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Jan 6, 2020

Two Bodies, One Heart (A Sermon Preached Following the Assassination of Qasem Soleimani)

as preached at the First Unitarian Universalist Church of Houston, Museum District, January 5, 2020

Happy New Year! I was not supposed to be in the pulpit with you this morning. But plans change, people get sick, and I find myself with you today on the first Sunday of a new year and a new decade. It is good to be with you. It is good to be with even though the news at the opening of this, what will perhaps be the most important decade in human history, is bitter and harsh. It is good to be with you precisely because it is when the news of the world is bitter and harsh that we need religious community the most.

The assassination of Iranian general Qasem Soleimani by a United States military drone strike on sovereign Iraqi soil has pushed the Middle East into crisis. Soleimani was killed alongside Abu Mahdi al-Muhandis, an Iraqi military leader whose political party controls almost fifty seats in the Iraqi Parliament. These illegal acts of war violate both international law and the United States War Powers Act. They may lead to war between the United States and Iran. They have already led to further destabilization of the Middle East. Hundreds of people will almost certainly be killed because of the decision of the President of the United States to authorize Soleimani’s illegal political assassination. Thousands or tens of thousands or possibly even hundreds of thousands of people will die horrible violent deaths if this country goes to war with Iran.

I cannot help but wonder about the timing of the President’s decision to have Soleimani killed. He will soon be on trial in the Senate. The House has passed two articles of impeachment and he could, theoretically, be removed from office. Of course, there is every sign that his allies in the Senate will prevent witnesses from being called or from a serious trial taking place. The Senate Majority Leader even claims that he is coordinating the trial with the White House in order to facilitate a speedy acquittal. The position of the President’s Senatorial allies is clearly concerning. In his year-end report Chief Justice John Roberts, Jr., warned “we have come to take democracy for granted.” Roberts will oversee the trial in the Senate. It appears that the Senate Majority Leader’s position has him worried about his ability “to do our best to maintain the public’s trust that we are faithfully discharging our solemn obligation to equal justice under law.”

Drawing the United States military into a conflict abroad will almost certainly make it more difficult to have an honest debate and trial on the House’s articles of impeachment. There will be calls for national unity. For the many, the President will be transformed from a divisive figure to a unifying head of state. It will be harder to criticize him. War dissenters and pacifists will be castigated for being unpatriotic. There might even be calls to delay the President’s trial. This country’s liberal democracy may move closer to a defining crisis.

Over a hundred years ago, as the United States entered World War I, the writer Randolph Bourne warned that war is the health of the state. He wrote, “The moment war is declared... the mass of the people, through some spiritual alchemy... with the exception of a few malcontents, proceed to allow themselves to be regimented, coerced, deranged in all the environments of their lives, and turned into a solid manufactory of destruction toward whatever other people may have, in the appointed scheme of things, come within the range of the Government’s disapprobation. The citizen throws off his contempt and indifference to Government, identifies himself with its purposes, [and] revives all his military memories and symbols... Patriotism becomes the dominant feeling, and produces immediately that intense and hopeless confusion between the relations which the individual bears and should bear toward the society of which he is a part.” When war is the health of the state it is challenging to be a critic of either the President or the actions he directs the military to take. It is no wonder then that the current President is not the only one to authorize dramatic violent action during the impeachment process. President Clinton did the same thing in December of 1998 when he launched air strikes in Iraq as the House stood poised to impeach him.

Over a hundred years ago the Unitarian minister, pacifist, and first friend in the United States of Mahatma Gandhi, John Haynes Holmes stood before his congregation in New York City and told them, in the idiom of early twentieth-century Unitarianism: “War is an open and utter violation of Christianity. If war is right, then Christianity is wrong, false, a lie. If Christianity is right, then war is wrong, false, a lie...”

Today, I believe that the same thing can be said in twenty-first century words. Unitarian Universalism upholds the inherent worth and dignity of all people. Not some people. Not only citizens and residents of the United States. All people. Speaking only for myself, I can rephrase Holmes words: War with Iran is an open and violation of Unitarian Universalist values. If such a war is right, then Unitarian Universalism is wrong, false, a lie. If Unitarian Universalism is right, then such a war is wrong, false, a lie...”

You may have other views. We affirm the right of conscience and the search for truth as central to our tradition. These are mine and they mean that I will never pray nor preach for victory through arms or pretend that the people of Iran are any less human, any less worthy of my love or the love of the divine, than any of you.

And so, this morning, I find myself gravely concerned for the future of this country and this world. I find myself gravely concerned because not only do the President’s military actions represent a political crisis and a crisis in democracy, they are a distraction from what must be the central focus of the next decade: addressing the climate emergency.

The next ten years or so will determine whether or not humanity chooses to address the climate crisis. What we do now will impact the lives of not only our children and our grandchildren but the lives of those thousands of years from now--if there are humans thousands of years from now. At such a moment in humanity history, I find myself often reflecting upon the words of James Baldwin in the closing passage of his magnificent essay “The Fire Next Time.” Baldwin’s essay was written during the civil rights movement, that historic movement to overturn Jim Crow and defeat white supremacy. He saw that movement for racial justice as something that would determine the future of country--whether it would be a liberal democracy or a white supremacist apartheid state. Baldwin wrote: “And here we are, at the center of the arc, trapped in the gaudiest, most valuable, and most improbable water wheel the world has ever seen. Everything now, we must assume, is in our hands; we have no right to assume otherwise. If we--and now I mean the relatively conscious whites and the relatively conscious blacks who must, like lovers, insist on, or create, the consciousness of the others--do not falter in our duty now, we may be able, handful that we are, to end the racial nightmare, and achieve our country, and change the history of the world. If we do not now dare everything, the fulfillment of that prophecy, re-created from the Bible in song by a slave, is upon: God gave Noah the rainbow sign, No more water, the fire next time!”

We are on the precipice of the fire next time. We are on the precipice because we, as a country, have been unable to overcome white supremacy. The current President is a white supremacist populist and many of his supporters have made it clear that their highest loyalty is to the maintenance of a white supremacist racial order and not liberal democracy.

We are on the precipice of the fire next time. Literally and figuratively, while the world is distracted by the threat of war Australia is literally burning. Figuratively, because the racial conflagration that has raged since Europeans arrived on the shores of this continent is threatening, once again, to consume the country.

The fire next time, in worship we have been focusing on the spiritual and religious tools that are necessary to live through such times of crisis. Today, and for the month of January, we will be focusing on what I believe is one of the most important of these tools: the cultivation of friendships. The philosopher Hannah Arendt observed that the cultivation of friendships was a crucial tool for those who survived the brutalities of totalitarianism. The creation and sustaining of friendship in such times is a sign that “a bit of humanness in a world become inhuman had been achieved.” And in such hours of crises as the ones we now face maintaining our own humanness and recognizing it in others is one of our crucial tasks. It is difficult to kill others whom we recognize as humans. Killing, especially on a mass scale, often requires the abstraction of human being into a categorical other: the human being who is a friend, a lover, a parent, a child, a sibling, or a neighbor becomes the Jew, the migrant, the black person, the indigenous person, the queer person, or the Iranian.

And so, now let us turn to friendship and consider the alchemical power it provides to make us human to each other.

The image of an elderly Emerson, perhaps resting in dusty sunlight on an overstuffed armchair, asking his wife, “What was the name of my best friend?” is moving. It suggests that Thoreau's name faded long before the feelings his memory evoked. Ralph Waldo Emerson and Henry David Thoreau are not exactly the type of people I usually think of when I think of friends. Thoreau, the archetypical non-conformist, sought to live in the woods by Walden Pond to prove his independence. His classic text opens, “I lived alone, in the woods, a mile from any neighbor, in a house which I had built myself... and earned my living by the labor of my hands only. I lived there two years and two months. At present I am a sojourner in civilized life again.” For Thoreau solitary life was permanent while life amongst his human fellows was but a sojourn, a temporary condition.

Emerson was equally skeptical about the social dimensions of human nature. In his essay “Self-Reliance” he claimed, “Society everywhere is a conspiracy against... every one of its members.” He believed that self-discovery, awakening knowledge of the self, was primarily a task for the individual, not the community. When he was invited to join the utopian experiment Brook Farm, Emerson responded that he was unwilling to give the community 'the task of my emancipation which I ought to take on myself.'”

Yet both of these men sought out the company of others. Emerson gathered around him a circle of poets, preachers, writers, and intellectuals whose friendships have become legendary. And whose friendships sustained them through the struggle for the abolition of slavery and their work for the liberation of women. That circle contains many of our Unitarian Universalist saints. I speak of the Transcendentalists Emerson and Thoreau, of course, but also the pioneering feminists Margaret Fuller and Elizabeth Peabody, the fiery abolitionist Theodore Parker, and the utopian visionary George Ripely. What we see when look closely at Emerson and Thoreau is not two staunch individualists but rather two men caught in the tension between community and individuality, very conscious that one cannot exist without the other.

Emerson wrote on friendship and in an essay declared, “I do not wish to treat friendships daintily, but with the roughest courage. When they are real, they are not glass threads or frostwork, but the solidest thing we know.” Margaret Fuller drowned at sea at the age of forty. Her tragic death prompted Emerson to write, “I have lost my audience.” Emerson thought that Fuller was the one person who understood his philosophy most completely, even if they sometimes violently disagreed. Of her he wrote, “more variously gifted, wise, sportive, eloquent... magnificent, prophetic, reading my life at her will, and puzzling me with riddles...” Of him she wrote, “that from him I first learned what is meant by the inward life... That the mind is its own place was a dead phrase to me till he cast light upon my mind.” Perhaps Fuller's early death is why Emerson recalled Thoreau, and not her, in the fading moments of his life. But, no matter, a close study of their circle reveals an essential truth: we require others to become ourselves.

The tension between the individual and the community apparent in the writings of our Transcendentalists leads to contradictory statements. Emerson himself placed little stock in consistency, penning words that I sometimes take as my own slogan, “...a foolish consistency is the hobgoblin of little minds.” Let us consider Emerson the friend, rather than Emerson the individualist, this morning. If for no reason than when Emerson was falling into his final solitude he tried to steady himself with the memory of his great friend Thoreau. Emerson himself wrote, “Friendship demands a religious treatment.”

Have you ever had a good friend? A great friend? Can you recall what it felt like to be in that person's presence? Perhaps your friend is in this sanctuary with you this morning. Maybe you are sitting next to them, aware of the warmth of their body. Maybe they are distant: hacking corn stalks with a machete, sipping coffee in a Paris cafe, caking paint on fresh stretched canvas, or hustling through mazing, cold, Boston streets. I invite you to invoke the presence of your friend. Give yourself to the quiet joy you feel when you are together.

Friendship is an experience of connection. Friends remind us that we are not alone in the universe. We may be alone in the moment, seeking solitude or even isolated in pain, but we are always members of what William Ellery Channing called “the great family of all souls.” If we are wise we learn that lesson through our friends.

Again, Emerson, “We walk alone in the world. Friends such as we desire are dreams and fables.” Such dreams and fables can become real, they can become, “the solidest thing we know.” Seeking such relationships is one of the reasons why people join religious communities like this one.

When I started in the parish ministry it took me awhile to realize this. In my old congregation in Cleveland we had testimonials every Sunday. After the chalice was lit a member would get up and share why they had joined. Their stories were often similar and, for years, I was slightly disappointed with them. The service would start, the flame would rise up and someone would begin, “I come to this congregation because I love the community.”

“That's it?,” my internal dialogue would run. “You come here because of the community? You don't come seeking spiritual depth or because of all of the wonderful justice work we do in the world? Can't you get community someplace else? If all you are looking for is community why don't you join a book club or find a sewing circle? We are a church! People are supposed to come here for more than just community! Uh! I must be a failure a minister if all that these people get out of this congregation is a sense of community!”

Eventually, I realized that community is an essential part of the religious experience. The philosopher William James may have believed, “Religion... [is] the feelings, acts, and experiences of individual men in their solitude,” but he was wrong. Religion is found in the moments of connection when we discover that we are part of something larger than ourselves. Life together, life in community, is a reminder of that reality. People seek out that experience in a congregation because of the isolating nature of modern life. In this country we are more alone than ever before. A few years ago, Newsweek reported that in the previous twenty years the number of people who have no close friends had tripled. Today at least one out of every four people report having no one with whom they feel comfortable discussing an important matter.

Congregations like this one offer the possibility of overcoming such a sense of isolation. When there are crises in the world, or crises in our lives, a religious community like this one can be a place to discover that are not alone in our struggles. We offer a place for people to celebrate life's passages and make meaning from those passages. Friendship requires a common center to blossom and meaning making, and breaking isolation, is are pretty powerful common centers.

Aristotle understood that friendship was rooted in mutual love. That love was not necessarily the love of the friends for each other. It was love for a common object. This understanding led him to describe three kinds of friendship: those of utility, those of pleasure and those of virtue, which he also called complete friendship. Friendships of utility were the lowest, least valuable kind and friendships of virtue were the highest kind. Erotic friendship fell somewhere in between. Friendships of utility were easily dissolved. As soon as one friend stopped being useful to the other then the friendship dissipated.

It took me until I was in my twenties to really understand the transitory nature of friendships of utility. I spent a handful of years between college and seminary working as a software engineer in Silicon Valley. I worked for about a year at on-line bookstore. When a recession hit there were a round of lay-offs and, as the junior member of my department, I lost my job.

Up until that point I spent a fair amount of social time with several of my colleagues. We would have lunch and go out for drinks after work. I enjoyed the company of one colleague in particular. I made the mistake of thinking that he was really my friend. He had a masters degree in classical literature. Our water cooler conversations sometimes revolved around favorite authors from antiquity, Homer and Sappho. “From his tongue flowed speech sweeter than honey,” said one. “Like a mountain whirlwind / punishing the oak trees, / love shattered my heart,” said the other. Alas, when I lost my job a common love of literature was not enough to sustain our relationship. My colleague was always busy whenever I suggested we get together. Have you ever had a similar experience? Such friends come and go throughout our working lives. Far rarer are what Aristotle calls friendships of virtue. These are the enduring friendships, they help us to become better people. Congregational life provides us with opportunities to build such friendships.

The virtues might be understood as those qualities that we cultivate which are praiseworthy. They are qualities that shape a good and whole life. A partial list of Aristotle's virtues runs bravery, temperance, generosity, justice, prudence... Friendship offers us the opportunity to practice these virtues and, in doing so, helps us to become better, more religious, people. The virtues require a community in which to practice them. That is one reason why as we have been considering the spiritual and religious tools we need in this era of crisis we have speaking of the virtues in worship.

Let us think about bravery for a moment. The brave, Aristotle believed, stand firm in front of what is frightening not with a foolhardy arrogance but, instead, knowing full well the consequences of their decisions. They face their fears because they know that by doing so they may achieve some greater good.

Seeking a friend is an act of bravery. It always contains within it the possibility of rejection. Emerson observed, “The only reward of virtue is virtue; the only way to have a friend is to be one.” I have often found, when I hoped for friends, that I need to initiate the relationship. I need to start the friendship. I am not naturally the most extroverted and outgoing person. Many days I am most content alone with the company of my books or wandering unescorted along the urban edges--scanning river banks for blue herons and scouring wrinkled aged tree trunks for traces of mushrooms.

But other people contain within them possible universes that I cannot imagine. My human fellows pull me into a better self. And so, I find that I must be brave and initiate friendships, even when I find the act of reaching out uncomfortable or frightening. Rejection is always a possibility. I was rejected by my former colleague. Rejection often makes me question my own self-worth. When it comes I wonder perhaps if I am unworthy of friendship or of love. But by being brave, and trying again, I discover that I am.

Bravery is not the only virtue that we find in friendship. Generosity is there too, for friendship is a giving of the self to another. Through that giving of the self we come to know ourselves a little better. We say, “I value this part of myself enough to want to share it with someone else.”

We could create a list of virtues and then explore how friendship offers an opportunity to practice each of them. Such an exercise, I fear, would soon become tedious. So, instead, let me underscore that our friends provide us with the possibility of becoming better people. This can be true even on a trivial level. A friend visits. I take the opportunity to make a vanilla soufflé, something I have never done before but will certainly do again. We delight in its silky sweet eggy texture. It can also be true on a substantive level. A friend calls and inspires me in my commitment to work toward justice. He reminds me that we can only build the good society together. We can only do it by imaging the possibility of friendship between all the world’s peoples.

How have your friends changed your life? Emerson and Thoreau certainly changed each other's lives. And I know that the two men, whatever their preferences for individualism, needed each other. I half suspect that Emerson's tattered memory of his friend, “What was the name of my best friend?” was actually an urgent cry. As Emerson disappeared into the dimming hollows of his mind Thoreau's light was a signal that could call him back into himself.

I detect a similar urgency in Elizabeth Bishop's poem to Marianne Moore: “We can sit down and weep; we can go shopping, / or play at a game of constantly being wrong / with a priceless set of vocabularies, / or we can bravely deplore, but please / please come flying.” Whatever was going on in Bishop's life when she wrote her friend the most pressing matter, the strongest tug of reality, was that she see her friend. Surely it is an act of bravery to admit to such a need. Truly it is an act of generosity to wish to give one's self so fully.

Let us then, be brave, and seek out friends. Such bravery can be a simple as saying, “Hello, I would like to get to know you.” Let us be generous, then, and give ourselves to our friends, saying, “I have my greatest gift to give you, my self.” Doing so will help us to lead better, more virtuous, lives and may draw us to unexpected places and into unexpected heights. Doing so will help us to recognize the possibility of friendship, the community humanity among, inherent in all peoples. Doing so will equip us to thrive in an era of crisis and remember the promise of our faith tradition: someday, somehow, we will remember that we are all members of the great family of all souls and, so united, we shall overcome war and hatred to build the beloved community.

Let the congregation say Amen.

CommentsCategories Climate Change Contemporary Politics Human Rights Ministry Sermon Tags First Unitarian Universalist Church, Houston New Years 2020 Qasem Soleimani Iran United States Military Middle East Abu Mahdi al-Muhandis Iraq Donald Trump War Powers Act Impeachment John Roberts Mitch McConnell Randolph Bourne Bill Clinton Mahatma Gandhi John Haynes Holmes World War I Unitarian Universalism James Baldwin Civil Rights Movement White Supremacy Australia Friendship Hannah Arendt Totalitarianism Ralph Waldo Emerson Henry David Thoreau Walden Self-Reliance Brook Farm Margaret Fuller Transcendentalism Elizabeth Peabody Theodore Parker George Ripley William Ellery Channing Cleveland William James Aristotle Silicon Valley Dot Com Homer Sappho Virtue Virtue Ethics Bravery Courage Elizabeth Bishop Marianne Moore

Nov 13, 2018

Sermon: Democracy in Crisis

as preached at the First Unitarian Universalist Church of Houston, Museum District campus, November 11, 2018

“Americans can always be trusted to do the right thing, once all other possibilities have been exhausted.” Those words about the United States are attributed to former British Prime Minister Winston Churchill. They are apocryphal. He did not actually say them. But it is a good quote. And sometimes it feels like an accurate assessment of this country.

Today might be a day when many of us resonate with Churchill’s apocryphal assessment. The midterm elections were on Tuesday. They returned the federal government to mixed rule. The group of people who have just been elected to Congress includes the largest number of women ever. There will now be more than one hundred Congresswomen. Many of them are left-leaning and opposed to the current presidential administration. This may put a check on the President’s more autocratic and totalitarian tendencies. At the same time, the firing of the Attorney General and the appointment of an Acting Attorney General appear to be pushing the country closer to a constitutional crisis. If that comes then we will see how many people in this country are really interested in doing the right thing: struggling against rising totalitarianism and for the project of collective liberation.

At the same time there has been another mass shooting, this time in Thousand Oaks California. These events have become so common that there are now people who have lived through two gun massacres. They have become so common that they are in danger of no longer being news. They have become so common that the writer Roxane Gay felt moved to pen a column pleading, “Be shocked by the massacre at a bar. It’s not normal.” They have become so common a few days after Gay’s column was published news of the massacre has largely disappeared. They have become so common that few politicians seem to even feel the need to make cursory gestures to finding solutions to the ongoing epidemic of gun violence.

All of this takes place at a time when scientists are warning us that we may have only two years to address the existential threat of climate change. And, as this week’s news has made clear, it is an existential threat. California is burning. More than twenty-five people are dead. Billions of dollars of damage has been done. Forests are wrecked for the coming generations. But despite this horror there appears to be no collective will to address this profound crisis.

I picked today’s sermon topic, “Democracy in Crisis,” knowing that no matter which party won the midterm elections democracy, and the human species, would continue to be in crisis.

I also picked today’s sermon topic with the knowledge that this Sunday marks the anniversaries of two great crises in democracy. Today is the one hundredth anniversary of the end of World War I. World War I was great crisis in democracy. During and immediately after the war the administration of President Woodrow Wilson waged an all out assault on this country’s grassroots democratic movements. Thousands of political dissenters and antiwar activists were jailed. Dozens of them were killed. Freedom of speech and freedom of assembly were effectively outlawed. The great Socialist Party of Eugene Debs was all but destroyed. At the same time, a dramatic rise in white supremacist violence unleashed epidemics of race riots and lynchings. The regime of Jim Crow and white supremacy were effectively solidified throughout most of the country for several decades--a crisis in democracy if there ever was one.

This weekend also marks the eightieth anniversary of Kristallnacht--the Night of Broken Glass. The name comes from the smashing of the windows of Jewish places of worship, homes, and shops. It signaled that the remnants of liberal democracy in Germany had been destroyed. It signaled that the country had fully become committed to a policy of anti-semitic genocide. It was the start of the Holocaust. The administration of Franklin Delano Roosevelt responded by speaking out against it. And Roosevelt’s administration responded by doing nothing to aid the thousands of Jews who were trying to flee to safety. The ascent of totalitarianism, the closing of borders to its refugees--crises in democracy.

And so, I picked the topic of “Democracy in Crisis” for today because I understood that whatever happened this week there would be a need to talk about the crises of democracy. Maybe this is because democracy seems to be perpetually in crisis. The philosopher Alasdair MacIntyre has claimed that contemporary “politics is civil war by other means.” There are no ultimate resolution to political questions. No one ever wins, not really. This group is dominant and then that. Totalitarianism seems to be defeated in one generation but comes back in the next. Political liberalism appears to offer the most stable form of contemporary government and then it seems to dissolve before waves of demagoguery. Democratic socialism, syndicalism, all the forms of the grass roots democracy surge then and disappear in a generation. There is no final outcome, only ever shifting sands.

We can see this in the United States when we look at the current political situation. As the great baseball player Yogi Berra once said, “It’s deja vu all over again.” The writer Rebecca Solnit recently published a piece in the Guardian arguing that the Civil War never ended. She wrote, “In the 158th year of the American Civil War, also known as 2018, the Confederacy continues its recent resurgence.” Other writers and scholars, myself included, have made similar claims.

We can also see the same dynamic at play when we look to Europe. Today Poland’s elected leaders are joining with avowed nationalists, anti-semites, and even Nazi admirers in a march in Warsaw. More than hundred thousand people are expected to attend. The anti-fascist counter protest will be much smaller. The alliance of the government of Poland with fascists is a reminder that the crisis of democracy is global.

Increasing global inequality is another reminder that the crisis of democracy transcends this country. Here in the United States more than forty years of assaults on labor rights, widespread automation, and the advent of a global integrated economy where workers from different countries directly compete against each other have had their toll. Today the richest three people in this country have more wealth than the poorest fifty percent of the population. Similar dynamics can be seen across the world. Such economic inequality is directly tied to the overall crisis of democracy.

A couple of weeks ago, I talked with you about some of the other contours of the present crisis of democracy. We spoke about how this country is on the verge of becoming a totalitarian state. Last week we spoke about the possibility of the tradition of virtue ethics to help us find a way out of the crisis. Today I want to share with you another resource as we struggle to confront the crisis. It is the radical imagination.

The radical imagination... Albert Einstein said, “Imagination is more important than knowledge.” Our own Ralph Waldo Emerson told us, “Imagination is a very high sort of seeing...” The eighteenth-century poet Phyllis Wheatley asked, “Imagination! who can sing thy force?” So it should be no wonder that the contemporary poet Diane di Prima has warned us, “The only war that matters is the war against the imagination.” Even as she urged us to remember, “every man / every woman carries a firmament inside / & the stars in it are not the stars in the sky.”

The radical imagination... I want to tell you something very important. Every struggle for justice, every social movement, every attempt to make the world a better place, starts with an act of imagination. It begins with some group of people who are bold enough to imagine that the things can be different than they are.

Such imaginings can be acts of bravery. As di Prima put it, “the ground of imagination is fearlessness.” We are often told that things are what they are, they cannot be changed. And yet, things have changed. And when they have it has been because people have been willing to say, as the indigenous movement the Zapatistas have said, “In our dreams we have seen another world, an honest world, a world decidedly more fair than the one in which we now live.” The Zapatistas represent some of the poorest of the Mexican people. Many of them live on less than a dollar a day. And yet, over the past twenty-five years they have been able to articulate a vision of a different world where “peace, justice and liberty” are common, concrete, and not abstract concepts.

The abolitionists of the eighteenth and nineteenth-centuries who fought to end slavery were bold enough to imagine a world where slavery did not exist. This despite the fact that until their victories slavery had existed in some form in every human civilization. The ancients Greek had it. Europeans enslaved each other throughout the middle ages. Slavery was practiced in Africa, in Asia, and among the indigenous nations of the Americas as well. Until 1865 slavery formed the bedrock of the United States’s economy. And yet, men and women like Frederick Douglass could imagine a day “When the accursed slave system shall once be abolished.”

Generations later, Martin Luther King, Jr. and other civil rights leaders like him had, in King's words, "the audacity to believe" that the world could be free of racism and violence. They imagined that world and then set about building it. Today in this country slavery is outlawed and the overtly racist laws of Jim Crow, the disgusting claim of “separate but equal,” have been overturned.

Susan B. Anthony and other nineteenth and early twentieth-century feminists could imagine a world in which women had equal rights with men. She could declare, “there will never be complete equality until women themselves help to make laws and elect lawmakers.” Using their imagination, they were able to organize and struggle to win voting rights for women. And that at a time when many men could not imagine women as doctors, or lawyers, or religious leaders.

I could go on. I suspect that you get the point. Every struggle for justice begins with the radical imagination, the audacity to believe that the supposedly impossible will become the possible. And so, today, as democracy is in crisis, I want to give you gift. I want to give you a space to unleash your own radical imagination. I want to ask you the question, What is your vision for a just world? My friend Chris Crass has developed an exercise to help people imagine the world they would like to create.

I invite you to get comfortable. Close your eyes. Notice your body. Notice how it feels to sit in your pew. Notice how it feels to sit in this sanctuary filled with people inspired by our Unitarian Universalist tradition’s vision of love for humanity. Take a deep breath. Feel the air as it enters your lungs, bringing with it the force of life. As you exhale, feel your body releasing any stress and any negative emotions you have. Feel that negativity drain to the ground. Stay with your breath and focus on it as you inhale and exhale five times. One. Two. Three. Four. Five.

Now, give yourself permission to think creatively and expansively about: The world you are working to create. What is your vision for a just society? What is your vision for a society where democracy is no longer in crisis? There is so much violence that exists in the world. It exists in the government. It exists in our communities. Sometimes it exists in our homes. If you could imagine all of that shifting, all of that hate and fear disappearing, what would the world be like? If you woke up tomorrow and democracy was no longer in crisis what would the world be like? If you left your home a week from now and discovered that white supremacy had been dismantled what would your neighborhood be like? If you went to work a month from now and found that climate change was no longer a crisis what would humanity’s relationship to the planet be like? What can you imagine? What would it look like in family or your home? In your neighborhood? How would people relate to each other? How would people relate to resources and to the planet? In this new vision, what is valued, who is valued and how?

Imagine that the world you dream about has come to fruition. Imagine that the honest world, the fair world, has arrived. Imagine that you encounter it today, after you leave this worship service. When you depart from this sanctuary what do you find outside of the door? As you travel down the street what kind of institutions and resources do you discover? What do they look like? What sort of services are there? What values are the economy based on? As you return to your home, what does it look like? What is your neighborhood like? What kind of activities are going on? How are decisions being made? How is conflict dealt with? Can you think about the rest of the city of Houston? What are other neighborhoods like? What about other cities? What is Dallas like? Or other states or countries? What is California like? Or Poland?

When you are ready, bring yourself back to what is happening in our sanctuary. Hold onto your vision. As you do, I invite you to consider these words from Arundhati Roy, "Another world is not only possible, she is on her way. On a quiet day, I can hear her breathing." Your vision, however, tenuous is part of the better world’s quiet breath.

Today, after you leave this service, I invite you find someone you do not know already and share with them some part of your vision. By speaking it aloud you may just bring it closer to being. By speaking it aloud you might just strengthen your own resolve to work towards creating it.

With that invitation to share your vision in mind, I close our sermon with these of words commission from our tradition:

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 all people.

Give them not hell, but hope and courage.

May it be so,
Amen and Blessed Be.

CommentsCategories Ministry Sermon Tags Winston Churchill Roxane Gay Thousand Oaks World War I Armistice Day Kristallnacht Germany Holocaust Alasdair MacIntyre Yogi Berra Rebecca Solnit Poland Totalitarianism Fascism Albert Einstein Ralph Waldo Emerson Phyllis Wheatley Diane di Prima Zapatistas Subcomandante Insurgente Marcos Frederick Douglass Martin Luther King, Jr. Susan B. Anthony Chris Crass Imagination White Supremacy Houston First Unitarian Universalist Church, Houston 2018 Election Arundhati Roy

Nov 12, 2018

A Pastoral Prayer on the Sunday Before Veterans Day

Tomorrow is Veterans Day,
today marks the hundredth anniversary
of the end of World War I.

Today we offer a prayer
for all of the veterans
and soldiers of the world,
for all of the wounded warriors,
for all who fought for a cause they believed in,
and did not come home,
for all those who did not come home whole,
for all those who felt that after their service,
their country abandoned them.

Today we offer a prayer
for all of those who have been wounded by war
or killed in it,
combatant,
civilian,
aggressor
or victim,
each was a member of the great family of all souls,
the loss of each was a loss to the human community,
an infinite universe
of imagination,
a capacity for joy
or sorrow,
a human creature
who could love or hope or cry or mourn
snuffed out.

Today we offer a prayer
in the hopes
that someday
human violence will cease,
that peace will come,
that wars will be fought no more,
that swords will be beaten into plough shares.

And today,
even as we remember veterans,
we also remember all of those who have been
brave enough to say no to war,
to hold a larger vision of peace,
however foolish,
the peace activists,
the doctors without borders,
the draft dodgers,
the pacifists,
the lovers of universal humanity,
they deserve honor
as much as soldiers.

Until we learn to honor
veterans and peace makers
alike
there will never be peace
for as we have often been told
there is no way to peace
peace is the way.

As we hear these words,
let also hold in our hearts
the victims of the fires
in California and this week’s victims of gun violence
in Thousand Oaks, California,
their names include: Cody Coffman, Ian David Long, Justin Meek, Sean Adler, Blake Dingman, Noel Sparks, Daniel Manrique, Jake Dunham, Telemachus Orfanos, Kristina Morisette, and Mark Meza.

May someday we live in a world where the reading of the names of the victims of gun violence become unnecessary.

May someday we live in a world where the destructive fires of climate change no longer rage.

May someday we live in world where peace, love, and justice reign
and there is no more war, or hatred, or violence.

Amen and Blessed Be.

CommentsCategories Ministry Tags Veterans Day Conscientious Objectors World War I Thousand Oaks Prayer Climate Change

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