Posts Tagged Jews
This sermon was preached at the Unitarian Universalist Fellowship in Huntington, on 8/20/17. It explores the infection of White Supremacy, Nazis and White Nationalism plaguing our nation.
One of the harder stories I’ve wrestled with in the Bible is the story of Cain and Abel – one of our oldest stories. They were the first children of Adam and Eve. Cain was a farmer and worked the earth. Abel was a shepherd. When it came time for them to offer gifts in sacrifice to the Lord, they gave in turn a portion of their work. God was pleased with Abel’s sacrifice of the fat of the first of his flock, but was not moved by Cain’s gift of the fruit of the earth. Angered by being treated differently, Cain murdered his brother Abel, and when God came to question him where Abel was, Cain responded famously, “What, am I my brother’s keeper?” Cain would be cursed to wander the roads and leave the lands of his family for his sin.
It’s a hard story. Was God unfair in what pleased him? Could he be so flippant in his regard for his children, that one would be driven to murder? I think some of the story is lost to our modern ears. Farming would allow civilization to thrive with more and more people being able to live stably near one another; but meat would continue to be more prized. I think, to an earlier time in our history, the difference in what sacrifices were made might be more readily understood. Each of the brothers may have worked as hard as one another, but one sacrificed more, and the other was jealous for not receiving the same benefits, even though he may have given up less.
The story even has God tell Cain, that he shouldn’t be angry; for if he works harder he will be rewarded. What’s lost in such a simple statement, is that Cain probably already feels like he’s worked hard. But he can’t get into his brother’s shoes, so he doesn’t appreciate that Abel is also diligent in his duties.
…And then it comes to murder. “Am I my brother’s keeper.” It’s probably the oldest story – Claiming no responsibility for the welfare of our neighbor as a defense – when in fact we’ve actively contributed to their ruin; or in Cain’s case – murder.
The Cain and Abel story is near the start of the Jewish, Christian and Muslim scriptures – although with slight derivations for each. At the start of scripture we learn clearly that yes, we are our brother’s keeper – we are entrusted with securing the well being of our neighbor. It’s central to the spiritual teachings of each of the Abrahamic faiths. Everything else builds upon that foundation.
Cain could be the poster boy for white nationalists, for white supremacists, for nazis. They might feel they haven’t been given a fair shake, but they can’t get into the shoes of their neighbors. Instead of reaching out, caring for their neighbor, they seek to end the competition. We see this in the rapid spreading of for-profit prisons -which are especially thriving these days. We see this in gerrymandered districts that lead to disparate quality in schools – benefiting whites and the affluent above all others. We see it in how public protests are too often treated: Nazis with semi-automatic weapons are allowed to police themselves in Charlottesville, whereas native Americans protesting the health of their lands and the risks to their children are met with water hoses in freezing temperatures. The White Supremacists are right that we’re not all treated fairly, they just don’t understand how much has already been stacked in their favor.
There’s a blog post that was making the rounds relating all this to game theory so to speak. It’s an over-generalization to prove a point – so it’s far from perfect, but maybe it would help some of us see where it’s getting at. Being a white (cisgender) straight man is like playing a video game on the easiest setting. It doesn’t mean that you don’t have to still play the game well, or that it doesn’t take effort, or that you won’t fail at times and have to try again and again. It could still be quite hard. But everyone else is playing on a harder setting. The tricky part is realizing that when you’re on an easier setting, even when it’s hard, others probably have it harder.
I’ll give you an example in my own life. When I began in the ministry 10 years ago, I was working in religious education. It wasn’t too long before I started realizing that a good number of people would feel quite fine speaking to me with what I considered a patronizing tone. I was in my early thirties at the time, and I didn’t recall anyone speaking to me that way at least since my early college days. After talking to a few colleagues who were women, I started to realize that some of us were accustomed to speaking to women this way all the time, and since I was doing women’s work (working with children), they unconsciously treated me the way they treated most women.
Now – I earned my way into the ministry. Two graduate degrees; I paid my way through school (and am stilling paying the debt); spent countless hours in internships and hospital chaplaincy, and so on. This is my calling, and this didn’t come easy. But until experiencing a sliver of what women deal with all too often, I didn’t personally or fully understand, how having that leg up being a guy, changed the proverbial video game setting to “easy”. And to my fellow men – intellectually getting that women are treated differently too often – is different than experiencing it. There’s an emotional part that is demoralizing in ways we’re not necessarily accustomed to, and I can say most of us are not trained (or raised) to cope with.
White Supremacists are sexists too, as they are homophobes. But their flash point is race. In our everyday world, through the news, Facebook, and our schools, we learn a lot about Race. From some people we learn that everything is fair and balanced, and that if only you work hard enough then you’ll be given a fair chance at success and happiness. In that story – class is the real dividing line. From other people we learn that not everyone is treated fairly; that the color of our skin influences how people will treat us. Some of these lessons are taught by other people about the world, and some of these lessons are experienced personally and directly. It’s not enough to come to a conclusion about which view is “correct.” Our UU values teach us to live out a responsible search for truth and meaning. Our fourth principle asks us to continue to examine matters that affect our lives and the people around us. It’s a spiritual discipline that our faith calls us to live up to.
I’m a child of the 80s, white, gay and from a working class background. My Dad was in the navy with a high school degree, and my mom got her GED in her twenties after she had dropped out of high school. I was the first generation in our family to go to college, let alone to graduate school. It would be easy to say that everything is fair and balanced. I worked hard and succeeded in education and in my career. The economic class I was born into didn’t hold me back. Mine is the kind of story that’s often lifted up to say “anyone can make it.” But it would only be part of the picture.
I grew up in an African-American neighborhood. I was the only white kid. I moved away from my parents at 19, and would come back and catch up with friends, or hear stories from neighbors about how folks were doing. By the time I went to graduate school at the age of 28, only one of my childhood peers, from my section of town, had attended higher education. Some were in and out of unemployment. Others had good blue-collar jobs like being auto-mechanics. Some were still living with their parents. Besides my one neighbor who went on to law school, but who had to drop out to care for her dying mother, I heard no stories of folks attending a four-year college. She eventually had a good career as a teacher. Something was different. I felt different in a way that I hadn’t felt as a child.
I think it’s important to consider how our identities shape and impact our lives. Class, gender identity, and sexuality each intersect in important ways with race. But I’ve seen first-hand how much easier I’ve had it, as a white man, to secure educational opportunities and employment over the success of my childhood peers who are black. My faith declares this an injustice that I must work to alleviate. The key to changing this lack of fairness is first to understand its causes. Examining racism – why people are prejudiced and how systems perpetuate disparity – is part of a free and responsible search for truth and meaning and is, for me, a spiritual discipline. Its end result is building a world founded on equity and compassion.
I’m sharing these two personal stories because too often our conversations about racism are either in the abstract or in the extreme. Aside from our President’s inability this week to do so, normally it’s easy to acknowledge that nazi’s are bad, that white supremacy kills. But it’s harder to acknowledge how we benefit from the inequity – for those of us who benefit. We are each our neighbor’s keepers, but too often we turn away from the hard truths when we might be asked to honor that we’re getting too much, or that our hard work – even though it was hard – was held to a different standard than our neighbor.
Most of us here are probably thinking to ourselves, but I’m not the problem, I’m not a racist. Good. We might not be actively causing harm, but ignoring what’s before us can be another way to perpetuate the original sin of racism in the United States. Every time we change the conversation away from race to focus on class, we strengthen the bedrock of white supremacy. Every time we give our forbears a pass on how they immigrated through a much easier system, but hold a higher standard to more recent immigrants, we strengthen the bedrock of white supremacy. When we get more worked up over a silent protest at the National Anthem of a man peacefully bending the knee, but excuse Nazi’s their First Amendment Right to protest with semi-automatic weapons near civilians, we strengthen the bedrock of white supremacy. When we conflate violent white supremacists rioting in the streets and mowing down civilians with their car while armed to the teeth – with pacifist clergy or with other more aggressive protesters who bodily got in the way as human shields to protect the vulnerable – we strengthen the bedrock of white supremacy.
Friends – many of my clergy colleagues of color – tell me they are exhausted from having to address this, manage this, and preach on this over and over. Their lives are tragically more at risk. And yet they still lead. Too many of my white Christian clergy are remaining silent in their pulpits this week – though thankfully I’m hearing more and more speak up. This is the central work of this time – to speak truth to hate; to limit the damage caused by the worst of us, and to carefully inspect our own internal motivations and actions to reduce the harm each of us contribute unknowingly or unintentionally.
The line in the sand must be drawn when the KKK marches in the light of day without their hoods. The line must be drawn when nazi’s – in our streets – chant “the Jews will not replace us.” We know what that means. We’ve seen that before. For those who lived through WWII – I encourage you once again – to do as Ruth Owen suggested – “So I invite you to pull out the old photo albums, medals and folded flags. Re-tell grandpa’s war stories. (Or your own) We owe it to our ancestors to make sure their sacrifices were not for nothing.”
As Maya Angelou said, “When someone tells you who you are, believe them the first time.” I’m going to believe someone claiming to be a Nazi as someone who is a threat to basic civil discourse – the first time. Now is the time, for those of us who are usually quite comfortable, to throw ourselves into uncomfortable situations. Challenge apologists for white supremacy. Don’t entertain Nazi sympathizers as legitimate viewpoints. Call sin what it is – sin.
Everyone is entitled to free speech – and that’s being used in a way these days to twist us in knots – as if we can’t respond in kind with free speech – without offending. But what’s worse, is that we’re confusing free speech with incitement to violence – which is not a protected right. We’re confusing free speech with falsely screaming fire in a loaded theater. That which causes or risks bodily harm, is not free speech. Terrorizing a town with lit torches before injuring 19 and killing one woman, is not free speech.
As our grandparents have the duty now to tell and retell the old stories – to vaccinate our next generation from these evils; I strongly encourage our parents to speak with your children. Make sure they understand the threats and risks. They will also mimic your thinking. If you find yourself edging away from engaging in any of this, they may too. If you find yourself avoiding ever talking about race, and shifting always back to class, they may be more vulnerable to the extremism of white supremacy. They need to learn and understand that although economics are not fair for all, racism is alive and well. They need to know that prior to the rise of Nazisim in Germany, they were a fringe movement. They need to know what torches in the streets meant in Nazi Germany. And if we are going to believe someone when they tell or show us who they are the first time, we need to prepare our next generation to know fully the lessons our forebears learned in the most horrid way imagineable.
And it is not too late. Just yesterday, on Saturday, we saw images of tens of thousands of decent citizens protesting the minuscule white power rally in Boston. Our denominational president, Rev. Susan Frederick-Gray, was front and center in the marches in Charlottesville last week, and very present in Boston. Decent Americans are the vast majority; but we must remain vigilant, loud and clear in denouncement of the worst excesses of hate humanity has perennially to offer. Our oldest story teaches us that we are our brother’s keeper; we are responsible for the well-being of our neighbor. Any other teaching is false. So it is to all of us then, to help us back on the right path – that honors liberty alongside justice. White Supremacy is a failing lie, that continues to kill despite its hollowness.
In the weeks to come, know that our Social Justice team will be offering more trainings and options to continue this work. And our Huntington interfaith clergy group are gathering in two days to discuss what our collective next steps will be – together. And for those who missed the announcement at the start of the service — Mary Beth Guthyer, one of our members, who also professionally works with grassroots organizing on Long Island, has invited us to a vigil today from 4-5:30pm at Bolden Mack Park, 3453 Great Neck Rd, in Amityville that’s being organized by many non-profit leaders in the Black Community on Long Island. Some of the groups include Every Child Matters, Urban League of Long Island, NAACP Islip Town Branch among others.
This sermon was first preached at the UU Fellowship in Huntington on 3/16/14. It explores the nature of evil in response to the horrors of the Holocaust.
The video of the sermon can be watched here.
One of the oldest surviving stories in human history is about the birth of murder. In Hebrew (and later Christian) scriptures, the story of two brothers – Cain and Abel – teach us about the mythic first atrocity. Brother killing brother. Both brothers are loved by God. Cain is a farmer, and Abel is a shepherd. Both offer a sacrifice to God from the fruit of their labors. The story tells us that God is pleased by Abel’s offering of meat, and that God held no regard for Cain’s offering of grain. At first God noticed Cain was disappointed. He asked Cain, “Why are you angry, and why has your countenance fallen? If you do well, will you not be accepted? And if you do not do well, sin is lurking at the door; its desire is for you, but you must master it.” Shortly thereafter, consumed by jealousy, Cain murders his brother in the fields where Cain toils. When God catches up with Cain and asks him what happened to Abel, Cain responds, “I do not know; am I my brother’s keeper?”
Am I my brother’s keeper? These words, to the scripturally-minded, would resonate through the eons as the quintessential backdoor confession of guilt; claiming ignorance and deflecting responsibility. Why should I know or care; that other person is their own man (so to speak) and no problem of my own. It’s an ancient story of murder, but it’s also an early story detailing the roots of evil. We divest of our personal responsibility for those around us – especially when we know they are in trouble – whether we’re to blame or not. Implied in the story, we are our brother’s keeper. Or at least we’re called upon to account for the well-being of those around us.
We often get lost in in the doctrines of original sin. These are interpretations that would come much later in time in the Christian Church.. But from early on – the text itself tells us that evil, that sin, is found when we fail to honor our essential interdependence. When we throw compassion away. It’s found both in acts of harm that are obvious to our sense of morality, and in acts of neglect. Sometimes through complicity, and sometimes through apathy we come to witness evil.
But the nature of evil is not indicative of everything bad we do. Humans make mistakes. Sometimes we’re jerks. We’re short of temper. We’re flippant or rude. We forget to recycle the can of soup. We don’t tip our waiters. Evil is a word I prefer to reserve for the bigger crimes against life. The smaller things are the smaller sins or errors of our ways. Moving forward today though, I’m going to stick with using the word sin to describe the smaller human errors – for our smaller intentional errors. Calling a bad deed an error or a mistake is sometimes appropriate. But sometimes it sounds like we’re talking about a math problem and not human crisis. Separated from the notion of Original Sin and Heavenly Judgement, neither of which I believe in as a Universalist, sin is still relevant. Sometimes we wrong life, in small and big ways – intentionally or not – through our actions or through our lack of actions – and that’s sinful.
Our choir music this morning references the acts of genocide central to the horror of World War II. With the dead reaching beyond 12 million souls – Jews, LGBT folk, dissidents, Gypsies and so many others, the mind can not grasp the loss easily. … Germans killing their own for the differences we pretend are bigger than our humanity. … For us, that staggering number would be akin to the death of two thirds of the people who either live or commute through NYC everyday. Most of our family, most of our friends.
When our music director, Richard, first sent me the lyrics to the choir’s anthem today “Written in Pencil”, I wrote him and said, “I think the lyrics are cut off. Can you resend the document.” All I received was, “Written in Pencil in a Sealed Railway-Car” “here in this carload – i am eve – with abel my son – if you see my other son – cain son of man – tell him that i”…. Richard wrote back and said, “‘Written in Pencil . . .’ isn’t cut off. That is where it ends (poignantly), and it’s as if the writing (in the railway car) has just stopped there. Eve doesn’t have a chance to say anything to Cain. This may be the poet’s way of indicating that the railway car reached its destination and Eve was put to death. It may also be an indication that there is only an unspeakable response to unspeakable horror, even from a mother.” …
And there are no words to finish that thought…. The Holocaust left humanity reeling from what seemed unimaginable before it wheeled into the 20th century. It was grounded in the abject loss of any human sense of interdependence. Evil separates you from I. It teaches us we are alone in this world, and its ok to act from that sense of separateness. On the small scale, being an island to oneself leads to greed, or hate, or fear, or jealousy. Each props up the ego, strengthening the ego’s identity through isolation or group think. Taken to the extreme, these sins lead to horror. It’s a sobering reason to check ourselves when we succumb to the smaller vices lest they rule us.
In Unitarian Universalist circles, we have a propensity toward accepting human goodness in the face of the reality of evil. Even saying “the reality of evil” may get some to raise their eyebrows in polite conversation. We’ve moved away from Original Sin, so we try to throw out all that relates to it, rather than look the difficult parts in their face. This is a great weakness in an unreflective UU theology. One can refuse to believe in an essence to evil, while still recognizing the practice and experience of evil. Hatred that ruins lives, fear that endangers lives – they’re not mistakes. They’re not errors. They’re a perversion of life.
From the big picture, it’s impossible to configure every safeguard, every step along the way, that might have prevented such an atrocity. If war is ever just, war to end genocide is certainly counted amongst the acts of justice. From a practical pastoral level though, we can diminish the roots of evil every day when we offer one simple act.… Being present to one another…. Being present in our messiness, our highs, our lows, and our joys and our sorrows. Being human with one another. This won’t remove the great evils of the day, but it will contribute to reducing the evils of another day – in ourselves, in the people around us. Every act of personal hatred, or fear, or jealously – begins from someone who can’t face the world as it is. They’re either building up their own sense of self by diminishing another, or they’re craving some solace or satisfaction they falsely believe can only be achieved through another’s sense of loss. But with every greed or jealously, the satisfaction of the thing once obtained, rapidly disappears.
The spiritual discipline of Presence teaches us that our souls are not built upon the acquisition of stuff, or in dehumanizing another. Our souls are grounded in the profound reality of being alive, being a witness to life, and being a part of something whose vastness exceeds our imaginations. Presence calls us back to our depth, our breadth, and our essence. It’s opposite, leads us to a road of pain and misery; a road that often drags others along the way. I can’t imagine a form of evil that doesn’t involve ceasing to be present to another’s humanity. Presence may be our most important virtue for this reason. It’s found through openness, and it teaches reverence. All three qualities nurture and respect life.
Our graphic today in the visual presentation depicts an immense pile of shoes from a camp or killing field. The shoes are a testimony to the atrocity that has been committed. They’re also a visible reminder of how evil happens. When each individual’s humanity is relegated to remnants and cast-offs; when we make another’s humanity a number, or a category – we craft evil. When we sit idly by, while the cultural production of evil occurs, we are complicit in its crafting. Evil is not done by acts alone.
Our wisdom story today is probably the best metaphor for my own belief in heaven and hell. I tend not to spend much time on the afterlife. I know it’s an odd thing for a minister to say, especially one who does believe in God. I just don’t find it’s an area that I have much to go on either way, so it’s not very helpful getting caught up thinking about it most of the time. But I do believe our sense of Heaven and our sense of Hell – in this life, and the next (whatever that may entail) is built upon this Jewish Folk story. We create a thousand heavens and a thousand hells in our everyday by how we handle and treat one another. If everyone’s sitting around a warm cooking pot full of nourishing soup, but is stuck with very long handled spoons – the people who care to help one another to the soup will be well fed; those who ignore their interdependence will starve. And those that force others not to help one another will also make the community starve. I think of this when I hear stories of people saying we should cut food stamps; or that people are unemployed because they’re lazy. It’s a profound lack of empathy; it’s a profound lack of being present to the pain of others; and it’s a profound lack of awareness of the actual economic nature of our country. But it’s an easy rallying cry to say, “those people over there! They’re the ones that are the source of our problems.” It’s the nature of evil to do that. And it’s a scary thing.
Heaven and Hell are open to us in every moment, in every way, for every thing. If we retract to our egos when pain or challenge comes along, we will be greeted with further pain and challenge. If we reach out to our neighbors and they do the same, we will nurture a heaven of compassion. It may not end the wars abroad, or violence in the next town over, but it will create pockets of humanity where we have the most influence. And in time, the rest will follow.
This is not the same thing as saying we get what we give, or we get what we send into the universe. I’m not preaching The Secret here, or what they call Laws of Attraction. I’m saying that compassion calls us to reach out – but still – our neighbor has to also reach back. That’s not a given. Reaching out doesn’t earn us or guarantee us a positive response. But spiritually speaking, it’s the only sane thing to do under most circumstances. To put it lightly, in our everyday living, Heaven happens when a group of decent people act like proper humans. Yet, most of the time we don’t do that. Each of us in this room here – each of us – from time to time, we won’t do that.
Hell happens when we institutionalize the clutching and grabbing. It happens when the ego reigns supreme. It happens when decent folk look away. We saw both the clutching and grabbing, and the looking away in the story of Nazi Germany. It’s sobering to know that the two decades prior to the rise of Hitler saw a decade of liberal acceptance followed by an economic downturn. The flow of freedom, turns to an ebb of fear from scarcity – and a people change. It’s easy to say that’s only in them over there back in that decade some 75 years ago. But our Nation’s own history with the depravity of slavery; with the genocide of Native Americans; with the Japanese prison camps; and the Chinese worker-chains; and as our responsive prayer today reminds us – of our actions with the Atomic Bomb.
We have that in ourselves too. Human nature has a profound potential for good. Human nature also has a tendency toward sin when left unexamined. And in some situations – individual – or communal – that sin can be staggering. In each of the American cases of depravity, the people of the time were able to rationalize their actions. Each was based upon the false notion that the other – that the African, or the Native American, or the Japanese or the Chinese – were somehow less deserving of freedom or life because of the arbitrary difference chosen for the moment. We were not present to another human being as a fellow human being. We strengthen our egos through the idolatrous worship of sameness, and we shatter the lives of those that can’t worship our idol because of birth, station or chance.
Some of you may still have a hard time hearing the word sin in reference to our individual actions. Try thinking about it in terms of communal actions for a short time. In society, you might even come to believe in Original Sin, albeit in a new form. Our nation struggles with many institutional forms of oppression. Oppressions that were birthed in another generation, before any of us were alive. Oppressions that were responding to different circumstances in a different time. But they were passed on. Not just in the form of personal bias, but in the form of institutional systems that keep some people down, while lifting others up.
We see it with women who can’t get equal pay for equal work. Is that crisis your personal fault? Yet it continues. It’s inherited in our system, and we have tremendous trouble cleansing our nation of that disparity despite the facts being in the open. You can replace this systematic sin with any other -ism you’d like and it would only strengthen our concern.
God’s words in the early scripture return to us, “And if you do not do well, sin is lurking at the door; its desire is for you, but you must master it.” When we do well, and things are going smooth, sin is not that close to us. It’s when times are tough, or we fail at something, or we need a scapegoat, that it runs in through the open door. When the stock market is down, or housing is hard to find, or our schools are underfunded, or we can’t seem to stop going to war, or when people’s sense of power is threatened as demographics shift – that is when we must master what’s lurking at the door. When we succeed we may be vulnerable to pride. But when we’re weak, we’re vulnerable to making others weak as well so that we appear strong. In these times of failure, our faith, or our character becomes committed to the care and feeding of our ego, rather than resting upon the eternal bedrock, that can be found, in every moment, where we take in another breadth. Feed your neighbors with your long-handled spoons, and be ready to be fed in return. Make sure to teach our kids that lesson well. It is here that we craft Heaven.