Archive for September, 2016
This sermon was preached at the Unitarian Universalist Fellowship in Huntington, on 9/25/16. It explores the painful sense of our national “new normal” of violence and unrest.
We are coming to a close this month reflecting on what it means to be a people of covenant. One of the more precious forms covenant is the one we share with one another person; our marital vows. Some of us have never been married, some never plan to, others have been there and moved onto other roads, and the rest of us are walking that path right now. The marital covenant is in some ways personal, and in some ways universal. And if you have a family through it, it turns out not to be just about those who got married. A whole other set of obligations and expectations arise. But I’ll begin with my experience.
My husband and I have been together for almost 6 years, but we’ve only been married for just under a year and a half. So in some ways the relationship feels in the early years, and some ways it feels like a well known road we’re traveling together. It begins though, grounded in a sense of the familiar. Most of us enter marriage – for those who do enter marriage – into a covenant with someone who we know well. We think we know what to expect, and we think we know how they’ll handle the hurdles on the road ahead of us. Sometimes we’re right; sometimes we’re wrong; but we’re making that commitment based on a history that has told us something about our relationship.
There’s a way in which we can throw all of that out once we’re married. Things do change. The new extended family acts differently; sometimes it’s more confrontational, sometimes you’re welcomed with open arms to new cries of “brother!” I’ve married close to 90 couples and I don’t think I’ve every recalled a time when siblings didn’t say something to that effect – often for the first time. Something changes because of the ritual and the commitment. I’ve even seen this for couples that took a long time to get married – like 7 or more years before settling down. Even in those extended dating relationships, siblings started to act differently once the relationship turned formal.
Marriage can offer a promise in the unknown. Whatever comes our way, we’ll deal with together. That’s the ideal, and recent divorce rates prove that not to be fully accurate about half the time. But there’s still a reason to have hope in it. When we are entering into that relationship, we’re often doing it knowing a history, and there’s good reason to let history teach us what we might accomplish together on our better days; especially if all those involved have a similar sense of how to honor the covenant they’ve made with one another. I know that’s too often a big “if” but it’s still worth mentioning since it still works half the time – even today. But when it does work, it works because of a shared history that has meaning, value and purpose. The road ahead is a little bit less unknown because we know what’s come before – it should be less of a surprise. In these cases covenant can help us keep on track.
But what about those times when the track record isn’t so good. I’m looking right now at the broader world. I’ve tried to keep the tone of the sermons this month lighter than what the world news might indicate. And there’s a certain impossibility to that, particular with our In-Gathering service falling on the 15th anniversary of 9/11. But I know how world-weary so many of us are in light of world events, and national politics. But the last 8 days have seemed to be particularly maddening, even for our “new normal” in world affairs. I know I need to work from there, and we’ll find our way to what the planned sermon topic “the promise of the unknown” may teach us.
Last Saturday, my husband and I were supposed to be going to a friend of his’ birthday party in Manhattan on 23rd and 8th – a block from where the bomb went off – around the same time the bomb went off. Earlier on I decided I needed to cancel. I wasn’t fully ready for Sunday’s worship service, and I’m usually in my pajamas anyway by 8pm on a Saturday night. Sunday’s a big day here every week. Around 5pm, Brian decided that his head cold was turning into too much, and cancelled also. I think about the Chinese folk tale I told earlier this service, where we never know what good or bad may come from the next thing that changes our course, and it’s sometimes better not to place judgement on it till we get further down the road. We can get real depressed over any disappointment, and not always see the bigger picture.
I know for us, we were a little bummed to be missing the birthday celebration, but when the news came along around 8:30pm that an explosion occurred, we seriously began to wonder would we have been on that street at that time. There would have been a very good chance of it. …And we still have to live our lives without being mired down in the what if’s of the world. But a broader perspective, can sometimes help us through. The Late Night TV circuit would joke that New Yorkers were largely more upset that they couldn’t get their rental cars back in time, or the subway was running slower than usual, or even more notably being woken up at 7am to a screen alert on their phones about a suspect for the bombings. …Sometimes cynicism is part of the broader perspective.
The suspect was ultimately identified by other New Yorkers who found another pressure cooker bomb when they were busy stealing the suitcase that was in it. (Classic New York.) But despite it all, this is now a new normal in our sense of world affairs. The alleged bomber managed to set off 4 bombs, get into a shootout with police, tragically injure two police, before finally being taken alive into custody.
We also heard this week about two more unarmed black civilians – who apparently were also not in any way being confrontational (one was a disabled man reading a book in his car waiting for his kid) – were shot and killed by police officers. I saw photos Tuesday night of Charlotte, North Carolina with police in riot gear and reading updates from a clergy colleague of mine who was talking about the peaceful protests of the executions and the riot gear response. She spoke of the first time being targeted with teargas as a peaceful clergy witness. We’ll undoubtably learn more over the coming days, but this too is the new normal for our sense of world affairs. As an informative aside, this morning I woke to the news that in Knoxville, Tennessee there were riots with people burning furniture – apparently Tennessee came back from a 21-0 deficit to beat Florida 38-28 on Saturday in Knoxville. Police were onsite but not attempting to stop the public destruction.)
I’m not in a place this week where I can stomach too close an examination of every detail and sort out who was at fault and who wasn’t in Tusla and in Charlotte. I hope our judicial system will rise to the occasion this time. But I do want to reflect on the road that’s led to here and wonder what it promises for our unknown future ahead. We know of one story (the Chelsea and Seaside bombings) where an alleged bomber can set off 4 bombs, get into a shootout with police, tragically injure two police and still be taken into custody. Whereas a disabled dad waiting for his kid, reading a book in his car, can be shot dead as a threat. There’s a disparity there that is hard to miss and even harder to white-wash. Even if we learn tomorrow that there was more to the stories in Tulsa and Charlotte, we still have to wonder how can a suspected terrorist get into a shootout and still be taken alive, when these other black men are shot on sight? What’s the difference.
That disparity, that tragic tension, is where I challenge us to go when folks argue that everything is working as it should; that things are just; that everything is a simple right and wrong, and those in authority or always right. Don’t walk away from that tragic tension too soon, or we will continue to be faced with new tragedies.
There’s clearly a sense that our new reality is faced with daily turmoil and heightened moments of rage and violence. Southern Poverty Law Center recently released a poll “that showed that 63% of people say that the Civil Rights movement pushes too fast; that 58% said they were violent; 58% said they hurt their own cause.” You would think I was talking about today and the Black Lives Matter movement. But I’m not. I’m talking about the Civil Rights Movement of 1964. Some of you were alive and very actively engaged in that movement. Were you violent? Were you hurting your own cause? Were you pushing too fast? Do those words echo what gets repeated over and over in today’s news and over the broader family dinner table?
We never fully know where our next steps will take us. And all too often we rewrite history once it’s past us. The same folks that may have critiqued Martin Luther King Jr. for moving too fast, or hurting his own cause, or being too violent (as if he were ever violent in the pursuit of civil rights), may be the same people who look back at that movement and extol its virtues of pacifism and justice now – as the quintessential application of our freedom of speech. Will we recreate that same short-sighted error again in this generation?
Two Sundays ago, I spoke at length about the theology of James Luther Adams and his concept of the five stones. He was one of our Unitarian theologians who was physically active in trying to stave off the rise of Nazism in Germany before he moved back to the States. In short regarding the piece about the five stones, he was looking at the story of David and Goliath and reflecting on what the 5 stones David used would be in modern language to combat oppression. After popular request, I will continue to lift up a different stone each week till we cover all five. Next month I’ll get to the 4th and 5th stone. But today, I want to focus on the 1st stone in Adams’ theology. That precept paraphrased is: “Revelation is not sealed — in the unfolding of the human spirit we continuously experience life in new ways and so too does our experience of truth.” Revelation is not sealed – the promise of the unknown. How can that be true in the face of the weekly tragedies we continue to be plagued with?
Some of that is mediated by the question posed by comedian, Stephen Colbert, (paraphrased) “How can these things continue to happen when we continue to do nothing different?” Our theology states that Revelation is not sealed; it doesn’t say that if we continue to act as if nothing can change, or nothing new can come about, that newness and healing will spring forth on it’s own. That sometimes happens – we call it Grace or a miracle or just good dumb luck. But systems of oppression or systems of disparity, don’t change through dumb luck; they change through intention and attention.
And there are cases where our actions are different and it changes the world. The NY times reports “The number of people living in extreme poverty ($1.90 per person per day) has tumbled by half in two decades, and the number of small children dying has dropped by a similar proportion — that’s six million lives a year saved by vaccines, breast-feeding promotion, pneumonia medicine and diarrhea treatments!” The UN is meeting this week discussing their plan “to eliminate – (yes eliminate) – extreme poverty by 2030, and experts believe it is possible to get quite close.” The history of the world says neither of these things are possible, but revelation is not sealed and there are new ways and news truths forever in our grasp if we treat it so.
If we were to live as though we believed that revelation was not sealed, we would commit to a spiritual discipline of openness; with especial care to was the weakest or the most abused among us have to say. In the Christian tradition, that was what Jesus was most known for – caring for the least among us. The meek shall inherit the earth. As we move further and further into cycles of struggle and power and suffering, we denounce our birthright in this one, precious life. How do we return? To some openness can come across as weakness. I find that it takes a lot of strength to listen to what we may not agree with, and decide for ourselves a new path.
Sometimes what has come before teaches us how horrible what may some day come. Sometimes what came before teaches us how beautiful the possibilities can be. Depending on where we’ve come from, we’re going to imagine a different future. But if we believe our theology that says revelation is not sealed, each new page offers another possibility. Will we act for the world we aspire to, or will we accept the dominion of the past?
I see these five stones as precepts of our faith that offer concurrent demands upon our actions if we’re going to live ethically as engaged Unitarian Universalists. The matched demand to this first stone is the question: “Does this action or view leave room for the ongoing evolution of the human spirit?” If we continue to accept the new normal as fact and immutable, do we leave room for the ongoing evolution of the human spirit? Our faith demands that we don’t accept the new normal. Our faith challenges us to continuously experience life in new ways as we make room for the continuing evolution of the human spirit. It’s not a cold creed or set of belief; it’s a call to action to make this truth so. Stay informed; stay engaged; lovingly call your neighbors to face the hardships of a world divided by power and privilege – and do so so that another soul may live and grow to their fullest potential.
This sermon was preached at the Unitarian Universalist Fellowship in Huntington on 9/18/16 and looks at the role of community in light of the personal ego.
I have a small garden that wraps around my terrace – think herbs and some wild flowers and grasses. When the weather is nice, I write my sermons from there. It’s probably why I have so many nature references in my sermons. My dog will lay down in the shade of one of the flower boxes, and my cat gets the proverbial popcorn and watches the “Nature Channel” in my garden. Everything is extremely fascinating to our cat – Toby. He’ll stare at ants like they are alien creatures, but won’t go too close or engage. Bees on the other hand – bees turn him into a jerk. He’ll stalk them and swipe at them if they linger too long on a flower.
At first I was horrified – without a clue as to what to do about it. I have a mild allergy to bees, so I’m not going to get too close to intervene, but they also don’t deserve that fate before the claws of my cat. In another feat of dog-training magic, I’ve figured out how to train our dog to tackle the cat when he goes for a bee. It was based off an earlier essential lesson in tackling-the-cat when the cat scratches the furniture. Basically, we’ve trained our dog to tackle small cats on command. I think it’s fun for everyone really, but I’m sure the bee appreciates it as much as my couch does – I dare say moreso. Enough times being tackled by the dog, the cat is becoming increasingly hesitant to swipe at bees (it doesn’t seem to stop him though from destroying our furniture though. Can’t have everything I guess.)
Bees are interesting creatures. The common wisdom is that they defy all laws of aerodynamics in order to fly with their wings that should be too light for their bodies to get lift; but they still do. They live cloistered away with several thousand of their closest family members. They work tirelessly, so that the next generation which they may not live to see, can be born in another season. How many millions of worker bee hours does it take to produce one jar of honey for our toast and tea? …Then they return, again and again, to the field, to gather more and more food for the honeycombed table.
From the perspective of us humans in the northeast, they are gone for half the year, isolated from the cold and inclement weather. Even raindrops can be a challenge when you’re that small. When I water my garden, they head for the hills. Then as the weather turns to spring and summer, they fly back out of seeming isolation, and live fully in the wider world. Food, and garden hoses, and allergic bystanders, and yes, even psycho-killer felines are here to greet them as they return. It’s a microcosm of the world we live in, and just as true.
We all have our times of quiet, introversion, renewal, in between the periods of work, or study. For the bee, it’s the call of physical nourishment, that brings them out of their quasi-isolation from the world. No matter how much we hunker down, at some point, the reserves run dry and it’s time to go back out for connection.
This month we are imagining what it would mean to be a people of covenant. Maybe you know the word covenant mostly from Jewish and Christian and Muslim stories about God and God’s people. That understanding is about the promises we are given, and the promises we are held to, in light of the demands and support given to us by God in those stories. I plan to discuss that even more fully next month in one of my sermons – how goodness presses obligations upon us. But for today, I want to focus more on what promise is held in covenant. Community and covenant draws us out of loneliness into a shared humanity that defines our lives.
Our Fellowship crafted a congregational covenant – that can be found on our website, and in our membership directory. It has several points to it – and we hand it out to all new members who formally join our Fellowship. And if you’re considering joining our Fellowship, please do reach out to me after the service, or later in the week if that works better for you. But the essence of the covenant centers around our desire to be accountable to one another. In a secular world where consumerism and convenience trumps a sense of a common ethic of mutual support, it’s imperative for religious communities to stretch out to, and within, one another to build the common good. Covenant is about building the common good – or what Martin Luther King Jr commonly referred to as the Beloved Community.
Last Sunday, I spoke at length about the theology of James Luther Adams and his concept of the five stones. In short, he was looking at the story of David and Goliath and reflecting on what the 5 stones David used would be in modern language to combat oppression. Right now, after popular request, I’d like to focus on one of those stones. Next month I’ll try to get to the 4th and 5th stone. But today, I want to focus on the 3rd stone in Adams’ theology – and go a bit further with it than I was able to in last week’s sermon. That precept paraphrased is: “We have an obligation to work toward creating a Beloved Community — our faith inspires us to the work of transformational community that is centered in justice and love. The prophethood of all believers has a corrective effect on systems of oppression.”
As I paraphrase it, community has a corrective effect on systems of oppressions. Theologically, covenant is the antithesis of oppression. You only build a covenant when folks come to it with equal footing, and when we have equal footing, we can hold one another accountable from an equal place. So when we talk here about someone falling out of covenant, we’re talking about a situation in our Fellowship, where one person is leveraging their power, or their feelings, over and beyond the shared agreement of how we work together collaboratively. It’s referring to a situation where the individual ego is leading over another person’s worth, or another person’s pain. And to be fair, we all fall for the tricks of the ego. Falling short of our covenant doesn’t mean you’re a bad person, it means that you’ve let your ego run before the rest of us, before all of us, and that’s something we all do from time to time. We all do it. It’s human, and it’s our quintessential challenge to overcome as humans. As UU’s we choose to face that challenge together; publicly, and to do that together publicly fosters some awkward moments. So when we fall for it, and someone points it out, try to hear it with love, and begin again and again. It’s being human at our best.
Last week, I also spoke about demands that our faith places upon us in relation to those precepts – those “stones” Adams proverbially spoke about. The matched demand to this third precept would be the theological question, “Does this thing or value before us, seek to bring more harmony and more equity in our relationships (– even if the work is very difficult?)” What does that mean though in every day language? When we’re trying to decide on an action, or a belief, or a value, or an angered reply to something someone says or does in our community – the essential question follows: Does our response bring more harmony and equity to our relationship? If the answer is yes, great. If the answer is no, then we are straying from the religious path our faith challenges us to adhere to. When we ask ourselves if our response or actions bring more harmony or equity, and the answer is no, we’re falling prey once more to our lone ego. The domain of the ego is isolation, and community calls us out from that lonely place. I believe that progressive faith calls us out of isolation, to do much in the world, but it also calls us out of isolation to spiritually mature through our attachment to ego. And it’s in that maturing through our attachment to ego, that we also begin to do much good in the world.
See that? We sometimes joke that we can believe anything. I don’t agree with that, and if you think I’m wrong, then next week let’s plan for me to preach about whatever I personally feel like and see what happens. Because we can’t. We can’t believe anything. We’re not about belief, but we have central values that are very specific, even if we don’t always see it. Over the next few weeks, we’ll be exploring together what demands our theology places upon us. Our actions in the world, as UUs, as religious people of faithful purpose – demand that we act so that we nurture harmony and equity in human relations. When we act from anger, or ego, we’re being very human, but we’re falling short of our theological convictions. We’re not evil for doing it necessarily, but we have fallen short, and our faith calls us out, calls us in, and calls us for more.
This sermon was preached at the Unitarian Universalist Fellowship in Huntington on 9/11/16. It addresses a faith with no creeds.
I’ve told this story about how I found UU before, so I’ll be brief, but it’s important for today’s wider message. I was 19 when I found Unitarian Universalism. In some ways, I share the usual story for converts to our faith. In my case, I was a devout Catholic who had come to accept that there was no Hell, that God was loving, and that homosexuality was not a sin – but an expression of love. In other ways, my story was unusual. I found a UU Fellowship in northern NJ through a job. For a host of reasons, I dropped out of college in my first year studying environmental science. After getting laid off from a part-time job at a chain bookstore right after Christmas, I got word that a church was looking for a custodian. Over the next three years, that job expanded into their events coordinator (think weddings and art shows.) I was still pushing the mop, I was coordinating weddings, and I was back in college – this time studying religion and anthropology. For those of you going through a tough time with school or work, try to remember that you never know how things will turn out. Some of the worst times of our lives, still find a way to end eventually, and there can be something new in store for any of us.
In many ways, the Morristown UU Fellowship was the last place I would have imagined myself joining. They were a staunch atheist fellowship that had severe allergies to theological language – and I very much believe in God. H forbid anyone use the G word. And the J word was right out! Buddhist influence wasn’t wide-spread enough yet in the mid-nineties to inform the spirituality of the services overtly. And yet there was a lot of heart in their meeting space on Sunday morning. There was a there – there – that I couldn’t exactly place at the time. If I’m honest with myself, my younger self appreciated the stark contrast to conservative Christian teachings that I hadn’t yet worked through. It was a community that was wrestling with the nature of being. And that was enough for me. I didn’t need an answer, I needed a space to find myself, and live into community.
The next congregation I was a member of, couldn’t have been further afield in style or expressed theology: All Souls in Manhattan. Largely toted as NYC’s only New England Style white-steeple church. A 1500 member churchy-church, with an organ, actual pews, multiple pulpits, and monthly communion services. I joined there while I was in graduate school.
Both settings are Unitarian Universalist. Both hold the same values. Both are seeking a faith path that is open to hope, possibility and joy. Openness, mindfulness, reverence – have become central in most of our congregations. All of our communities have religious humanists and religious theists among us. Trappings are the difference, not content. All of our congregations have a central UU theology – in some locations it’s more clear and others it’s simply felt beneath the skin.
I’ve long identified as a sort of hybrid UU. Denominationally speaking, most of us are converts and some of us are life-long UU’s. I have converted to this faith, but I did so right at adulthood – so in many ways this feels like my life-long choice. By a show of hands, how many of you have been attending our Fellowship for 2 years or less? How many of you have been a UU since childhood (prior to turning 18?) How many for 30 years or more? (I love watching the changing demographics!)
Now I’m guessing that the folks that have been attending for 2 years or less are thinking – “Oh good! We’re finally going to hear someone tell us what the central UU theology is.” I think it would be safe to guess that the folks who have been UU for 30 years or more are thinking, “Oh good! We’re finally going to hear someone tell us what the central UU theology is.”
Being a non-creedal faith is both a strength and a challenge. Folks are reticent to assert theological claims when we have no test of belief. We don’t want to make any theological truth statement because we appreciate that we all see the world differently and that’s not what we’re about. Some years ago, I was attending an annual conference of religious professionals in Williamsburg, Virginia. One Sunday evening I attended worship at their local Episcopal church – which was led by a former professor of mine when I was studying in England, and who became a dear friend of mine over the years when he moved to the States. They got to the point in the service where the community recited the Nicene Creed. For those who are unfamiliar, this is a minute or two long creed with some very specific theological details in it (just about none of which I actually agree with.) My UU colleagues next to me were visibly shocked (one actually jumped – and he’s not a jumper by nature) when I began reciting it from memory. For context – it had been over 20 years since I had attended a Catholic Mass, and left the Catholic church in my high school years. …We have nothing like that. Although I imagine we could begin the practice of reciting our 7 principles as a covenant and it would fit that role. Our principles are promises we struggle to keep with each other. But they’re action statements – not creedal assertions.
Our UU theology is rooted in our six sources. But our sources themselves are not strictly a theology. Our sources are not an interfaith smorgasbord, although we sometimes treat them as such. “I prefer the course of cultural Christianity and a heavy dose of agnosticism please.” They ground us in our religious meaning. Any theology would need to reckon with them to be true to our core. Here they are more simply put: Transcendent mystery and wonder moves us to a renewal of spirit. Prophetic deeds challenge us to confront systems of oppression with compassion. All world religions hold wisdom to inspire our ethical and spiritual lives. Love our neighbors as ourselves. Reason and science warn us against idolatries of mind and spirit. We are part of this world and ought to live in harmony with it. (Ok, maybe that could work as our Nicene Creed.) None of these sources answer whether we ought to believe in God or not, but frankly – that’s not what our theology could ever look like again. But our Six Sources are rich in very different ways. They give us space to be true to ourselves, to learn how to live into community, and hold a rich depth in themselves. And we’d be hard-pressed to come up with a reason to disagree with any individual source – except for maybe how we apply them.
That’s a framework though, and not a theology. One friend once asked me, “but isn’t the central theology of Universal Unitarianism that there isn’t a central theology of universal unitarianism? Theological Switzerland, so to speak?” I won’t fault him on his placement of U’s in that sentence. And he’s right in a way. We tend to live with an explicit theological message that this is so: All are welcome. All can see the world the way they see it. (The only really important theological question is the nature of God so let’s just say we don’t have a theology because we’re not going to touch that one!) But that’s not the case.
I’ve been heavily inspired by the writings of James Luther Adams. He’s a mid-20th century theologian, minister and academic from the US who lived in Germany in the 1930s and was active in the clandestine resistance to the rise of Nazism. We often take our theologians out of context. And as I talk about his thoughts, keep his experience in Germany in mind.
After the breadth of his 40+ years of writing were complete, folks started pulling together bits and pieces of his thinking, jumbled them together, and came up with some pretty helpful combinations. One such is an essay on “The Five Stones.” It’s a metaphor back to David and Goliath. In the Jewish story, a teenager “David” manages to defeat the Giant named Goliath on the field of battle with a sling and five stones. It’s a violent story, but a course of action that prevented two armies from colliding. There was one death instead of thousands. For JLA, the five stones become a metaphor for how we can combat systems of oppression in the world. What are the five things we can do that will unbind the oppressed? In modern language – how do we end Racism, Homophobia, Classism and Misogyny – to name a few.
What does our liberal faith say about living? I will paraphrase the much longer piece, which itself is an edit of a sort, using language that might be more familiar to us: 1. Revelation is not sealed — in the unfolding of the human spirit we continuously experience life in new ways and so too does our experience of truth. 2. Relationships between people ought to be free — mutuality and consent are both ethical and theological principles 3. We have an obligation to work toward creating a Beloved Community — our faith inspires us to the work of transformational community that is centered in justice and love. The prophethood of all believers has a corrective effect on systems of oppression 4. Each child that’s born is another redeemer — we are all potential sources of good in the world and each have a role to play. Goodness happens in relationships with one another. 5. We choose hope — Our resources – both sublime and mundane hold all the capacity we need to transform the world.
This faith statement is central to our UU theology. If you are craving an affirmation or a negation of the nature or existence of God, I can only say again – that’s not how we do theology. Our kind of theology is like the scientific method. When we learn that Newtonian Physics is only correct at certain speeds and certain proximities to really big gravitational objects (like the Earth going at about the speed we happen to be going) we don’t throw out physics and say Science (I hope you can hear the capital S) is wrong. We say that there’s a process of testing and observation to follow. Likewise, our theology is one of testing and observation. When you have questions of purpose, belief, or values ask yourself – Does this thing or view leave room for the ongoing evolution of the human spirit? Does it draw me closer into a community that is mutually supportive? Does it seek to bring more harmony and more equity in those relationships – even if the work is very difficult? Does it falsely make me forget that I have the capacity to live into this holy work? Does it remind me to live with hope?
Our theology is both a faith statement and a process of reflection. Our faith teaches us that we can expect to continue to be inspired, to learn from one another, and to seek out that spiritual growth. Wheresoever we freely choose to enter into communities with one another we are doing sacred work – not easy work – not convenient work but holy work. In this we are obligated to vigilantly transform systems of oppression with acts of love and compassion. We all have the capacity to make this happen, and everything that we need to do so already exists. There is a reason to hope in this world.
 This is a paraphrase of James Luther Adams. Various sources include “On Being Human Religiously”, The Tapestry of Faith Online Curricula, The GOLDMINE Youth Leadership School and the 2012 Keynote address at the LREDA Fall Conference by Dr. Raser.