Oct 1, 2018
Over the last couple of years, in quite different contexts, I have heard the claim that the average length of a Unitarian Universalist ministry is now about seven years. I am not sure where this number comes from, but I have heard from search committee members, members of congregations that I am serving, academics, and UUA staff. My gut has told me that it is a meaningless number. That it might be true that the average length of a ministry is seven years across congregations of all sizes but that the claim would not hold up under a more fine-grained analysis. Comparing congregations of all sizes, I thought, is probably comparing apples to oranges rather than apples to apples. And so, I decided to dig into the data a bit to see what I could come up with. It turns at that the claim that the average length of ministry is seven years across all congregations is a good example of the old truism, “lies, damn lies, and statistics.” It is probably a true statement, but it doesn’t actually give us any useful information.
I am currently serving as the interim senior minister of the First Unitarian Universalist Church, Houston. It is a congregation of, as of today, 449 members. It is a multi-site congregation with 353 members at its largest campus, the Museum District, and 37 and 59 members at each of its smaller two campuses (Tapestry and Thoreau, respectively). So, I thought a good test of the claim that the average ministry lasts seven years could be done by looking at four different data sets. The first was of the ten congregations nearest in size to all of First Church. The second was of the ten congregations nearest in size to the Museum District campus. The third was of the ten congregations nearest in size to Thoreau (the larger of the two smaller campuses). And the last, an additional point of interest, was looking at the ten largest congregations within the Association. Here’s what I found*:
Data Set 1 (Ten Congregations Nearest in Size to First Church)
This data set begins with the First Unitarian Church of Providence and ends with the First Parish Unitarian Universalist of Arlington, MA. The average ministerial tenure for this set of congregations is at least 14 years. The longest tenure of a minister still serving is 35 years (Baton Rouge, LA). The shortest recent tenure of a completed ministry is 4 years (Burlington, VT). The median tenure for a ministry is at least 13 years.
Data Set 2 (Ten Congregations Nearest in Size to the Museum District Campus)
This data set begins with the Unitarian Universalist Congregation at Montclair and ends with the Unitarian Universalist Congregation, Santa Rosa. It should end with the Morristown Unitarian Fellowship. However, I wasn’t able to find information on the ministerial tenure of the last minister at the Unitarian Universalist Church of Buffalo and so I had to expand the data set by one. Three of these congregations are currently being served by developmental ministers. Several of them have also recently undergone ministerial transitions.
Among these congregations the average ministerial tenure is at least 11 years. The longest tenure of a minister of a minister still serving is 13 years (Morristown, NJ). The shortest recent tenure is 5 years (San Francisco and Greenville, SC). The median tenure is at least 11 years.
Data Set 3 (Ten Congregations Nearest in Size to the Thoreau Campus)
This data set begins with the Unitarian Universalist Church in Idaho Falls and ends with the First Unitarian Universalist Church of Norway (Maine). Three of these congregations are lay led. Of the remaining seven, the average ministerial tenure is 9 years and the median tenure is 7 years. Almost all of these congregations have gone through ministerial transitions recently and so the longest serving minister currently at one of them has only been there for six years. The recently retired minister of the Unitarian Universalist Congregation of Castine (Maine) left after 22 years.
Data Set 4 (Ten Largest Congregations in the Unitarian Universalist Association)
This data set begins with All Souls, Tulsa and ends with the First Unitarian Church of Albuquerque. Several of these congregations are in the middle of long-term ministries. I decided not to go back and research all of their ministerial histories. When the tenure of the senior was less than ten years I used the tenure of the previous minister instead of the tenure of the current minister.
The average ministerial tenure is 21 years and the median tenure is 19 years. The longest ministry of someone currently serving one of these congregations is 19 years (University Unitarian (Seattle)) although the senior minister of First Madison just retired after 30 years. The shortest recent tenure I could find was 9 years. In addition, the average tenure of ministers in these congregations is almost certainly significantly longer than 21 years since the ministers of two the tenures I included (Tulsa and Washington, DC) are both in their late forties or early fifties.
The only congregations that I looked in which the median ministerial tenure is seven years are those with about 60 members. Congregations of larger sizes all had significantly longer ministerial tenures. This suggests to me that when I am in conversations with people about ministerial tenure I will be careful to suggest they think about the tenure of a ministry at a similarly sized congregation rather than making a more generalized statement. Congregational systems theory has long claimed that congregations of different sizes behavior differently. An examination of ministerial tenure of congregations of different sizes is further evidence for that claim.
*A note on my method
All of my data is derived from the UUA’s list of certified congregations for 2018 and its directory of religious professionals. The exception to this is the membership statistics for First Unitarian Universalist Church, Houston. The length of tenure is for most cases the tenure of either the current minister or, in the case where the congregation is in transition, the tenure of the most recently departed minister. The exception to this is where the current minister has been at the congregation for less than five years. In those instances, I have gone with the tenure of the prior ministry.
Nov 1, 2017
as preached at the First Parish Church, Ashby, October 29, 2017
It is rare to celebrate the two hundred and fiftieth anniversary of something. We celebrated the two hundred and fiftieth anniversary of this congregation a few weeks back. Were you there for the ecumenical camp meeting? It was a memorable affair. The sun, bright and hot, the bandstand filled with representatives of the diversity of the local faith community; I said a few words about Unitarian Universalism. I shared with the gathering the sentiments of our Universalists ancestors who believed that a loving God does not punish his or her creations with eternal damnation. And I offered a blessing for Ashby’s next two hundred and fifty years. Members from our congregation collaborated with the congregationalist church across the street in a moving performance of bluegrass gospel. There were prayers and hymns to Mary by Father Jeremy St. Martin, the local Catholic priest. The local pentecostal church closed the event with an electrified praise band.
However rare it is to have a two hundred and fiftieth anniversary, it is even rarer to have a five hundredth anniversary. And, yet, here we are, marking the five hundredth anniversary of the Protestant Reformation. Today we fill our pulpit with talk of a religious revolution. Thousands, no tens of thousands, no perhaps even hundreds of thousands of sanctuaries contain, this Sunday, similar words.
As we think about the Protestant Reformation, it is worthwhile to cast our minds back to the sultry Sunday afternoon of the ecumenical camp meeting. In the four participating congregations, we can see four of the major strains of religion that emerged after Martin Luther posted his ninety-five theses on a castle door in Wittenberg, Germany. The Ashby Congregational Church could be taken to represent what scholars call the Magisterial Reformation. This is the mainstream of Protestantism. It finds within the Bible divine sanction for earthly authorities.
St. John the Evangelist might stand for the reforms sparked within the Roman Catholic Church as a reaction to the Magisterial Reformation. The very fact that Father St. Martin spoke and prayed in English rather than Latin should remind us that the Protestant Reformation dramatically reshaped the Catholic Church. A major complaint of Luther and many of the reformers who proceeded him was that the church did not speak to people in their own languages. Some even argue that Luther’s greatest accomplishment was translating the Bible into German.
Crossroads Community Church may symbolize the nineteenth and twentieth-century Protestant reactions to rigorous biblical criticism. These have coalesced in more recent decades into pentecostalism and Christian fundamentalism. Such congregations often take the Reformation doctrine of sola scriptura, only scripture, to the extreme and insist that the Bible contains literal truths that contemporary science and biblical scholarship have shown to be empirically untrue.
Our own First Parish Church embodies what has been called the Radical Reformation. The great Unitarian Universalist historian George Huntston Williams described the Radical Reformation as a “a radical break from the existing institutions and theologies” of its times. He claimed it was driven by a desire “to restore primitive Christianity and to prepare for the imminent advent of the Kingdom of Christ.” The radical break that the Radical Reformation represented remains familiar to many of us, even if the forces that drove it seem less so. None of us, I imagine, want to go back to the religion described in the Christian New Testament or anticipate the immediate advent of the Kingdom of God. Most of us, I suspect, are attracted to Unitarian Universalism because it proclaims theological views that are still held suspect by the larger culture. One of these is that a loving God does not offer eternal punishment.
The Magisterial Reformation, a reformed Roman Catholicism, pentecostalism, the Radical Reformation... with his apocryphal bang, bang, bang, Luther did not intend to hammer the sixteenth-century Catholic Church into separate pieces. He intended to reform it, to purge it of corrupting elements. None of his ninety-five theses called for the creation of a new church. He sought instead to repair an existing one, to help call it back to, in his view, the true theology and practice of Christianity.
Yet, Luther’s ninety-five theses broke the Catholic Church into a thousand pieces. Today there are Baptists, Lutherans, Methodists, Presbyterians, Congregationalists, Pentecostals, Anglicans, Episcopalians, Mennonites, Mormons, Unitarian Universalists, and, well, the list could go on and on to encompass another hundred, nay another two hundred, variants of Christianity and Post-Christian traditions. This mosaic of religious belief and practice could not have been imagined by Luther when he perceptively declared, “There seems to be the same difference between hell, purgatory, and heaven as between despair, uncertainty, and assurance.” Nor could have even a shadow of it passed across his eyes when he complained, “those who preach indulgences are in error.”
The great variety of found in world Christianity offers perhaps the single most important, and obvious, lesson from the Protestant Reformation. Our actions have unintended consequences. These words may appear trite. They may seem the wrong lesson to lift-up as we mark the beginning of the articulation of the five great solas of Protestant life. You might think it would be better to focus this morning’s sermon on sola scriptura, sola fide, sola gratia, Solus Christus, and Soli Deo gloria--only scripture, only faith, only grace, only Christ, and Glory to God Alone--as we remember the bang, bang, bang of Luther’s theses.
And, yet, what is more applicable to our lives, debates about the finer points of Protestant theology or considering how our choices can have unintended consequences? The later is really one of the great moral questions. Especially, when we consider the question the issue of accountability. Are you responsible if you intend good but cause harm? Are you responsible if your actions have unexpected benefits?
Think about it. We can imagine examples from the mundane, sublime, and grotesque. Ever buy a squash and scoop out the insides when you prepare to cook it? I remember doing so in a house I lived in some years back. We had a compost pile. I dutifully put the stringy squash bits, rind, and seeds in it. Next year, squash vines growing from the compost pile! Was I responsible for planting the squash?
There are entire schools of aesthetics devoted to appreciating the unexpected, unanticipated, or unintended. The great jazz artists knew this. Mile Davis, Thelonious Monk, Art Tatum... Each has been quoted as saying some variant of, “There’s no such thing as a wrong note.” “There are no mistakes in jazz.” Or “do not fear mistakes. There are none.” For these musicians, the unexpected consequence of an action was to expand the range of possibilities, to increase the amount of beauty in the world.
My favorite these jazz aphorisms comes from Herbie Hancock by way of Miles Davis. It seems that as a young musician Hancock was frustrated with his progress. He felt stuck in a rut. All of the choices he made resulted in obvious, and therefore uninteresting, melodies. So, he went to Davis for advice. Davis cryptically told him, “Don’t play the butter notes.” Which he took to mean, don’t make the choices that will result in the obvious melodies. Open yourself to unintended and see what happens. Hancock did this and, reportedly, experienced a breakthrough.
Chance and the unintended do not just haunt beauty or the compost pile, they can have dire impacts on our lives. The very term accident has gruesome connotations. A truck hits a bicyclist who is in the driver’s blind spot. An airplane breaks apart due to a defective part. A building burns after the insulation on wires fails and an electrical blaze erupts. In such situations, we struggle to explain who is responsible for dire outcomes. Sometimes, the answers are obvious and it is possible to hold an individual or entity to account. The electrical company skimped on materials for the wires. The airplane part was rushed into service even though the manufacturer knew it might not be entirely reliable. Other times it is much more difficult to discern who is responsible. Sometimes accidents, no matter how awful, are just that, accidents: black ice on the road can cause the most careful driver to lose control; a knife can slip from the hands of the most experienced chef and result in bloody injury.
We live in a world derived from the unintended consequences of Luther’s actions. Perhaps this gives him far too much credit. There is certainly a school of historical thought that the Reformation would have happened without him. Efforts to transform the Catholic church were well underway before he issued his Wittenberg theses. When she was growing up, my mother’s family belonged to the Moravian Church, a denomination founded by the followers of Jan Hus some fifty years before Luther found himself in conflict with the papal authorities. One of the professors at Starr King School for the Ministry, one of the two Unitarian Universalist seminaries, is Waldensian. This is a Christian movement that split from the Catholic Church in the twelfth-century, some four hundred years before Luther was even born.
And yet, there some truth to the great man of history theory found in Luther. At the very least, if he had not bang, bang, banged on the castle door in Wittenberg then we would be talking about some other event that precipitated the Protestant Reformation this morning. What that would be or who it would involve we cannot know.
And so, here we are, in this world created by Luther’s unintended consequences. Should he be held accountable for them? Luther himself believed that our human actions were such that whatever we did we were more likely to cause ill than good. This is at the center of his theology. He thought we humans were too prone to error, too incapable of making good choices, too thoughtless to understand the consequences of our actions to achieve salvation on our own. It was only through the grace of God, meditated through Christ, that we might earn eternal assurance and escape damnation. He believed that faith was the path to secure this grace and that only a limited number of people would find it. The rest of us were damned.
The subsequent history of Protestant Christianity could be cast as a long argument over who is to be damned and who is to be saved. Most Christians seem to agree that only some are worthy of salvation. Which is to say, only some can fully escape the unintended consequences of their actions.
Our Universalist ancestors thought different. They believed that God loved everyone. If no one could escape the unintended consequences of their actions then everyone must be loved. There are great and folksy stories about how the early Universalist theologian and evangelist Hosea Ballou explained this doctrine. Linda Stowell relates one of these tales:
Ballou was [out] riding... when he stopped for the night at a New England farmhouse. The farmer was upset. He confided to Ballou that his son was a terror who got drunk in the village every night and who fooled around with women. The farmer was afraid the son would go to hell. "All right," said Ballou with a serious face. "We'll find a place on the path where your son will be coming home drunk, and we'll build a big fire, and when he comes home, we'll grab him and throw him into it." The farmer was shocked: "That's my son and I love him!” Ballou said, "If you, a human and imperfect father, love your son so much that you wouldn’t throw him in the fire, then how can you possibly believe that God, the perfect father, would do so!"
The spirit of stories like this are encapsulated in the first principle of our Unitarian Universalist Association, that we believe in “the inherent worth and dignity of every person.” Whatever the consequences of our actions, each human life has worth and dignity. It really is a radical statement and one that runs counter to almost every dominant trend in our society. It suggests we question the criminal justice system, the distribution of wealth, the use of force in solving conflicts... If each human life has worth and dignity then our society needs to think about punishment, economic equality, and violence differently.
Luther would certainly have disapproved. As the leading representative of the Magisterial Reformation the one thing he did not want to do was question the earthly organization of power. And that really is, in the end, what makes us Unitarian Universalists the heirs to the Radical Reformation. We question the powers and principalities. We do not hold that governments have been divinely sanctioned or that the social order in sacrosanct.
This an uncomfortable position. To declare that all are loved, or that each human life is important, is truly an act of faith. To do so and suggest that we should question the power and principalities, the major institutions of our world, is, well, subversive. Even today, in 2017, five hundred years after the beginning of the Protestant Reformation, it remains a radical act.
Let us return to the ecumenical camp meeting. There were four churches present, all heirs in some way to the Protestant Reformation. The congregationalists, upholding the mainstream Magisterial legacy; the Catholics, with their largely English language liturgy; the pentecostals, with their particular version of sola scriptura... In a technical, theological, sense none of these traditions truly proclaim a divine universal love for all of humanity. Each argues that the path to salvation, or true religious expression, lies through them alone. In contrast, Unitarian Universalism proclaims the inherent worth and dignity of all, not all Christians, not all Americans, but all across the planet. A radical doctrine and, perhaps, an unintended consequence of Luther’s splintering bang, bang, bang.
On this Reformation Sunday, as we consider all of the unintended consequences of Luther’s Wittenberg theses, let us remember the radical love at the heart of our own faith. It remains ever subversive. We close with words attributed to our Universalist ancestor, John Murray:
Go out into the highways and by-ways.
Give the people something of your new vision.
You may possess a small light,
but uncover it, let it shine,
use it in order to bring more light and understanding
to the hearts and minds of men and women.
Give them not hell, but hope and courage;
preach the kindness and
everlasting love of God.
May it be so, Amen and Blessed Be.
Oct 27, 2017
Oct 25, 2017
as preached at Unity Temple, Oak Park, IL, October 22, 2017 [Note: This is a substantive revision of the sermon I gave on October 15, 2017 at First Parish Church in Ashby. The primary texts from Du Bois that I referenced in composing this sermon were "The Souls of White Folk" and "Black Reconstruction in America: 1860-1880.]
It is good to be with you this morning. I am grateful for Alan’s invitation to fill this pulpit in his absence. Alan is a fine minister and a good colleague. I am honored that he trusted me to bring you some words of truth and beauty this morning.
I am also honored to be preaching in this magnificent sanctuary. Unity Temple is one of Unitarian Universalism’s cathedral churches. I grew up in Michigan but my Dad is a Chicago boy. I have an aunt and uncle who live in Oak Park. I remember visiting your building when I was a child and marveling in its soft allure. Your renovation and restoration work is stunning. The sanctuary is even more magnificent than I remember. It is a tribute to humanity’s ability to craft beauty from wondrous wood, sand, and stone. In this space, Frank Lloyd Wright’s words are true, “if you invest in beauty, it will remain with you all the days of your life.”
Would that this morning we could do nothing more than raise our voices in a hymn to beauty. But no matter how skillful the artisan, how perfect the painting, how finely carved the timber, we must confront human wickedness. I am not making a theological statement about original sin and the fallen nature of humanity. Instead, I am acknowledging the sad truth that we mortals are often horrible to each other. Fatal federal neglect in Puerto Rico, mass shootings in Los Vegas and elsewhere, hurricanes that have leveled overbuilt cities across the continental South, wildfires in Northern California, genocide in Myanmar, the constant gruesome humanitarian disaster in Syria, casual and bombastic threats of nuclear war, the unveiling of liberal male Hollywood icons as sexual predators, all of these can at least partially be attributed to human folly. Thus, it seems that ever we inflict suffering upon each other. Susan Sontag’s words apply any day of the week, “An ample reserve of stoicism is needed to get through the newspaper of record each morning, given the likelihood of seeing photographs that could make you cry.”
We should talk about things that will make us cry in church. If we do not talk about them here where else will we talk about them? There are precious few spaces in our lives for genuine human-to-human dialogue, the kind of dialogue that acknowledges our problems and pains and helps us try to navigate our way onward with them. So, today I want to talk with you about things that might make you cry, for they certainly bring tears to my eyes. Today I want to talk with you about white supremacy, one of the most difficult things in American society, and how confronting it relates to something called abolition-democracy.
We will get to abolition-democracy and how it might help us address white supremacy in a moment. Before we do, I want to clarify the theological points behind everything else I will offer you this morning. The first might be captured in my favorite adage by William Ellery Channing, “I am a living member of the great family of all souls.” Channing’s words should remind us, race is a social fiction and political reality that has been historically constructed. There is one human community. We are all a part of it. Its rifts can only be healed through acts of love. The second, could be summarized by words found in the Christian New Testament and attributed to Jesus, “You will know the truth, and the truth will set you free.” This could alternatively be restated as the fourth principle of our Unitarian Universalist Association. It challenges us to engage in “a free and responsible search for truth and meaning.” As we stumble through life, we make our way best, walk a little more steadily, when we understand precisely the path on which we wonder and what besets us. Finding truth and meaning requires honest analysis and honest speech. Otherwise, we will find ourselves mired in illusory falsehood. I could summarize these points thusly: We Unitarian Universalists believe in the singularity of human community, the transformative power of love, and the clarifying power of honest rationality.
We Unitarian Universalists do not just believe those things. We try to act upon them. This Sunday across the United States hundreds of Unitarian Universalist congregations are moved by loved to participate in an exercise in truth seeking. We are in the midst of the second association-wide teach-in about white supremacy. The teach-ins emerged as a direct response to the revelation of hiring practices within the Unitarian Universalist Association that appeared to favor white heterosexual men. This controversy, you may know, led to the resignation of Peter Morales as the President of the association. It also increased awareness of how, when it comes to race, the values and actions of many white Unitarian Universalists are in conflict.
In describing their goals, the teach-in organizers stated, “Everyone has to start somewhere, and it takes a commitment to disrupt business as usual.” They claim that for Unitarian Universalists “to be more effective at tackling white supremacy beyond our walls, we must also identify ways in which systems of supremacy and inequality live within our faith and our lives.” We must tell the truth about how Unitarian Universalism has related to and continues to relate to white supremacy.
We must do so within a context that can only be described as the reinvigoration of white supremacy and white supremacist movements throughout the United States. White supremacy has long been one of the three major political ideologies operative within this country. It was favored by many of the slave owners who numbered amongst the nation’s founders. It animated the actions of the leaders of the Confederacy. And it continues to be present among those who we might call neo-Confederates. It is at the root of what some have called our two national original sins: the institution of chattel slavery and the genocide of the indigenous peoples of the continent in pursuit of their land.
My working definition of white supremacy comes from one of the founders of the Confederate States of America. He described the origin and purpose of the Confederacy thusly, “This Union was formed by white men, and for the protection and happiness of their race.” In that statement, we find three elements that are central to the majority of white supremacist political movements in the United States. First, most white supremacists conceive of themselves as committed to a variant of democracy, one that they believe is the true expression of the Declaration of Independence and the United States Constitution. As one white supremacist described the United States, “We are a Republic. The consent of the governed is the underlying principle of our public life.”
This professed commitment to democracy is followed by a second claim that seemingly works against the first. White supremacists believe that democracy, the Union, citizenship, and the governed who can consent are limited to “white men.” In doing so, they place the legal fiction of whiteness at the center of their understanding of what it means to be part of the polity. But they also do something else, which leads to a third element of white supremacy. Gender is not incidental to its conception. It is central. Unlike a number of nineteenth-century thinkers whose claims we might try to universalize in gender neutral language, when the Confederate father used the word “men” he meant precisely that, the category of human beings we would now describe as cis-gendered and heteronormative. The role of white women within the white supremacist enterprise is largely reproductive. They are viewed as essential to the continued propagation of the white race.
There are two final aspects of white supremacy that are not expressed in the words of the Confederate I just quoted. The “white men” it benefits are not just any white men, they are wealthy white men. White supremacy is a system of racial capitalism where the wealth of the white elite is built off the exploitation of brown and black bodies.
In order to maintain it, white supremacists peddle what the great philosopher W. E. B. Du Bois called the American Assumption. This is the false beliefs “that wealth is mainly the result of its owner’s efforts and that any average worker can by thrift become a capitalist.” It is the lie that each of us, if we just work hard enough, can become fantastically wealthy.
Du Bois is our a principal guide this morning in trying to understand white supremacy. The first black man to earn a PhD from Harvard and one of the founders of the NAACP, he is understood to be one of the originators of the academic disciplines of sociology and history. Du Bois sarcastically summarized white supremacy as a belief in “the ownership of the earth forever and ever, Amen!”
He coined the phrase abolition-democracy to distinguish the genuine democratic beliefs of the great abolitionists who opposed slavery from the false democracy of the slave holders. He summarized it in deceptively simple terms. It was “based on freedom, intelligence, and power for all men.” He wrote those words in 1931. If he were alive today I am sure he would have rephrased them to include women and the transgendered.
After the Civil War, proponents of abolition-democracy demanded full legal rights for the formerly enslaved. They also demanded what we might now call reparations for slavery. They recognized that political freedom is essentially meaningless without economic autonomy. When your entire livelihood is dependent upon some landlord or employer it can seem impossible to vote and act for your own interests.
Alongside political freedom and economic independence, abolition democrats worked for a third thing: universal free public education. They understood that in order for democracy to function community members had to be educated enough to identify and advocate for their own interests. They had to be able to distinguish truth from falsehood, knowledge from propaganda.
In Du Bois’s view, the success of abolition-democracy required confronting the American Assumption. The wealth of the world has been built upon bloody exploitation. It is only by uncovering this truth that we can begin to build real freedom.
In addition to white supremacy and abolition-democracy there is a third school of American politics. Du Bois identified it as “industry for private profit directed by an autocracy determined at any price to amass wealth and power.” We might call it a belief in the unfettered power of the market, pure capitalism, or reduce it to the maxim of “profit before people.” It promotes the American Assumption. It ignores the history of white supremacy at the heart of this nation.
The story of American history could be simplistically reduced to a three-corner fight. In one corner, stand the white supremacists, trying ever to protect and expand the political rights and economic power of wealthy white men at the expense of everyone else. In the second corner, there are the abolition-democrats trying to build a society that recognizes the truth that we are all members of the same human family. Finally, in the third corner, are those we might term as the industrialists or, even, economic liberals. Their understanding of freedom is material. That is, they believe that freedom is primarily about the ability to pursue wealth.
The contest between white supremacists, abolition-democrats, and industrialists has gone on now for more than two hundred years. No one group is powerful enough to win alone. The white supremacists and abolition-democrats are forever opposed to each other. Power in the country shifts whenever the industrialists change their allegiance from one to the other. During the Civil War, the industrialists aligned themselves with the abolitionists and the Confederacy was defeated. After the Civil War, the industrialists decided it was more profitable to work with the former Confederates than to continue to their alliance with the abolition democrats. Incredible amounts of money were to be made in rebuilding the devastated South. In pursuit of profit, they choose traitors, terrorists, and former slave traders over those who believed in a universal human family. Then, during the Cold War, the industrialists switched sides again. They felt they would be more effective at home and abroad in fighting Communism if they allied themselves with the abolition-democrats. It was much harder for the Communists to argue that American democracy was corrupt if it extended the right to vote to all people. In recent years, the industrialists have vacillated. They worked with the Reagan administration to undermine labor unions, thus creating many of the conditions necessary for the rise of Donald Trump. Many of them supported the presidency Barack Obama and the candidacy of Hilary Clinton. They believed Clinton and Obama best served the interests of Wall Street.
In which corner do you stand? If you are anything like me, I suspect that you want to come down firmly as an abolition-democrat. You probably want to say that you believe in “freedom, power, and intelligence” for all. As a Unitarian Universalist, you probably believe in the singularity of human community, the transformative power of love, and the clarifying power of honest rationality. This is not surprising. The most important white advocate for abolition-democracy was a Unitarian. Charles Sumner was a lifelong member of Kings Chapel in Boston. He was also a Senator from Massachusetts in the lead-up to, during, and immediately following the Civil War. His insights into civil rights were so powerful that they formed the backbone of the Civil Rights Acts of 1964 and 1968, legislation passed over 80 years after his death. Du Bois described him as a hero, “one of the finest examples of New England culture and American courage.”
Yet, Unitarian Universalism has never been free from white supremacy. We celebrate Theodore Parker as one of our abolitionist heroes. He held racial views that we would today find appalling. Men like Ezra Stile Gannet and Orville Dewey, whose names we have forgotten, were solid industrialists and, in opposition to the abolitionists, promoted alliances with the southern white supremacists in the lead-up to the Civil War. Thomas Jefferson was a slave holder whose white supremacist actions cannot be described in the company of children. So many of us, myself included, far too often make choices based upon our own comfort. We lean towards the American Assumption. In doing so we usually ally ourselves, if only temporarily, with the industrialists and even white supremacists instead of the abolition-democrats.
In which corner do you stand? If you wish to declare yourself firmly an abolition-democrat you must come to terms with the history of this country. This is more than recognizing that the majority of the men who founded the United States were slave holders. It is more than recognizing that the founders of this nation unleashed a genocide on the continent’s indigenous peoples in order to steal land. It means confessing that the American Assumption is fundamentally untrue. The majority of the wealth in this country has not been accrued through its owner’s efforts. It means honestly admitting that the majority of the institutions we participate in were created by wealthy white men, for the benefit of wealthy white men.
The majority of the most powerful in almost any institution we might name continue to be white men. The majority of CEOs of large corporations are white men. The majority of the members of Congress are white men. The President is a white man. His administration contains a larger of percentage white men than any president in my lifetime. The majority of university presidents are white men. So are the majority of major league football, basketball, and baseball coaches. Our own Unitarian Universalist Association is not exempt. Of the ten largest congregations in our association, nine have a senior minister who is a white man. In most of these cases, the white men at the top come from families not unlike my own: highly educated and, at least, upper middle income.
In which corner do you stand? If, like me, you have what one my friends used to call “the complexion connection,” then the answer might not be easy. Finding it may require a change in actions. It might require making yourself uncomfortable. It may require confronting how the American Assumption has functioned in your own life. How much of what you have, have you truly earned?
If you are white, choosing abolition-democracy might necessitate opening yourself to unfamiliar voices and difficult truths. I choose the poem by Lauren Hill “Black Rage” this morning precisely because it presents difficult truths. It expresses an important perspective on what it means to be black in America, that is to say, what it means to live under white supremacy. As she tells us at the opening of the text, “Black rage is founded on two-thirds a person.” A little later she claims, “Black rage is founded on blocking the truth.”
We may believe in racial justice. We may belong to or support any number of the courageous movements that are now blooming across this country and throughout the world to confront white supremacy. We may go to or help organize protests with the Movement for Black Lives. We may collaborate with other congregations to challenge racism. We may declare that no one is illegal. These actions will not change one truth. Our words and actions will remain hollow unless we examine and transform the institutions of which we are a part. Who were they built for? Who do they continue to serve? Wealthy white men?
We Unitarian Universalists are not Calvinists. We do not believe in original sin. We believe that wrongs can be righted. We can begin with a truth: this nation and the majority of its institutions were created by wealthy white men for wealthy white men. And we can recognize that things can be different. We can confront the American Assumption. We can be compassionate. We can remember that love is transformative and reason clarifying. We can commit ourselves to abolition-democracy.
In the hopes that we can all make such a commitment, I close with words from the great abolition-democrat and Unitarian Charles Sumner, offered shortly before his death. I pray that they guide us all:
“I make this appeal also for the sake of peace, so that at last there shall be an end of slavery, and the rights of the citizen shall be everywhere under the equal safeguard of national law. There is beauty in art, in literature, in science, and in every triumph of intelligence, all of which I covet for my country; but there is a higher beauty still--in relieving the poor, in elevating the downtrodden, and being a succor to the oppressed. There is true grandeur in an example of justice, in making the rights of all the same as our own, and beating down the prejudice, like Satan, under our feet.”
May it be so. Blessed Be and Amen.