots of people believe that God is love and that a loving God does not punish. However, since this belief is held to be heretical by orthodox Christianity many people think that they are alone in their belief. Encountering someone like Ballou in the late eighteenth or early nineteenth century did not convince them of universalism. It gave them permission to profess universalism. It helped them to recognize that they were not isolated in their beliefs.
I suspect Ballou’s circuit riding was a bit like the contemporary phenomenon of discovering people who are Unitarian Universalist without knowing it. Have you had this experience? It is a somewhat common one for Unitarian Universalist ministers. And I think it is a relatively common one for Unitarian Universalist lay folk as well. It runs something like this: You go out to coffee with a relatively new acquaintance. You chat about your friends and your families. Maybe you tell them about the foibles of your cat. Perhaps they share with you gardening tips. At some point, the conversation turns serious. You might not know how you got on the subject but suddenly you are discussing your core beliefs. You tell them you are a Unitarian Universalist. They say, “I have never heard of that.”
You explain. You might tell them that Unitarian Universalism is religious tradition that celebrates the possibility of goodness within each human heart, the transformative power of love, and the clarifying force of reason. You perhaps share that we offer to be a religious home for all wish to join us: welcoming the GLBT community, declaring that love has no borders, proclaiming that black lives matter, toiling to address the climate crisis, and struggling for democracy. It could be that you quote Unitarian Universalist author Laila Ibrahim:
It’s a blessing you were born
It matters what you do with your life.
What you know about god is a piece of the truth.
You do not have to do it alone.
Or perhaps it is that you cite Marta Valetin. She reminds us our world contains the good and the holy when she writes:
The golden present ever reaches for you
and wonders if you’ll come
to unwrap its gifts.
Whatever the case, your friend says to you, “Hey! That’s what I believe. I guess I was a Unitarian Universalist without knowing it.”
Now, what comes next? Do you invite your friend to come with you to First Houston?
I wonder what happened next in Ballou’s story. Did the farm family start a universalist church? Did they gather their friends together and form a small community of people who proclaimed, “God loves everyone, no exceptions?”
We do not know. But what we do know is that belief is not enough. We are called not just to believe in the power of God’s love. We are called to love the Hell out of the world. And if we serious about heeding that calling, we are called to build and sustain institutions like First Houston that empower us in our efforts to love the Hell out of the world. We cannot love the Hell out of the world by ourselves. We need others to do it with us.
I will return to the subject of the importance of building and sustaining institutions like First Houston at the end of the sermon. But, first, let us be honest, there is a lot of Hell in the world right now. For many of us, the current political situation seems bleak. The last several years have witnessed a steady erosion of democratic norms. And, as I have told you before, I fear the country to be sliding towards totalitarianism. Totalitarian states are organized around the personality of a charismatic leader who personifies the state’s power and projects a totalizing view of society. Totalitarian leaders might gloat, as the current President does, of leading a country with “unmatched power, strength, and glory” and boast to their enemies “if conflict comes—we will dominate the battlefield, and we will, win, win, win.” They might propose, as the President has in reference to immigration courts, “we should get rid of judges.”
Rather than respecting the rule of law, totalitarians concentrate power in the head of state--often following the maxim of Nazi jurist Carl Schmitt, “Sovereign is he who decides on the exception.” In efforts to consolidate power, pit the populace against itself, and stoke a climate of fear, totalitarian leaders identify a racial or minority group who are cast as representing an existential threat to the social order. They claim this group must be purged from the body politic for the health of the country.
Such logic has been present in the current administration’s Muslim ban and immigration policies. This past week the federal government extended it to seven new countries as part of the President’s policy of, in his words, creating “a total and complete shutdown of Muslims entering the United States.” He has portrayed Muslims as purveyors of terror who threaten the safety of country and who must be excluded to ensure its security.
He has further brutalized this country’s policy towards migrants launching what he has called a “zero tolerance” approach. This has been manifested in a family separation policy that has removed least 5,400 children from their parents--babies, toddlers, and adolescents all torn from their parents’ embracing arms. It has also been manifested in the expansion of what many scholars of totalitarianism have disturbingly named the concentration camps along the border. Concentration camps are not necessarily extermination camps, where people are sent to be killed, they are places where, in the words of philosopher Hannah Arendt, “The human masses sealed off in them are treated as if they no longer existed, as if what happened to them were no longer of interest to anybody.” They are locations where migrants are put out of sight so that their suffering will remain out of mind. And suffer they do, with more than thirty of them dying in governmental custody since the President took office.
At the same time, white supremacist terrorism has dramatically increased and there have been numerous mass shootings. The situation is a stark reminder that in a totalitarian regime no one is ever secure. People who live in a totalitarian society never know when or where violence will erupt. They only know that it is always possible for them to meet a terrible end at the hands of agents of the state, paramilitaries, or, today, supposedly lone actors whose violence is fueled by a shared white supremacist ideology. Arendt describes the phenomenon this way: in a totalitarian regime, “Terror strikes without any preliminary provocation... its victims... objectively innocent... chosen regardless of what they may or may not have done.” In such a society, “nobody... can ever be free of fear.” It is hard to find better words to describe the epidemic of gun violence. In 2018 firearm deaths reached a fifty-year high, costing almost forty thousand lives. Meanwhile, as mosque shootings, synagogue massacres, temple invasions, and other hate crimes have shown, white supremacist violence has reached historic levels.
All of this has formed the background for what can only be described as an assault on democratic norms. Foreign actors have been invited to interfere with federal elections by the President himself. Ample evidence--including accounts by some of his former advisors--exists that he pressured the Ukrainian government to influence the upcoming election by investigating one of his political opponents. This evidence led to the House passing two articles of impeachment. A Senate trial has now taken place--a trial without evidence or witnesses, a trial whose results appear to be foreordained, a trial in which the President’s acquittal seems to be guaranteed.
The situation could be described as one of permanent emergency. This permanent emergency is a struggle over who shall rule. The coming years may well witness the further undermining of liberal democratic norms, the continuing erosion of the Voting Rights Act, an increase in gerrymandering, the appointment of two more reactionary Supreme Court justices, and the complete the normalization of white supremacist anti-human immigration policies. They might even pose an existential threat to humanity in the form of an administration that is committed to a denial of the climate emergency as the brief window to address it closes. The historical moment is evocative of George Orwell, “If you want a picture of the future, imagine a boot stamping on a human face—forever.”
The temptation in such a situation is to prepare, as more than one partisan has suggested, to go “all in” on the upcoming election. Now, I do not want dissuade anyone from mobilizing or participating in voter turnout and registration efforts. In fact, in the coming months I will be urging First Houston to participate in the campaign for the 2020 election that the Unitarian Universalist Association has named UU the Vote. But I also want to remind you that “going ‘all in’ is a gambling term” where, as activist Andrew Sernatinger warns, “you either win big or leave with nothing.”
Whatever happens in the upcoming election, and whatever side of the partisan divide you might fall on, we should not leave 2020 with nothing. Whoever wins the presidential contest the forces of love and justice should complete the year stronger than before.
One of the best ways we can do this is to live into the vision of our Universalist religious ancestors and commit ourselves to loving the Hell out of the world. It is to devote ourselves to building a beloved community that offers a foretaste of the world we dream about, a world where all are accepted and love is the organizing principle of the hour. Love has the power to create communities where isolation is vanquished. Love creates empathic bonds and inspires ideals that prove totalitarian narratives false. Loving bonds and loving communities, along with the loving truth that, to cite William Ellery Channing, we are each a “member of the great family of all souls,” are targeted by the totalitarians’ narratives of fears. But never yet, not in all of human history, have they been fully successful in completely breaking the traditions that foster love.
Khia’s moving testimonial of being welcomed by this congregation as a queer woman of color is a testament to the possibility of First Houston to live out a theology of love. Such a theology of love is why I am asking you to participate in this year’s stewardship campaign and support First Houston. As I said at the beginning of my sermon, in the Unitarian Universalist tradition churches are owned and governed by their members. Your financial gifts account for more than 75% of our annual income. This year we are hoping to raise $550,000 in pledges at the Museum District campus--a 10% increase from last year--so that we can continue to grow the congregation and our collective capacity to love the Hell out of the world. Committing to sustain and grow First Houston is one way that you can help ensure that no matter who wins the 2020 Presidential contest, no matter if the country as a whole continues its slide towards totalitarianism, there will continue to be religious communities where we teach that love is more powerful than hate. Where people can dream what historian Robin Kelley calls freedom dreams, visions of “life as possibility” in which exist “endless meadows without boundaries, free of evil and violence, free of toxins and environmental hazards, free of poverty, racism, and sexism... just free.”
Just free... the theme of worship this month is imagination. It is imagination that reminds us that however imprisoned we might feel by the historical moment there is always the possibility of casting a larger vision where we might, in the words of our choral anthem, dream of “[s]oaring and spinning and touching the sky” like the “boy who picked up his feet to fly.”
It is the imagination that helps us envision what our congregation and Unitarian Universalism can become: a place where, in the words of Black Lives of Unitarian Universalism, we can go “when the task feels too great, when life is too much, and it’s all too heavy, we can stop, breathe and lean into each other.”
Imagination is tied to stewardship because it inspire us to envision how we can transform and sustain our religious community across time into a place devoted to loving the Hell out of the world, inspiring collective liberation, and dismantling white supremacy. Where we can come together and constitute here, in the city of Houston, a different sort of vision for the world than the one pedaled by hate mongers and white supremacists, a community where all are loved and welcomed be they migrant, Muslim, transgendered, cis-gendered, white, black, Latinx, indigenous, or any other member of the human family. In such a place we can embody a kind of democracy that inspires the rest of society. Such a vision is not absurd. The Unitarian Universalist theologian James Luther Adams observed our religious ancestors “considered their free church to be a model for a democratic” society. We might foster such an ideal again and love the Hell out of the world.
Is such a vision foolishness or unwarranted? Perhaps the boot that Orwell predicted will soon come grinding down. Perhaps we will prove incapable of imagining our community thus and living as the beloved community. I cannot answer that question. I can only assert that amongst the purposes of religious community is the gifting of hope. And it is my hope that somehow, somewhere, maybe even now, maybe even here, as we consider our annual stewardship drive, a new vision for this country and our world will arise among us. It may grow from the smallest of seeds and in the most unlikely of places: the streets where we mass to protest, the neighborhoods we live in, or in religious communities like ours.
In that spirit, I close with a parable about that old metaphor for the beloved community, for creating a space for loving the Hell out of the world, the Kingdom of God, as attributed to Jesus: “A farmer went out to sow his seed. As he was scattering the seed, some fell along the path, and the birds came and ate it up. Some fell on rocky places, where it did not have much soil. It sprang up quickly, because the soil was shallow. But when the sun came up, the plants were scorched, and they withered… Other seed fell on good soil, where it produced a crop—a hundred, sixty or thirty times what was sown. Whoever has ears, let them hear.”
Whoever has ears, let them love the Hell out of the world.
Let the congregation to say Amen.
Oct 2, 2018
as preached at the First Unitarian Universalist Church, Houston, Museum District, September 30, 2018
We begin this morning’s sermon with a fancy word, soteriology. Soteriology is probably not a term that is familiar to most of you. In theological discourse it signifies the study of salvation. Salvation, that is what I want to talk with you about today.
Salvation, just by mentioning that word I suspect that a few of you are now glancing around for the exits. You might be wondering if you wandered into the wrong church. Salvation is not a word you hear used in most Unitarian Universalist congregations. It might even be a triggering word for those of you who came to Unitarian Universalism from a more conservative evangelical faith.
Salvation is a concept that permeates most other religious communities. Our friends the evangelical Christians have a salvation story. They want you to join their churches so you can be saved from sin through a relationship with Jesus Christ. Our Muslim friends teach that you must be believe in God if you wish to enter heaven. Our Jewish friends tell us that God will someday redeem the world. Buddhism and Hinduism, in their various forms, instruct that it is possible to reach an enlightened state and escape the endless cycle of birth, death, and rebirth.
Christians, Muslims, Jews, Buddhists, Hindus... The philosopher Josiah Royce claimed that salvation narratives are fundamental to the religious community. Writing in the early twentieth-century, using the highly gendered language of his day, he claimed that humanity was in need of salvation based on two ideas. “The first,” he argued, “is the idea that there is some end or aim of human life which is more important than all other aims... The other idea is this: That man as he is now is... in great danger of so missing this highest aim as to render his whole life a senseless failure by virtue of thus coming short of his true goal.”
Royce’s convoluted prose might be rephrased as this: There is a purpose to life. We are ever in danger of missing it. There is a purpose to life. We are ever in danger of missing it.
I want to ask you something: Why are you here? I mean, why are you actually here at the First Unitarian Universalist Church? And why are we here? Why do we gather Sunday after Sunday? Why do we devote our time and our money to maintain this institution? Why do we care about hospitality, the radical act of welcoming the stranger into our community?
I am not going to answer those questions. I am going to tell you a story. It is not my story. It comes from the historian of Christianity Elaine Pagels. Like many scholars of religion, Pagels long had a tenuous relationship with congregational life. Which is to say, despite devoting her life to studying Christianity she did not go to church very often.
This changed “a bright Sunday morning” when she “stepped into the vaulted stone vestibule of the Church of the Heavenly Rest in New York to catch my breath and warm up.” She was “startled” by her response to the service that was underway. The choir moved her. The prayer of “the priest, a woman in bright gold and white vestments” grounded her. And she thought, “Here is a family that knows how to face death.”
Pagels was in the midst of a deep crisis. Her two-and-a-half-year-old son had just been diagnosed with a fatal illness. She had gone for a morning run and left him in the loving arms of his father. And she found herself in church. She writes, “Standing in the back of that church, I recognized, uncomfortably, that I needed to be there. Here was a place to weep without imposing tears upon a child; and here was a ... community that had gathered to sing, to celebrate, to acknowledge common needs, and to deal with what we cannot control or imagine.”
She continues, “...the celebration in progress spoke of hope; perhaps that is what made the presence of death bearable. Before that time, I could only ward off what I had heard and felt... In that church I gathered new energy, and resolved, over and over, to face whatever awaited us as constructively as possible.”
Pagels came to church that day because she was in the midst of one of the most profound crises that any of us can face: her child was going to die. She came by accident, not knowing what she was seeking, looking for meaning, for comfort, in an unfriendly universe.
Why did you come here the first Sunday you came? Was it seeking comfort? Hope? Bright uplift from the wallows of despair? Or did something else bring you here? An escape from the weight of human loneliness? A desire for a religious home for your family?
These questions loop back to Josiah Royce’s claim about salvation as the heart of the religious experience. Making sense of despair, or recognizing that despair makes no sense, brushes up against whatever it is that is the purpose behind life.
It could be that there is some great purpose which will allow us to transcend our despair. That, as we read in 1 Peter 3:4, “we have a priceless inheritance—an inheritance that is kept in heaven for you, pure and undefiled, beyond the reach of change and decay.”
It might be that this purpose is that there and completely undecipherable. Forty-two, that is the answer to the query, “What is the meaning of life, the universe, and everything?” found in Douglas Adams’s novel “The Hitchhikers Guide to the Galaxy.” It is an answer. It does not make any sense.
Alternatively, it might be there is no purpose to life, no meaning to despair, beyond what we give it. The ancient Greek Glykon may have been right when he wrote:
Nothing but laughter, nothing
But dust, nothing but nothing,
No reason why it happens.
Or he might have been mistaken. After all, many people--myself, Elaine Pagels...--have had moments in their lives when we have experienced a profound sense of connection to something larger than ourselves. An instant when we find ourselves startled with a realization and exclaim, as did denise levertov,
Lord, not you,
it is I who am absent.
The dance floor sways. New life comes into being. Glossy orange squash blossoms cast a translucent sparkle on the market table. Rain arrives in an unexpected torrent. That new friend, that other accident of being, stumbles into your life at precisely the perfect time. Or, like Pagels, you find yourself caught at the edge of the desperation, maybe even on the precipice of unbeing. But then something opens up, the purpose of life flickers into view, and we mumble, with Samuel Beckett, “I can’t go on. I’ll go on.”
When this happens then we might find ourselves agreeing with Royce that there is a purpose to life, and that we are ever in danger of missing it.
Unitarian Universalism has been called a faith without certainty. We gather as a religious community willing to be humble in discerning the purpose of life. The covenant that is our Unitarian Universalist Association’s principles does not promise that there is a purpose to life. It does not offer us a salvation narrative, not even in the Roycean sense. It just binds us together in “A free and responsible search for truth and meaning.”
This statement is an admission that we agree to seek the purpose of life together even if we cannot agree on the nature of that purpose. When we speak of hospitality we mean, in part, that we are a religious home for those who are willing to admit that it might be impossible to ever completely decipher the purpose of life. This is a position of humility. And it allows us to say, with the President of our Association, Susan Frederick-Gray:
If you are Muslim, Jewish, Hindu, Christian, Zoroastrian, Buddhist,
a theist or an atheist,
you are welcome here.
We can extend hospitality to all these theological viewpoints because we are willing to embrace uncertainty. To rephrase our friend, we say, “The purpose of life you find might be different than the one I find. But we can each gain something from our conversation. So, come, let us seek it together.”
Such a statement summarizes one Unitarian Universalist view of salvation. But it does not offer the totality of our soteriology. Here we might turn to the Unitarian Universalist minister Marjorie Bowens-Wheatley for guidance. She tells, “If, recognizing the interdependence of all life, we strive to build community, the strength we gather will be our salvation.”
This is a social view of salvation. It suggests that we do not find the purpose of life on our own. We find it, together, in community. You may come here with your pain. And I may bring mine. When we gather we might find it is easier to face pain. Sometimes, we even discover something more than that. Sometimes, we discover that we can do something about the world’s pain. Sometimes, we discover that by coming together we can change the world.
The Unitarian Universalist social view of salvation teaches us that we are collectively stronger than we are on our own. Here I want to share an illustration, perhaps inappropriate to this pulpit, that I learned from an old union buddy of mine. He used it in union organizing campaigns. And he learned from an aged radical, someone who was in their nineties in the 1990s and who had taken part in some of the great labor strikes of the 1930s.
My buddy would go talk to this sage, hoary with the scars of struggle, from time to time. And this old man would share stories. At the conclusion of each one he would turn to my buddy and tell him, “Remember, the working class is like a hand. Each finger is weak by itself. But you unite them and them form a fist.”
I warned you. Maybe not the perfect sermon illustration for your pulpit. But it is a tactile reminder of the point: We are more capable of changing the world when we come together. Indeed, we understand that the only way to change the world is by acting together.
Congregations like this one offer us unique possibilities for uniting in the work of changing the world. There is a story about congregational life that demonstrates this that I learned years ago when I was a member of a congregation that placed social justice at the center of its life. Many of the stalwarts of the community were longtime veterans of justice work. They had participated in the civil rights movement. They had marched against wars. They had been pioneers in the women’s rights movement, in the labor movement, and in the environmental movement.
A couple of the older members had turned civil disobedience into a spiritual practice. It gave their lives a great sense of meaning. This was a small congregation and it practiced joys and concerns. Each Sunday members were invited to get up and share some of the sorrow and some of the gladness in their hearts. One Sunday, one of the civil disobedience practitioners got up in front of the congregation. He wanted to share that he had just been arrested for the two hundredth time.
The day before he had been protesting the death penalty at San Quentin. He had been arrested with another member of the congregation, his longtime friend Elwood. Elwood’s health was precarious. He suffered from Parkinsons. He was then at a point where he was too ill to stand unassisted. Despite his infirmity he had wanted to participate in the protest. So, he and Hal came up with a brilliant solution. They made a fake electric chair, put an execution hood of Elwood, strapped him in place, and lifted him into the middle of the street, blocking the entrance of San Quentin.
Sometime, later at Elwood's trial, the judge threw out the charges. Since Elwood was tied to the chair he was incapable of moving from the street when ordered to do so. In the judge’s reasoning, this meant that Elwood could not be held responsible for blocking traffic.
I love this story. It illustrates the Unitarian Universalist view of social salvation at its best. We come together to accomplish things that we cannot do on our own. And we act from a faith that the world could be different than it is. And we do so with a knowledge that our individual actions may never tip the balance but that someday, somehow, our collective efforts might just do the trick. California still practices the death penalty. Hal and Elwood are long gone. But whenever their old state finally ends capital punishment they will have played some small part in the struggle.
Our view of social salvation is not unlike the old union song in our hymnal:
Step by step the longest march
Can be won can be won
Many stones can form an arch
Singly none singly none
This understanding of social salvation gives me comfort in difficult times. What about you? Sharing such a message is one way we practice hospitality. I recognize that we live at time when it is easy to give into despair. And that many people are coming to Unitarian Universalist congregations right now for hope. And they are seeking not just hope that their own lives might resonate with some deeper purpose. They are seeking hope that the world could be different than it is. For the news of the week seems ever bleak.
This seems especially true of this past week. And now I am going to talk about something that might be especially upsetting for many of you. The current nominee for the Supreme Court stands accused of a pattern of misogyny. Three separate women have come forward and claimed he tried to sexually assault them. And yet, unless something changes, he appears poised to ascend to the highest court in the land. The shaming of women, the shaming of survivors of sexual assault, the claim that “boys will be boys,” the attacks on the integrity of his primary accuser, the blatant misogyny of one of the major political parties, all collect into a stark reminder that this country has changed little in the last twenty-seven years. And that this country is systematically unsupportive of survivors of sexual assault. And that it values the privileges of powerful, mostly white, men over those of everyone else.
Our Unitarian Universalist view of social salvation tells us that things can be different. We recognize that the world’s problems have their social dimensions. If sexual assault is to be addressed and men like the current Supreme Court nominee held accountable, then the culture must change. We have power to change that culture, even if it takes us beyond my lifetime, beyond your lifetime, beyond the lifetimes of any of our children, to do so.
Almost two centuries ago, the Frenchman Alexis de Tocqueville travelled the United States trying to learn something about this country. The result was a book called “Democracy in America.” One of the core observations that Tocqueville made in his book was that American society is a network of little groups that people join voluntarily. These voluntary associations were, he felt, the root of democratic practice in this country. Participation in religious communities, in civic associations, in professional groups, in labor unions... This was where people learned democratic habits which he called habits of the heart.
Change these habits and you change the country. That is a Unitarian Universalist view of social salvation. And it means that no matter how despairing we might be about the current political landscape we can always work to change our own community. We do so with the knowledge that we are participating in the difficult work of making the world better. We can teach our children about consent knowing that in our actions we are making a small contribution to changing the culture of the next generation. We can ensure that our congregations are safe spaces for women and survivors of sexual assault. We can do so with the knowledge that by opening up one such safe space we can help make room for others. And when we do this we can admit that we are imperfect, caught in the same culture that has offered immunity to men like the potential Supreme Court justice. And that it is by changing ourselves that we can begin to change the world.
This is part of our mission to proclaim to the world a greater love. It falls alongside our obligation to be a community where people can seek the purpose of life. Sharing both forms of salvation—individual and social—is why we practice hospitality.
And whether you pursue both individual and social salvation, or only find that you need one, you are welcome here. Such a vision is at the core of our Unitarian Universalist hospitality and, with it, our understanding of salvation, our soteriology.
In the spirit of welcome,
in pursuit of the higher purpose of life,
gathered for the work of social salvation,
let the congregation say, “Amen.”
Nov 19, 2016
It has been a week and a half since Donald Trump was elected President. In the past ten days he has begun to make clear the direction of his Presidency. He has articulated a plan for his first hundred days and started to make political appointments. The agenda of his administration is a hard right agenda. Here are ten things I expect from it:
1. President-Elect Trump has made it clear he is committed to the project of building and maintaining white supremacy. The appointment of Stephen Bannon and Jeff Sessions should not be interpreted any other way. Under a Trump administration, there will be an increase in racialized violence and an assault on civil rights legislation. Given his track record, Sessions should be expected to launch a full assault on what remains of the Voting Rights Act. Jim Crow like efforts of voter suppression will go unchallenged by the federal government. White supremacist hate groups will not be investigated by the Justice Department and police will not be held accountable for violent acts.
2. Under a Trump Presidency families will be torn apart and lives irreparably damaged as the President-Elect moves forward with his pledge to round-up between two and three million undocumented migrants. Neighborhoods and police throughout the United States will be further militarized as a result.
3. A Trump administration will likely unleash government suppression of dissent at a level not seen since the 1960s. The rhetoric of law and order and the President-Elect’s complaints about protestors do not bode well for those who oppose him, articulate an alternative leftist vision of American society, or speak out against racialized violence and white supremacy.
4. During a Trump administration any kind of externally triggered crisis, such as a climate disaster or a terrorist attack, will be used as an excuse to further militarize the country and possibly the world. The Bush administration was able to turn the 9/11 attacks into an excuse for launching a disastrous war of choice in Iraq, a massive clampdown on dissent, and the destruction of international human rights norms.
5. The Trump Presidency represents a threat to human existence on two levels. On one level, it will be run by committed climate change deniers at a moment when it is critical that the human species address human fueled global warming. On another level, Trump seems to be in favor of tactical uses of nuclear weapons and supports the proliferation of nuclear weapons.
6. The Republicans plan to repeal the Affordable Care Act (ACA). They have not articulated a clear plan to replace it. It is likely that any plan that they do propose to replace it will include an effort to defund or privatize Medicaid. If the Republicans repeal the ACA without a plan to replace it as many as twenty two million people will lose their health insurance. This will lessen the spans of the people’s lives. It will increase the amount of general ill-health in the population, both reducing many individuals’ quality of life and their ability to contribute to the economy.
7. The appointment of reactionary Supreme Court justices who will almost certainly launch a full blown assault on women’s rights, civil rights, and the rights of the LGBT community. President Trump will most likely make equally reactionary appointments to the National Labor Relations Board, the Environmental Protect Agency, and a host of other federal agencies.
8. The announced Trump tax cuts will increase the federal debt by as much as $7 trillion dollars. This will make future spending on social projects difficult. The Bush tax cuts fueled inequality and were the largest source of the federal deficit during the Obama Presidency. The Trump tax cuts will increase inequality and saddle future generations with even more government debt.
9. The increase in deficit spending from tax cuts will be coupled with increased spending on defense. Again, this will increase the deficit and make the funding of future social projects difficult.
10. Throughout the Trump years there will be unprecedented corruption. He has already refused to place his businesses in a blind trust and will instead hand them over to his children. This will create conflicts of interest on a level unseen before. The President-Elect’s anti-corruption rhetoric should not be taken seriously. He is already attempting to escape press scrutiny. His actions fail to either address his own conflict of interest or do anything meaningful to get monied interests out of politics. For example, he does not support overturning Citizens United. Terms limits on Congress would most likely result in the increased power of corporate lobbyists in Washington.
President-Elect Trump was elected by a minority of American voters. He received less votes than Hillary Clinton. More Americans decided not to vote than voted for either of the major candidates. The hard right agenda of the Trump administration does not represent the views of the majority of the American populace. Combating his agenda will require more than just pointing out all of the things that are wrong with it. It will require developing clear alternative demands such as health care for all, full employment, living wages, affordable housing, an expansion of civil rights, good schools, nuclear disarmament, and then organizing people around and for that alternative vision. Let’s not lose heart. Let’s build a better world.