It's Almost Enough

This is the text of the Reflections I offered on Sunday, June 30, 2019 to the congregation I have served for the past 8 years.  It is the last Reflection I will offer as their Lead Minister.  It is also quite possibly the last sermon I will offer for quite some time, because I do not expect to seek out another pastorate.  Beginning in September I will become a student again as a Chaplain Resident at the University of Virginia hospital.  I will say that it's been quite a ride.

I’m going to tell you a couple of stories this morning.  Not the kind of stories we Unitarian Universalists usually tell one another; not the kind of stories to which we usually even give much credence when we hear others tell them.  Oh, to be sure, this isn’t true of all of us, yet as a generalization, and as we’re most often seen by people in the wider world, our elevation of and commitment to “The Rational” leads us to see such decidedly irrational stories as I’m going to be telling to be ... problematic at best.  Historically, at least, Unitarianian Universalism has encouraged a healthy skepticism; we’ve been largely agnostic at heart.  The English author W. Somerset Maugham once observed,

“A Unitarian very earnestly disbelieves in almost everything that anybody else believes, and they have a very lively sustaining faith in they don’t quite know what.”

The first story happened a whole bunch of years ago, back when a primary tool for mass communication was “the list-serve.”  A colleague posted asking for help about a conundrum in which she’d found herself caught.  A member of the congregation she served had died recently.  A short time after the memorial service the deceased woman’s husband came to talk with her.  “Don’t tell my son any of this,” he said.  “We’ve always been extremely rational in our family – we believe that if you can’t see, touch, taste, hear, or feel it, it’s not real.  We don’t go in for any of that spiritual ‘woo-woo;’ we’re scientific rationalists all the way.  So, if my son knew about this he’d think I was losing it.” 

The “this” he wanted to talk to my colleague about, and which he wanted to keep from his son, was that since his wife’s death he’d continued to feel her presence.  Literally.  He knew, he knew, that it wasn’t a memory, or wishful thinking, or a delusion, or a psychotic break.  He still didn’t believe in any kind of “spiritual woo-woo” – ghosts, life-after-death, spirits.  He was still committed to logical rationalism and the proof of the senses.  Yet he also knew, knew, that he had been experiencing the undeniable presence of his wife even though she had died.  As you can imagine, this was throwing him for a bit of a loop.

But that wasn’t the problem my colleague was writing about.  She’d been able to talk with this man about his experiences, trying to help him make sense of them.  The problem came when the woman’s son came to talk with her.  He also requested that she not tell his dad about what he was about to say, because he knew his dad would think he was losing it.  But since his mom had died he’d been experiencing her almost physical presence.  It didn’t make any sense to him, it didn’t fit with anything he believed.  Still, he was rock-solid sure that these experiences were real, nonetheless.

So, that was her conundrum.  It was obvious that these two men needed to talk with each other about their experiences, yet she felt beholden to respect each of their requests not to tell the other.  So … what was she supposed to do?

Her question was pretty quickly and easily answered.  A whole bunch of us agreed that without breaking her promise she could say to either one – or both – something along the lines of:  “I’ve been thinking about what we talked about, and I know that you think your son (or father) would think you’re losing it, yet I’d seriously encourage you to take the risk of talking with them about it.  I think you owe it to your relationship with each other and with your wife (or mother); I also think you might be surprised by the response you’d receive.” 

As I said, her question was quickly taken care of, yet the thread that grew out of it went on for several months, as I remember.  And that’s because, slowly at first, person after person posted something that began like, “I’ve hardly ever told anyone about this, but …”  They’d then go on to tell the story of something rather “unbelievable,” something that didn’t align with our profession’s much touted rationality, yet which the person knew with every fiber of their being was true.  Some confessed that they’d actually never told anybody about this thing; one even noted, “I’ve never even told my wife about this.”  Yet on and on the litany went – post after post, day after day, story after story – experiences that didn’t make sense yet which the person who’d experienced it knew in their core were real.

We may be inclined to disbelieve this kind of thing, yet I’d remind you of the words Shakespeare had Hamlet say to his friend: “There are more things in heaven and earth, Horatio, than are dreamt of in your philosophy.”  More recently it’s been observed, “The universe is not only more strange than you imagine, it is more strange than you can imagine.”  I’d always believed that it was the scientist and science fiction author Arthur C. Clarke who coined that phrase.  This week, though, I’ve learned that it actually goes back to a passage in the 1927 essay “Possible Worlds” by the British-Indian physiologist, geneticist, evolutionary biologist, and mathematician, J. B. S. Haldane:

“Now, my own suspicion is that the universe is not only queerer than we suppose, but queerer than we can suppose. I have read and heard many attempts at a systematic account of it, from materialism and theosophy to the Christian system or that of Kant, and I have always felt that they were much too simple. I suspect that there are more things in heaven and earth than are dreamed of, or can be dreamed of, in any philosophy.”

The title of this sermon is, “It’s Almost Enough …,” and it comes from one of my own experiences.  (One of my own stories.)  In 2001 I was enrolled in the Spiritual Guidance program of the Shalem Institute for Spiritual Formation.  (That’s the same program Wendy Steeves, the Office Assistant here, recently completed.)  The program is largely done at-a-distance, but all of the participants come together for a 9-day retreat once in each of the two years.  There was a lot of instruction, a lot of prayer, a lot of silence, a lot of time for contemplation -- and a whole lot of “spiritual woo-woo,” that irrational stuff that’s eschewed by so many UUs. 

On one of the first days of the retreat we were given a prayer exercise.  It’s Shalem’s perspective that prayer isn’t something we do.  Rather, God is always praying in us, and what we do in what we call prayer is to quiet ourselves enough to hear God’s prayer in us for us.  I’ll note that Shalem is decidedly ecumenical in orientation, even with their deep openness to other faith traditions and spiritual perspectives.  Still, a theistic perspective is core to their understanding of life (the universe, and everything), so the concept of “God” is foundational to them – albeit not with its most common understanding.  Anyway …

In this exercise we were asked to try to find an “inner place of peace … a mood of meditation,” and to allow the thought (or feeling) of a person we knew well to rise into our consciousness.  In other words, to listen for who God might be praying for in and through us.  When we felt that we knew the who, we were then to again try to quiet ourselves and listen for the what, to listen for what God’s prayer might be for that person.  After a little while we were then invited to do the same thing for someone we didn’t know all that well, and, then, finally, for someone we were having some kind of difficulties with.

When I was focusing on someone we didn’t know that well, one of the other participants kept coming up. I saw her in my mind’s eye, standing with Jesus.  He knelt in front of her and she put her hands on his head.  She then sunk to her knees, and the two embraced as they both began to cry.  (Weird, right?)

I honestly don’t think I’d even said more than a couple of words to this woman by this point in the retreat, so you can imagine it was with a little trepidation that I approached her during a break to tell her about this “vision” (if you will) and ask if it meant anything to her.  She looked really shocked.  She said that some years ago she’d had a hands-on healing ministry but had gotten scared by something and had stopped.  We’d been told to come to the retreat with a question to ponder – her’s was whether she should start again.  She felt that the vision I’d had during prayer was at least a pointer toward her answer.

A few days later someone came up to me and said that in her prayer that morning I kept coming to mind, along with the hymn, “Here I Am, Lord.”  The hymn draws on a story from the Hebrew Scriptures in which the character of God keeps calling out to a young Samuel by name.  Each time Samuel answers, “Here I am, Lord.”  This was also the hymn we sang a lot at the Methodist church camp the year I first felt my call to ordained ministry.  My question for discernment was whether I should remain in the ordained ministry.  This person’s prayer, though she could have had no way of knowing it, was a pointer for me toward my answer.  (And here I am I, 18 years later.)

Stuff like that happened a lot that week – prayers being answered, needed messages given and received, we even had a couple physical healings.  A whole lot of “spiritual woo-woo.”  At the time I considered myself a Zen/Taoist/neo-Pagan/historically Christian/currently atheistic Unitarian Universalist, so all of this didn’t fit with any of my “philosophies.”

The cohort with whom I went through the program consisted of Catholic nuns and priests, pastors from various Protestant traditions, lay people, a staunchly rational atheist humanist psychiatrist, and a Zen/Taoist/neo-Pagan/historically Christian/currently atheistic Unitarian Universalist.  Early on I became good friends with two of the other participants – a Baptist clergyman and a Presbyterian laywoman.  (I’m glad to say that we’re still friends all these years later.)  I don’t remember any longer which of us coined the phrase, but whoever said it, it stuck.  Whenever we’d hear one of these stories about something “queerer than we can imagine,” we’d reply, “You know … it’s almost enough …”  Actually, the full phrase was, “You know … it’s almost enough to make you believe in God.”

Physical healings; seeing/hearing answers to questions we didn’t know were being asked by people we’d never met before; miracles, for want of a better word, both big and small … and we’d say, somewhat ironically, that these were almost enough to make one believe in God.

I know, I do know, that “God” is one of those words many UUs don’t want to hear in their sanctuaries during Sunday services.  It’s meaningless.  It’s harmful.  The fourteen times we uttered it during the Opening Hymn, and the eight or so times Adam said it, were more than enough for some of us to last a year or two.  The Sunday after Virginia legalized same sex marriage I put on the altar two placards that had been created for a protest planned that were no longer needed.  One said, “All Love Is Equal;” the other said, “God is Love.”  So strong is the allergy to traditional “God language” among some of us that I know at least one member of this congregation came in that morning, saw the sign on the altar with the word “God” on it, and then turned around and left in disgust.

I do understand that what has been and still is so often referred to by that word, “God,” is utterly meaningless and has been used to inflict great harm.  Yet I also know the philosophical definition of the word:  “God” is, “that than which no greater can be conceived.” This means that whatever “God” is, it’s the greatest, the best, the most awesome, the most life-affirming, the most expansive … it’s that for which no greater attribute can be conceived.  The way the word “God” has been and is still so often being used is incredibly limited and limiting.  The way the word “God” is all too often (mis)understood simply can’t be what that words is really pointing to because it’s so easy to imagine something greater.  And this means that those understandings of “God” simply can’t be what “God” is.  The word “God,” when properly understood, is so unlimited that no less an authority than Saint Augustine said, “if you can understand it, if you can comprehend it, it’s not God.”  (Si comprehendis non es Deus.)

When I did my chaplaincy training all those years ago my supervisor told us what she’d say when a patient told her they didn’t need a chaplain’s visit because they didn’t believe in God.  “Tell me about this God you don’t believe in,” she’d say.  “I probably don’t believe in that God, either.”  That “God” isn’t what “God” is.  And if that “God” isn’t God, then God might after all have meaning even for us skeptical, agnostic, rational UUs who “[disbelieve] almost everything that anybody else believes, and [who] have a very lively sustaining faith in [we] don’t quite know what”

In his address to the graduating class of Harvard Divinity School in 1838 Ralph Waldo Emerson asked those freshly-minted ministers,

“In how many churches, by how many prophets, tell me, [are people] made sensible that [they are] an infinite Soul, that the heavens are passing into [their] mind; that [they are] drinking forever the soul of God?”

Not given dogma or stern warnings, but told that they are, themselves, intimately a part of what God is; that they are inseparably part of something truly larger than themselves.  The answer is “not in too many” Unitarian Universalist churches today, I’m afraid.

And in his essay Nature St. Ralph described an experience he had when he was,

“Standing on the bare ground – my head bathed by the blithe air and uplifted into infinite space – all mean egotism vanishes.  I become a transparent eyeball [I love that phrase!]; I am nothing; I see all; the currents of the Universal Being circulate through me; I am part or parcel of God.”

In how many churches, by how many prophets, are we told that we are “part or parcel” of God?

I believe it was the first sermon I preached during candidating week for the first congregation I served which some encouraged not to give.  It was called “A Feather on the Breath of God,” a phrase used by the Catholic saint Hildegarde of Bingen to describe herself.  “Don’t talk about ‘God’ right out of the gate,” some people advised.  “It doesn’t go over well.”  (Yet here I stand, 25 years later.) 

Since I started out talking explicitly about God it seems right to talk explicitly about God in this last sermon, too.  Truth be told, I’ve done so in many, many sermons over the years since – maybe even in most of them, honestly.  I didn’t always use that word; you may not have even noticed.  But I did.  That’s because when we talk about “God,” we’re really talking about the Ultimate Reality in which, through which, and by which we live.  What a child once called “the Really Real,” in which, as the Apostle Paul put it, we “live, and move, and have our being.”  When we talk about “God” we’re talking about that which “surrounds us, penetrates us, and binds the galaxy together” (to quote the esteemed theologian Obi Wan Kenobi).  We’re talking about, really, the only thing that’s really worth talking about – because that toward which the word “God” points is not some angry and judgmental anthropomorphic cosmic cop on the lookout for any infraction.  No.  When we talk about God we’re talking justice, we’re talking about truth, we’re talking about life, we’re talking about love.  What else should we be talking about?

Look around you.  Really open your eyes and look around you.  Look at your own life.  What do you see when you do?  A child’s open smile.  The warm touch of the person you love, and who loves you, most in all the world.  Leaves rustling on the wind when a stultifyingly hot day shifts with an incoming storm.  The pastel pinks and blues of sunrise; the vibrant crimson and azure of sunset.  The realization that you’ve found an answer for which you were seeking.  The courage to act on it.  Comfort in times of your own brokenness; strength when others need it from you.  Beauty, even in the presence of brutality.  The healing of body, mind, and spirit … even when there is no “cure.”  People who challenge our complacency; people who help point the way when we feel lost; people, plain and simple, other people.  Animals, plants, rivers, rocks, stars.  Moments of clarity about what really matters most.  Every breath we take.  (Every move we make.)  The sound of music.  The sound of silence.  The sound of life lived well, of life lived poorly, of life lived the best we can.  The sound of life lived in love, and love lived in our lives. 

All of that is real.  Really real.  All of it shows us, grounds us in the truth that, as I’ve been saying for years, “we are one human family, on one fragile planet, in one miraculous universe, bound by love.  All of it revealing the truth that we are not alone; the truth that in the end justice will prevail.  All of it reminders of the twin truths that life is stronger than death and that love is stronger than anything.  All of it God.

Look around you; really look around you, my friends, and really see.  And you know what?  It’s almost enough …

Pax tecum,

RevWik

Let's Not Keep From Singing

These are the reflections I offered to the congregation I serve on Sunday, May 19, 2019.  They had just a few days earlier received the news of my decision to bring our eight-year mutual ministry to an end, as well as the decision of our Director of Administration and Finance, Christina Rivera, to resign.  This was my first opportunity to talk with them after they received the news.

In case anyone's interested, I sang, instead of read, the two verses of the hymn at the end of these Reflections.

What can I say?

Many of you received an email on Friday from Adam Slate, the President of the Board.  For those of you who are new here, or may not have gotten it for some reason, the email was an announcement of my decision to step down as Lead Minister effective at the end of this church year (June 30^th).  It also shared the news that our Director of Administration and Finance, Christina Rivera, has also made the decision to resign.

For some I know this is a shock; some have no doubt been anticipating it.  Since the email went out I’ve heard from a lot of folks who call this their spiritual home.  They’ve shared with me expressions of their sorrow, their confusion, their anger; their feelings of loss and grief; their fears for the congregation’s future.  I know all of those emotions, because I’m feeling them too.

And, though no one has said this to me yet, I am certain that there are people who are feeling something of a sense of relief, hoping that the painful divisiveness of, especially, the past couple of years may soon come to an end.  If I didn’t admit that I understand this feeling too, I wouldn’t be telling you the truth — it’s been a hard few years.  And while I do not share these feelings, I have no doubt that there are some people who received this news gladly, happy that the goal they have been working for has finally been achieved.

All of this is to say that there are undoubtedly a wide array of emotions in our community, our church family right now.  In this sanctuary right now.  There are undoubtedly a wide array of emotions within any one of us, individually!  Emotions are so rarely clean and simple; most often they are convoluted and more than a little tangled.  Complicated, to say the least.

In the days and weeks ahead, and in the months and maybe even years after I’ve left, it will be important to remember that everyone has a right to their own feelings about this.  Not only do we not have to think alike — as the well-known maxim goes — to love alike, we don’t have to feel the same way as one another either.  Yet if we stay in covenant with one another — not something we’ve always been able to do, of course — then the words of the late 18^th and early 19^th century Universalist preacher and theologian Hosea Ballou will hold true:

If we agree in love, no disagreement will do us any harm;

Yet if we do not, no other agreement will do us any good.

"If we agree in love, no disagreement will do us any harm; yet if we do not, no other agreement will do us any good."

Christina and I are writing letters in which we’ll share our stories about what led us to the decisions we have made.  Those should be going out early- to mid-next week, and I am sure that after you have read them both Chris and I will be open to talking with you.  We always have been.  It is, after all, part of our covenant with each other.

There will be opportunities for you to talk with one another, too, beginning after this service when there’ll be gatherings in several locations —  The Parlor, Lower Hall 2, and right here in the sanctuary.  Choose the space that works best for you.  These meetings were designed in a particular way to help facilitate the immediate sharing of feelings, the first asking of questions, and the initial expressing of hopes for the future.  There will be other gatherings, designed in different ways, aimed at serving different needs, in the days and weeks ahead. 

I want to say another word, to be clear about today’s sessions — they are designed to gather questions, not provide the answers.  The Board will take these questions and incorporate them into the FAQ they’re developing that will go out mid-week as part of the materials for the upcoming Congregational Meeting on June 2^nd.  At that meeting the congregation will be asked to support the Separation Agreement the Board and I have negotiated (with the help of staff from the Southern Region of the UUA, and other consulting religious professionals).  Throughout these negotiations we kept asking, “How do we stay in covenant with one another?” and, “What does Justice look like in this situation?”  It took a while, to be honest, yet we finally came to a place we all could agree was fair and in keeping with our values.  I hope you’ll come to that meeting on Sunday, June 2^nd (following the service), and with those two questions in your heart and mind I hope you will vote to ratify this Agreement.

When people have asked me what I planned to say today, or even why I thought I should talk at all this morning, I’ve repeatedly said that I believe times like these need a sermon — times of change, times of a sudden shift in our lives, times of loss.  Even when the loss is anticipated, even welcomed, it still can be so very hard when it comes.  When someone we’ve known and loved is in hospice, for instance, or has been struggling with an illness for a long, long time … we know that our parent’s, partner’s, sibling’s, friend’s, child’s death is coming, maybe even coming soon, yet when it does it is still so very often a shock.  Their death was expected … but not expected that day, or in that moment.

The suddenness of most (actually, maybe all) major life changes catches us off guard.  A pregnancy lasts roughly 9 months, yet after the delivery first-time parents often find themselves feeling as though the whole world just changed in an instant, that moment they first saw or held their child.  Even women who have labored mightily for hours to bring their baby into the world have told me that there’s still a moment after all that when they suddenly feel the reality of now being a parent, as if a switch was flipped.  And they tell me that even with all that preparation they’re still shocked and knocked off their feet a bit by it.

Anyone who’s ever changed a tire knows the experience of pulling, straining with all of your might, trying to loosen a lug nut that seems to have been welded in place.  You know the thing’s going to move at some point, but … until … it … does …  Andthensuddenlyitdoes!  Wham!  I’ve smacked my knuckles more than once when that nut finally let go.

Sudden change can hurt.  It can hit us upside the head, kick us in the gut, knock the wind out of us, or make us weak in the knees.  Sometimes it’s all of the above.  Even when it’s a change we’ve been looking forward to, its sudden arrival can leave us feeling disoriented.  Because change — even welcome change — is hard.  And hard change — change we didn’t expect or want — is even harder.

The change we’re in the midst of here is even more complex to navigate because there are so many moving parts to it — so many people involved, so many different understandings of just what brought us here, so many different responses to it.  Some people see things this way, others see those same things that way, and others aren’t looking at those things at all but are looking at different things altogether. 

And there are so many tempting places to place the blame.  “We wouldn’t be in this situation if only you hadn’t …” or, “… if only you had ...”  It’s human of us to want to find a cause, to identify a reason, to, in short, seek a place to place the blame for the change we wish we weren’t in, and all the cacophony and chaos, all the pain that comes with it.  A week or so ago I heard about a tee shirt that says, “I’m not saying that you’re responsible.  I’m saying that I’m blaming you.”  Right?  I’m seeing more than a few heads nodding.  Of course we get it; it’s so human of us.

It doesn’t do us any good, though.  There’s hardly ever — and I think I’ll go so far as to say that there isn’t ever — one person who is entirely at fault, or even a group of people who are entirely in the wrong.  It’d be nice if life were that clear cut, but it’s not.  It really isn’t.  This is not to say that none of us should be accountable for our actions — people do make mistakes, and people do consciously make decisions and take actions that are … problematic … and cause harm.  I’m not saying that we should always accept every kind of behavior in the name of “getting along.”  I am saying that blaming people is not helpful.  In fact, it can make it harder to hold them accountable. 

Blame is easier, of course.  We get to distance ourselves, create a comfortable buffer of righteousness around ourselves.  Lovingly holding someone accountable, “lovingly calling them back into community” (when that’s possible), is harder and infinitely more uncomfortable because we have to stay engaged, have to bring our own selves right there into the midst, the mess of it, have to acknowledge that there are no angels and no devils.  Not even us.

In the days and weeks, months and years ahead I encourage you to stay engaged, to stay connected.  Don’t write anybody off.  Don’t give up or give in.  This won’t be easy, but living authentically in covenanted community never is. 

There’s one other thing I’d recommend — don’t let this become everything.  This morning had been scheduled as far back as the beginning of the church year to be our annual Music Sunday.  When it became clear that Adam’s email was going out this past Friday there was discussion about whether we needed to postpone Music Sunday to some future Sunday because people would very likely want to and need to focus on … this.  In those discussions the words of a hymn kept echoing in my head.  (It’s #108, “My Life Flows On In Endless Song,” otherwise known as “How Can I Keep From Singing?”)

My life flows on in endless song

Above earth’s lamentation.

I hear the real though far-off hymn

That hails a new creation.

Through all the tumult and the strife

I hear the music ringing.

It sounds an echo in my soul.

How can I keep from singing?

What through the tempest ‘round me roars,

I know the truth, it liveth.

What through the darkness ‘round me close,

Songs in the night it giveth.

No storm can shake my inmost calm

While to that rock I’m clinging.

Since love prevails in heav’n and earth,

how can I keep from singing?

As a congregation, as a community, a people … as individuals … we have just received news that even if we kind of expected it, even if we wanted it, signals a sudden shift from things as they’ve been to … something else.  And some of us are sad, or confused, or angry; feeling the pain of loss and grief; fearing for the congregation’s future.  (Or all of the above.)  These feelings are real, and we should pay attention to them.  Yet we should not allow ourselves to be overwhelmed by them.  Through all this tumult and this strife, though we may feel a tempest ‘round us roaring, let’s not keep from singing.  For, my friends, love does prevail “on heav’n and earth.”  The Love on which, in which, this congregation is grounded is stronger than any disagreement, any discomfort, any struggle, any loss.  That Love calls on us — each of us individually and all of us collectively — to be our best selves, to bravely follow where it leads, and … whatever else we do or don’t do … to keep on singing.

Pax tecum,

RevWik

On Justice, Truth, and Peace

This is the text of the reflections I offered on Sunday, May 5, 2019 in the congregation I serve here in Charlottesville, Virginia.

Rabban Simeon ben Gamliel whose words are at the heart of the piece the choir just sang, was a Jewish sage and leader who lived a little less than 2,100 years ago. Rav Muna, the other rabbi quoted in the choral piece, was one of the two rabbi who edited an early version of the Talmud, known as “The Talmud of the Land of Israel.”  Commenting on the teaching of ben Gamliel that “on justice, truth, and peace the whole world stands,” Rav Muna said something that Amy Bernon didn’t include in her song.  He said that in truth, those three things are not three separate things, wholly distinct from one another.  Rather, he taught, those three things are really only one thing.  That’s why, as she quoted, “where justice is done, truth is done, and peace is made.” 

This put me in mind of another saying that has this same interlocking progressive structure.  It’s actually from our Unitarian kin in Transylvania.  I imagine that our friend the Rev. István Török leads the members of our partner congregation in Olteviz in saying this with some regularity:

Hol hit—ott szeretet
Hol szeretet—ott béke
Hol béke—ott áldás
Hol áldás—ott Isten
Hol Isten—ott szükseg nincen

Elizabeth North, the Director of Music at our congregation in Concord, Massachusetts and a Unitarian Universalist composer extraordinaire, set this text to music.  It’s #1043 in the teal hymnal. (I’ll note that Beth took a little liberty with the last line):

Where there is faith there is love
Where there is love there is peace
Where there is peace there is blessing
Where there is blessing there is God
Where there is God there, there is no need.

Let’s sing that together …

Do you see the pattern?  Where justice is done, truth is done – they’re one and the same.  And where justice and truth are, peace is made.  If faith exists, then hope exists, and love exists, and peace exists, and blessings abound, and God – however you conceive of that Sacred Something, that Unlimited Love that undergirds all that is – where that is, we have all we need (which is the original last line).

For the longest time I’ve had a magnet on my refrigerator with words taken from the writings of Lau-Tzu.  It also has this same understanding of the simultaneity, the essential, fundamental equivalency of what might seem to be different things. I’ll bet that a number of you know it:

“If there is to be peace in the world,
There must be peace in the nations.
If there is to be peace in the nations,
There must be peace in the cities.
If there is to be peace in the cities,
There must be peace between neighbors.
If there is to be peace between neighbors,
There must be peace in the home.
If there is to be peace in the home,
There must be peace in the heart.” 

I did a lot of research for these Reflections – facts and figures, Jewish history, world history, current events …  I’ve thrown all that out.  (Although I will post that version on my blog next week for those of you who are into that sort of thing.)  I threw all of that because as I wrote I kept hearing a little voice in my head.  It was our Associate Minister, Rev. Alex.  Her voice was encouraging me not to tell you things you already know – about how if we look around us there seems to be so little evidence of justice, truth, and peace in our world today.  “They know that,” she said in my head.  “They’re already living with that, living in that.  What they need is to have some thoughts about what to do with that.”  And she’s right.

What do we do when we live in a society, and increasingly a world, where injustice can seem to be the norm, where truth appears to be under attack, and where peace is hard to find?  If on these three things the whole word stands, what do we do when those supports are looking increasingly unstable? 

Well … if justice, truth, and peace are not three separate things but only one thing; and if faith, love, peace, blessing, and that Holy Whole in which “we live and move and have our being” co-exist; then for there to be any of them in the world, they must first be alive in our hearts.

So … how do we bring these needful things to life and nurture them in ourselves?  We cultivate them.  We work at it.  Sorry, but there’s no other way.  No shortcut.  We have to work at it.  We make choices day-in and day-out, responding to the situations we find ourselves in rather than reacting to them out of our cultural conditioning.  We ask ourselves again and again, “What is the truth here?  What does justice look like in this encounter?  What would Peace do?”  (WWPD)

This morning I’m going to suggest three things, three ways that we can do the work of developing peace in our hearts.  Although justice, and truth, and faith, and love, and all of those things are needed in our world, I think peace provides a good model of how to respond to our own heart’s need of them. 

So … three things we can do to cultivate, to develop, to strengthen peace in our hearts:

First, we can put ourselves into direct contact with beauty.   We’re surround by beauty here right now – after the service wander around the sanctuary and take in Marissa Minnerly’s paintings.  On the drive, or the walk home, grey though the sky is today, look at the flowers you pass.  Really notice them, how their colors pop.  Let their beauty into you.  Go out into the woods, get onto a river or lake, drink deep the natural world.  Look into the eyes of a loved one, listen to their voice, reminisce about the good times you’ve had and about all the good times to come (as Willie Nelson says in one of his songs).  For that matter, listen to music.  Music is a great way to put yourself in the presence of beauty.

I have to pause here a moment to express my deepest appreciation to the choir, to Scott, to James.  I often hear clergy colleagues bemoaning the fact that they so rarely get to worship themselves, because they’re so often facilitating worship experiences for others.  I tell them that I get to worship every single Sunday.  St. Francis of Assisi is remembered as saying to his companions, “Preach always.  When necessary, use words.”  Each and every Sunday I get to – we get to – hear powerful preaching and profound sounds of prayer.  I’ll let you in on a secret:  when Scott plays a Prelude, or James plays the Musical Meditation, or whenever the service switches from words to music, I forget all about all y’all.  I don’t give you another thought.  I just open myself and let the beauty of the music wash over me, flow through me, and I revel in the mastery we’re experiencing.  That is worship here for me, and even though I think that from time to time the preacher has something worth hearing I know that many of you feel as I do. 

I do also want to put in a good word for words, though.  I was brought up by parents who shared with their kids a love of words, and to this day a well-crafted sentence brings me joy.  A few years back my friend and mentor, the Rev. Gary Smith, served on the panel that interviewed candidates for the position of Professor of Homiletics at the Starr King School for the Ministry, our seminary out in Berkley, California.  He told me that there were two questions he asked each prospective professor:  who is your favorite poet, and what was the last novel you read?  He asked these not only because if you’re going to make your living with words – which we preachers do – then you should regularly engage with the work of others who share the craft.  He also thought it important because both poetry and fiction are acts of imagination, of taking the world as it is and opening it up, exploring it in new ways, creating something revelatory.  Poetry and (good) fiction are beautiful in a very deep sense of that word.  And they are avenues for that direct contact with beauty that can help us cultivate peace in our hearts.

My second suggestion is to regularly do things that fill us up.  Modern life can be so … draining.  It can take so much out of us, the day-in day-outness of our lives.  We can go for long periods of time – for some of us extremely long periods of time – without having the opportunity to replenish our souls, our spirits.  The things we’re doing may be really important, even enjoyable, yet the often pressured pace depletes the peace we, and the world, so desperately need.  For there to be peace in the world there must be peace in the heart. 

The concept of “extroverts” and “introverts” is often misunderstood, seeing “extroverts” as people who like people and “introverts” as people who … prefer their cats.  It’s not that at all.  There are a great many people who are introverts who really like being around people, and extroverts who enjoy being alone.  The real differences is that an introvert’s spiritual/emotional battery is refilled by solitude, while the inverse is true of extroverts – they get charged by being with others.

So for those of us who are introverts, we need to find time, make time, to be alone, and to be alone with nothing to do.  No laundry, no shopping for groceries, no making of lists.  Of course, we can do those things if doing them feeds us.  The point here is, as one of my spiritual teachers put it, “don’t do anything that you have to do, that you feel obligated to do.”  So make time for this solitary not-doing regularly.  Not every once-in-a-while when the opportunity presents itself.  Regularly.  Frequently.  We should schedule it in our day timer.

For those of us who are extroverts, we need to schedule time to hang out with people we enjoy.  And I don’t mean those social events we kind of have to go to, parties (or meetings) we feel obliged to attend, those gatherings that have some kind of purpose to them.  I mean just hanging out for the sake of hanging out.

Making the time and space for those things that fill our spirits, along with putting ourselves, regularly, into direct contact with beauty – these things can help us to develop the peace in our hearts that is essential if we’re to survive these times we’re in.

One last thing.  (And given my background as a magician, juggler, fire-eater, escape artist, and clown you should probably be expecting this one.)  Play.  “Life’s too mysterious,” a greeting card said, “don’t take it serious.”  Find a young child and get down on the floor and play with them.  Heck, get down on the floor and play even if there’s no child anywhere around.  From the floor there’s an entirely different perspective on things.  Go to kids movies – superhero films come immediately to my mind, of course, but Toy Story 4 and The Secret Life of Pets 2 are coming out soon.  Do something silly because it’s silly.  A therapist I know (who I consider a rabbi, a wise sage) told me once that he’d like to write a book about how our lives could be so much healthier if we’d try to laugh, really laugh, full-throated, no-holds-barred laugh at least once a day.  He said that he worked in a group setting he made it a practice for the staff, and that it made all the difference.  (When I told him about how much our staff laughs when we’re together he was impressed, even envious, and said that we must be doing something right.)

So .. to cultivate peace in our hearts, in our lives, we can ourselves into direct contact with whatever we find to as expressions of Beauty – wherever we find them.  We can take time, make time, to do what (re)fills our spirit, taking care to avoid doing anything that we feel like we have to do, are supposed to do, feel obligated to do.  And we can play, be silly, laugh – early and often.  These three things can help us to create peace in our hearts without which there cannot be peace in the home, among neighbors, in the cities, in the nations, or in the world; without which the world doesn’t have a leg to stand on.

Amen.

Pax tecum,

RevWik

Here We Have Gathered

This is the text of the reflections I offered to the congregation I serve on July 29, 2018.  I have also included the Opening and Closing words, and hope UUA President Susan Frederick-Gray will understand their importance to the whole.

Opening Words:

As a people—a people of faith—that say we are committed to justice, compassion, and equity. As a faith that says we are committed to the inherent worth and dignity of all people. As a faith that says we are committed to respect for the interdependent web of all life—we have a critical role to play in this time.

Two things that are absolutely clear. #1—This is no time for a casual commitment to your faith, your community, and your values, and

#2—this is not time to think we are in this alone. 

Rev. Susan Frederick-Gray, from her sermon, “No Time for a Casual Faith,”
 delivered at the 2018 General Assembly Sunday service

Sermon:  “Here We Have Gathered”

It is not uncommon to hear people talk about being “cultural Christians.”  They are acknowledging that there is something Christian-ish about them, but don’t mistake them for strong adherents of the faith; these are not what you might call “committed Christians.”  The scholar of comparative religion, Winston Smith, was once asked why, after he’d studied the great religions of the world and incorporated into his own life many of the spiritual understandings and practices he’d encountered, why he still referred to himself as a Methodist.  He replied, without skipping a beat, “ancestor worship.”  He had been born into the Methodist tradition, and he continued to claim it long after it’d had ceased to have any claim on him.  (This is true in all religious traditions – there are “cultural” Jews, and Buddhists, and Hindus, and, for that matter, Atheists.  People for whom their relationship with the spiritual/religious tradition they claim has little or no claim on them; people who we might say are “casual” in their religious affiliations.)

Leia, our Director of Faith Development, and I once ran a two-day training for staff teams – ordained ministers and the professional religious educators with whom they worked.  One of the exercises that we’d borrowed from some place began with participants calling out things that the congregation they served did that they were particularly proud of.  “Our monthly food pantry!” one said.  “Our collaboration with other faith communities to provide housing for the homeless during the coldest months of the year,” said another.  “The work we do to keep the vision of the United Nations alive in the minds of our congregation.”  “Our ministry with, for, and by young adults.”  Someone said, “Our religious education programming,” with someone else quickly adding, “especially our youth!”  “Meaningful worship.”  (That came from one of the clergy people present.)  “Our covenant groups that bring small groups together in powerful ways.”  “Our support of the Movement for Black Lives.”  “Having become a Green Sanctuary.”  Having become a Welcoming Congregation.”  “Our program to bring food to members of the congregation when they are sick.”  “Our practice of raising money monthly for non-profits doing meaningful work in our wider community.” 

I could go on.  They certainly did.  They had no problem listing program after program, project after project, one after another, of which they were proud.  (The list I just read, by the way, didn’t come from my notes after that weekend: they’re all things we do here that I’m proud of.)

Like I said, this group had no problem coming up with a long list of things the congregations they served were doing that were making a difference in the lives of their members and their wider communities.  It was the second part of the exercise that we tough.  Participants were asked to read together an item from that list beginning with the words, “We do …” and ending with, “. . . because we’re Unitarian Universalists.”

·    We have a monthly food pantry because we’re Unitarian Universalists. 

·    We collaborate with other faith communities to provide housing for the homeless during the coldest months of the year because we’re Unitarian Universalists.

·    We have a ministry with, for, and by young adults because we’re Unitarian Universalists

·    We bring food to members of the congregation who are sick because we’re Unitarian Universalists.

·    We became a Green Sanctuary and a Welcoming Congregation because we’re Unitarian Universalists

Not everyone had a hard time with this, but a lot of the people there found it really hard to say that they and the congregations they served do the good and important things they do because they are Unitarian Universalists.  They would have felt comfortable saying that they did them because they were good people, because they cared about each other and the world, because they were the right things to do.  But to say that they did them because of being Unitarian Universalists, because our faith traditions compels them to, because as Unitarian Universalists they felt a mandate to make the world a better place … well … a lot of the folks in that workshop weren’t all that comfortable saying that.  And these were religious professionals!

Last week during the annual “Questions & Responses” service I was asked what I found most frustrating about Unitarian Universalism (and, by extension, I’d think, “about Unitarian Universalists”).  In addition to the things I mentioned then, I’d add this – the number of people who are, for lack of a better phrase, cultural, or casual, UUs.  Oh we’re good-hearted people, just as are most “cultural Christians.”  If asked, we will claim our connection to this Unitarian Universalist tradition, yet if we’re being really honest, it has little to no claim on us.  It isn’t truly a part of our identity – our core ­identity.  It’s what we do, where we go on Sunday mornings (and a few other times during the week), yet it’s not really who we are.

And I find that frustrating – and more than a little sad, frankly – because our Unitarian Universalist faith is something.  Our tradition has a history, and an identity, and a power that is different than the history, identity, and power of other religious traditions or civic groups.  Unitarian Universalism is more than, as one joke at our expense puts it, “halfway between the Methodists and the golf course.”  Yet when we don’t feel, don’t know ourselves to be part of something larger than ourselves, larger than the congregation we happen to go to when we think there’ll be something interesting to us, it is so easy to become focused on our own congregation and what’s happening there right now.  This is true in and about Unitarian Universalist congregations wherever we’ve set up shop, and whatever is, or that we might think isn’t, happening in them at any particular moment.  (And how we feel about it.)

When we become so isolated and insular, we cut ourselves off from the power of our association, and I’m not talking about our institutional Association, but the reality that our congregations are associated with one another, connected with one another, can draw strength from and offer support to one another.  When we lose sight of the fact that we are part of something larger than merely the group of people who gather at 717 Rugby Road in Charlottesville, or 351 Boylston Street in Boston, or 2952 South Peoria Avenue in Tulsa, or online through the Church of the Larger Ministry, then we all too often also lose sight of the fact that we are a part of an association of several hundred thousand people, over 1,600 congregations, and a faith that, in the United States, can trace its roots back to the founding of the Universalist Church of America in 1793. Our Unitarian Universalist tradition is something, and we lose something when we don’t fully recognize, acknowledge, and own that as a part of who we are.  We lose something, and our congregations, and our wider Association loses much when we are just “cultural UUs” or, “casual” about our Unitarian Universalism.

In the sermon I quoted from as our Opening Words, the Rev. Susan Frederick-Gray also said,

“Friends, this is no time to go it alone—we as Unitarian Universalists can’t go it alone. We as individual congregations cannot be in this struggle alone.

[…]

This time we are living in is one of tremendous opportunity and needed change—and the health and strength of our communities and our commitment to our values, to this theology of love and interdependence is crucial”

And she said,

“This is no time for a casual faith. As Unitarian Universalists, we are first and foremost religious communities, religious communities that practice love as our foundation—and we are living in times of heartbreak, violence, struggle, and pain. In this time, we need communities that remind us of our humanity in this very inhumane time.”

And these are very “inhumane” times, indeed. 

Hate crimes “more than doubled the day after the 2016 election, with a 92 percent spike in average daily hate crimes in the two weeks following the election compared to the daily average from the beginning of the year. Crimes against Latinos increased by the greatest percent, followed by Muslims and Arabs and African-Americans.”  (I quoted that from an article co-authored by the Director of the Center for the Study of Hate & Extremism at California State University San Bernardino.)

These are inhumane times

This past Thursday the Justice Department issued a legal brief arguing that federal civil rights law does not ban discrimination on sexual orientation.  In April the administration rewrote a federal rule that had bared discrimination in health care due to “gender identity,” and the State Department reportedly has been, “retroactively revoking passports for transgender women, forcing them to provide proof of their gender.”  Some in the EPA have come out and said that under Trump their mission is changing, “from protecting human health and the environment to protecting industry.” 

These are inhumane times.

All this, and I haven’t yet mentioned that, according to U.S. District Judge Dana Sabraw, the administration is responsible for “losing several hundred parents” of the more than 2,700 children forcible separated at the U.S. boarder since October of last year, nor that, as a recent article in New York magazine put it, it seems increasingly plausible that “Trump has been a Russian asset since 1987.”

These are inhumane times indeed.  Frightening times.  Dangerous times.  And times that call on us to work, perhaps harder than we’ve ever worked before, to both stem and then reverse the rising tide of hatred.  These are times that call on us as Unitarian Universalists to do this work, because as Unitarian Universalists we have something rare and unique to offer.  We know more about interfaith collaboration than just about anyone, because every Sunday in every UU sanctuary is something of an interfaith service.  We know a lot about working for justice as an expression of our spirituality, because the work of justice has been at the core of our Unitarian Universalist faith and the Unitarian and Universalist faiths which preceded it.  We know so much about inclusion, for it has been a principle around which we have rallied since the beginning that every person has inherent worth and dignity.

I’m going to give the last words here to the Rev. Olympia Brown who, among other things, was the first woman ordained in the United States with the full support and backing of a denomination.  In a well-known passage from her writings (included in the back of our hymnal at #569) she said,

Stand by this faith. Work for it and sacrifice for it. There is nothing in all the world so important as to be loyal to this faith which has placed before us the loftiest ideals, which has comforted us in sorrow, strengthened us for noble duty and made the world beautiful. Do not demand immediate results but rejoice that we are worthy to be entrusted with this great message, that you are strong enough to work for a great true principle without counting the cost.

Parting Words

For our Parting Words I will once again return to Rev. Susan Frederick-Gray’s GA sermon:

The promise of our faith means liberating ourselves from the systems of dominance and exploitation we all suffer under. The promise of our faith means making compassion a way of being, it means creating a collective sense of both community and responsibility. It holds the vision of a yet to be realized future where our collective survival, our liberation, and a practice of the fullness of our theology is possible.

[…]

Theologically, our Universalism tells us that no one is outside the circle of love. However, we must understand that in our lives, in the context of oppression and discrimination, that the circle has never been drawn wider from the center. It has always grown wider because of the vision, leadership and organizing of people living on the margins who truly understand the limits and costs of oppressive policies—and what liberation means.

This time we are living in is one of tremendous opportunity and needed change—and the health and strength of our communities and our commitment to our values, to this theology of love and interdependence is crucial. I know this work is calling more from us, but I also know that we have been readying for it. And I know it will change us, but I also see that day when we will look back and see the measurable change in our hearts, in our communities, in our faith and in our society that were nurtured by our struggles and our courageous love today.

Now this change won’t come through optimistic hope or casual practice. It will take a greater commitment and generosity to communities that sustain courage, love, hope and resiliency. It will mean new ways of living our faith and reaching out more boldly, lovingly and faithfully with others for justice. And it will take each of us finding our work, our place—where our gifts help call something new—something life giving—into this world.

Rev. Susan Frederick-Gray

Benediction

Instead of our usual benediction, this morning I offer the words with which Susan concluded her sermon:

May the spiritual community that we practice strengthen all of our hearts, may it give us courage, may we not be silent or shrink back from the demands of love. May we hold one another in love as we follow new pathways of joy, of community, of change, of risk and of joy. And may we all be held the practice of agape love that leads us to the liberation we all need—until all are free.

Rev. Susan Frederick-Gray

Introduction to the Closing Hymn

These are the words Jason Shelton spoke at the 2017 General Assembly when he premiered the updated lyrics for his beloved song, “Standing on the Side of Love” (now “Answering the Call of Love”).  This morning was the first time we sang the new words, so we shared Jason’s introduction:

Sometimes we build a barrier to keep love tightly bound.
Sometimes our words themselves are the barriers.
The metaphors we use for the work of justice matter.

If we are called to be in this work together, then we have to understand when our words become barriers to full participation.

What does love call us to do? For some, it’s standing on the side of love. For some, standing is not an option. And the continued use of that metaphor is a painful reminder of the barriers to full inclusion of people with disabilities in our congregations and at our General Assemblies.

What is my responsibility as an artist when awareness of this pain comes to my consciousness?

I am clear that the SSL metaphor — as I intended it — has nothing to do with the physical act of standing. It’s about aligning ourselves with what love calls us to do. But I am also clear that intent is not the same thing is impact, and the impact of this metaphor has become a barrier for some among us.

Friends, when love calls, it sometimes asks us to let go of our attachments, and maybe even our t-shirts. I’m not sure what to do about those t-shirts, but I do know that love is calling us to a new and deeper awareness, and I can do something about the song that I wrote.

So I ask you to rise not in body, but truly to rise in spirit — mindful of all that might mean for you — and join me in Answering the Call of Love.