Sermon: Home When It Is Hard To Find

This updated sermon was preached at the UU Fellowship in Huntington on 9/14/14 and explores the intersection of violence and gender. It reflects on cases of Domestic Violence (Rice and NFL), sexual assault and rape (Columbia University and Steubenville)

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“When I think of home, I think of a place where there’s love overflowing; I wish I was home; I wish I was back there with the things I been knowing.” These words open up the song Home from the musical The Wiz. It’s a powerful song from a woman who has come far in her own story. In this version of the rewrite of the classic, “Wizard of Oz,” Dorothy is extremely introverted, she has, as Aunt Em teases her, “never been south of 125th street”, and refuses to move out and on with her life.

“When I think of home, I think of a place where there’s love overflowing.” It’s a myth of family, of home, of our roots, that love – and all these things – are neatly intertwined. It’s a myth that’s sometime’s true, like in the case of Dorothy, and sometimes hurtful. But the heart of the message is that there’s a point in our lives where we do need to move on – as introverted or as closed-off as we might be – and leave our homes – or leave our families – for something new. Sometimes we choose to do this, and sometime this chooses us.

There are those moments in life where we look around and see all the crazy, madness that seems to surround us. The Wiz, or the Wizard of Oz, hold mean witches and flying monkeys to portray this. In the real world we leave home and have to face real humans with real hate in their speech, or their actions, or their lack of actions. We craft the fantastical to help us understand, or to accept, or to distance ourselves from the very normal, the very real.

I have in mind this morning, the flying monkeys of this age, the fields of poppies that put us to sleep – this week, this month, this year – seem to me tied to our internalized and public sense of shame. The young Dorothy’s of this generation travel down roads, seemingly alone at first, where through no fault of their own they become targets of violence and denigration. We all know so many cases of this. Each is a more recent version of another, with other lives affected.

I am reminded of a Columbia University student, named Emma. “On the first day of her sophomore year at Columbia University, Emma Sulkowicz was raped in her dorm room. Despite two other allegations of rape against the same attacker, Columbia University has dismissed all three cases. Horrified that her attacker is still a student at Columbia University, Emma is using performance art and her senior thesis [to send a message.] Two years after the alleged assault, [Emma], a visual-arts major, has made a promise to carry her mattress around campus every day as part of her senior thesis. It is, she says, a symbol of the burden sexual-assault survivors carry with them every day.” Not long after she begun her thesis, others in the community began helping her carry her mattress to her next class. She didn’t have to bear the burden alone. It’s in speaking up, sharing our stories, where we invite others to share in our journey and ease our suffering.

Or of the case of domestic abuse by Ray Rice of his girlfriend (whose name I will not mention because she has publicly said that all the specific attention has caused her more pain). He did not deny the claims, and was caught on video, yet it took the NFL weeks to suspend him, and not until the public was outraged by the viral video that was released. And more and more stories of other cases of domestic abuse being swept under the rug in the NFL to protect the male players at the expense of the women on the sidelines.

Both of these stories are visible this month. We could look back a year, to the case of rape, in Steubenville, Ohio. Where two teen boys targeted another drunk girl at a party. She too could represent every Dorothy, although every story is different. There are horrors that will challenge the victim for years that we can’t just wave away. But there are also horrors that we as a society will continue to perpetuate that make me suspect the idea of the safe home, where love’s overflowing. Following the conviction of the boys last year, some news coverage took a disturbing route. CNN largely focused on the effect the conviction will have on the boys who were found guilty. The media showed – on loop – the heartfelt apologies one of the victimizers gave. The coverage lent a tone of heroism to the boy’s apology.

Candy Crowley of CNN asked, “What’s the lasting effect though on two young men being found guilty in juvenile court of rape essentially?” Or reporter Poppy Harlow said, “It was incredibly emotional, it was difficult for anyone in there to watch those boys break down,” Harlow said. “[It was] also difficult, of course, for the victim’s family.” Or CNN legal contributor Paul Callan noting, “There’s always that moment of just — lives are destroyed. But in terms of what happens now, the most severe thing with these young men is being labeled as registered sex offenders. That label is now placed on them by Ohio law. That will haunt them for the rest of their lives.” It may haunt them for the rest of their lives, but I can’t remember the perpetuators’ names a year later, but I’m sure the victims will never forget.

I watched these reports over and over. Trying to see the space where it became about the health and wholeness of the girl who was hurt. Or about how society doesn’t know how to handle the aftermath of harm. Or how the courts are doing their best to make clear that rape is rape. But all I see is sympathy for the lives of the victimizers that are destroyed by their actions. As if being labeled for life a sex offender – for the simple reason of being a sex offender – was a serious grievance done to these boys. Or protecting a star football player is more important to the bottom line, than the safety of a woman trying to keep her home a place of safety. Or honoring the word of several Columbia University women who all have made the same allegations, who are only trying to learn in school.

“Maybe there’s a chance for me to go back there; now that I have some direction. It would sure be nice to be back home; where there’s love and affection.” We all have to deal with hard times in our lives. Some of us, too many of us, need to face times of incredible pain. In those moments we wish to be able to turn back to a place of safety, of affection, of simplicity where we can regain our footing; and immerse ourselves in a sense of nurture. To return to our center in light of all that we have to face and all that we have learned. Journalism like this with CNN, or with those common lessons that teach women how to prevent harm to themselves rather that instilling in people the drive not to harm. The public sense of culpability errs on the side of how she could have prevented this rather than on why he should have known better. And to be true to the world, the victims are not always women – but it so often happens this way.

Our theology of Universalism asks of us to strive for a place of openness, of compassion for those that cause harm. Holding hatred, or malice helps no one, and harms most of all ourselves. It can grip our hearts, and make us forget to love freely, to live deeply, to hope when we need to so desperately. —- I appreciate the compassion in the journalists’ from CNN’s coverage. —- I criticize the focus. Many lives were ruined as they say – but some lives bear the brunt of their own mistakes – and that guilt, that shame, should not fall upon the victims in our world.

“Suddenly my world has changed it’s face, but I still know where I’m going. I have had my mind spun around in space, and yet I’ve watched it growing,” Dorothy continues on singing. Our childhood sense of normal, of safety, of home will go away – and return – throughout our lives. But we can find a compass to steer by; we can know where we’re going despite all that feels like it’s been thrown at us. In fact, it takes each of us returning to our compasses to see the way.

Common sense tells us that victims might be wise to learn how to avoid, as best we can, future harm – but the onus is not on them. The crime is not ours. The partners in so many homes throughout our country who are survivors of violence – may sometimes be stuck in a trap – but they are not the source of that trap. For some of us in this room – this is a given. For some of us in this room – they have learned this truth the hard way. For some of us in this room – we desperately need to hear it – right now. Our culture of shame is a collective trip we buy into, and it requires collective action to let go. We have to lovingly remind ourselves, time and again, that we ought not feel shame for the actions of others – that is for them to bear. It is for us to find our direction again in our own lives.

“If you’re list’ning God, please don’t make it hard to know if we should believe in the things that we see. Tell us, should we run away. Should we try and stay, or would it be better just to let things be?” Dorothy asks pleadingly. This question – right here – might be the heart of the message. The culture of shame we have built as a nation – around women, their bodies, and who gets to decide what – is not to be believed. It is as false as can be. We have fabricated an insane politic that lifts up personal freedom while simultaneously legislating corporate control of one gender’s identity – sometimes with as much emotional impact as other forms of actual assault. Our media blithely discusses “about women” in a way that men would be shocked should we ever do the same to us fellows. For the men in the room – try to imagine any form of legislation that would ever affect us where a panel of women sit and decide what we do with our bodies? Would that feel merely intellectual, or political, or would it feel invasive? Try to imagine a situation where we were the victim of sexual assault and where the news would take the side of the perpetrator or focus on how unfortunate it is that the perpetrator’s life is now ruined. I could not imagine this – at all. It would be seen as horrific, shocking. It would not be read as as simple statistic; a norm to be expected.

Victims of physical violence often internalize the blame – in part because we as a society say that we’re always able to have done something to prevent it – so when we didn’t prevent it we search for why we didn’t prevent it. We do this as kids when we’re hurt as kids. When we’re bullied as teens we draw the lines to why it’s really our fault, even though we hate the bully. And we carry that with us for the rest of our lives. As adults we’ve often convinced ourselves that we are able to accomplish so much so if this happens to us, we should have been able to stop it. And we’re trapped. We’re centered in our sense of shame. We seek to find blame – and while pointing anger toward those who are guilty, secretly – inside – deep down – we believe the lie that it’s about us. We echo the lie our culture tells us to believe.

Central to our faith is the conviction of worth. Our first principle is not a simple belief statement that solely means we’re all inherently worthy. It does mean that too. We have worth – we have human value. It also means that we are tasked with committing ourselves to the discipline of fostering and uncovering the worth in each of us. Shame buries our sense of worth. Shame teaches us to limit who matters and by how much they are allowed to matter. The discipline of worth calls us to challenge anything that diminishes the human spirit.

“And I’ve learned that we must look inside our hearts to find a world full of love. Like yours; like me; like home…”. Dorothy blesses us with those closing words. We can turn this around. We are the people we have been waiting for. In all its complexity, all its difficulty – this world full of hurt is also a world full of love. Our hearts that are broken, also carry within them a love that is full whether we have forgotten it or not. In recognizing the careful messages we as a people have crafted around blame, shame, and power we can unlock the fullness of our hearts once more. We have to start by recognizing the messages for what they are. We either see them, or we live by them – and we can’t live by the culture of shame – not truly.

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Prayer for Ingathering

Spirit of Renewal, God of Many Names, and One Transforming and Abundant Love,

Remind this hour of all the places and people in our lives that give us reasons for gratitude;

for the spaces of quiet awe,

that teach us grace and beauty exist in this world without striving or doing,

that simply being is a gift to be valued,

and we are all valued.

We are grateful for the touchstones in our lives that help us to feel whole,

when we feel lost or empty.

Teach us to remember the joyous when we are lost in the painful,

and remind us of the times we have felt lost,

when it’s hard to be compassionate to another’s difficulty.

As a new school year begins,

we reflect on another year past,

another summer slipping away.

May the warmth and the rest,

wherever it was found,

stay with us,

along with the memories.

Help us to take a breath,

keep their fondness near to our hearts,

and begin the work and the study of another year,

with gratitude and purpose.

As a community coming together in strength,

after a summer of work, of travels, of hobbies and projects,

we recommit to our mission of nurturing our spirits in community,

in caring for one another and ourselves,

and helping to heal the corners of the world in which we dwell.

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Intro to Water Communion (Liturgy)

Intro to Water Communion:

following Water Bearer story (http://www.uua.org/re/tapestry/children/windows/session5/sessionplan/stories/143528.shtml)

(“We all have our own unique flaws. We are all cracked pots. In God’s great web of life, nothing goes to waste. Don’t be afraid of your flaws. Acknowledge them, and you too can be the cause of beauty. Know that in our weakness we find our strength.)

At different times in our lives we are each the well crafted vase, or the leaky bucket, and sometimes we may even bear the water for the fields in our lives. Today’s service honors this human truth. At times we feel broken, at times we feel whole, and at times we do the heavy lifting so that others may be cared for; knowing that every garden that is nurtured is one that will fill with beauty and substance for the days ahead. We are not alone, and we are not an island.

In a few moments, all will be invited to bring water to any of our stations. In this act of pouring water, we symbolize the places in our lives that nourish our spirits, that we find holy, or those places that have transformed us in meaningful ways. As you come forward we’ll pour water in each station simultaneously. I invite you to speak aloud the water’s source as you pour. Many voices will speak at once. As others wait to come forward, our choir will lead us in a chant. This is not a time where we each become the focus of our actions, but rather a time where the community acts as one, in movement and in song.

Following the service we will take some of the water out to our Memorial Garden and bless the ground with the places that have nourished our spirits. We’ll save some of the water, boil and purify it, and use it throughout the year for the child dedications that happen. In that way, we are blessing our newest members to the congregation with the places that have fed us over the years! [If the water you have in mind is obviously not clean, I invite you to use water that is symbolic of that place so that we don’t make our intrepid volunteers’ jobs of cleansing the water all the more hard.)

As we begin our ritual of water communion, our choir will lead us in chant. Once Richard and the choir teach and lead the song, we’ll invite folks to come forward to our stations, pour the water symbolic of the places that have nourished them over the year, and quietly speak their names as one pours.

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Sermon: Water Communion 2014

This sermon was preached at the Unitarian Universalist Fellowship in Huntington on 9/7/14. 

I grew up watching a lot of TV. Cartoons after school, the best ones were on Saturday morning. But when I was very young, before I went to grade school, I got to watch some of the old black and white shows my parents grew up watching. They were on during the day. Remarkably, many of the shows from the 1940s and 1950s were still on Nickelodeon until 1999.  One of them was called Lassie. It was about a really smart dog on a farm. This collie would help out everyone on the farm, and although she couldn’t talk, always seemed to be able to communicate if someone was in trouble or need. “What, Lassie, the cows are out of the pen?” “ What, Lassie, a kid is lost?” Possibly the most famous or most well retold was, “What, Lassie, Timmy fell down a well?” I was never sure how the family always seemed to know what Lassie was saying, but I still liked the show. I imagine some of us here have really fond memories of it as a kid, or maybe even as an adult watching it with our kids.

But I’ve recently learned through the wonders of social media, that the line most of us may attribute to the kid’s show “Lassie,” was never said. “What, Lassie, Timmy fell down a well?” Timmy never fell down any well. The only person to ever get trapped in a well on that show was the collie, Lassie, herself. The helper needed help. But in the retelling, people time and time again, assume the caregiver is always the caregiver. The one who saves, always saves. It’s like we can’t ever be broken, or cracked.

Remember the story of the Waterbearer from earlier in the service? Sometimes we can get really focused on the cracks in our vases or buckets, that we don’t see where they can be of value – or how they may help us or the people around us – or how they play into the bigger world around us. By a show of hands, who here often feels like they have to be perfect – to have to cracks – to never let any water spill. Ok, look around (that’s a lot of hands.) Ok, put your hands down. Who here expects the people around them to be perfect all the time, to never show their cracks, to never let any water spill? We all know some people who seem harder on others than themselves, but that seems to be less common, plus we never know what’s really going on inside their heads, maybe they’re really quietly rough on themselves.

Why are we normally so much harder on ourselves than we are on others? We can beat ourselves up real well. Why? Some of it is about our ego. We hold up our sense of self-worth so high, that any mistake we make that makes that picture of greatness less than perfect, is something we focus on again and again until we can erase it so our ego looks shiny again. I doubt many of us think or feel this way on purpose, it just happens. That’s kind of a faith in our ego, or our false sense of perfection. And that’s something that our principles teach us against.

What does our first principle say? (Inherent worth and dignity of every person, and some may say every being. In our classrooms we often just say, “everyone is important.”) Do we all agree with our first principle (can I get some nods, hands, amen’s, or even hear-hears!) Well, I’m going to ask us all to have a little faith in that first principle. Sometimes, that’s what religion is about - trusting in a teaching or a value even when you might be having a hard time seeing it or feeling it. Just because you’ve lost faith in your worth despite our imperfections, doesn’t mean it’s true. Just because the kid at the next table during lunch hour is being mean to you, doesn’t mean they’re right. When people are mean to you for little reason, it’s normally much more about them than it is about you. And this religion teaches us that we have value, we have worth, despite our little cracks, or our mistakes, and especially regardless of what the mean bully (of any age) may tell us. People are always going to share their opinions, but they’re not always going to be right.

So sometimes Lassie is in the well, sometimes the caregiver needs help. Sometimes, we’re not perfect (usually in fact), and sometimes our cracks help something else grow like in the case of the water bearer. When we feel rough, or bruised, or tired – where are those places that feed our inner wells? Where’s the water come from that the water bearer is carrying? Many of us brought water forward earlier symbolizing the places in our lives that nourish us. How do we build those wells in our lives? How do we make sure they’re close to home?

Think about those places in your lives that feed you. What is it about them? Is it the community or friends? Is it the scenery? Is it a sense of peace, or ease, or just a place where you have no responsibilities? Maybe it’s the sense of history? Some of us may have brought water from our local summer camp, Fahs. If it’s anything like another camp I’ve gone to for years, Star Island (cue the slide change) (six miles off the coast of New Hampshire) I bet it’s a place where people are acting their best selves; it feels safe; there’s chances for fun, for challenging yourself, for growing up, a chance to rest, – it’s probably a beautiful spot too.

All these things nourish ourselves. Rest, good people acting well, safety, fun, challenge, growth and beauty. Getting away, traveling to places like this, are definitely important and worth doing. Sometimes we just need to get out of the routine of the every day to get back to ourselves; to see the world anew. But the truth is, those wells that nourish our spirits, are in our backyards too. The garden house that feeds our vegetables, and encourages our puppy “Lola” to play, leap and get muddy, is a well too. And not just for her. Sometimes allowing the silly into our lives may not be efficient, or clean, but it can remind us to have fun. That it’s not all about being serious, or diligent, or working hard. The muddy dog, wet from the garden hose foolery, is the very image of turning that-which-is-a chore into something rejuvenating – something nourishing – even if it means that maybe the puppy can’t come inside anytime soon. I can hear my fiancé say, “Lola is not allowed on the couch!”

The trick, or the challenge is to allow those places like Star Island or Fahs Summer Camp to be allowed into our lives the rest of the year in small ways. To look at the routine in new ways and turn it into something different. I recall as a kid hating Sundays in the Winter. All that was on TV was golf (ugh) and it was too cold to play outside, and we didn’t have computers when I was young (gasp), and I was an only child. The very image of boredom!  Now a-days, with job, school, and volunteer efforts taking us in so many directions, I wish for boring days at home! It’s how you look at it. Boring isn’t always such a bad thing, and sometimes it’s good for us to learn how to be a little bored and comfortable with it.

There’s often the drive to pretend all those places of nourishment are far away, or only available at another time. In the Winter we hate the cold and in the Summer we hate the heat and humidity. We wait all year for a great vacation (if we can afford the travel) pining for the warm beach, and finally when it comes, by the end of the week or two we’re sometimes pining for home. They’re all normal reactions, but they’re all a little crazy too, right? Building those wells that nourish us, wherever or whenever we are, is the religious practice. Universalism teaches us that wherever else Heaven may be, Heaven is also on Earth, here and now. We only need to be open to seeing or feeling it. To not saying that Heaven is some place else that I have to wait to get to. Fahs Camp and Star Island are awesome places, with a community we love to spend time with. And that community, in large part, is literally here too – all year long. For the lovers of Fahs (we have something like 60-80 from our community there every year), (and I look forward to finally getting there next Summer for at least a few days), for the Fahs lovers, I challenge you to bring Fahs here as much as you can. To be your best self in this community, as this community has been its best self at Fahs. To make this Home a bit of the places of paradise you’ve found elsewhere. It’s already here; even if we can’t always see it.

And one last reminder, especially for those that aren’t yet convinced that it’s ok to be silly from time to time, or playful with our garden hoses. Eventually, we’ll all dry off. Even the muddy puppy, will be clean again. And let back in on the couch.

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Prayer: Ferguson, ALS and Newness

This prayer was given on Sunday, August 24th, 2014 at the Unitarian Universalist Fellowship in Huntington, NY.

Spirit of Hope, God of Many Names and One Transforming and Abundant Love,

Teach us that we are ever moving.

With each day passing, and every fresh start,

we are reminded that life doesn’t stay still in yesterday,

nor run to tomorrow,

but is with us, here;

in our pain, and in our joy.

Every success will lead to new challenges,

and every sorrow will someday pass.

In our times of sadness,

may this lesson give us hope when it’s hard to see past the gloom.

Even when we may fear change, or lament the end of something good,

so too does the law of change demand that hardship will some day end.

May we not lose sight of this, when the world seems closing in.

We pause to share our gratitude this week for the remarkable deepening of awareness and support of health concerns connected with ALS.

May this be a lasting change in consciousness,

and may it lead to a cure,

for all who suffer under pains of the nerves and muscles,

in any form. May they soon find relief.

So too our nation is awakened once more to the painful and paralyzing force that is racism.

Its burden weighs down a people, and makes it hard to move.

We pray for the people of Ferguson, MO this morning.

The citizens, the police, the protestors, the journalists.

We hold in our hearts especially Michael Brown who was fatally shot.

May those with power over life and death,

learn not to wield it so freely,

to hold life sacred.

May difference not be seen as scary.

And may we learn new ways to lift each of us up,

so that our system of poverty does not create places of such pain, division, and strife.

As our nation reflects on the violence in Ferguson,

help us not to split this into us vs them,

or the people versus all police.

We know that each person’s actions are their own responsibility,

and yet we have a culture that seems to repeat the same story of loss over and over.

Help us to tell a new story,

day by day.

We also offer a blessing to Starr, our new religious educator. May she grow in her ministry with us, and may our community learn from her wisdom. In the building of the Beloved Community, it takes many leaders and many learners. May her time with us be a gift to her to and to this community.

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Sermon: Pilgrims on the Road

This sermon was preached on 8/24/14 at the UU Fellowship in Huntington, NY. It looks at the religious discipline of pilgrimage and reflects on what that means to the contemporary UU. In light of the tragedy in Ferguson, MO, this sermon discusses the role of public witness in how it intersects with spiritual journey.

Pilgrimage isn’t a term that we often think about anymore in most of Western society. For many of us, traveling great distances just involves a commitment to buying a ticket online. We can span the globe in hours if we have the wealth to do so. The oracles at Expedia tell me that if I want to travel to California in the dead of winter, I can book it now for less than the price of one night in many hotels in NYC. What took Lewis and Clark a year and seven months, we can do in 6 hours (plus airport security), and they even had a head start, beginning in St. Louis.

For the modern Westerner, pilgrimages are not usually about time or distance. The quality of sacrifice that once defined such journeys, may only really be felt by those of us who may need to skimp to save the money to buy our tickets, unless we go out of our way to set limits and make the trip more difficult by taking a bike or a car or a bus. But even then, there’s not usually the risk of danger earlier generations of humanity experienced.

Yet there’s a spiritual value to the original manner of pilgrimages. The archetypal hero’s journey teaches us that as we go far and wide, we internalize the lessons when we finally return home. When Moses climbs the mountain to find God, he comes to learn that God has been with, and of, the people all along, they just couldn’t see it. What we’re searching for far and wide, is often right at our finger tips. Pilgrimages take us out of our comfort zone to reveal something about our lives that is always true. The new setting, mixed with the sacrifices along the way, help us to see what’s normally clouded. Familiarity hides what’s before us.

UU’s have a few historic sites of note that are certainly worth visiting and learning about, but we have a slim tradition of making pilgrimages to them – aside from maybe our partner churches in various places throughout the globe. Though even those are more about the relationship with a far away community, than a special value on a place. I have begun to feel our form of making pilgrimages is public social witness in the face of flagrant injustice.

We go somewhere where there’s obvious pain in the world, maybe take time off from work when we’d normally just vacation, and go someplace that’s in need, not someplace that’s fun or relaxing. We sacrifice convenience or comfort so that we can lend our hand, our eyes, or our hearts to easing the suffering of others. When I traveled to Phoenix some years ago to witness against the implementation of SB1070, which essentially turned local police into ICE (immigration agents), we were marching and dancing out in the desert. Singing to immigrants detained in prison camps in 110 degree heat for the crime of trying to become Americans without the right paperwork. (And I always remember that my white great grandparents didn’t need paperwork to enter this country.) Almost 5000 people sung to the prisoners who were immorally detained. It brought awareness to the newspapers, and showed solidarity with local ally groups – it told partner advocacy groups that others cared and were willing to make sacrifices to show up. Ultimately, some of the restrictions of SB1070 were shot down, although much more work must be done.

Many of us have made similar trips over the years for a host of causes. Some of you were in Selma, or it’s anniversary 50 years later. Some of our members have long standing commitments abroad, traveling to schools and conservation zones in Africa to help with illness, education and the environment. If you’re here next Sunday, you can learn in particular about all that we have done to build the library, put in water, and build schools in our partner community in Ethiopia.

Next month, world leaders are coming to New York City for a UN summit on the climate crisis determine what steps the international community will take to cease the current trajectory of climate destruction. The meeting begins Sept 23rd.

“On September 21st, we are expecting a million people to arrive in NYC for the People’s Climate March. UUA President the Rev. Peter Morales called on all UUs to join him on September 21 to march for climate justice beginning 11:30 am at Columbus Circle. Afterwards there will be a UU debrief at Community Church (3:30-5:30) and an interfaith worship service at Saint John the Divine (6pm).”[1] I’ll be here preaching that Sunday, but if you’re called to this shorter more local pilgrimage, I very much welcome you to do so. You’ll be able to learn more about it soon online, (and I believe) in our newsletter as well.

In all of these instances, UU’s may not see ourselves as pilgrims. We tend to find the Holy in and amongst people, even if we may personally believe the earth is a sacred thing – which I personally do. Going to a place, without the relationships tied to it, may not be the focus of our pilgrim goal. But pilgrimages aren’t always just that. The Haj in Islam, ties it’s followers into a community of people that’s spanned the centuries. They travel to a place that is not only sacred, but enter into a stream of people that have done just the same. It’s the journey as much as the place. Their path is a process of integration and witness. Being part of something greater and bearing witness to a sense of reverence along the way.

Witness is a powerful religious practice. In Western circles we tend to see it in one of two ways. Either to speak to the power of one’s faith or religious experience or community. Or to bear witness to pain or suffering and to extend compassion by doing so. There’s another angle to this we find in some Eastern religious circles that relates here. In Hinduism, there’s a notion of Darsan. It’s means “to be seen.” It’s a religious reference to the blessing bestowed upon adherents who may worship before a statue of a God or Goddess in Hinduism. The belief is that by being seen by the God or Goddess, through the eyes of the statue, a blessing is conferred. Being seen is a blessing.

         I think in UU circles, we combine all three of these ideas in our religious pilgrimages of social justice. It’s important to witness the pain and suffering in the world while lending our strength and compassion. Where we may have privilege, there is also a responsibility to use that privilege for the common good. If I have a leg up because of the color of my skin, or the scope of my education, I can leverage that for others. But I have to see the problem to know there’s something to be done. And I can’t always see the problem from my couch, however much I might prefer to be sitting there.

That second aspect of Witness, speaking of how our faith, or the Beloved Community, has changed our lives matters here as well. People need to know there’s another way than whatever injustice is going on before us. There are a lot of problems in the world, and sometimes we’re quiet in saying how we’ve seen other ways of doing things. It doesn’t mean imposing your way, or my way of doing things on another community, but it does mean giving voice to more compassionate pathways. Sometimes it means using whatever form of privilege or voice you have in sharing a better way with the oppressors in a situation. Remembering that at different times, we’re all the oppressors, so we ought to use our power with compassion and humility. Doing this work here in the States, with our fellow citizens, should be possible.

The third aspect, Darsan, of being seen; that might be the most crucial. All too often injustices happen in the world, and those who are not directly affected seem to never show up. If you’ve experienced hardship, or trauma, and no one is there to lend a hand when you really need it, the experience can be felt as so much worse – dejected and alone. Our faith teaches us that not only are we not alone, but we covenant to affirm our interdependence. When we have the strength, fortitude or fortune to give, we are called to do so. Showing up isn’t about others seeing how special, superior, or important we are. We’re certainly not any more of those than anyone else. Showing up is about solidarity. And when a community goes through a hardship, distant intellectualizations from the safety of our living room doesn’t offer comfort. Knowing someone’s there when you need them matters. Being seen is a blessing.

         I’m thinking of my clergy colleagues, both within our denomination, and those from other traditions, who have traveled this week to Ferguson, MO. Their pilgrimages to a place in pain right now is a sacred duty. One that we may all be called to do in our lives, again and again – as some of us have already, for so many issues. Politics and media spin aside, another black teen was shot dead in the street, six times, from behind when he had his hands up and held no weapon…. By another white cop. The teen is dead, and the cop is on leave of absence with pay. I’ll add that while we’ve seen two black men killed a week by police in this country, “the Economist (a conservative/centrist news magazine) reported last week, in an article on armed U.S. police, that “last year, in total, British police officers actually fired their weapons three times.”[2] Three times in the past year. Michael Brown, was shot 6 times, while standing unarmed with his hands over his head. We can say that most cops are great. That many precincts have policies that would have prevented this. We have research that shows improved training can correct racial bias in split-second decisions. We can say all those positive things while also lifting up the cultural or systemic differences between our nation and our closes Western culture – Britain. Something’s different here, and it’s not right.

 

But it didn’t stop there. Then another officer who threatened to kill a demonstrator was removed and suspended after pointing a semi-automatic rifle at a protestor.[3] As of 5am on Friday – about two weeks from the shooting, there still was no police report – as if we can pretend nothing happened. The Wall Street Journal would later cover the release of the heavily redacted police report that finally was released later that Friday, saying it “shed little light on Ferguson shooting.” But lifted up that the St. Louis County detective took 90 minutes to show up on the scene of the crime to investigate the shooting.[4] Mainstream news reporters getting arrested. Police in military gear. Local precincts being relieved of duty and State Troopers taking over. Amnesty International deployed a team to Ferguson, being the first time in its history that it’s sent a team in the US, as the national guard was deployed.[5] The conservative Washington Post even did an article about how foreign newspapers were reporting on Ferguson, and how different it was than our own media. Interestingly, they almost exclusively covered Right-leaning Centrist, to Right Wing papers, and all talked about how bad our race situation has gotten, and that local and state police responses were highly problematic to say it lightly.[6] I admit, I had not expected this from the Washington Post.

But all of this is coming to us second and third hand. I think of my colleagues, and other civically and religiously minded people who have traveled to Ferguson to bear witness, and share the load. To leverage their privilege to ease another’s pain. To hear the people affected, learn from them, and bring their lessons back home, so that the people are still speaking – on that street, in this town, and on and on to the next place and the next place. Bearing witness allows us to help make changes. It also teaches us, and keeps other voices alive for the next problem down the road.

The pilgrim’s journey, like the hero’s journey, isn’t always just about the destination. Our theme for the month, anticipation, speaks to this from both directions. What we anticipate another person’s intentions or actions are, will certainly influence our response. We’ll see things that may not be happening. It would be easy to say the officer, who we know killed Michael Brown, is just a bad person. But we don’t really know that. Split second decisions based on limited information. I think it’s far more likely that our police forces would benefit from more targeted training, like some precincts undergo, that teaches not to anticipate an increased sense of danger from certain races, but to rely on the actual facts that are happening in any particular situation. We’re all guilty of this in our lives from time to time – much like how I spoke about this in my last sermon. We read into the motives of another and create a fantasy world that may be our own nightmare. But in cases like Ferguson, guns and authority are added to the mix. None of this removes the responsibility for this officer’s actions – they are his own – and he and the community must live with the tragic consequences of his decision – whatever the courts may decide. However, we can’t ignore the larger picture either. We can’t ignore the fact that we have an epidemic of these cases. Remember, two black men are fatally shot every week in the US. Michael Brown isn’t the only black man to die last week, or the week before, or the week before.

The other side of anticipation is the expectation of how different the destination will be than our starting point. It’s about bringing the lessons we learn, when we’re away, back home. And in so many of these journeys, like Moses going to the mountain to bring God down, only to find God was there all along – in the people. When we make these trips, maybe to help bear witness to others’ pain, and to affect change, when we bring those lessons home we too realize they are real; they are alive; and those problems are here as well. But changing our scene, going down the road that’s not only less traveled, but may also be a very scary road to walk, gives us a new vantage to see what’s right before us – here. Ferguson isnt only a place in Missouri. We have work to do at home as well.

[1] From UUA Announcement

[2] http://fivethirtyeight.com/datalab/police-in-england-and-wales-went-two-years-without-fatally-shooting-someone/

[3] http://www.dailykos.com/story/2014/08/20/1323349/-Police-Officer-Who-Threatened-to-Kill-Demonstrator-Removed-and-Suspended?detail=facebook

[4] http://online.wsj.com/articles/police-reports-shed-little-light-on-ferguson-shooting-1408757299

[5] http://www.independent.co.uk/news/world/americas/michael-brown-shooting-amnesty-international-sends-team-within-us-for-first-time-as-national-guard-deployed-9675149.html

[6] http://www.washingtonpost.com/blogs/worldviews/wp/2014/08/18/how-the-rest-of-the-world-sees-ferguson/?Post+generic=%3Ftid%3Dsm_twitter_washingtonpost

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Sermon: Love the Hell Out of This World

There’s an old joke about the theological difference between Universalists and Unitarians before our merger in 1961. I’m not normally keen on making jokes about our religious heritage, we’re not taken seriously enough in the mainstream (and sometimes not taken seriously enough by ourselves) so I’m not sure we need to take ourselves down a notch in that way, but this joke is pretty theologically revealing. It’s on the nature of Hell. Universalists believed that God was too good to condemn anyone to Hell. The Unitarians believed they were too good to be sent to Hell.

It’s based, in a way, on an internalization of the conservative Christian critique of liberal Christianity. Religious conservatives will argue that religious liberals don’t take sin seriously enough in the world, and think faithful liberals are too easy on themselves, that religious progressives think too highly of themselves. I tend to see it differently. For those of us who believe in God, we tend to lean toward a compassionate being, or a creative Force that is life-centered – not punishment centered. And for those religious progressives who are not believers, it’s less about getting what one deserves, and more about living a life that reflects the gift we’ve been given in this singular life. We can choose to squander that gift in greed, or ego or hate, or we can live fully into that gift with openness, mindfulness and a fair bit of reverence for its preciousness. In either case, it’s remembering that sin, or evil, or harm happen in the world, and we have an obligation to address it with responsibility, and sometimes with culpability.

How many folks remember the classic TV show, Mash from the late 70’s to early 80s? It was a great comedic retelling of the Vietnam War. It’s hard to imagine war could be retold comedically in a way that so many folks would love the story, but it was masterfully written. There’s a short scene between two characters I want to briefly quote from between a soldier named Hawkeye and the chaplain, Father Mulcahy, that explores the nature of Hell.

Hawkeye: War isn’t Hell. War is war, and Hell is Hell. And of the two, war is a lot worse.

Father Mulcahy: How do you figure, Hawkeye?

Hawkeye: Easy, Father. Tell me, who goes to Hell?

Father Mulcahy: Sinners, I believe.

Hawkeye: Exactly. There are no innocent bystanders in Hell. War is chock full of them – little kids, cripples, old ladies. In fact, except for some of the brass, almost everybody involved is an innocent bystander.”

Good writing. This traditional view of Hell is almost comforting in an odd way. We imagine a place that has neat lines. Where right and wrong are clear. Of course, what’s morally wrong conveniently matches our own views of right and wrong. Theologically, I don’t believe in Hell because I have faith in an all-loving God. Intellectually, I don’t believe in Hell though for that psychological reason; too often it’s wielded as a club to beat down on anyone who have differing social values. I distrust theological arguments that lift up one’s closed view of the world, one’s sense of ego or self, above the worth of others. Loving the Hell out of this world, isn’t about wishing a metaphysical bad place to be gone, it’s about loving this world in such a way that we don’t create hells on earth ourselves.

If the character Hawkeye is right, War is just War. It doesn’t have the clear cut lines of right and wrong we imagine with Hell. There are times when it’s tragically necessary. And there are too often times when it expediently fills the appetites of greed, or hate.

This week is another example of why I try to avoid predicting my sermon topics far in advance. War was not supposed to be the focus. Yet, sadly this past week has seen an insane escalation of violence in Palestine. Syrian’s are still trying to receive aid from what amounts to a genocidal government. And we are recommencing air strikes in Iraq, along with food and water drops, to protect religious minorities in the country from ISIS. War is not Hell, it affects innocent bystanders.

There are aspects of each of these tragedies that appear to require the use of force to protect innocent bystanders. There are aspects that are grounded in a history that has brought us to these horrid places. As a Fellowship that is designated a Peace site, I want to focus us on the cyclical nature of violence. It’s often easy to point at those religious extremists over there with their rage and violence fomenting rhetoric and pretend that it arises in a vacuum. That Hell doesn’t exist, except for how other people make it. It’s comforting to believe that. I’m not sure it’s entirely true. And I don’t say this to exonerate murderous violence. Those that perpetuate such acts, own their responsibility. However, when we think of these horrors as black and white, or us versus them, we only feed their hold on the people in their grasp. Even if we save the victims, we enshrine the world view of Good versus Evil. When we anticipate wrongness in others, perpetually, we create that wrongness.

I’d like to give a couple of examples. Last year there was a twitter post where a white young man wrote, “Am I racist if I feel uncomfortable about a guy with a turban on my plane because this isn’t ok with me.” Just this past week, Asishpal Singh replied, “Ugh I know what you mean, I get really uncomfortable whenever I see a white man walk into a movie theater or elementary school.” Racism, artfully responded to, in 140 characters or less. There are very real problems in the world. International terrorism does happen. Domestic terrorism does happen. But when we neatly and uncritically lay the blame at the feet of certain people, who of course are very different from ourselves, we worsen the problem. At the very least, we’re not allowing our senses to accurately deal with the tragedies before us.

If you think I’m reaching when I say this, there was a report this past June showing that CNN revised its own data to appease gun rights advocates. They initially reported that there were 74 school shootings in the prior 18 months since Newtown. They later revised those numbers down to 15 under pressure from gun rights advocates to “redefine what a school shooting was.” Instead of dealing with the tragic facts of a situation, let’s play word games so that our individual opinion isn’t at stake.

Spiritually, what’s going on? We once again place our ego at the alter of idolatry. We have an opinion that one race or class or gender or sexuality of people is bad, and we maintain our fear so that we don’t need to challenge our views – we don’t need to check our ego. Our precious ego stays safe in its cultural enclave. We also make it impossible to address the problems of the world as they actually are, because in order to address them as they actually are, we would have to refrain from worshiping our sense of rightness.

I read a recent article by Rabbi Jill Jacobs in the Washington Post. She is the Executive Director of T’ruah, which mobilizes 1,800 rabbis, cantors, and their communities to protect human rights in North America, Israel, and the occupied Palestinian territories. She spoke of a time when she was part of a delegation of U.S. faith leaders to Indonesia discussing religious pluralism. The group was welcomed with a poster that indicated how much money this local Muslim Community center had raised for Palestine, “and prayed for the health and safety of all Muslims . . . and for an end to “the Zionist entity.” Her article goes on to report how one attendee asked during the Q&A, “‘I have a question for the rabbi,’…“Why do Jews kill Muslim children?”’

The Rabbi replies, “Heart pounding, I stood up. I spoke of my pain at the loss of life among Gazan civilians, tragically including so many children. And then I took a deep breath. “I noticed the poster in the entranceway,” I began. I praised the group for raising money for humanitarian relief. But, I continued, “When you call for an end to the Zionist entity, I want you to know that you’re talking about my family and my friends and my people.” [The Rabbi] spoke of [her] own commitments to Israel, of the significance of Israel to the Jewish people, and of [her] firm belief that a two-state solution will allow both peoples to live securely and peacefully.”

The Rabbi ended her recounting with this, “To [her] shock, the audience applauded. Afterwards, many of those present told [her] that they had never before thought about who might live in Israel. That they had never thought a two-state solution to be possible. That they had believed that Jews wanted only to kill Muslims. And they crossed out the final line of the poster.”

…Religiously speaking, we are not likely to be the people that broker peace in the Middle East, or end our own nation’s cycles of perpetuating war. However, we do have control over how we view, react and respond to our assumptions and our experience in the world. I belief managing our own views begins to process of changing a nation’s culture. We always must begin with the one person we actually have control over their views and actions – and that person is ourself.

All the Rabbi accomplished, which is amazing in itself, is two-fold. Firstly, she showed compassion for the violence that has affected innocent bystanders in the world while admitting that violence is wrong. And then helping people realize the world is more complex than us versus them. That there are families on every side imaginable. That each side is not monolithic. Life is not a game of Risk where it’s the yellow pieces versus the Red pieces.

Just last month, 100 Imams in the UK issued a joint statement. “In the open letter released to coincide with the holy month of Ramadan, they said: “As the crisis in Syria and Iraq deepens, we the under-signed have come together as a unified voice to urge the British Muslim communities not to fall prey to any form of sectarian divisions or social discord.

“Ramadan, the month of mercy, teaches us the value of unity and perseverance and we urge the British Muslim communities to continue the generous and tireless efforts to support all of those affected by the crisis in Syria and unfolding events in Iraq, but to do so from the UK in a safe and responsible way.”

One Imam responded to the BBC saying, “”I think a lot of work needs to be done and it is not only the responsibility of the Muslim community or the imams.

“It is law enforcement, (and) intelligence services who all need to work together to make sure young British Muslims are not preyed upon by those who want to use them for their own political gains.”

That last response is so relevant for us here in the States as well, regardless of individual religious persuasion. We need to work together to make sure our people are not preyed upon by those who want to use them for their own political gains.

The major religions of the world, that have stood the test of time, may have some very different theological beliefs or assumptions. But each has at their core a deep valuing of mercy, compassion, and community building. When one faith strips another of their ties to mercy, compassion and community building, it’s a clear sign that the perpetrators are worshiping their own ego’s as small gods unto themselves. When adherents of those same faiths do it themselves to their own religion, likewise, they are worshipping something other than what their scriptures indicate. We conflate our importance, our need to be right, our need to lift up own own selves above others – and we do so by calling for the opposite of mercy, compassion or community building. We are guilty of inverting the cornerstones of faith.

And we do it by anticipating the worst. Our theme for the month is this very word – anticipation. It can be positive or negative. Today we hear it in it’s negative form. I know how that other side is going to think, or act, or believe. I know what their real motivations are. I know they’re going to be really different from me which means we can’t find common ground. Holding onto that stance makes it nearly impossible to love the Hell out of this world. Though it becomes increasingly easy to sow the seeds of discord, violence and hate – the very foundation of what we imagine Hell to be about.

Let’s take this down a notch to the everyday. We live in a country where certain kinds of violence are exceedingly rare, and other kinds are all too common. We live in a nation that extolls the virtues of the American Dream, including a history of immigrants making it here, yet we have at least one Governor who will send the National Guard to block children from fleeing rape and gangs because those kids seeking asylum don’t have the right paperwork – right paperwork I might add that my own great-grandparents never needed when they came here from White nations of origin. And just a few weeks ago we had another form of religious terrorism happen to one of our congregations in New Orleans. During a regular Sunday service, while the congregation was sharing a moment of silence for a beloved long time member, a baptist congregation sent protestors into the service to disrupt them because our denomination supports a women’s right to control her own body. Some may say that’s not really religious terrorism. Though I imagine if we had our memorial or prayer time interrupted when we were honoring a beloved deceased friend, we’d feel very invaded. It’s not the time or place for such protests or news grabbing.

The LA Times reports, “On Sunday morning, the Rev. Deanna Vandiver was leading a service at the First Unitarian Universalist Church of New Orleans, a graceful, Gothic-style brick building in the city’s Freret neighborhood. The sanctuary, with 70 or 80 people, was nearly full, and included a group of teenagers who had just finished a week-long training in social justice.

The room was silent, as the congregation prayed for a young mother of two who had just lost her battle with cancer, for a social justice lawyer who had recently died, and for peace in Gaza. That’s when the shouting started.”

The Rachel Maddow Show goes into more detail with an interview with the minister, Rev. Vandiver, who described how during this moment of silence, the radical anti-abortion protestors unbuttoned their shirts and revealed their group affiliations shouting malice and hate. It’s unbelievable to think, right? The youth, who just finished a week long training in religious leadership, got up, invited the members to join in hands and begun singing. The protestors were welcomed in if they could be respectful, or out if they could not be. In the face of hate, the youth led the congregation in song. They loved the Hell right out of that sanctuary.

Later the protestors begun shouting and waving signs – again unbelievable – outside the window of the nursery room to the babies inside. The youth that were there caring for the babies, picked up the children and brought them to the inside of the building away from the windows (leaving notes for parents of where they went.)

As we close, and prepare for another week ahead, I’d like us to take the courageous actions of the youth in New Orleans as a life lesson to reflect upon. How we respond in any given moment reflects the character of our faith. Ours is not to war, or shout back, or hate. Part of loving the world, means that when folks around us act in ways that are hateful, we may sometimes need to pick up our kids and bring them to a safer place for sure. But their behavior does not need to change our character. Loving this world means not giving into the hate in others; remaining our best selves in the face of other people’s worst selves. Things, behaviors, attitudes and actions surely must change or adapt, but our character does not. We can continue to show compassion and mercy in the building of community, whether it’s here, or across the globe.

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