Posts Tagged UUA
This sermon was preached at the Unitarian Universalist Fellowship in Huntington on 10/22/17 as part of our annual service for UN Sunday. This year’s focus is on militarization, peace and the hidden lies ingrained in our conscience.
Last April, about six of us from our Fellowship attended the annual UU-UNO Spring Seminar, in NYC. It’s a two day learning retreat for youth, and adults; for both lay leaders and religious professionals. It was held at a very challenging time – both within our broader world and from within our own denomination. Just a few days earlier, our former denominational president, Peter Morales, chose to resign amid a public discussion around hiring practices at our UUA Headquarters, that appeared to preference white men. The Interim Co-Presidents that followed would indicate we have much work and reflection to do on our denominational hiring practices – and that work is being done with deliberation now. …The Spring Seminar was focusing on demilitarization in the world – guns, chemical weapons, use of drones, and the history of the nuclear disarmament movement – with the spirit that the more we know and understand, the more effective we can be in achieving a more peaceful world. While we were hearing a talk by a former military chaplain on the threat of nuclear proliferation, President Trump was just beginning to escalate nuclear tensions with North Korea.
We learn in context and story. Those lessons on organizing for peace, locally and globally, will grow and be informed from a time where visible leadership was missing from the top; but much leadership was clearly happening on the ground. Although I’m very much an institutionalist at heart, I recognize that the “institutions” we value most are strongest when the whole of the community is engaged. I learned a lot of facts about militarization at the seminar, but the most important lesson was one of perspective. The Peace movement of my parents’ generation isn’t gone; it just changed.
We learn in context and with story. What stories do we tell about peace and war? When I was a kid in school, I was told the story that in World War II, dropping the atomic bomb saved countless lives because the war would have gone on for years otherwise. That’s a pretty close paraphrase of what was written in our expensive history textbooks. I wasn’t told the part of the story that Japan was planning to surrender before the second bomb was dropped. As a kid, I never asked the questions: Why were we ok with dropping the atomic bomb on Japanese civilians, but not ok with doing so to German civilians? Why did we need to take the most drastic action to speed up the conclusion of one front of the war, and not another? What’s the value of a life; and whose life matters more? Our principles of worth and dignity – of respect and peace – go arm in arm. The more we diminish those we choose to feel as different, the more that peace is at risk.
And this story, this context, is an old one for humanity; we prop ourselves up at the expense of another’s humanity. This is the point in the debate around war or peace where public discourse usually gets sidetracked by discussions of just war theory. “What’s the intellectual line demarcating when use of force is ethical?” We’re not going to do that today. We’re going to stay present to the harder truth hiding in plain sight – militarization impacts along racial lines in Western Civilization. The peace movement didn’t disappear, it just changed. Today, the peace movement is focused on dismantling white supremacy.
And to be fair, even that really isn’t any change at all. Martin Luther King, Jr was a prominent peace activist who diligently made the connections for a broader white populace that was trying hard not to find those connections. “And here we are ten thousand miles away from home fighting for the so-called freedom of the Vietnamese people when we have not even put our own house in order. And we force young black men and young white men to fight and kill in brutal solidarity. Yet when they come back home they can’t hardly live on the same block together.” But I also wasn’t taught this in school. When I was a kid, our history lessons ended with the Civil Rights era. We were taught that black protesters were protesting for black rights. And the peace movement was solely made up of hippies. That’s certainly what all the photos looked like in our new history textbooks. Well as untrue as that was then, it’s still untrue today, for this generation. The Peace movement of my parents’ generation isn’t gone; and maybe it didn’t even materially change; but I’d like to think that we’re at least learning to talk about it more honestly.
But we are not all learning to do so, honestly. When athletes across our nation protest police killings of civilians, and our wider militarization of the police, folks fabricate an imaginary disrespect for our military – rather than address the fact of so many civilian deaths. The freedom of speech is somehow not relevant to the story tellers. When we endure yet another mass shooting, gun sales skyrocket, and we’re told it’s never time to talk about it. But the right to bear arms somehow matters though to the same storytellers.
We learn with story and context. What’s the story we choose to tell? We learned of the death of 4 of our soldiers in Niger. The tragic loss has mostly focused on whether or not the President was callous in his condolence call to one widow. I’m going to stay away from the politicization of these deaths, and reflect more on the nature of peace in this globalized world. There’s another aspect to this tragedy that’s just starting to get attention. It’s a lesson on how race and peace are intertwined. In a September 25th New York Times article, “The addition of Chad to Mr. Trump’s travel ban took that country’s government by surprise and bewildered analysts of Central Africa. In a statement, the government expressed “ incomprehension in the face of the official reasons for this decision, which contrasts with Chad’s constant efforts and commitments in the fight against terrorism.” It called on President Trump to rethink the decision, “which has seriously affected the image of Chad and the good relations maintained by the two countries.” This travel ban took effect on October 18th. According to Reuters and NBC, Chad began withdrawing troops they were using to support our soldiers against Boko Haram in Niger right before four of our soldiers were killed. Will we take this tragic lesson to heart, and stop weakening our long standing partnerships with allies? Our principles of worth and dignity – of respect and peace – go arm in arm. The more we diminish those we choose to feel as different, the more that peace is at risk.
In Western Civilization, the roots of such discord run deep. If we teach our kids that the history of the world is cleaner than it’s been, that we’re more innocent than we are, and that everything can be simplified into the good guys and the bad guys, history will repeat itself until the very literal end of days. We need to foster a new kind of courage – the courage to self-reflect with honesty.
There’s an easy escape for us when we start to talk about our history. It’s the common philosophy that haters gonna hate (to quote the popular theologian, Taylor Swift.) We ease our guilt by believing that some people are just filled with hate in their hearts, and we’re helpless to change that. And to be sure, there are folks all over this globe that are likewise convinced that we’re all just filled with hate in our hearts. As Ben spoke of earlier in the service, that perception has given terrorist groups a windfall in recruiting. How could drone strikes on civilian targets ever be done by a compassionate people? We could debate that for hours in our comfortable chairs, but I doubt it would convince a family that lost an innocent parent or sibling to our efficiency.
There are some lies that get free rent in our heads. Bad ethics that remain alive in our worldview because we forgot they were ever there, let alone informing our values and perceptions. I’m going to talk about two of them now, and ask us to reflect on how they still impact our lives today. The courage to reflect, honestly, is the next movement we can make to head toward a world that chooses to center peace as a value.
Manifest Destiny first entered our US conscious in 1845, when a newspaper writer by the name of O’Sullivan coined it in response to a border dispute with Britain over what is now known as Oregon. “And that claim is by the right of our manifest destiny to overspread and to possess the whole of the continent which Providence has given us for the development of the great experiment of liberty and federated self-government entrusted to us.” Thomas Jefferson, in a letter to James Monroe, wrote, “it is impossible not to look forward to distant times when our rapid multiplication will expand itself beyond those limits, and cover the whole northern, if not the southern continent.”
The 19th century US would be colored by this deadly ethic. In the name of our “special” American virtues, we would clear ourselves of the sin and the horror of genocide. The thinking went that it was our divine fate, so we ought to expand without limit, regardless of the consequences. It’s the classic fallacy that the ends justify the means. We diminish those we choose to feel as different, and peace is at risk. We center greed, and the world expands its weaponry.
The idea of Manifest Destiny came about over a land dispute between two colonizing powers over who had the right to claim stolen lands of people we murdered. But we would tell a different story. One famous piece of art depicts Manifest Destiny as a beautiful woman in a white flowing gown floating in the air inspiring the westward expansion of American farmers; peaceful, virtuous and prosperous. That’s the story we would tell instead of the honest one. When we coach what is ugly in terms of beauty, we empower brutality. All of us now would overtly condemn Manifest Destiny as a failure of a prior generation, but we repeat it still to this day. It wasn’t even a year ago that our militarized police showed up in force to Native Americans peacefully protesting an oil pipeline on their own land. That would end with water hoses being used on Native Americans in the freezing Winter. All of it completely legal. Why as a nation would we not unanimously retract in horror at that abuse? It’s the unreflected lie that remains hidden in our collective psyche.
The second hidden lie that informs our ethic is similar, but goes back further in our history. Unlike Manifest Destiny, this lie is formally sanctioned in our judicial precedents – the Doctrine of Discovery. European monarchies would use it to validate conquest outside of Europe. In 1494, the Treaty of Tordesillas would say that this only applied to non-Christian lands. “In 1823, the United States Supreme Court ruled in Johnson v. M’Intosh that the discovery rights of European sovereigns had been transferred to the new United States: The United States, then, have unequivocally acceded to that great and broad rule by which its civilized inhabitants now hold this country. They hold and assert in themselves, the title by which it was acquired. They maintain, as all others have maintained, that discovery gave an exclusive right to extinguish the Indian title of occupancy, either by purchase or conquest; and gave also a right to such a degree of sovereignty, as the circumstances of the people would allow them to exercise.” Associate Justice Joseph Story, a Unitarian, (1779-1845) later wrote: “As infidels, heathens, and savages, they [the Indians] were not allowed to possess the prerogatives belonging to absolute, sovereign and independent nations.”
I’m not sure how we ever go back now, and that’s not the focus today, but let’s sit with this reality for a moment. We have ensconced, in the highest court of our land, that justice doesn’t mean justice…. And in 2016 we are aiming water hoses, in freezing temperatures, on Native people when they’re on their own land – their own land.
We’ve been speaking a lot this season about how small actions can lead to big change. Violence, war, militarization – are huge crises. It’s mostly true to say that we individually can’t impact this, and not quickly. But we have a commitment our Fellowship made as a site of peace. If you head out our main doors, you’ll notice a peace pole with peace written in numerous languages. We dedicated that here as part of our denominational process around committing to the work of centering peace in our communal lives. The next small thing for us all to do, is to strive toward putting on a new pair of glasses when we look out into the world. When we read the news, when we talk with extended family over awkward holiday meals. We learn in context, and with story. How do we let some stories get told, and retold?
I’ll close with these words, from the Rev. Jake Morrill, another UU minister. He was saying this specifically to white UU ministers as a challenge to lean into our privilege. But it’s a helpful meditation focus for this work of centering peace. “Do you know how the Copernican revolution was the insight that the earth revolves around the sun, and that we were not at the center of the universe? Well, a few decades later, Giordano Bruno postulated the universe in which the solar system was not at the center of the universe, either – – but instead existed amidst many galaxies, beyond imagination. So the idea is that we white man, who have been raised to imagine ourselves the center of everything, might begin to inhabit a world in which we are only one perspective.” …Peace will not travail if we continue to all imagine we’re each individually the center of the universe.
This sermon was preached at the Unitarian Universalist Fellowship in Huntington on 4/9/17 for our Eve of Passover and Palm Sunday service on the power of witness.
The American novelist, essayist and poet, Barbara Kingsolver writes, “In my own worst seasons I’ve come back from the colorless world of despair by forcing myself to look hard, for a long time, at a single glorious thing: a flame of red geranium outside my bedroom window. And then another: my daughter in a yellow dress. And another: the perfect outline of a full, dark sphere behind the crescent moon. Until I learned to be in love with my life again.”
We’re entering into the season of Passover and coming quickly to Easter. Both stories speak of such unbelievable travails that culminate with a message of hope. Next Sunday, we’ll focus on the clear vision of hope in Easter, and the following Sunday we’ll look more at the hard days when doubt is our only true response. But today, we’ll take a long, hard look, at what helps us to be in love with life again.
Kingsolver’s words remind me of one of the lessons in the story of Moses that leads the Jewish people to freedom. Liberation didn’t begin with the locusts, or frogs, or rivers of blood; liberation began the moment Moses took a long, hard look. “Now Moses was tending the flock of Jethro his father-in-law, the priest of Midian, and he led the flock to the far side of the wilderness and came to Horeb, the mountain of God. 2 There the angel of the Lord appeared to him in flames of fire from within a bush. Moses saw that though the bush was on fire it did not burn up. 3 So Moses thought, “I will go over and see this strange sight—why the bush does not burn up.” The burning bush is an image that we might marvel at as kids – it’s graphic, strange and fantastical. A talking plant, full of fire, but not consumed. Moses finds God in a piece of life that he seems to only fully be witnessing for the first time – alive, bright and bursting.
What if every tree or shrub we came across spoke so strongly to us? What if we strived to take that long hard look at more of what comes before us? What stories of liberation, might the world tell in our wake? The story of Moses is essentially a story of witness; witness leading to action, liberation, and the Passover lessons we have carried with us for millennia.
Witness is a powerful religious practice. In Western circles we tend to look at it either as speaking to the power of one’s faith or religious experience or community – like we heard Emmett speak earlier this service; or to bear witness to pain or suffering and to extend compassion by doing so. Much of our denominational dialogue these past couple of weeks recognizing long-standing patterns of hiring practices that skew toward men, and toward white men in particular, is a form of witnessing to pain and actively extending compassion. It’s being seen.
Our UUA Leadership council sent out a difficult but beautiful letter to our Board Presidents and religious professionals on Thursday sharing the difficult news that two more senior staff at the UUA will be stepping down in the hope that a new leadership team can come together and move us forward. One portion of that letter I’d like share with us all now:
“While many feel shaken by this change in leadership, UUs around the country have also shared many expressions of hope and resilience. This reminds us that the UUA is much more than a staff and a board striving imperfectly to fulfill our mission.
You and your best values are also the UUA. Your congregations, together, are the UUA. Our children and their curiosity are the UUA. Innovative communities that are imagining new ways of living our values are the UUA. People of Color, people with disabilities, people who are trans, and others who have not always found a welcome in our congregations are the UUA. Your creative ministry and prophetic voice are the UUA.
Thank you for your good ministry and for your support. Your love, generosity, and service are the UUA. Together, we are the UUA. Thank you.” This letter is a form of public witness – recognizing the pain some are feeling, and making it clear that those who feel on the margins are being seen.
Witness, the long hard look, is both seeing and being seen. We find this spiritual notion in other faith traditions as well, although it comes across in a sort of third way. In Hinduism, there’s a notion of Darsan. It’s means “to be seen.” It’s a religious reference to the blessing bestowed upon adherents who may worship before a statue of a God or Goddess in Hinduism. The belief is that by being seen by the God or Goddess, through the eyes of the statue, a blessing is conferred. Being seen is a blessing.
But as Jan Richardson’s poem said before, “This blessing will not fix you, will not mend you, will not give you false comfort; it will not talk to you about one door opening when another one closes. It will simply sit itself beside you among the shards and gently turn your face toward the direction from which the light will come, gathering itself about you as the world begins again.”
All too often injustices happen in the world, and those who are not directly affected seem to never show up. If you’ve experienced hardship, or trauma, and no one is there to lend a hand when you really need it, the experience can be felt as so much worse – dejected and alone. Our faith teaches us that not only are we not alone, but we covenant to affirm our interdependence (our 7th principle.) When we have the strength, fortitude or fortune to give – to take that long, hard look, we are called to do so. Showing up isn’t about others seeing how special, superior, or important we are. We’re certainly not any more of those than anyone else. Showing up is about solidarity. And when a community goes through a hardship, distant intellectualizations from the safety of our living rooms don’t offer comfort. Knowing someone’s there when you need them matters. Being seen is a blessing.
Sometimes the long hard look is humbling. (Tell story of the elephant and the blind men.) Now this story is often told to describe how difficult it is to talk about God, the Holy or the Sacred. To my Christian friends, I come off (at best) as an agnostic, to my atheist friends I come across as a raging believer. The story about the elephant is probably where I actually land in the theological spectrum. There’s a there, there, but we each come to it from our perspective and location.
But this story also applies to understanding any truth in the world, perspectives, challenges, hopes and pains. Sometimes it’s Rich’s earlier story about the magic rock that helped bring joy when it was thrown away (skipping along the water), and sometimes it’s in how we approach larger institutional challenges. From where we’re sitting, we experience the world very differently. Witness, the long hard look, can help us be open enough to hear the truths we’re not quite seeing yet.
It’s also the essence of the prayerful words of Dr. King we heard earlier today from his famous sermon, Beyond Vietnam which was preached 50 years ago this week: “Here is the true meaning and value of compassion and nonviolence, when it helps us to see the enemy’s point of view, to hear his questions, to know his assessment of ourselves. For from his view we may indeed see the basic weaknesses of our own condition, and if we are mature, we may learn and grow and profit from the wisdom of the brothers who are called the opposition.” Will we forever be so certain that the truth we find from our individual perspective be universal, or will we make space for others who are coming to that same truth from another place? The elephant from our story does have a trunk, and a tail, and legs, but the long hard look helps us to find that it’s more than its separate parts. When we come upon the burning bushes in our lives, will we hurry past and see only a shrub, or will we find that newness of life that burns bright and bursting?
Witnessing is also a way of facing; facing the hard things in life. Sometimes accepting, sometimes wrestling with. James Baldwin famously wrote, “Not everything that is faced can be changed. But nothing can be changed until it is faced.” Turning toward, facing, is the first step in building the world we dream about. It’s repeating Moses’ words, “I will go over and see this strange sight” and history will never be the same….
To return once more to where we began, Barbara Kingsolver’s words, “In my own worst seasons I’ve come back from the colorless world of despair by forcing myself to look hard, for a long time, at a single glorious thing: a flame of red geranium outside my bedroom window. And then another: my daughter in a yellow dress. And another: the perfect outline of a full, dark sphere behind the crescent moon. Until I learned to be in love with my life again.”
When we’re down and out, going into another season of Passover and Easter feeling burnt, drained, in despair – what is your single glorious thing? What is your Burning Bush – that which is set afire, but never consumed – that forever draws you forward to purpose, to freedom, to liberating the world from our tendencies to despair?
Find that glorious thing, and write it on the tablet of your heart – return to it again and again. Our lot is not made easily to peace, and ease. I’ll close with the worlds of noted Buddhist author, Jack Kornfield: “If you can sit quietly after difficult news; if in financial downturns you remain perfectly calm; if you can see your neighbors travel to fantastic places without a twinge of jealousy; if you can happily eat whatever is put on your plate; if you can fall asleep after a day of running around without a drink or a pill; if you can always find contentment just where you are: you are probably a dog.”
This sermon was first preached at the UU Fellowship in Huntington, NY. It looks at the meaning of denomination and tradition in light of being a member of community over time.
When we bought our new house, we were given a gift from our Realtor – it was a kit for a bat house. You see, I have a real problem with mosquitos. If there’s a porch full of people at night, I’ll get more bites than everyone around me combined. And each one, within a day, will swell up to the size of quarters. Of course, the people who never get bit will always ask me why I’m freaking out, or doing the funny dance every five seconds (fruitlessly, shooing away mosquitos), or why exactly do I have to wear THAT much citronella.
It’s a cute wooden rectangular box that hangs above our shed in our backyard. The dark paint warms it up in the day – which bats need, and it’s high enough so that they’ll find it and like it. With bats able to eat 500 insects per hour – each – we’re very eager for new residents.
But that’s not likely to happen. We’ve since learned that it takes on average 6-7 years for a new family of bats to find one of these bat houses. We’re still holding out hope that we’ll beat the averages, and a family will move in sooner. So in the meantime, full or not, we’ll care for our empty shed-based home for the future.
This is in part, why I so strongly support denominational involvement. Our seats may be full here, but there are future religious homes that offer a saving progressive message that need to be planted, cared for, and supported; and we can’t do it all by ourselves. And there’s always the reality that some of our efforts will lie quiet for a time, and someone needs to be able to steward them in the fallow times. Someone was there for us when we grew our religious home in Huntington, and we must be ready to return the favor down the line.
We’ve talked about Community all month as our theme. I’ve preached on how we discern our call in terms of the people around us. How we make amends and rebuild right relationships when we have fallen astray. And this morning we’ll move from the local and the social to the bigger picture. The role of community across time and generations.
The Rev. Mark Morrison-Reed (UU) once noted that, “The religious community is essential, for alone our vision is too narrow to see all that must be seen, and our strength too limited to do all that must be done. Together, our vision widens and our strength is renewed.” Whatever we do on our own, is inherently limited. Time will bring our individual actions to an end. Even the lasting effect we have on another can diminish if it goes no further. That’s where tradition, in its largest sense, carries us further. As a community of communities, our ways, patterns and practices can continue on.
But as Morrison-Reed says, it’s not just about us. In fact, the broadest traditions are almost the opposite of us. “…For alone our vision is too narrow…”. And we join religion to enable a wider view and a longer memory. That we might contribute to the tapestry of life through the high points and the low points. So that when we are too weak, we may share our strength with enough people that we become strong. And we are strong again for it. That is what denominationalism can mean.
For some of us, we are converts from another tradition. Others may be life-long UU’s who have never dipped their foot in the larger denominational work. Some may still be carrying scars from a tradition where the word “denomination” meant to them “calcified hierarchy.” Others may be at a place where they come here for this community and don’t identify with our wider faith. I suggest now that one of the challenges of membership is to appreciate the purpose and positive impact our tradition holds for all of us. This house of hope wouldn’t be here without it.
Some will chide that Unitarian Universalism is anything but an “organized” religion. It’s a joke I’ve never really thought held much water. I’m a product of our organization. My training, my mentors, the financial support I’ve received, the professional groups that I can rely on to help in times of particular challenge. The assistance this congregation received in its back-to-back clergy and educator searches. The connections in times of sabbaticals. All the dynamic programming our youth enjoy at the regional level through conferences, retreats, workshops, and the list goes on. The curricula we use, the national justice campaigns we learn and serve, and the list goes on and on. We will often joke we’re not organized because it lets us off the hook. If we’re not organized, then nothing is demanded of us. And too often, we don’t want anything demanded of us…. Whatever our preference though, do remember … religion does make demands of us. In fact,… it’s good for our spirits that it does.
On our own, we can fall into complacency, self-aggrandizement, and even prejudice. On our own, we are not held accountable. One of the most important lessons I learned in seminary is that we are always accountable for our actions, our faith, our behavior. Community calls us back into accountability, even on the days we’d prefer it not. And that’s good for our souls. We are not meant to live as isolated creatures. It is not good for us to always be let off the hook, even if from time to time letting something drop is a healthy thing. The world is not a series of low-bar reality TV shows with no relevance. On our own, we can start to think that way, and we need to be guided – back on path – from time to time.
What we can accomplish is also so much more as a tradition. A few years back I attended one of the ministers’ gatherings at our denomination’s General Assembly. In this particular worship service, there were two sermons delivered. One from a minister in their 25th year of ministry, and the second was a minister in their 50th year of ministry. The 50 year minister happened to be the Rev. Clark Olsen. Rev. Olsen was the minister of the Berkeley Fellowship of Unitarians at the time of the Selma civil rights march in 1965, when he survived an attack that fatally injured another white minister, the Rev. James J. Reeb; this happening not a month after the shooting of Jimmie Lee Jackson, a black civil rights activist – the reason for the march. I found his talk incredibly moving and remarkably humble. I always imagined the folks who marched on Selma in this otherworldly light for being the folks that stood up for their convictions, the people who had no other place left to go so they went and stood up for themselves, who stood up for basic humanity in each of us – and certainly they were the ones that were far ahead of the common view of the times – with some giving their lives.
I marveled though at how everyday the decision was for this minister. He spoke about how he almost didn’t even go. He wanted to, but the money wasn’t there to make the travel across the country. Then one of his congregants donated the money for Clark Olsen to travel and stand for their congregation. It gave him the opportunity to stand witness, and to be there for the last moments of his colleague and friend’s life. But I don’t even know the name of the congregant that made that possible. I don’t even know their name.
Hearing this part of the story, the part that’s not shared in the history books, helped me to see the broader and deeper connections all our actions make in the work of justice in our world. It transformed it from a history lesson about certain heroes and martyrs, to one about the everyday work of building community. It certainly takes both kinds of justice work, but it reminded me that we each have a part to play. It made the impossible seem a little more probable to my mind and my heart. It’s not about a handful of people. Justice is the turning toward committed action with a concerted effort. It’s the spirit of what we often call Right Relations applied to neighborhoods, and to schools, and to court systems. And it takes all of us, in small ways and in large ways, to bring that about. It’s not reserved for a handful of heroes, but reliant upon our very everyday strivings – together. Alone, our everyday strivings sometimes plant seeds – and that’s a great thing. But together we can more productively garden our plantings into something that’s meaningful, sustainable, and makes a more lasting impact.
I’d like to end our sermon by returning to the message of our Buddhist parable this morning of the monk who sat in a tree. “This is my question. Tell me monk, what is it that all the wise ones have taught? Can you tell me the most important thing the Buddha ever said? … finally “This is your answer governor. Don’t do bad things. Always do good things. That’s what all the Buddhas taught.”
Right, hopefully we all learn this by the time we’re three years old, and we all spend the rest of our lives learning to forget that. It would be convenient – it would be easy – to say that religion and denomination aren’t really important. All we have to do is remember what we learned when we’re three. Yeah, that’s all we have to do – and the world shows us countless examples of people forgetting the basics. Religion can be the source of the problem or the source of the solution. I challenge us to join this faith as part of the solution. Not joining it solely because we want to find like-minded people who confirm and reinforce our values. Not joining it solely to have another way to make friends when we’re lonely. Not joining it solely because we’re trying to find our way in the world. I challenge us to join this faith – or rejoin this faith – to be held accountable. We are never always going to be right. We are never always going to be able to face the challenges of the world on our own. We will not always remember what is right and good in every situation. Legacy of justice-making requires the baton to be passed from one hand to another across the ages. We can’t hold onto it and still expect to win the race – and we can’t pass it along by ourselves. And remembering what we all learned at the age of 3 is clearly one of the toughest challenges life has to offer. So let’s tackle and re-tackle that lesson together. May we hold one another in our arms – accountable – with hope in our hearts, and love on our lips.
This podcast discusses community, faith, and freedom, and highlights UUA efforts to advance marriage equality for LGBTQ people. It was first preached at the First UU congregation in Brooklyn, NY on 2/19/2012
Are you a Young Adult between the ages of 18 & 35? Sign up for a Young Adult edition of Our Whole Lives, a comprehensive sexuality education program that will be informative, interactive, enlightening, and fun (www.uua.org/owl). Topics include gender, sexual orientation, sexual pleasure, relationships, boundaries, communication, family, fantasy, and much much more! This will be not only an opportunity to learn about and explore an important topic, but also to get to know your fellow Young Adults in the community. Suggested contribution for the course is $15 (will pay for supplies and other incidentals). Your fabulous facilitators will be Rev. Jude Geiger, Claire Sexton, and Kirsten deFur. The program will take place on the 1st and 3rd Wednesday of every month October – April, from 7:00pm – 8:30pm. Dates will be:
Session 1 Wed Oct 3
Session 2 Wed Oct 17
Session 3 Wed Nov 7
Session 4 Wed Nov 14
Session 5 Wed Dec 5
Session 6 Wed Dec 19
Session 7 Wed Jan 16
Session 8 Wed Feb 6
Session 9 Wed Feb 20
Session 10 Wed Mar 6
Session 11 Wed Mar 20
Session 12 Wed Apr 3
Space is limited to 15 participants, so sign up now! To register, contact Kirsten deFur at firstname.lastname@example.org. Registration deadline: Sunday, September 23.
Recently I attended an excellent youth ministry intensive at the Liberal Religious Educators’ Fall Conference in Portland, Oregon. In it we reflected on the old model of youth leadership development often getting confused with youth abandonment. We (adults) sought to foster our youth’s development by waiting for them to come to us when they had troubles; or to allow them to plan events and programs without adult inclusion or guidance. This sometimes resulted in incredibly powerful youth groups. This often resulted in youth leaving our denomination as adults. And sometimes, there was great pain or harm present without the guidance of adult mentoring.
I’m reminded of the old adage, “the youth shall lead the way.” It was certainly true with our merger of Unitarians and Universalists 50 years ago. What if this cultural system around youth abandonment is true for our adult leadership circles as well? What if our system of congregational polity reflects all to well the failures of the old youth development model? I think the similarities are striking.
Do our District Executives, Program Consultants, and the UUA Headquarters (or Ministers, Educators for the old youth model) lack authority to intervene in our congregations when there are real crises without first being invited in? Check.
Do most of our congregations invite in district, regional and continental leadership on an infrequent basis to help steer the future? Check.
When congregational leadership begins to “age out” (in youth terms) or die/move away/become home bound (in adult terms) do they fail to change their systems of governance/conversation/process to adjust to the new generation (Freshman Class)? Check.
Personally, I’m all for congregational polity. I wouldn’t want to throw it out. But we have to find a middle ground to integrate the expertise of our regional and continental leadership into at least the quarterly-to-quarterly leadership of our fellowships, churches and congregations. Otherwise, we’re closing our youth group doors to experience and wisdom we desperately need as our denomination shrinks.