This sermon was preached at the Unitarian Universalist Fellowship in Huntington on 3/26/17 and looks at how adulthood is defined by the risks we take, and how we own the choices we make.
A few days ago I was chatting with a colleague who was lamenting the pain he was feeling from a likely pinched nerve. He basically asked, ‘is this how you know you’ve turned 30?’ I told him that I knew I had turned 30 when older friends starting saying, “Oh, just you wait…”. Then I knew I was 30. I’ll add now that 40 has the same, “just you wait” but the tone these days imply a healthy dose of “welcome to the club.” Adulthood isn’t for the feint of heart. But aging and growing up, aren’t just a range of pains; they are a series of risks that define a life.
Growing up is a risk. We risk our selves, we risk our comfort, we risk change. Nothing of this we really have a choice about, the river of our lives will keep flowing so long as we are here – but we do have choices over how we respond to it. I think the hardest part of all this is in the lessons we learn for ourselves. We heard a bit about that in our Wisdom story earlier in the service about Nasruddin and the boy who ate too much sugar. How often do we find it easier to tell people how they should live their lives than we do in changing our own behavior? The boy is definitely eating too much sugar, but Nasruddin takes a month to tell him, because he first has to learn to stop eating so much sugar himself. There’s a certain integrity in not giving advice you can’t yourself follow; but if we’re honest with ourselves, we rarely hold back from teaching others what we can’t ourselves do. It’s a sort of projectile-adulting onto others where we can’t ourselves adult. We’ve all seen it, and we’re probably all guilty of it – over and over again.
On Thursday morning of this past week, I attended a collegial breakfast with 20 or so local Huntington area clergy – Catholic, Protestant, Jewish, Muslim and interfaith. Imam Mohammad spoke at length about scripture, its messages and the subsequent choices we make from it. There was an overall focus on remembering one of the hardest lessons in life – that doing what’s right, even if it’s hard, is worth it in the long run. For the Imam, if you follow the teachings of Scripture, God will find a way. What I found profoundly true in his words is the notion of risking our values into our lives. We don’t have control over all things, or even sometimes it feels like control over almost anything, but we can make value-based choices that help build the Beloved Community in our corners of the world. We can also make value-based choices that build rancor and hate. Even when we don’t have control over much in our lives, those are our choices we still have to make.
Part of the Imam’s teaching circled around the tragic misappropriation of the Koran’s teachings to foster terrorism. Even though the Koran specifically teaches against suicides, killing outside of self-defense, and generally calls for being accountable to our neighbors, some will take it to fulfill their own cultural worldview. As I spoke at length last week about how our own national American cultural Christianity sometimes subverts the bible to meet their own ends, Islam wrestles with this same challenge.
But it was also heartbreaking to know the Imam needed to clarify this. He even went on to say that Islam needed to own their problem where some are taking the Koran’s teachings in vain. In that spirit, I would say the same for white Christian men in the US. White Christian men cause most of our homegrown terrorist attacks; the evil of the KKK is certainly rooted in a misappropriation of cultural Christianity. This is far more serious than the cute story of sugar-habits we heard earlier but it remains instructive, before we tell others how to fix their problems, we need to own our own. Or maybe it would be more accurate to say that as we point out the faults in others, we still need to attend to our own. We can’t continue pointing a finger at other groups without sorting out our own home, or it becomes a tragic distraction from the crises we cause or allow to go unchecked.
This is heavy on my heart this week – owning our own faults – probably the most critical aspect of real adulthood. If you follow me on Facebook, you probably have already heard this. I am going to take the liberty to share with you part of a public letter 6 of my colleagues and I crafted this week, that impacts our denomination and our relationship to institutional racism. There has begun a major public conversation around this, and it’s important that our Fellowship’s members are fully aware. Here is an excerpt from that letter.
“It is, once again, time for us to recognize how racism defines our own institutions and to work toward the demolition of this dangerous, debilitating system. It has come to our attention that the hiring practices of our Unitarian Universalist Association favor white people. With the recent hiring of a white, [cis] male minister, the entire Regional Lead staff in the Congregational Life department is white. Of the 11 people on the President’s Leadership Council (consisting of all department heads), 10 are white. The one exception is the Director of Multicultural Growth and Witness. Of the entire UUA staff, there are currently only two Latinx religious professionals, one of whom is Rev. Peter Morales whose terms ends in June.
The “Ends Monitoring Report” from April 2016 reports that, of the categories of employment within the UUA, people of color were no more than 11% of any group other those considered “Service Workers”. “Service Workers” represent the bottom of the organizational chart and are therefore the lowest paid and represent those with the least power. People of color represent 84% of that particular group. In no other category are white people fewer than 75% of the total.
The practice of hiring white people nearly to the exclusion of hiring people of color is alarming and not indicative of the communal practice to which our faith calls us. It is imperative for the fulfillment of our faith that we strive for the manifestation of a just society. It is in our communal spiritual path that our faith is powerful and the demonstration of that faith is made known insofar as we are able to realize justice in our own institutions, using that as a mirror for society at large.
The ongoing dismantling of white supremacy in our system is difficult. It requires a reimagining of our own culture and an openness to the myriad ways marginalized peoples will challenge the status quo. But, there is a grace found in our willingness to disassemble generations of assumptions found in white culture. It is in this process we might find our greatest joy and the deepest fulfillment of the promise of our faith. Unmasking white supremacy lurking in our system and within ourselves is a necessary first step toward our shared liberation. Without it, we continue to live in the stagnation of white dominance.
The purpose of this open letter is to call attention to current hiring practices of the UUA (recognizing that our own UUMA is not exempt and that we have not fully considered practices of our other major UU institutions) with the hope that hiring practices will change and a system of monitoring the success of creating a multicultural staff will be part of a public conversation. While members of this group have started a dialogue with UUA staff responsible for hiring, we are hoping this letter will ensure transparency in the process. With regionalization, ministers and congregations are that much more distant from the inner working of the UUA making clear policies around hiring practices all the more necessary. In addition to the policies, we require specific metrics to measure the success of those policies and an accounting at each Ends Statement Report. We call on the UUA Board to reconcile the results of each year’s hiring with the goal of increasing racial diversity on our Association’s staff.”
In our denominational election year, this has already become a national conversation- and our group cited above – are only one of many groups of people working to draw attention to the crisis. I am glad that all three of our candidates for UUA President, have already weighed in on action steps they would take – to varying degrees of specificity. The groups and individuals working concurrently to address this issue appear to all hope for open communication. I’ll be encouraging our own Board and Social Justice team to reflect on this. As part of our religious commitment to democratic values, our Fifth Principle, our congregations can weigh in, and communicate concerns to our denominational Board (firstname.lastname@example.org) which will be discussing this issue at length at their April 21st Board meeting.
I’m also mentioning this in relation to our own work toward unlearning racism in our community and our nation. We need to fix our own denomination if we’re going to try to fix the world. Otherwise we come across as strident and pedantic, not transformative. In our own Fellowship, I’m working with our Sunday Programs team to intentionally bring in more preachers who are women and people of color. Too many years we’ve had mostly white men speaking from our pulpit – and our team is working together to change that this year, and in the years to come.
I want to close by telling you a folk tale that I probably shared once before during our wondering portion of the service – maybe about 2 years ago – but address it at length this time from an adult perspective.
(Tell story of The Stream.)
When I talk about this story with kids, it’s a way of approaching change, and trust. But today, we’ve looked at the harder part of the risks in adulthood – owning our own shortcomings, fixing the world around us by starting with ourselves. And that remains as true for ourselves as it does our Fellowship; as it does our denomination, or our nation. But reflecting on adulthood, for me, resonates with an odd sense of looking to what came before, and wondering about what will come next. As we grow up and mature, so many stages in life feel so different than the last. Try to remember back to leaving elementary school and entering into junior high for the first time. Maybe you felt so big, or maybe you felt at such a loss. But there probably weren’t going to be the simple boxes of milk for snack time any more. The world was different. It only got even more complicated as we graduated, maybe we married, or had kids. The aches and pains come as we age, but adulthood is less about growing older, than it is about adjusting to new challenges, tougher risks, and different landscape after different landscape.
The stream remembered a wind that it could trust. Each new stage in life that comes knocking on our hearts, echoes a truth we heard some time in the past. The lessons and memories that came before, we carry with us past every desert, and over every mountain. What may come, surely might not be easy, but we’ve seen newness before; we’ve overcome hardship; we’ve been the new kid in the classroom. Life is a series of landing on distant shores, after so much that changes our visible life – we age, we mature, we weaken, we grow stronger, we break. But the essence of the stream stays true through it all – even if we feel defeated and torn down – our eternal stream runs through it all. Life that has walked, and crawled, and flew through millennia on this planet, is the life that beats in us today. That life can learn to remember, once again, a wind that it can trust, through all the dry times of our lives, until we can run free again, after the next challenge, and the next.
 Rev. Peggy Clark, Rev. Dawn Fortune, Rev. Jude Geiger, Aisha Hauser, Rev. Robin Tanner, Rev. Julie Taylor, Rev. Erik Wikstrom
This sermon was preached at the Unitarian Universalist Fellowship in Huntington on 3/19/17. It explores what the “Alice in Wonderland” story can teach us about a world that’s turned upside down–and how we can turn ourselves right-side up again.
I had originally planned to preach a lighter sermon this week, after several heavier weeks in the pulpit. With the turning toward Spring, we hoped for a more airy service; but in light of our national news this week, that would feel too tone deaf. But we decided to keep with our originally planned story earlier in the service around Alice in Wonderland – specifically about the March Hare – because the mad antics of this most famous children’s story remains relevant despite it all. We heard earlier about the light-hearted origins of the “mad as a March hare” reference that led to the famous storybook character, the March Hare. The Tea party scene in Alice in Wonderland would have been a shocking vignette for Victorian England; propriety mixed with mad-hatted rudeness. The recklessness of this tea-party inverted all the social norms for the day. Up was down, left was right; the party-goers were doomed to always be trapped in tea-time because the Mad Hatter was said to have murdered time. Hold that image in your mind as I speak today. We’ll come back to it soon enough.
Several years ago, my husband and I were driving from Montreal to Quebec. Our French is not good enough beyond the simplest reading of signs and menus, so our heads were swimming with all the language in the air. As a reprieve, we turned the car radio to a local English-speaking station. It sounded to me like their version of NPR; but maybe all Canadian radio features informed reporting and thoughtful discourse on social issues. We heard a foreign take on events in the U.S. from the Tea Party to the environment; from Islam to Christianity. And it was around the topic of Christianity where we stopped listening to the radio and started into a heated discussion about the merits of religion in the U.S.
Our household is essentially an interfaith one. I identify strongly as a U.U., and a theist, who’s rooted in the narrative traditions of Judaism and Christianity. I have my own meditation practice informed by Buddhist teachers over the years, but it’s the stories in the Bible that I grew up on that really hit home for me when they’re unpacked in meaningful ways. My husband, left what he experienced as too homophobic fundamentalist Christian worldview and has found a rich spiritual home in Neo-Paganism. (His family, thankfully, is super loving and great people – and often read my sermons – so if you’re reading this – love you Diane)!
But Christianty doesn’t still speak to my husband. It’s safe to say that we’re coming from a different place when we talk about the value of the Hebrew and Christian scriptures. And when a foreign station adds into the mix the politics of the American sphere, where religion starts and ends can become a bit less clear.
We had an intense moment where I lamented, “But that’s not really Christianity! Social conservatism doesn’t get to rewrite millennia of Christian teachings because they don’t align with today’s American cultural Christianity. Fundamentalism as we know it has only been around since the 1950s, and didn’t really gain serious traction until the 1970s.” (Yes, this is exactly what car trips are like when you’re married to a minister.) Up was down, left was right; the party-goers were doomed to always be trapped in tea-time because the Mad Hatter was said to have murdered time.
This sermon has become largely about how our nation has gone astray from the basics of religion – with the aim to help us refocus. It is in this spirit that I’d like us to consider the basics of the teachings of Jesus right now. Whether you see Jesus as God, or a prophet or a teacher – his wisdom has crafted this world we inhabit – and that wisdom is what I’m speaking to right now. His words often get lost behind denominationalism, politics, culture and doctrine. I deeply value his parables. Stories are a beautiful way to convey a teaching without sounding like you’re teaching. But they can leave a lot of room for interpretation. So let’s focus on the five very clear messages he gave that were not coached in parable, or metaphor, or narrative. Here they go and they’re easy to remember: feed the hungry; clothe the naked; care for the sick; visit those in prison; and shelter the homeless. As Unitarian Universalists, this teaching is central to our history of social service and social reform – it would be good to write those words on our hearts.
Very little of what Jesus ever said wasn’t cloaked in some varied meaning, so it seems to me that when he says something clearly, it’s probably extra-important. But its clarity should be seen as central to Christian practice and identity. Whatever speaks directly to its opposite could be said to be anti-Christian – or against the Christian spirit – or maybe more starkly, that’s how I always was taught to understand what it would mean to be a sort of Anti-Christ.
Now I’m not one to subscribe to apocalyptic prophesies, or a literal reading of Christian Revelation. I don’t believe in an actual anti-christ as depicted in the horrific imaginations of the “Left Behind” series. I have no respect for that kind of religious sensationalism and see it only as harmful and negligent. Too often, it’s leveraged to further partisan aims or issues over actual scriptural truths.
I want to try unpacking this concept in a more responsible way. If I were to take a turn at imagining an anti-christ, I believe that the anti-christ of today would be someone, or more likely some movements, that successfully convinced us that up was down, right was left, and that false was true. It would be a teaching that convinced us that Jesus said the opposite of what he actually said; that we shouldn’t feed the hungry; clothe the naked; care for the sick; visit those in prison; or shelter the homeless. It might sound something like this: 1) Those on Welfare deserved their fate and should simply go out and find a job. Then their families won’t go hungry. 2) It’s fine to have folks work long hours, for poor pay, in unhealthy conditions so long as the designer clothes they make reach lucrative markets – oh, and they do not get access to those designer clothes themselves. 3) Healthcare is not a right. It should be tied to employment. And you should be allowed to opt out. 4) Prison systems are designed to be punitive, not redemptive. The more full they are, the more efficient they remain. Go prison industrial complex! 5) Luxury housing is better for the tax base. Affordable Housing is middle class welfare. Section 8 housing credits are expiring all around us as a sign of the healthier economy – look, people just want to move back in, so we don’t have to fund the poor to live here now that the neighborhoods are getting cleaned up. I get very worried we’ve lost our way when we’re discussing cutting support for school lunches for hungry kids, or food delivered to seniors who can’t get out on their own – programs that have bedrocks of our safety nets for generations.
It’s almost comical if folks didn’t believe this while claiming religiosity. And this isn’t just my liberal UU take on it. My Christian friends and colleagues in the clergy, who range from UCC to evangelical to baptist, all agree that up is not down, right is not left, and the Christian message clearly states that people are here to help people – without judgment. One of the major Baptist news feeds this seek, just called out the national desire to spend more on ways to kill people with our military while cutting back at feeding our elders. I would say that this shouldn’t be allowed to hide behind a partisan smokescreen; the Baptist press simply called it “sin.”
The liberal and progressive wings of religion in America seem to have given ground to radical, right wing, extreme American cultural Christianity and convinced itself that those on the fringe are actually the center and those of us who maintain that compassion is central to religion are the crazy radicals. It’s simply not true. If there were an Anti-Christ to Christianity it would be heard in the voices that spout Jesus was not for the poor, the oppressed, or the hungry. What I call the basic Christian spirit, or the basic religious spirit, they would call class warfare.
And to be clear – this doesn’t fall neatly on either side of the political aisle. When I say liberal or progressive, I only mean in social terms. Not political terms. It was a conservative in the White House that developed the robust housing program that buoyed the poor for 30 years until a conservative in the White House gutted Housing and Urban Development by the billions. And it was a liberal in the White House that changed how we understand welfare and Free Trade in the U.S. as we know it. As a minister I can’t speak to the partisan politics, nor do I find politics to ever be clear cut or uniform. Each of us must make our own informed choices. This congregation is healthiest when we have members from all political parties – and know that we do. Dialogue makes us stronger. But as a minister, I can’t allow politics to redefine what religion has meant for millennia. It’s clear cut on this. We are the congregation of the loving hearts and the helping hands. We teach that to our children, and we need to live that as adults.
So where does that leave us? How do we move on from here?
Anyone remember that 1975 classic movie called, “Network.” The premise was a prophetic look forward to the Murdoch and Fox news phenomenon – or one might say the same about the Jon Stewart and “The Daily Show” phenomenon. In this movie, the news has stopped being the news, and it’s become a profit motive that sells the wares of an ideological elite. The movie is rightfully a classic, and seen as one of the 100 greatest movies of all time. There is a line toward the beginning where the news anchor, speaking as a wayward prophet for the American disgust-of-all-that-is, screams to his viewers to go out to their windows and doors, open them up, and scream over and over, “I’m as mad as hell and I’m not going to take this anymore.” He wants the American people to own up to their frustration and disgust with business as usual – with war, crime, pollution, and poverty. Centered in the NYC of the 1970s, we’re bracketed by war; dealing with the start or middle of the White Flight that gutted and burned NYC; with the impending fiscal default of the City – people were disgruntled, disenfranchised, losing hope, and, more importantly, losing faith in the path forward. The reality of the 1970s white flight would come to vividly impact housing choices out here in Long Island – to this day.
The movie “Network,” had its own prophet. The news prophet knew that something must be done and it had to begin with a personal transformation. A transformation that would get the average person out of their chair, out of their door, and civically engaged. The character said that had to start with anger. When I first saw the movie, I didn’t agree. I didn’t believe this all needs to start with anger. I believed that anything that begins with anger will likely end with anger. Nowadays, I’m less certain. Anger is a real emotion that speaks to the injustice in the world; it’s telling us something. But we can’t stay in anger. When we dwell in anger, it’s a warning sign. Dwelling turns into that sort of up-is-down version of Christianity — don’t love thy neighbor – feel righteous fury against thy neighbor. That’s a false teaching.
Religiously speaking – social transformation needs to begin from a place of compassion. We need to be centered in our lives, in our selves, in our motivations. We need to find the truth in those simple teachings of Jesus I began with. Teachings that are foundational to Christianity, birthed and rooted in Judaism, and remarkably found in all world faiths. Caring for the poor or naked is not a specifically Christian message. It’s a religious message. It’s a compassionate message. And to make it a reality, a spiritual mindset must be found, not a politically angry one. Anger is easy. Compassion and conviction are hard. Let’s find a way to take the hard path.
Some of us may choose to join the marches and protests across the nation. Some of us may feel that the economic system as it is, is mostly ok. I know that for some of us the debate could take days, and for others the answer’s already a given. Speaking in religious terms though, our country produces enough goods to feed the hungry; clothe the naked; care for the sick; shelter the homeless, and yes even visit those in prison. But we don’t. We’ve missed the mark. We have all that we need to have in order to make the mark. Even now at the tail end of a recession, where not everyone has returned to employment. And our imagined anti-christ is telling us it’s not our problem, we don’t have enough, and we couldn’t change it even if we wanted to.
This mindset reminds me of one of the Jewish teachings in scripture. Moses is away to Mount Sinai to commune with God. The people are struggling with survival. And after a time they turn to worshiping a golden calf. When Moses returns, he destroys the calf as an idol of a false god; a god that mankind made. This story is about a turning away from the abundance and freedom God has given us, and the subsequent return to living the values we already know. What are our golden calves in 2017?
We have all that we need to have in order to make the mark, and yet we don’t. I have no magic wand that will remedy this. I have no ear of presidents, or prophets to resolve this. But I do have your ear, and we do have each other. I challenge each of us to tackle just one of these five issues for a start. Between all of us, we’ll probably cover all of them in some way. What kind of clothing work do we do? Some of us donate to shelters. I know we collect bags and bags of clothes every year – for veteran’s groups, for our Men’s Shelter as we learn of needs. Can we institutionalize this outside of the cold weather months? Would one of us be willing to step forward and help manage this the other 6 months a year?
Do we feed the hungry? We run a cold-weather shelter; and we collect food for the town pantry during the cold-weather months. And we grow vegetables during the warm weather months. If you came early this service, you saw pictures of our Grow to Give Garden. If you haven’t taken part yet, I encourage you to reach out to Beth Feldman who leads our warm-weather food ministry here.
And we do shelter the homeless; our Fellowship was a leading force in building the Huntington response to the tragic death of one homeless man in the winter over 10 years ago. With the cold-weather months coming to an end, this shelter closes till the end of the year though.
You could imagine me saying the same for caring for the sick, or visiting those in prison. I personally would add an addendum to visiting those in prison – it would sound something like, “Reduce the need and reliance on prisons.” That would be a ministry true. Do we have folks among us for whom this issue lights a spark? The world needs healing here as well. It is for all of us to step up. Our pastoral care associate, Gerri Farrell, and I are beginning to work with LI-CAN on Long Island to explore how we can make headway against the opioid and heroin epidemic. If you’re interested in helping, please do reach out. And others are helping with undocumented people who are being called to court – to walk and witness with them during that scary time. If you’re interested in being trained to be such a witness – reach out to our social justice co-chairs, Diana Weaving or Steve Burby. There is much to do locally.
These five basic teachings of Jesus are at risk in the modern US, and we can be of help. We each have to make our own value-based decisions in life. In light of recent US Budget proposals, I worry around some of our national choices, and how far afield we’ve gone. Up was down, left was right; the party-goers were doomed to always be trapped in tea-time because the Mad Hatter was said to have murdered time.
I’ll close with the words of the poet Marge Piercy who we heard earlier this service. She responds to this madness with, “It goes one at a time. It starts when you care to act. It starts when you do it again after they say No. It starts when you say We and know who you mean; and each day you mean one more.”
This sermon was preached at the Unitarian Universalist Fellowship in Huntington on 3/12/17. It asks the questions, how do we stay true to ourselves when being true means more than one thing? What do we risk with each choice?
Always an avid reader, I’m finding myself drawn more and more lately, to folklore, fantasy, and like I spoke about last week –Science Fiction – to help me sort through the challenges we as a people are facing. So many cultural and ethical norms seem to be at risk these days. In some ways, reading can be a form of escapism – to explore another person or another world’s problems – while getting to forget about our own for a few hours at a time. But good literature can have the opposite effect – bringing fresh light to our worldly challenges as we approach them from a new angle.
I want to thank Cathi Zillmann, who “won” this sermon topic at our annual services auction. We’ll begin talking about what it means to be caught between two worlds first through this idea of ‘story’, and then we’ll find our way to what that means in our own lives. Two central questions: how do we stay true to ourselves when being true means more than one thing? What do we risk with each choice?
Probably the most classic folk story about being caught between two worlds, is the tale of Rip Van Winkle. If I were talk about the parts of it that I remember from childhood telling’s, it’s a sort of fairy tale story where the male character gets drawn toward music from some strange musicians, only to wake 20 years in the future, his kids grown, his wife long deceased. I remember some versions of the story as a kid placing Rip Van Winkle lost in faerie land, but the original story was about a guy during pre-revolutionary America coming awake after the Revolutionary War was over. He left the world a loyal subject supporting King George, only to awaken to a new nation – one he wasn’t expecting the night before. I know it’s a feeling some of us are wrestling with these days, as so many cultural and ethical norms seem challenged to some of us. What world did we leave behind; what world did we awake to?
But that’s just the cleaner, less sexist version of the story. Rip Van Winkle was a Dutch villager who was beloved by all, except he always tried to avoid hard work, and the story tells of his “nagging wife” who never relented. This ultimately led him to getting lost listening to the music at the foot of the Catskills. The Washington Irving short story even went so far as to say that when he returned those 20 years later to learn that his wife had died, he wasn’t saddened by the news. The other “henpecked husbands” often wished they could get a sip of Van Winkle’s elixir so they too could disappear. It’s yet another folk tale that makes me wonder, why do we tell these stories to kids.
As we continue this month reflecting on Women’s History, it’s important to remember all the messages we raise our children with. They create the world we live in, again and again – for good or for ill. Even as the generally progressive people we strive to be, we too dip our feet into two worlds – creating equity in some places, and contributing to misogyny in others. Just being open to the possibility that we’re missing how we each contribute to these harmful messages, can be the first step in undoing the harm. Learning to name them, begins the practice of unlearning the negative story.
On the spiritual level though, this folk tale is pointing toward something else. Rip Van Winkle is beloved by the community. He’s good with kids, fun, and kind to the people around him (except for his wife.) He’s known in the tavern, and a good storyteller in some versions of the folk tale. But he’s unhappy because he doesn’t want to work hard around the house – I’m guessing it’s a farming community. Maybe he’s just lazy; or maybe Rip Van Winkle is caught between two worlds in his daily living. I think most of us can relate; working jobs that are unsatisfying, but we need to make ends meet. You make due as best as you can, but you don’t feel like you’re really living until the workday is over.
As we heard Mary Oliver’s words earlier, “I don’t know exactly what a prayer is. I do know how to pay attention, how to fall down into the grass, how to kneel down in the grass, how to be idle and blessed, how to stroll through the fields, which is what I have been doing all day. Tell me, what else should I have done? Doesn’t everything die at last, and too soon? Tell me, what is it you plan to do with your one wild and precious life?” Now Rip Van Winkle’s falling down into the grass turns out to take away 20 years from his one wild and precious life. Though he did know how to be idle, he probably never really felt blessed.
Feeling caught between two worlds – living for our mundane needs, while striving for some deeper meaning that’s central to our story – is the bedrock to every mid-life crisis. It’s also essentially the story of our whole lives. How do we live into our full selves while we struggle with making ends meet, or being “a success” in our careers? What success means for each of us will be different, but we all probably share in a common anxiety over these life-long challenges. The Rip Van Winkle story is a sort of 1820s version of quitting your job, buying a red sports car and taking a cross-country road trip with the rock band. When you come back, your family’s probably not going to be waiting – as least not as you once knew it.
Most of us probably will, or already have, faced many versions of the classic mid-life crisis. Feeling like we’re caught between two worlds is at the core of that crisis. The existential question, “Is this all there is?” leads to radical changes – changes that may not actually solve our emotional crisis.
There’s an early John Mayer song that came out about 15 years ago that has a line in it where he’s singing about his “Quarter-Life Crisis.” It’s basically “the new mid-life crisis” for Generation X, and later the Millennial generation, who would both feel it’s sting. For the early Boomers, mid-life crisis was something like how I described it before, or maybe it was some natural expression around being an Empty Nester, or being the age of an Empty Nester and never having had kids. How you’ve lived for a long time, doesn’t exactly work any longer, and you’re left wondering how do you stay true to yourself, when “being true” means more than one thing. Retirement, especially for those whose life revolved around one singular career, is a major shock to our sense of self. We might be eager to take a long-well deserved break from a lifetime of work, but one of the largest ways we’ve spent our lives has come to an end, and we sometimes can struggle through rebuilding our sense of self. The more we identified with our career, the more painful this may be.
The Quarter-life crisis is something different. There’s still the same sense of crisis of identity, but the world’s pressures are different. My generation and the one following me, are highly unlikely to stay in the same career for 30 years, or retire before we’re 70. Retiring at 65 is already almost impossible for the late-Boomer generation. My Dad worked till he was 70, and forced into retirement, or he would have probably chosen to work till he was 75. But after his time in the Navy, he worked in the same career (telecommunications) for just shy of 50 years. I’m not sure that’s possible for young adults going into the work world today – certainly not likely for staying in the same company. My husband has been working at the same not-for-profit for almost 20 years, and when our friends hear that, their eyes bug out like they’re looking at a unicorn. There are outliers, but our world is forming a new normal.
For the upcoming generation – being 25 seems to ask the question – “What will I do next?” It’s the natural response to uncertainty, lack of stability, and a future that appears to confuse all of us these days. Do we risk doing what we’ve done again and again, or do we risk starting over, not knowing what may come? Maybe that’s a challenge for all of us, at all stages of our lives.
For Rip Van Winkle, it was a fantasy solution of running off to hear the music and drink the night away. Fast forward 20 years and it’s all better. In reality, living with our feet in two worlds, takes a lot of work to make the transition. For me, it took about 7 years of serious effort, from the point where I knew I was going to leave Information Technology, to when I was finally able to go into the ministry. Maybe we make fun of the mid-life crisis in TV, and movies, because it’s a sort of running away – we laugh at what is tragic. I think we laugh at the Quarter-life crisis, because ‘those kids don’t know how hard it’s going to get.” When in reality, it’s a life-change that has us running toward something, rather than away from. Different life stages, different challenges – all something we all will likely face to some degree or another if we are fortunate enough to get the chance to face our struggles with options.
The Russian Nestling dolls we heard about in our story earlier in the service, remind me of one of the lessons I carry with me from seminary psychology graduate work. “We are all the ages we have ever been.” I’ll go into this in much more detail at the end of the month when I preach on “Adulthood” (if I still I have anything to say on the topic! So maybe expect a new topic at the end of the month, the more I think about it.) Maybe childhood, in a way, is a smaller doll nestled within a larger doll. Each developmental stage we (hopefully) mature in to, is a larger compartment for what came before. For each of us, there will come adversity, that will return us to our helpless childhood. Likewise, there will be moments of wonder and newness that we’ll have to face with our child-like mind, in order to appreciate and properly face them with awe and joy. The lessons of adulthood are not always the appropriate way to face all things; just like the innocence of childhood sometimes sets us back. From a human development standpoint, we are all living in multiple worlds – far more than two – the older we get and (or so long as) the more we mature. As we age, or as we mature, or maybe both, we grow with more and more dolls nestled within our sense of self. Sometimes we live this way unaware; sometimes we knowingly can take out another doll for each thing we come across. What Russian nestling doll do you take out to face your kid being born? Which do you turn to when you lose your career, or get the horrible medical news? Which one do you show at the family reunion, or the retirement party?
In some ways, they get formed after or through every major life change. I have a story that’s vivid in my mind the first time I drove a car on my own; when I moved away from my childhood home; when I rented my first house, and ended my first long term partnership. Each person that’s died in my life has left another nestled doll in my spirit, and each major success has built another.
The story of a lifetime, how we balance our internal life with the needs of our external world, is our great challenge. We all live in two worlds: How things are, and how they might be; Our deepest yearnings, and our worldly needs; Our professional masks, with all their requirements and needs, and what we choose to do on a lazy Sunday afternoon (for those, of course, that don’t work on Sundays.) We experience great pain, when our inner and external lives are not in sync. When our spiritual life is sacrificed for worldly gain; or when worldly needs are so strong that we seem to need to sacrifice the questions of the spirit.
What does it mean to be a people of risk? Life is defined by risk; risks taken, and risks avoided. Each choice, even to stay on the “safe path”, is another risk. We can only be a people of risk, but we may not always realize it. The pain at the center of feeling like we’re living in two worlds, is the confusion that any of us ever live any other way. Yearning and satisfaction – are the perennial human struggle. What came before, and what may yet be – are possibly the two most terrifying yet poignant questions of any life. We each face them, day by day. There are moments that we feel those burning questions all the more, but they linger in the corners of our hearts silently everyday – left unacknowledged – they jump out when we’re catching our breaths.
As Mary Oliver asked, “Who made the grasshopper? This grasshopper, I mean- the one who has flung herself out of the grass…”. Who made this human, the one who had flung herself into the next stage of life, and the next challenge, and the next pain, and the next joy? I am uneasy, or I am satisfied, by all that has come and all that will be. I am moving into the next world of this one wild and precious life, step by step, fear by joy, uncertainly with risk and cautious abandon. We do so uneasy – caught between two worlds – when we think of our lives this way; always drawing our stories as tales of what was, and what will be, sleeping away twenty years to strange music and stranger drink. Or we risk our lives moving into the next moment; jostling all of our internal nestled dolls, knowing that our life may be welcoming one more layer to our souls.
This sermon was preached at the Unitarian Universalist Fellowship in Huntington on 3/5/17. As the Christian world enters the season of Lent, we will reflect on what choices we make that open our spirits through vulnerability. This service also opens our reflections for Women’s History Month.
In the Christian calendar, we’ve entered into the season of Lent. For some of us, Tuesday night was a night of celebration, before 40 days of fasting. For my own Lenten practice, I’ve given up excesses. I’m eating less, going to bed sooner, very limited alcohol – those sorts of changes. I’m reflecting a lot on mortality, sacrifice, purpose and meaning. Ash Wednesday is the most humanist practice in the Christian liturgy; ashes to ashes, dust to dust. It’s a time to reflect on the vulnerability of life. There’s a sense of atonement to the sacrament, but one where it’s more about returning to right perspective rather than seeking forgiveness.
This past Wednesday, had an odd end to it for me. A week or so ago, we came upon a pair of tickets to Sunset Boulevard on Broadway, when a friend wasn’t going to be able to go to see it after all. The audience clearly found it riveting, enjoyable and fully engaging. Maybe seeing the musical on Ash Wednesday itself, affected how I saw it, but I found the story of an aging starlet re-living her bygone days of fame, thoroughly horrifying. There’s a classic dialogue that sums it up, “You heard him. I’m a star.” “Norma, you’re a woman of 50, now grow up. There’s nothing tragic about being 50, not unless you try to be 25.” “The greatest star of them all.”
Now, for the record, I forgot that the Norma Desmond character was only 50 years old – I may have gasped out loud when her age was given. At 41, I can’t imagine feeling like she does in less than a decade from now. She becomes a metaphor for the worst excesses and demands we place upon women; and she in return tragically becomes a caricature of herself. It’s not a story of hope; but one of mortality, lost purpose, and misguided sacrifice – sacrifice that only serves to lift up another’s ego. It’s a cautionary tale, and a critique against our culture of excess, of idealizing youth. It tries to teach us not to box in women, with our impossible standards.
Norma Desmond, despite being known as “the greatest star of them all” in yesteryear, she was a star in the days of the silent screen. She was beautiful, she was captivating, she was young, but she never got to speak a word. Brené Brown, an American scholar, author, and public speaker, who is currently a research professor at the University of Houston Graduate College of Social Work, has her own words that seem to speak directly to this. “Even to me the issue of “stay small, sweet, quiet, and modest” sounds like an outdated problem, but the truth is that women still run into those demands whenever we find and [risk using] our voices.”
…Risk using our voices… All this month we are reflecting on what it means to be a people of Risk. Our children and youth have risked putting their art on display in our galleries, where I hope they will learn the lesson of stretching into their talent, and I hope our adults share their compliments with our artists whose names are on our walls. Not to be quiet, sweet or small, but big, and present, and central to the life of our community. Being a people of risk, means creating spaces for each of us to grow, and to challenge ourselves. It’s the central message behind our third principle where covenant to accept each another and encourage on another toward growth.
Religiously speaking though, how does risk – how does vulnerability -open our spirits to newness, to life? Love and loss – two sides to the sometimes hard lessons of risk in our lives; to love something or someone, knowing that some day we will all face grievous loss. As the poet Anne Sexton’s words we heard earlier in the service, “when you face old age and its natural conclusion, your courage will still be shown in the little ways… and at the last moment when death opens the back door you’ll put on your carpet slippers and stride out.” Ashes to ashes, and dust to dust; but what comes in between birth and death is worth fully living, without our focus lost on what may come, or what once was.
History is vital, sometimes life-saving, and crucial to our cultural heritage. But when history turns into Norma Desmond’s grieving yesteryear, it ceases to be history; it becomes a prison of the spirit. Sometimes we are faced with loss, powerful and hard. And sometimes our grief is more ‘50 wanting to be 25’; (as if we were actually fully happy all the time at 25.) To return to other words from Brene Brown, “I’ve found what makes children happy doesn’t always prepare them to be courageous, engaged adults.” Now 25 isn’t childhood, but at any point in our lives this statement can be true. What makes us happy doesn’t always prepare us to be courageous and engaged. Love and loss – come hand in hand onto life’s stage – and ask us to live while we can with all the pain, and the joy. Hiding from the ashes in our lives, sometimes is a seemingly necessary coping mechanism… and Lent invites us to face what we might otherwise not be ready for, with humility, with sacrifice; for purpose, with meaning.
We see this in the wider living world too. I’ll speak of this in more detail later in the month when I’ll devote a whole service to the Recklessness of Spring; but I’m thinking of gardens as we are seeing a disturbingly early Spring. As Beth Feldman and her team get our community garden ready to grow food for the town’s food pantry, I’m doing work on my own home garden. We had a lot of wild grasses in flowerbeds outside our windows that although browned over the winter, remained whole through March. I didn’t really want to cut them back; they are beautiful in their own way, and helped to keep my spirits up during the winter months that are so hard on many of us. But if they’re left whole, a strong rain can force the soil to sort of get bogged down like a swamp. It’s best for the plant to cut it back, and have it grow anew come Spring – otherwise it risks rotting from the inside and dying. I miss how my windows look, even though I know they’ll come back again soon. But to everything, there is a season, and that is as true for us, as it is true for the rest of the natural world. We are no different.
Change – the hardest spiritual truth. When communities slowly adjust to the times, we can get in the habit of critiquing anything different by labeling it “change” – as if that in itself makes it bad or wrong – even if the change is slow coming, well thought out, and well discussed. It’s the universal buzzword to end all debate – the worst 4 letter word.
As some of you know, I’m an avid sci-fi and fantasy reader. I’ll find a new author and work through all their works before moving onto the next. Octavia Butler is my latest find. Somehow, I’ve missed her work till this year, but she’s increasingly being covered in English Literature classes. I’m reading through her “Parable of the Sower” right now. She’s a prominent author, and one of the few Black sci-fi writers to break into the genre, and she’s clearly one of the best writers I’ve ever had the pleasure to read. Her writing is as much theology as it is sci-fi. Without ruining the plot, especially since I am still working my way through her writing, I want to share a little of her theology that I find translates universally to be true. Here are 4 short points, that I’ll share, and then I’ll talk a little more about them: 1) “All that you touch, you Change. All that you Change, Changes you. The only lasting truth, is Change. God is Change.” 2) “There is no end to what a living world will demand of you.” 3)“We’ll adapt. We’ll have to. God is Change. Strange how much it helps me to remember that.” 4) “Drowning people sometimes die fighting their rescuers”
The first quote: “All that you touch, you Change. All that you Change, Changes you. The only lasting truth, is Change. God is Change.” Some of us are most familiar with this teaching in the Buddhist context, where our attachment to things not changing only leads to suffering since all things change, and attachment to what can not be – is painful. The Serenity Prayer is a more modern version of this spiritual lesson: “God grant me the serenity to accept the things I cannot change; courage to change the things I can; and wisdom to know the difference.” There are things we can change, things we can affect in our lives, and there are many things that we cannot. Love and Loss – to face each as they come is one of the hardest lessons.
But for Octavia Butler, she’s looking at this message a little differently. Change for her is sometimes like a rock banging against an object. All that you touch, you Change. All that you Change, Changes you.” The rock can break another rock, or a window, or maybe a door; but the rock will probably also break at least a little itself, as it comes up against what it changes. Change always happens in relationship – it’s never isolated. That’s probably part of the reason that is feels so difficult in community, because all the relationships are even more pronounced and obvious – it can feel like the change is compounding upon itself. And during this season of Lent, we’re reminded in even more vivid ways, that every little change can begin to point us toward the biggest of changes in life – ashes to ashes. We all feel that worry at some time in our lives.
The next two theological quotes speak for themselves: “There is no end to what a living world will demand of you.” And “We’ll adapt. We’ll have to. God is change.” But Butler poignantly teaches us that, “Strange how much it helps me to remember that.” We can catch ourselves always focused on the worst, or on the end that changes bring, but there’s a deeper spirituality found in the practice of remembering that change is at the very foundation of our being. We can forget that we come into this world in an act of tremendous change – that all that is and will ever be – comes from change. Change is also our birthright, and there is a solace we can find in that when we open ourselves to that truth. (maybe tell the short Buddhist parable of the drop of water in the wave.)
Lastly, “Drowning people sometimes die fighting their rescuers.” The novel “The Parable of the Sower” is a spiritual novel, but it’s also a political one. I’ll let you read that part of it on your own, but there’s a line that’s meant to be political during a time of crisis, that I also read it as spiritual. People will find “a tyrant we fear or a leader we follow.” Leaving the politics aside, Change can be either. In our seasons of love and loss, we can see Change as a tyrant to fear, or a leader to follow. How we accept the changes before us, how we open our hearts to vulnerability, determines where our spirits will lead us. Will we see Change as always and forever a tyrant – and experience more suffering for it, or will we understand Change to be a leader that we can learn from as we live into a new day? Love and loss: For Butler, “We are the life that perceives itself changing.” On some days we may wish it otherwise for the grief that it brings us, but self-awareness also allows us to experience love in our life; the spiritual truth that they come hand in hand.
Change is in a way, the great rescuer, even if we find ourselves flailing to keep it from taking us where it is going to take us. The great losses – of life and health – are the things we have no power over – we can only grieve and hope some day to heal our hearts enough to carry on. But so often, we take the small losses and confuse them as the great ones – and we lessen ourselves for it – we risk drowning in the water while we fight our rescuers.
I’ll close with the words of a former minister of mine, Rev. Forrest Church, who frequently taught that religion is the awareness of the dual nature of being born, and knowing that will some day die. As we begin our road to Easter, we do so in ashes. “We are the life that perceives itself changing.” May we hold a fondness for that which we love, that which once was, and may we leave our spirits open for what may yet still come. The act of living is to be vulnerable; may we all so live.
This sermon was preached at the Unitarian Universalist Fellowship in Huntington on 2/19/17 and looks at the unsatisfying quest for perfection.
Some years ago, I maintained a regular practice of Zen Meditation, led by a Korean Buddhist Zen Nun. The 6am practice reminded me, in crystal clear detail, that I still wasn’t a morning person. We often think of meditation as a quiet discipline, a solitary discipline or at least a slow-moving spiritual practice. As true as that is most of the time, it wasn’t true on Thursday mornings. The elderly Buddhist sister would lead us, in what she called “bowing meditation,” in English. It’s sort of the spiritual equivalent of doing lunges at the Gym with your trainer.
108 full body prostrations – You go from standing up straight to having your forehead touch the ground in front of you, and back again to standing up and straight, in under maybe about 6 seconds. The spiritually enlightened 30 year-old I was at the time, I wanted to do it “right.” I’m not entirely sure why, but for me at the time, “right” meant not using my hands to get down or to get back up. I kept them in the prayer pose and relied on my legs and core to get down and get back up again. (I don’t know why I didn’t think to bring wrist weights and make it a full-on gym routine….)
Needless to say, by noon on bowing-meditation day, not only was I my least-chipper self for forcing myself to pretend I was a morning person, but I also couldn’t safely manage stairs without grimacing from the pain in my upper legs. But at least I did the meditation…right. Another side effect was that as people passed me throughout the day, conversations invariably gravitated toward talking about why I was in so much pain. I’d just have to go into all the details of what happened, and why, and how it was still affecting me hours (and sometimes days) later… spirituality done “right.”
How often do we get so worked up about being perfect, that we miss the point of what we’re doing? Maybe it takes us so far afield from our purpose that it actually has the opposite effect we intended. Meditation is not about bringing attention to our selves, or our egos; meditation is not about making the story about me. The quest for the perfect is full of many disappointments, and in some ways, it makes things so much harder – it can break our hearts.
I’m reminded of the words of Annie Dillard, “I am a frayed and nibbled survivor in a fallen world, and I am getting along. I am aging and eaten and have done my share of eating too. I am not washed and beautiful, in control of a shining world in which everything fits, but instead am wandering awed about on a splintered wreck I’ve come to care for, whose gnawed trees breathe a delicate air, whose bloodied and scarred creatures are my dearest companions, and whose beauty bats and shines not in its imperfections but overwhelmingly in spite of them.” Can we allow our spirits to honor the beauty that shines not in its imperfections but overwhelmingly in spite of them? Can we strive a little less for perfect, and be a little more present to our dearest companions in this frayed and living world?
I’ve begun to say more and more often that ministry is a team sport. A few weeks ago in response to the refugee and immigrant crisis, a whole team of Fellowshippers helped to organize our response to the executive order that turned out to be illegal, while other leaders moved forward in learning more about the Sanctuary movement that is expanding in our nation, and I’m having conversations with our Interfaith clergy group over what collaborations we can persue . Meanwhile, we continue to be the cold weather shelter for migrant men who have limited housing options on Long Island. The current tension between striving for a more equitable respect for immigrants and refugees with the very real-world concern about the flurry of ICE raids on immigrant communities – across the country but also right here in Brooklyn, Queens and our own Long Island, makes us sometimes move at what might feel to some like a glacial pace, as we hold in our hearts the risks associated with our shelter guests. How do we act while making sure we honor the well-being of the people we are already helping? Our shelter partners with 14 other houses of worship, and a non-political social service agency – we have to carefully think through all our steps to hold all this in tension. ….AND we just heard on Saturday of 8 Sudanese refugees who fled the US seeking refuge in Canada across our northern border. We are now a nation where innocent people flee from the US, seeking refuge amongst our allies. All of our responses, our management, our logistics, takes dozens of Fellowshippers to make happen in our corner of the world. Not always seen by all, nonetheless the broader ministry of our congregation continues on.
At the same time, some members of our pastoral care team, and our social justice team, and myself are taking turns attending workshops and meetings of LI-CAN, a Long Island congregationally-based community organizing group that’s looking at our local opioid epidemic, gun safety issues, as well as how immigrants are perceived here on Long Island. And in my last sermon I also mentioned the on-going collaborations several of our leaders are supporting with local farm workers, with the pressing needs for Transgender folk, and even the leadership some of our members give toward the broader work of the Family Resources League which helps people in crisis in our community.
Nothing is all encompassing, nothing is perfect, but our congregation is connected and doing excellent ministry. I could stand here for ten more minutes just listing the ways that our community is involved in direct service, social justice, charity or solidarity work – locally, state-wide and yes, even globally. As one non-UU friend of mine recently said to me, UU’s punch above our weight (to use a sports metaphor.) But I could also spend the next ten minutes sharing the ways in which we are falling short; there are times where that’s helpful, and there’s times when that’s just spiritually exhausting. If we take a step back – we see a world where a million things are falling apart at once. Of course, we’re not doing enough. No one institution could ever do enough to fix all this. We just need to strive to do the things we do, well. What we choose to focus in on – always and only the good, or always and only the negative – is telling, and sometimes self-fulfilling – and too often self-defeating. Who we choose to say we are, impacts our sense of identity, and ultimately what we can accomplish and who we become.
If ministry is a team sport, there’s a way in which spirituality is a communal endeavor. Our seventh principle reminds us that we covenant to affirm and promote the interdependent web of life of which we are all a part. We often talk about that principle in terms of the environment, but it also reflects the religious truth that we are all connected. Our humanity is found in the sum of all of us. That practice of bowing meditation I spoke of earlier, was a communal practice. Over time, there’s a palpable sense that we feel in meditation that occurs in communal presence that’s different than solo practice. Much like how when we gather for justice work, our shared voices magnify the impact, when we gather in silent meditation, the silence takes on a deeper aspect.
And as frustrating as it may be to individually seek perfection, communal expectations can only be magnified. As we prod at the ceaseless, insufferable and ultimately unsatisfying quest for idealism in community, we create spiritual roadblocks for our shared endeavors. When we project onto our congregation the need to be perfect in all ways – for things to be just right – we make it harder to do the things we are here to do. We strain, and ache, and demoralize. Then like the bowing meditation enthusiast who seeks to turn it into a gym routine, we walk through our days and years focusing on how our communal shortcomings only point toward how “me, myself and I” have been wronged or disappointed. The senseless quest for perfection returns us to feeding our egos, despite our best intentions. Religion calls us back from that unsatisfying habit.
We learned about this as kids. Remember the story of Goldilocks? She goes out into the forest and breaks into some stranger’s home. She then eats their food, criticizing that some of the porridge is too hot, some is too cold, and then after finding the porridge that suits her tastes, she eats it. Goldilocks repeats this with the furniture; finally breaking someone’s chair in the process. Then she goes onto judge the beds too firm, too soft, and finally “just right.” When her neighbors finally get home, they walk through their own home, the scene of the break-in, until they find the culprit still sleeping in their kid’s bed. (Why do we tell this story to children?!) It ends with, “Just then, Goldilocks woke up and saw the three bears. She screamed, “Help!” And she jumped up and ran out of the room. Goldilocks ran down the stairs, opened the door, and ran away into the forest. And she never returned to the home of the three bears.”
The senseless quest for perfection returns us to feeding our individual egos, despite our best intentions – even in community. When we perpetually strive for “just right”, when we chase “perfect” into the woods, we sometimes break things, and break into places, along the way. In congregational life, it’s the sort of “stay in your lane” push and pull of committee work. We all have issues and concerns we feel deeply, and may also be worthy and valuable and needed, and we can’t prioritize everything to be #1. Sometimes in community, we can get into disagreements or even arguments over, equally worthy matters. Doing something well, but not “just right,” becomes cause for a sense of failure. Sometimes, we’re trying to determine if someone else’s porridge is too hot or too cold for me, and sometimes we break their furniture in the process. When we get lost in judging the people around us, far too often it ends with one of us running away into the woods screaming “Help!” for what might be something that was caused by our own bad behavior. We miss the point of the spiritual communal dream – not to judge each individual action, but to see the broader picture and build the beloved community piece-by-piece, mistake-by-mistake, hope-by-hope. It’s like the Buddhist Sand Mandalas we heard about in our Wondering this morning. The goal isn’t to hold onto a perfect bit of art, but to come together to create something that wasn’t there before, knowing full well that all things change.
I say all this, because I don’t want to see our committed leaders – all also volunteers – burn out. And if you help in any of the thousand things our Fellowship does to help our corner of the world, then I’m speaking to you right now about burn-out. And if you’re about to start helping in the thousand things, remember this as you begin your life-saving work. There is so much the world needs of us, and we can not do it all. We have to pick and choose. But even if we could do it all – if we had super-human powers for social justice – we would still not all agree on the right way to do every one of the thousand things – even the things we each 100% agree needed to be done. Some would find their porridge to be too hot, or too cold; some would ask why did we go through those particular woods to access the porridge, while others would wonder why we’re eating someone else’s porridge in the first place. We’re a community of roughly 250 adults and roughly 75 children and youth. When was the last time everyone agreed on something at your own dinner table, let alone the last family reunion? But we can project onto our much larger community unrealistic expectations of walking lock step with one another, and that only leads to disappointment – and heartbreak.
As we prod at the ceaseless, insufferable and ultimately unsatisfying quest for idealism in community, we create spiritual roadblocks for our shared endeavors. As we come to the close of our service, let us recall the words that we began with this morning from the Sufi poet, Rumi, “Your task is not to seek for love, but merely to seek and find all the barriers within yourself that you have built.” He was speaking of love, but the message is as true when we seek perfection. Spiritual community asks us to find all the barriers within yourself that you have built. When we’re more focused on the barriers others have built, or when we find ourselves judging those around us without owning our own parts, religious community calls us back. As Annie Dillard said, “I am frayed and nibbled… I am not washed and beautiful, in control of a shining world in which everything fits… but instead am wandering awed about on a splintered wreck I’ve come to care for…”.
This sermon was preached on 1/29/17 at the Unitarian Universalist Fellowship in Huntington. It calls out the immoral actions of our government for banning refugees and Muslims.
I grew up in Central Jersey in the 70s and 80s. The family stories get told a little differently every time, as family stories often do, but each of my grand-parents were either the only sibling who was born in the States, or they were an immigrant themselves. Germany, the former Czechoslovakia, Sicily (yes, it wasn’t just Italy, it was specifically Sicily) and my other grandfather I never knew – but my one Grandmother remarried a Spanish-speaking man who sadly died before I was born. My mom grew up speaking a smattering of Italian, Spanish and English. That’s mostly gone now. Many Italian immigrants back then felt pressured to lose their cultural identity to survive or thrive in the States. On my Dad’s side, I come from Pennsylvania coal-miner stock.
Before I was 5, we were renting an apartment in a multi-family tenement on the outskirts of Perth Amboy, a mostly Latino city. Our downstairs neighbors were Egyptian. When I was turning 5, my parents bought a house in another part of Jersey, Woodbridge township. It was a working class black neighborhood made up of mostly multi-generational households. Across the street from our new home, was the lone Jewish family in our neighborhood – and I was the only white child in my neighborhood (The Jewish family across the street didn’t have kids.) Like everyone else around, I grew up with my grandmother and my uncle living with us. The schools drew from a wider area, so I was lucky to grow up knowing kids from every background. I remember one of my mom’s closer friends during my childhood; she was an African woman who was seeking citizenship in the States while her children were raised back home with her husband and mother. It would take her 20 years to legally bring her family over to the U.S. Twenty years to do it legally.
This is my America. German, Slovak, Italian, Egyptian, Latino, Black, Immigrant, African, Jewish, Catholic – and that was just my experience by maybe the age of 8. In grade school we learned about the Statue of Liberty – it was almost a religious sense of patriotism – about what was right and true in the world – what was our story and our birthright. The Lady in our NY harbor said, “Give me your tired, your poor, Your huddled masses yearning to breathe free, The wretched refuse of your teeming shore. Send these, the homeless, tempest-tossed, to me: I lift my lamp beside the golden door.”
After this weekend, I’m not sure we deserve her any longer, but we can find our way back still. This past Friday, January 27, 2017, on the 75th anniversary of Holocaust Remembrance Day, while failing to include Jewish people in his statement of remembrance, our sitting President signed an executive order banning all Syrian Refugees and citizens from several Muslim states. (We’ll surely learn soon that those nations will ban our people from visiting them in return.) On Holocaust Remembrance Day, President Trump banned refugees who are fleeing a genocidal government from seeking sanctuary on our shores. This sickens me. This is so far past partisan divides now. If you’re for this horror, you’re ignoring America’s heritage and story and the American Dream. We need to be better than this. Lady Liberty is weeping.
And this doesn’t stop neatly with who gets banned from our shores. There’s a fear that sets in when we begin down this road. One friend of mine, Farah said, “The trickle-down effect is that I and those who look like me will have to start carrying our papers everywhere. It means that I will be hassled at every border. It means that my family will be hassled when they come to visit me. It means that any of us could be detained, harassed and deprived of our rights as American citizens.” We know this to be true, because we see this in our Border states where Latinos – even US citizens – live in fear of harassment and need to carry proof of citizenship at all times. Now we begin this with our Muslim neighbors.
Jewish and Christian Scripture is very clear on how we’re to treat refugees, the stranger and our neighbor. When Jesus is asked, “who is my neighbor?” He tells the story of the Good Samaritan in reply; he tells the story of a foreigner of another religion as his answer to who is my neighbor. We teach our children these values, and this ban wouldn’t stand up to a kindergartener’s test for simple fairness, or any biblical test of righteousness. But we know this story from our past too. One of our members and a public school teacher, (Theresa) reminded me of this yesterday, “A U.S. President did this before… On June 6, 1939, the St. Louis arrived in the port of Havana, Cuba with hundreds of Jewish refugees. FDR forced the ship to turn back. 532 St. Louis passengers were trapped when Germany conquered Western Europe. Just over half, 278 survived the Holocaust. 254 died.”
We are past hyperbole, or partisanship here. This isn’t an election cycle or a political issue; faithful people from all political walks of life should oppose this. This is basic human decency. This is about our religious conviction that freedom of religion, that religious pluralism, is a spiritual value and a human need. We have refugees – green card holders – legal residents – legal residents – who were detained in JFK calling their lawyers and suing the US for unlawful detainment – while they waited to find out if they will be sent back to dangerous ports. The ACLU won a stay, which just means that no one is being sent back right now, but this Executive Order was haphazardly implemented and we still don’t know what will be next. This on Holocaust Remembrance Day. Will we remember?
As a child, we wondered how everyday citizens in Germany could let the horrors perpetrated against the Jews, Gypsys, gays and dissidents occur. How could any people allow the systematic dehumanization to occur to the point where lives were treated as chattel. We now understand that it happened piece-by-piece and bit-by-bit. What was once outrageous became acceptable – pushing further and further back the line of what was considered normal. Denying refugees the safety of our shores is not normal; it does not fit the American Dream, and it’s in direct opposition to our religious faith. This needs to be the next line we draw as a nation and as a religious community.
Religious institutions, at our best, are bedrocks for prophetic witness. And as an institution, we need all hands on deck for what’s happening in our name. We need to call out injustice where it weakens the spirit and the hearts of our people. When worldly greed, fear and hate, take root in our government, we need to make clear the road back to righteousness. Righteousness. In Jewish Scripture, the word we translate in English to righteousness, has lost some of it clarity over the generations. We often conflate it with self-righteous and have a reluctance to embrace it because of that shadow side. In the original meaning of the word, it’s much more positive, and a word that holds us accountable to something beyond just our lone egos. A contemporary translation would be closer to, “behavior that’s in solidarity with the community.” Righteousness means to act in accordance with the needs of those around you – and to do so knowing that your neighbor is your own and you’re your neighbors’ as well. Righteousness. Bans on refugees fleeing genocide is not righteous. Bans on citizens from Muslim countries – except of course their Christian citizens – is not righteousness. That’s base religious bigotry – and base religious bigotry does not get to easily parade itself as a partisan issue – it’s a moral issue, it’s a biblical issue. And those are our issues; that is our call as a religious people.
Our Fellowship has made numerous commitments to the immigrant, to the refugee, to peace. Over 15 years ago we led the move to start the interfaith collaboration that we now call HIHI where migrant men are offered shelter in religious homes throughout Huntington, 7 days a week, during the cold weather months. We do this for many reasons, but it began in the tragedy of a man freezing to death over-night. Politics being what they are, are not always a viable solution for some of our people to survive. That’s why we need religious institutions like ours, to shine a light on what needs to be seen.
As low pay farm-workers out on eastern long island are struggling to make a living, with limited other options, large farming corporations have used loop-holes in the law to take advantage of lower than minimum-wage work. As they continue to protest and advocate for their own rights, last year we used our space to house protest marchers overnight as they walked from Eastern Long Island all the way to Albany. We’ve hosted their art in our art gallery, we’ve educated about their plight from our pulpit, and some of our members continue to work in solidarity – to work with righteousness – for their needs knowing that their needs are our needs. Sometimes, religious institutions become a sounding bell to ensure we all hear what needs to be heard.
Sometimes we make space, or hold space, for others to be heard. Non-partisan, issue-based groups that align with our religious values, are using our building more and more to organize locally. NOW (the National Organization for Women), LITAC (Long Island Transgender Action Coalition) as well as a newly forming LI based Latinx Transgender rights group are just a few who know that our community is a safe-haven in these troubling times. Institutions matter – and when we’re living our values, when we’re responding to our call as a religious community – our institutional values matter. We will continue to adapt to address the needs of each generation – generation after generation.
Together, we make this religious institution possible. Living in accordance with the needs of those around us, knowing our neighbor is ourselves, and we are our neighbor – is the sense of righteousness we are seeking for ourselves, and what we’re raising another generation to value. Before Friday’s ban on refugees and Muslims – this service was planned to be a straightforward kick-off to our annual pledge drive where we talk about our financial commitments to living out our values. Today the tone is different. We’re funding our grassroots spiritual home that commits to making sure our neighbor lives another day. We know that politics and movements come and go – but there are eternal human values, moral values, that we need to ensure are not forgotten in the wider public. We need each other to be faithful to our highest ideals, and strive toward that lofty goal of the beloved community, step by step. And we need to ensure that we’re strong as a community to do that hard work – day by day – generation after generation – together. This is what stewardship means for us; for our generation and the generations to come.
Our social justice, social action, social witness wing of our denomination – the UU Service Committee – was originally begun as an organization devoted to helping get survivors out and away from the Nazis during the occupation of Europe. It’s in our very DNA. Yesterday, the UUA and the UUSC issued a joint call to action in the face of the growing barbarism coming out from our capital. The statement reads, “At this extraordinary time in our nation’s history, we are called to affirm our profound commitment to the fundamental principles of justice, equity and compassion, to truth and core values of American society. In the face of looming threats to immigrants, Muslims, people of color, and the LGBTQ community and the rise of hate speech, harassment and hate crimes, we affirm our belief in the inherent worth and dignity of every person. In opposition to any steps to undermine the right of every citizen to vote or to turn back advances in access to health care and reproductive rights, we affirm our commitment to justice and compassion in human relations. And against actions to weaken or eliminate initiatives to address the threat of climate change – actions that would threaten not only our country but the entire planet – we affirm our unyielding commitment to protect the interdependent web of all existence. We will oppose any and all unjust government actions to deport, register, discriminate, or despoil.
As people of conscience, we declare our commitment to translate our values into action as we stand on the side of love with the most vulnerable among us. We welcome and invite all to join in this commitment for justice.
The time is now.
I have signed onto that pledge. We’ll have a link to it our Fellowship Facebook page shortly, and if you don’t use Facebook, the link will be in this sermon online as well. (I’ve begun speaking with our Board President, Michael A., asking for our Board to consider having our Fellowship sign onto the pledge as well.) This statement is our roadmap – it’s our mirror to look into as we decide who we want to be – how we live into the deeper call to righteousness. And it’s all hands on deck. I charge our committee leaders to review it seriously and see where their team’s work coincides with the religious precepts articulated in the ethical pledge. As individuals, I charge each of us to (as the Jewish proverb goes) to write those words on the tablets of our hearts. It’s a moral compass we can strive to live up to. Righteousness in the face of injustice is an act of communal solidarity – that’s both individual and institutional.
Maybe you’ve felt like you were in a sort of fog or haze over the last few weeks. So much of what we don’t agree with is happening so fast. Others are feeling the barrage very viscerally; some of us are less safe. It’s got a dispiriting effect. I’ve heard from many of us that there’s a way in which we’re feeling alone, or isolated. Maybe that’s a reason you’ve come through our doors today. In my own house, we’ve been trying to set time aside for doing things that are a bit more frivolous to keep our spirits up to do the work the world needs us all to do. My husband and I are largely focused personally and professionally on causes that feel under attack of late, and there comes a time when one needs a break.
Earlier this week, with popcorn in hand we sat down to re-watch the Harry Potter movies – another movie from the series most nights. He knows he missed one, but wasn’t sure which one he missed. On Wednesday night, we got to Harry Potter and the Order of the Phoenix. For those unfamiliar with the series that started out as a children’s book but turned into a manifesto for the millennial generation – it’s a series about a magical kid who’s only alive because of his mother’s love. Harry Potter is pitted against a fictional character – Voldemort – who signifies fascism, anger, and bigotry. The heroes of the story are studying in school, and come from School “Houses” that signify courage, steadfastness, friendship, intellect and dedication. It’s a little more complicated than that, but this covers it well enough.
Well at the mid-way point of this book in the series (or movie), Harry is feeling very low. He’s not trusted by the wider magical world. The villain of the story, Voldemort, is still thought to have been defeated years back and gone from the land. Harry is one of the lone voices calling out of the impending dangers with Voldemort’s imminent return. He turns to his close friend, Hermione, and tells her that he feels all alone – that the world has turned on him, that he’s exhausted for not being trusted. Hermione turns to him and she says, “Voldemort, only wants you to think you’re alone Harry.”
We were watching this movie on Wednesday evening, only a few days after the historic international Women’s March, which drew millions of people in the US and countless more across the globe. I’m proud to know that 45 of our Fellowshippers were together at the March in NYC, and I haven’t heard what the formal count for those who made it to DC war. 45 in NYC!
‘In the face of looming threats to immigrants, Muslims, people of color, and the LGBTQ community and the rise of hate speech, harassment and hate crimes,’ we hear the calm, intelligent, caring voice, in that loudly loving Women’s March respond, ‘fascism, anger, and bigotry only want you to think you’re alone.’
I’ll close with how we began our service. In religious community, we gather to nurture our individual spirits through caring for one another and helping to heal the world. Our spirits are nurtured through care for one another – together. Our mission reminds us that we’re never alone; that we’re here for one another. Institutions are our bedrock in times of turmoil. We will continue to be a place of support; a place of organizing against that which defies our highest values; and a place of challenge when we fall into complacency. As we begin a new stewardship year, I encourage you to support this institution so that in the coming year and years, we can continue to be a Beacon in a world that needs more places of compassion and spirit – places that live to remind us all – we’re not alone.
If you’re so moved to take further action on our imminent refugee crisis and immoral ban on religious groups – Muslims – Theresa K. had pulled together language at each table for you to make phone calls to your local representatives here on Long Island. There’s a copy at each table, and more will be back in the Social Hall on at the social justice table. The table in the social hall also has other local actions that our team has reviewed for you to further consider.
 Thanks to Rev. Rachel Morse for lifting this up in social media
This sermon was preached at the Unitarian Universalist Fellowship in Huntington on 1/15/17 in honor of the Martin Luther King, Jr. holiday. It looks at our cultural norm of silencing our prophets.
Nationally, this weekend we pause to honor the life, the accomplishments and the heroism of Martin Luther King, Jr. We learn about the man, the mission, and the vision. We remember his quest for racial desegregation, his promotion of peace in general, and his widespread expansion of non-violent protesting as a mark of active citizenship in the United States. We encourage civic volunteering as a nation this weekend; we also tend to take a day off from work tomorrow; and our schools will be closed, as will our office. It wasn’t till 2000 that the holiday was observed in all fifty states. Interestingly, “[the holiday] is combined with Civil Rights Day in Arizona and New Hampshire, while it is observed together with Human Rights Day in Idaho. (…) It is also a day that is combined with Robert E. Lee’s birthday in some states.”(Apparently Alabama, Arkansas, Georgia and Mississippi.) …
… We honor his legacy now in ways that we never could honor his life; for when he was still living, we in the States at least, our collective national consciousness – used different ways to single him out. We used dogs, and we used fire hoses (most of us will remember that classic photo, and some of us in this room were active in his call to justice); and finally and tragically a gun. We pick a day, as good as any other, to remind ourselves that we’re not always our best selves when it comes to integrity of character; to remind us of the importance of compassion for our neighbor; and maybe to dream once more that there might be another way; to remember our moral failure as a nation. We take a weekend each year to mark the truth that something great happened on this soil; something that grew from centuries of pain and suffering; something that was most notably brought into pinpoint clarity by this man. Something great that was an appropriate, and fitting, and remarkable and yet a simply necessary response to the torpor our collective consciousness otherwise was mired in at the time (and maybe still is today.)
On this weekend, we thank you Mr. King for your dream; for your vision; for your sacrifice – even as we mourn and regret that such a sacrifice was apparently needed or allowed to occur. And we try to shake ourselves once more to realize that each one of us are the people left to pick up that mantle once more and still. May our hearts come to know a way to celebrate that goes beyond the ready ease of just another day off that otherwise might pass us by unremarkably.
Over the New Year, I went to see Hidden Figures in the movies. It’s a blockbuster hit that beat out Star Wars: Rogue One’s opening weekend – something few thought possible for a historical drama. For those that haven’t heard, it’s based on the true story of the women who helped us get out into space, and ultimately, later to the moon. The story focuses on three African-American women in particular amongst a larger cadre of African-American women who were part of the human computing program at NASA — Dorothy Vaughan, NASA’s first African-American supervisor; Katherine Johnson, a mathematician who calculated the trajectories for Glenn’s Friendship 7 mission; and Mary Jackson, who, according to NASA, “may have been the only black female aeronautical engineer in the field” in the 1950s. I can’t recommend the movie enough – it’s well worth seeing – and if you’re feeling despair at what might be, this movie may rekindle a sense of hope in difficult times. I think I can safely say, without spoilers, that the United States eventually gets out to space.
As a kid, I was a strong science junkie. I loved all things science fiction, all things that involved dinosaurs and all things about space. There’s an old comic that shows a graph of our knowledge of these topics that peaks during our younger child-aged years and then spikes up again when we’re grandparents. I was one of those kids who ate it all up. I would sit glued to any science discovery show on TV; I took every science class my school offered. I wondered if I would turn out to be an astronaut, or a marine biologist or maybe even an archaeologist. Despite it all, I never once heard those women’s names, until I saw this movie.
These three women were impeccable; patient beyond all reason, brilliant, strong and integral to the success of the race to space. And although Katherine Johnson would receive the Katherine Johnsonin 2015 for her 33-year career at Langley, we as a nation waited 55 years to tell their story to the wider public. Actress Janelle Monáe (who played Mary Jackson) said (in an NPR interview), “I was really upset because, as an African-American young woman, I had no idea who Mary Jackson was, who Dorothy Vaughan was, who Katherine Johnson was, who the colored ‘computers’ were. I had no idea. And I’m just like: This clearly had to be a mistake. These are American heroes. Without their brains, without their hard work and dedication to NASA and the long hours that they worked together, we would have not made it into space. We would have not made it into orbit.” These three women were cultural and scientific saints in their own ways, and we couldn’t tell their story – not for 55 years after. In the 1960s, America wasn’t ready to share the celebration of one of humanity’s shining intellectual achievements with three Black women – stellar individuals or not.
We widely know the story of Rosa Parks who was the public face of the Montgomery Bus Boycott – and she deserves every credit given to her for her prophetic voice calling out in the wilderness of segregated America. NPR writes:
“Few people know the story of Claudette Colvin: When she was 15, she refused to move to the back of the bus and give up her seat to a white person — nine months before Rosa Parks did the very same thing.
Most people know about Parks and the Montgomery, Ala., bus boycott that began in 1955, but few know that there were a number of women who refused to give up their seats on the same bus system. Most of the women were quietly fined, and no one heard much more….. When asked why she is little known and why everyone thinks only of Rosa Parks, Colvin says the NAACP and all the other black organizations felt Parks would be a good icon because “she was an adult. They didn’t think teenagers would be reliable.”
She also says Parks had the right hair and the right look.
“Her skin texture was the kind that people associate with the middle class,” says Colvin. “She fit that profile.”… After Colvin’s arrest, she found herself shunned by parts of her community. She experienced various difficulties and became pregnant. Civil rights leaders felt she was an inappropriate symbol for a test case.”
I don’t bring this up to be critical of the practical decisions of leaders in the Civil Rights movement; rather to reflect on one of our tendencies to find any way to quiet our prophets. Those leaders were making informed strategic choices to address our collective cultural bias – so they shouldn’t be blamed for speaking to the times. If Vaughan, Johnson, and Jackson could get us to the moon and back, and we couldn’t speak of them, how would we ever hear the truth coming from a 15 year old girl who didn’t look the part of respectability politics? Our Mary Oliver reading Wild Geese claims, “You do not have to be good. You do not have to walk on your knees for a hundred miles, through the desert, repenting.” Mary Oliver is a frequently heard poet in many UU congregations, and an excerpt from that poem is even in our hymnal – so one could say that her poetry informs our lived or practical theology. And yet, some of us do have to be better than good; some of us do have to walk on our knees for a hundred miles – to be heard, to be valued, to have impact on our wider story and to be known for that impact.
In fact, we as a nation have all too often demanded that of our prophets, in order to be heard. It’s one of the tools of oppression to silence our prophets – make them adhere to a perfect standard or invalidate their message by attacking their character. It’s a strategy we’re taught as kids is wrong in Debate class, but one as adults we fall prey to again and again. None of us have to look too far in contemporary news stories to hear this old trick play itself out again and again: 1) The woman, who’s been assaulted, being blamed because she wasn’t chaste. 2) Transfolk being implied to be pedophiles for needing to use a public restroom. 3) Young black teens, gunned down in our streets, being described as thugs in news coverage, when their only “offense” was playing outside their homes.
That woman, that transperson, that teen – are today’s next prophets – crying out in the wilderness for a more just world. When we find ourselves quieting them down, or negating their message of truth over some perceived imperfection, we’re silencing our collective conscience, bit by bit. That which stirs in us unease, should not be confused with being wrong. Too often we become complacent with what is actually wrong in the world and that feeling of unease is trying to tell us something. Complacency can be the death of the spirit; it can also allow threats to our neighbors to go unchallenged – as history is rife with such tragic stories.
Martin Luther King, Jr is such a prophet – who we as a nation have tried over and over to quiet how his story gets retold. We remember his visionary speech about dreams that we can all find our place in, and forget his more challenging messages like this. “The ultimate measure of a man is not where he stands in moments of comfort and convenience, but where he stands at times of challenge and controversy.” (MLK.) He asked us to get uncomfortable. Or his reminder in the “Letter from Birmingham City Jail” in 1963 that read, “Freedom is never voluntarily given by the oppressor; it must be demanded by the oppressed.” In that same letter King would go on to lament, “Over the past few years I have been gravely disappointed with the white moderate. I have almost reached the regrettable conclusion that the Negro’s great stumbling block in his stride toward freedom is not the White Citizen’s Counciler or the Ku Klux Klanner, but the white moderate, who is more devoted to ‘order’ than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice.” Hearing his words travel ahead 55 years to today, I think of all the protests over the last few years where in one breath pundits would extol MLK’s calls for freedom, but pretend he didn’t shut down roadways in Selma, or demand desegregation in a hundred public ways. It’s another form of doublethink that’s alive and well in our national conscience and we need to nurture that healthy unease to it.
Last Sunday I spoke at length about our first principles in terms of religious promise – the promise of worth. I want to continue that line of thought this week with our second principle where we covenant to affirm and promote justice, equity and compassion in human relations. For those that were snowed in last Sunday, I was talking about understanding our principles as religious promises that we make and remake again and again. They’re action statements, rather than creedal beliefs. What does our second principle mean as an action statement? In light of the Martin Luther King Jr. holiday, how does it challenge us? As we reflect this month on what it means to be a people of prophecy, what does our second principle demand of us?
The promise of justice, equity and compassion in human relations is a promise that humanity may yet to have ever fully seen – for all of our people. I probably could drop the word “may” and just say – we’ve never reached that promise. It’s an aspirational spiritual value that we’re called to live into. As Unitarian Universalists, we are saying we’re obligated to moving our world closer to the realization of that promise. Spiritually – justice, equity and compassion in human relations are fully possible truths; we as a people choose to fall down, again and again, in living them out. But it’s a choice to not live into those values, not a necessity. It’s a choice, and one that our society chooses to make again and again.
Theologically, we say those values are real, central to our spirituality and we commit to the striving. That’s an important distinction. These days, we seem to hear a growing cynicism that those values aren’t possible in the real world; that the world just doesn’t work that way; that if others get more we have to get less so why bother. … Cynicism is a lie. It draws us deeper and deeper back out of our centered spirit; it separates us spiritually from the potential in Creation; and it makes us forget our own holy power. As we come upon our national holiday commemorating one of our world’s great prophets, let us renew our commitment to living the truth of the spirit – the promise of justice, equity and compassion – in our hearts, and in words and in our deeds. Our faith demands that of us; we are all called to birth that promise into our lives and the lives all around us. Let us make a little more room for our prophets to be noisy; to be challenging; to make us uneasy to injustice.