Food for thought on a very busy week:

Living Wage Calculation for New Orleans city, Orleans Parish, Louisiana:

(http://livingwage.mit.edu/: “The living wage shown is the hourly rate that an individual must earn to support their family, if they are the sole provider and are working full-time (2080 hours per year). The state minimum wage is the same for all individuals, regardless of how many dependents they may have. The poverty rate is typically quoted as gross annual income. We have converted it to an hourly wage for the sake of comparison. Wages that are less than the living wage are shown in red.”)

There’s a lot of red on that grid…some perspective as states and Congress debate a minimum wage adjustment to $10.10 an hour…

I am ever so grateful that I was assigned The Wolf Shall Dwell with the Lamb: A Spirituality for Leadership in a Multicultural Community, written by Eric H. F. Law, during my studies at Loyola Institute of Ministry – New Orleans. It has been an invaluable source of wisdom as I bear witness to the ways Unitarian Universalism is and is not welcoming. I gratefully commend it to ministers and lay leadership.

Law is an ordained Episcopal priest who grew up in Hong Kong, then immigrated to the United States when he was 14. He has a lot to say about external and internal culture, both the breadth and depth of hospitality. Law offers a helpful paradigm for understanding how to get beneath the surface of what limits our ability to welcome multiple cultures. He writes:

[E]xternal culture – [music, food, dance, art] – constitutes only a small part of our cultural iceberg. The larger part is the hidden internal culture that governs the way we think, perceive, and behave unconsciously… the “instinct” of our cultures…The cultural environment in which we grew up shapes the way we behave and think. Implicit in this cultural environment are the cultural myths, values, beliefs, and thought patterns that influence our behavior and the way we perceive and respond to our surroundings.

Most of the time we are unconscious of their existence.

They are implicitly learned and very difficult to change…Internal culture is like the air we breathe. We need it to survive and make sense of the world we live in, but we may not be conscious of it.

Internal cultural difference is not a matter of different ways of singing or speaking or dressing. It is a matter of perceiving and feeling.

Some of you may remember the scene from Harry Potter and the Order of the Phoenix (2007) when Harry Potter sees a strange reptilian horse pulling the carriage and asks “What is it?”

Ron Weasley: What’s what?
Harry Potter: That. Pulling the carriage.
Hermione Granger: Nothing’s pulling the carriage, Harry. It’s pulling itself like always.
Luna Lovegood: You’re not going mad. I see them too. You’re just as sane as I am.

While being called as sane as Luna Lovegood was perhaps not particularly reassuring to Harry Potter, I hope that the image can be useful for Unitarian Universalists.

The carriage of our faith does not pull itself. Unitarian Universalism swims in the waters of implicit culture. This faith, our congregations, and each one of us have internal cultures.

And as Law explains:

The same event may be perceived very differently by two culturally different persons because the two different internal cultures highlight different parts of the same incident… To discover the unconscious, implicit part of our culture is a lifelong process. Some of us go through life like a fish in the stream and never know we are living in water… “When whites and people of color recognize that there are cultural differences in their perceptions of power, they take the first step toward doing justice.”

To Eric Law’s multicultural list I will add other layers of internal cultural perceptions of power differences that usually receive only external attention:

* cis- and trans- gendered,
* the gender spectrum from female to male,
* the spectrum of abilities and mobility,
* the sexual orientation spectrum,
* the class caste from poverty to the 1%,
* the ageism that saturates our lives from infancy to elderhood…

Law believes that “because of cultural differences some people are perceived as lions and wolves and some as lambs and calves” unconsciously, setting up “an uneven distribution of power before groups even meet.”

He writes:

 If the church is to become the holy mountain on which people from diverse cultures shall not hurt or destroy each other, we must respond to the call to do justice.

Doing justice in a multicultural environment requires us to understand the consequences of these cultural differences in power perceptions. Doing justice commands us to reveal this unconscious and disproportionate distribution of power. Doing justice compels us to develop new leadership skills that can confront injustice. Then we can create a just community when people from different cultures encounter each other with equal strength.

Our call in this time, as a people of faith, is the same one found on the cover to The Hitchhikers’ Guide to the Galaxy, namely, “Don’t Panic.” Realizing that our perceptions will be strongly influence by our internal culture, let us look around at life outside of our stream and honor that the water we live in is not the totality of the human experience.

Let us welcome grace into our midst, offering mercy to ourselves and to each other as we discern how we are together and how we wish to be together. May we bring our whole and holy selves into a community committed to collective liberation, to radical inclusion, to equity and compassion in human relationships.

Beloveds, let us do justice together, faithfully.

In the world of super heroes, it’s called an “origin story,” that trauma that led to the super hero being super.

Poor little Bruce Wayne watches helplessly as his parents are murdered. Superman rockets off the planet Krypton, sent away by his father moments before the planet explodes, only to find himself in Kansas where a loving couple adopts him and imbues him with truth, justice, and the American Way. Magneto and Professor X start out as just normal . . . mutants . . . but life experience sends one on to found the good-guy X-Men and the other to . . . electrical evil.

Clearly, the creators of super heroes believe that nurture trumps nature in that long debate between nature and nurture. But the more we know about genetics, the more we have to ask, is that true? Do our genes make us do it, whatever the “it” might be?

Science has been known to give us answers that we are not culturally capable of understanding. The most egregious moment of that in the Twentieth Century was the eugenics movement, that is, the belief that “better babies” could be produced by selective human breeding; and the corollary belief that those born with disabilities and those of races not of Western European origin, were inferior.

Liberal preachers preached it. Liberal people practiced it. It was part-and-parcel of the early birth control movement. And of course it led ultimately to the atrocities of Nazi Germany.

It also led, in the US, to immigration laws barring most people not of Western European origin, and the forced-sterilization of thousands of people. Proponents believed they could eradicate mental disorders though eugenics; they believed they could eradicate alcoholism. Forced sterilization for those in mental institutions was a practice upheld by the US Supreme Court. Thousands of poor people were forcibly sterilized. And the practice of requiring sterilization as a pre-condition for receiving welfare checks continued in some states into the 1970s.

Their motto was, “Eugenics is the self-direction of evolution.”

Fact is, the Nazis got many of their ideas from the United States and used the example of the US to justify their actions to other nations all through the 1930s.

Today, we know this behavior well as the rhetoric of neo-Nazis, the Ku Klux Klan, and some far-out right-wing politicians. But liberals?

I don’t want to in any way justify these beliefs. They are despicable. Yet dismissing these ideas as something from the dark past is a very bad idea. Rather, we should look to that terrible chapter of American history as a cautionary tale. Because, besides being based in the most virulent forms of racism and ableism, political progressives also saw eugenics as good science: the latest in scientific knowledge. That’s the cautionary tale: Eugenics appealed to the very people who were most open to the theory of natural selection.

Why? One reason is that they applied the idea of natural selection—still not well understood by most people in the early Twentieth Century—to an idea most Americans knew very well at the time—the selective breeding of animals. Remember the motto I mentioned: “Eugenics is the self-direction of evolution.” Nowadays most people who look at the matter know that natural selection can’t be self-selected—the time frame is way too long for human beings to affect, or even comprehend, for that matter. But, most people did not know that at the time.

Here’s how the fatal error occurred: We have cats and dogs and ridable horses because of selective breeding. People figured this out a loooong time ago. My grandparents, who could barely read and write, were experts at selective breeding. Most farmers were.

People knew that traits can be affected in a short time among animals, and so they assumed that human genetics could be affected in a short time. And that simply isn’t true—not in animals such as human beings that have long lives, anyway. Fruit flies are a different story. As is the famous case of the tube (subway) mice in London that have evolved in about a century and a half to have grey coats that exactly match the color of paint used on the bottom of the London train tunnels. But people aren’t fruit flies or mice.  Scientific ideas often become dangerous when they are applied to culture or human life on a micro-level.

Remember that Charles Darwin knew almost nothing about genetics: Mendel’s work on peas was in existence in Darwin’s lifetime, but Darwin never encountered the studies.

Remember that the structure of DNA was not discovered until 1953, well after the horrors of Nazism. The first draft of the the human genome appeared in 2001.

To that we must add that the overt racist and ableist assumptions in the US at the time made for the perfect environment for the eugenics movement. Racism and ableism permeated US society—from outright segregationist to progressives to just about everybody. Heck, even the Homeopathy Society supported eugenics.

We see the same sort of misapplication of science today: Despite what New Age gurus might claim, people are not lonely because we live in an expanding universe. We can’t walk through walls because there is lots of space between atoms. We don’t vibrate with cosmic vibrations because of String Theory.

And you don’t speed up natural selection through eugenics. The time scales of the two are completely different. All these are the realm of hucksters. And, in the case of eugenics, racists.

Take away: when science appears to support your preconceptions and prejudices, watch out!

No, there isn’t really a super hero who became Spider-Man because he was bitten by an irradiated spider. But here are some things that are real science that we easily forget:

Genetic research has taught us that the entire concept of race is a fiction. A mistake. There are no genetically identifiable races. Homo-Sapiens developed along about 200,000 years ago and some homo-sapiens began leaving Africa something along about 80,000 years ago. Human generations are roughly 25 years, which means that some homo-sapiens left Africa about 3000 generations ago; other homo-sapiens, such as our Somali neighbors, left in this generation. We’re all immigrants out of Africa.

Despite what the racists of the early-Twentieth Century believed, there is no “race” in the homo-sapiens population, only separation by time and cultural difference.

You may have read that President Obama is related to Harry Truman, Dick Cheney, George Bush, and Brad Pitt. This is not urban legend. But it doesn’t prove a whole lot either, except that human beings are all related, and that we tend to notice the famous ones and not the infamous or un-famous ones.

Until everyone understands this, we will have not only the egregious lunatics such as the Neo-Nazis and the Ku Klux Klan, but also the casual cliches that still permeate our culture and destroy the lives of too many people.

Marvel Comics

Poor little Bruce Wayne. He could have been a man of leisure.  Superman might have hung out on Krypton (or at least Kansas). And there’s no telling what nature might have had Magneto and Professor X doing. As for us, we will have to continue wondering and speculating just how much of what we do is up to us and how much is up to our stars . . . and our genes. All will be well, so long as we remember humility in the face of a very large universe.

I suppose everybody has a favorite founding document for a religion or a nation. Mine is “Farewell at Delfshaven,” a sermon given by Rev. John Robinson to a group of his Separatist congregation who were taking ship for the Western Hemisphere. Part of the sermon goes like this:

I Charge you before God and his blessed angels that you follow me no further than you have seen me follow Christ. If God reveal anything to you by any other instrument of His, be as ready to receive it as you were to receive any truth from my ministry, for I am verily persuaded the Lord hath more truth and light yet to break forth from His holy word.

The Lutherans cannot be drawn to go beyond what Luther saw. Whatever part of His will our God has revealed to Calvin, they (Lutherans) will rather die than embrace it; and the Calvinists, you see, stick fast where they were left by that great man of God, who yet saw not all things. This is a misery much to be lamented.

For though they were precious shining lights in their time, yet God has not revealed his whole will to them. And were they now living, they would be as ready and willing to embrace further light, as they had received.

The way Unitarian Universalists “do church” comes directly from the protestant movements that eventually led to the English Civil War and the decision by some of the radicals that it was perfectly acceptable to God that they supplant the aristocracy and remove their king’s head. . . Radical. It isn’t surprising that the royalty of the day weren’t particularly keen on keeping those sorts around. And perhaps it isn’t surprising that these most protesting of Protestants eventually set up theocracies and felt justified in clearing the land of its native inhabitants.

Yet these radicals—known to us nowadays as Pilgrims, Puritans, and Separatists—were up some positive things as well, such as what we call democracy. And the best of their thought is exemplified by these last words that Rev. Robinson said to members of his congregation as they sailed to England to join another group of dissenters and board the Mayflower.

These parishioners settled in what they called Plymouth, Massachusetts to build what is today a Unitarian Universalist church, which indicates that the beliefs that Rev. Robinson preached, plus about four-hundred years, equals Unitarian Universalism. The deepest beliefs of those religious seekers are the DNA of Unitarian Universalism (for good and ill).

Notice some things about this little sermon: yes, there’s the usual unfortunate bashing of other denominations—in this case Lutherans and Calvinists—but Rev. Robinson was saying two very radical, and I think positive, things.

The first is: “follow me no further than you have seen me follow Christ.” This is still an expectation in the Unitarian Universalist movement: we don’t ordain ministers and then think those ministers are somehow levitating or holy. We don’t think our ministers are special—we expect our ministers to walk the walk . . .  all the time, but a minister is just like the rest of us folks.

The other radical thing that Rev. Robinson preached is the very core of the tradition: that truth continues to be revealed. Or, more radically, that we human beings continue to find more and more truth, and we must continue to modify our beliefs according to these new truths.

The Separatists did not “do church” as did most of the Christian groups of the time (and still today). Roman Catholicism had developed along the lines of the political systems of the day: emperors, kings, men in charge. Some protestant groups—Lutherans and Anglicans for example—created state religions. These groups saw themselves—dangerously as Rev. Robinson pointed out—as founded on eternal truths. This justified building hierarchies. Top down.

The Separatists, however, believed in the individual discovery (or revelation) of truth. Therefore, they could not accept hierarchy within the congregation. Each member of the congregation was on a separate path toward truth, and as likely as any other member (including clergy) to find it.

As a corollary, the churches the “pilgrims,” and eventually Puritans, set up in Massachusetts were all individual as well. Each congregation discovered truth for itself. This is one reason the Separatist movement eventually fractured into Trinitarian and Unitarian congregations.

Still today, each congregation in the Unitarian Universalist Association is on its own, to choose leaders, to find their own way toward truth. And the “power,” whatever that is, lies within the congregation, not the association of congregations.

Not an ideal way to run a collection of congregations, a “denomination,” of course, but a great way to encourage freedom of conscience and thought.

Yes, the radical protestant movements of Europe were “precious shining lights in their time,” but nowadays, the belief systems they were founded on are for the most part relics of the past, products of minds “who yet saw not all things.” And, as Rev. Robinson said, “This is a misery much to be lamented.” I, for example, as a minister, don’t use the terms “God” or “Christ” at all in my historically humanist congregation. The light has shown my congregation a different path.

That’s the genius of the idea Rev. Robinson preached: truth just keeps on coming.

I grew up in the Pentecostal church. When I was ten, I knew just how the world would end: “the fire next time.” Tribulations. Seven seals. The four horsemen. Rainstorms of blood and fire. And what was more, this was coming any day now: the present terrible state of the world had been precisely prophesied in the book of Revelation in the bible. All you had to do was read it yourself.

Polls indicate that roughly half of Americans are waiting for some variation on this theme. For some, it’s the Rapture; for some the Second Coming; for others the Apocalypse, but roughly half of Americans are waiting for a supernatural end to human history and the earth.

Why do people think that? There a lots of conjectures—people who feel oppressed, marginalized, or poor often hope for an immediate end to their . . . tribulations. I also suspect the fear of aging and death figures in. After all, if the world ends today, I don’t have to go through the death process. And I suspect that it also has to do with the desire of human beings to live in extraordinary times—I’m special; the end of the world is special; therefore, the world will end while I am alive.

Then there is how we deal with the fact that the end never comes. Oddly enough, it appears to be that rather than giving up on predicting the end when the end doesn’t come, believers merely begin to reinterpret and believe all the more.

Odd. Human nature. Something we need to ponder a bit.

Jakob van Hoddis was a young man in the early part of the Twentieth Century. He was a  poet. And a socialist. A German Jew. And he had some mental health issues. He began to ponder the end of the world and wrote this poem, “Weltende.”

Dem Bürger fliegt vom spitzen Kopf der Hut,

In allen Lüften hallt es wie Geschrei.

Dachdecker stürzen ab und gehn entzwei

Und an den Küsten – liest man – steigt die Flut.

Der Sturm ist da, die wilden Meere hupfen

An Land, um dicke Dämme zu zerdrücken.

Die meisten Menschen haben einen Schnupfen.

Die Eisenbahnen fallen von den Brücken.

The hat flies off the pointy-headed bourgeois;

in all the winds there’s an echo, like screaming.

Roof tiles fly and break in two

and on the coasts, one reads, it’s flooding.

The storm is here, the wild sea hops

onto land to crush thick dams.

Most people have runny noses.

The trains fall from the bridges.

(author translation)

Now here’s the irony: as a German Jew, as a “degenerate” poet, and as someone with mental health issues, van Hoddis had three strikes as far as the Nazis were concerned. And, indeed, in 1942, the sanitarium where van Hoddis had gone was cleared of its patients and all were killed.

End of the world, wasn’t it? But van Hoddis shows us the irony of apocalyptic literature: it’s wish fulfillment. In the book of Revelation, the bad people, who are people who persecute Christians, get what they deserve. Justice at last reigns supreme.

As a socialist, van Hoddis wanted the upper-middle class to get its comeuppance, and so in the poem, a wind blows the hat off ones pointy head.

You can see this wish-fulfillment tendency for yourself—take a peek at any apocalypse you like, and what you’ll find is the bad guys punished. Sometimes the bad guys are those who aren’t Christian. Sometimes they are warmongers. Sometimes they are the “liberal media.” Sometimes they are the “pointy-headed bourgeois.”

The upshot is always that a power greater than ourselves sets everything right.

You’ve read and heard the descriptions:

And the wolf shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. (Isaiah 11:6 ASV)

(By the way, the lion lying down with the lamb is not in the bible. That phrase is a conflation of two verses from Isaiah, the other being:)

The wolf and the lamb will graze together, and the lion will eat straw like the ox; and dust will be the serpent’s food. They will do no evil or harm in all My holy mountain, says the Lord. (65:25)

Now wait a minute. Wolves and lambs do not get on well together. And lions don’t eat straw. But this is the problem with apocalypse: it is in its very essence magical thinking. The very nature of our world is that lions are not vegetarian.

So, back to my question: Why is apocalypse so interesting to so many?

Because long-term solutions are not interesting.

Long-term solutions are difficult. And boring. And require committees and task forces and lots and lots of charts and graphs and talking, talking, talking.

Who wants to work on a long-term solution when we can have our cake right now: the wind blows the hats from the middle class and snakes no longer do that gross thing when they digest rats. The serpents take to eating dirt. Nice world!

Unitarian Universalists are guilty too. One of our greatest hits among our hymns is “We’ll Build a Land.” I like it too but some of the lyrics go,

We’ll build a land where we’ll bind up the broken

We’ll build a land where the captives go free
Where the oil of gladness dissolves all mourning.
Oh, we’ll build a promised land that can be.

Wait a minute! No—it CAN’T be! Gladness does dissolve mourning, yes, but you can’t bottle that and pour it on everyone’s head. Gladness and mourning have to exist side by side, and wolves and lambs are just not going to “graze together.”

That hymn is a great way to buck ourselves up, but for real . . . it ain’t happenin’.

And quick-fixes in the real world turn more often into Pol Pot’s Cambodia or Pinochet’s Chile.

Lions can’t survive on grass. And we human beings are going to fix the problems that we have created . . .  or not.

I’m not a prophet, but I can make a couple of predictions that I”m fairly certain of: One, lions will never eat straw . . . and some people will always choose a quick buck over the collective good; and two, “god” will not smite these people (at least in a timely manner). What those two things add up to is this: we are on our own. If anything is going to get fixed, it is up to us to do it. (And we know that our opponents are very content to have us curl up, get angry, and stare at our navels.)

Yet accepting “apocalypse never” liberates us to get down to the tasks at hand.