I had the honor of spending this week with a dozen youth who chose to spend the first week of August in New Orleans. So you already know that they are brave. You should also know that they are leaders and followers, conveners and collaborators, organizers and educators. But this isn’t a note about nouns. This is a note about verbs. Unitarian Universalist Verbs.
My colleague, Rev. Paul, showed up (consistently, faithfully) this week wearing these verbs around his neck:
CARE
SHARE
GROW
LEARN
HEAR
HOPE
LOVE
I want to take a moment and affirm the National Youth Justice Training UU youth for embodying these verbs with courage and kindness beyond measure. Let us join Jessica, Emma, Emily, Emily, Meiling, Alex, Ellie, Ian, Sam, Sam, Anais, and Leah in transforming the injustices of this world into Beloved Community that both is and is becoming.
May it ever be so, beloveds.
In his story of a man with a sneering wife, Sufi master Rumi begins:
A special guest was coming to visit and the man worked 200 days to earn the price for the quality lamb kabob he wished to serve this guest. On the appointed day, the man bought the meat and brought it home for his wife to cook and then went to fetch the guest.
While he was gone, the wife cooked the kabob and
ate
every
bite
of
it.
When the man returned with the special guest, she greeted them at the door, saying “the cat has eaten the kabob. You’ll have to buy more, if you have any more money.”
The husband asks a servant to bring the scales and the cat. The cat weighed three pounds. “The meat was 3 pounds and one once. If this is the cat, where is the meat?” “If this is the meat, where is the cat?” Start looking for one or the other!
Sometimes truth can be found on a scale. Usually, it is a more complex endeavor for us human beings. The recent trial of George Zimmerman for the death of teenager Trayvon Martin revealed a plethora of truths in the lived experiences of the people of United States. Some have an expectation of justice within the justice system. Others have no expectation of justice within what they consider a criminal system – one that actively perpetuates crimes against humanity.
What you look like, where you grew up, who you live with – all of these are complex predictors of how you experience truth and what truth you experience.
Walking away from the Justice for Trayvon Vigil in New Orleans last week, I met up with a history professor from Tulane University. She brought up the Jena Six, which some of you may remember as a time when the criminal justice system in Jena, Louisiana revealed to the nation its deep roots in the Reconstruction Era, built after the abolition of slavery to maintain control over black bodies. In 2007, a nationwide protest against the mockery of justice there descended upon the town of Jena, population 2,500, with an estimated 50,000 protesters.
There were so many people – and so few white people. The professor I was walking with said, “if you took all the Unitarians out of the crowd, I could have put the white people present in my car.”
Author activist Jordan Flaherty, in his book Floodlines: Community and Resistance from Katrina to the Jena Six reports that “perhaps one to three percent of the crowd was white, in what amounted to a disturbing silence from the white Left and liberals.”
I would call it a disturbing silence from white people, regardless of their political stance. When children of color are demonized by a criminal justice system created for and by white people, we cannot be silent. We cannot be absent.
What was faithful was the profession of divine living by the white Unitarian Universalists who showed up, were called out as allies, people living into the truth of beloved community with their bodies, their whole and holy beings.
What was faithful was the profession of divine living by the Unitarian Universalists of color who walk in this faith with trust that we are going to live into our collective covenant with more and more anti-oppressive skill, more and more respect for the inherent worth and dignity of each person, more and more beloved community.
When we show up as our whole and holy selves, lives are transformed, systems are changed, beloved community becomes possible. Keep the faith, beloveds. Keep showing up on the side of love in this world.
_________________
References:
The Essential Rumi, 1995 (translated by Coleman Barks).
Flaherty, Jordan. Floodlines: Community and Resistance from Katrina to the Jena Six, 2010.
Beloveds, let us have a common vocabulary. In the midst of the conversation on race prompted by the verdict of the Zimmerman trial, allow me to point us toward the 4 I’s of Oppression, spelled out clearly here by YouthBuild USA: – https://youthbuild.org/sites/youthbuild.org/files/Four%20Is.pdf Ideological, Institutional, Interpersonal, and Internalize Oppression. Recognize that racism operates on many levels in this country. If you do not know this, please take the time to learn about it before joining loudly in the conversation. This matters.
Let us hear truth when it is spoken to power. Let us keep the dialogue grounded in the realities of oppression. And if you are white, keep showing up in solidarity with all who call for Justice for Trayvon. It is beyond time for more than a handful of white people to stand on the side of love in this country.
Dear ones, let us live into the possibility of Beloved Community with courage and grace.
All day Thursday I wore my Standing on the Side of Love t-shirt, through meetings with academia, organizers, congregants, and staff. A day of solidarity, a day of grief and a day of joy. Solidarity with the Texas State Senator Wendy Davis, who stood on the side of love (without eating, drinking, using the bathroom, speaking off-topic or leaning against any furniture) for all families for eleven hours. Solidarity with communities of color and anti-racist allies grieving the gutting of the Voting Rights Act of 1965. Solidarity with beloveds all across the nation celebrating the end of the mis-named Defense of Marriage Act and the first step in the passage of a national immigration reform bill.
It is a lot to hold, beloveds. And this doesn’t even begin to take in the illness of the beloved elder Nelson Mandela or the floods and the fires around the world. Or my dear friends who are moving away from New Orleans this week or the beloveds going through a second round of chemo.
This morning, I sat and watched a summer thunderstorm crash through my neighborhood and gave thanks for this precious moment of unscheduled time, a chance to be fully present to the storms within and without. May you, too, have time to bear witness to your own storms with gentleness and compassion. May you feel companioned by a host of thousands standing in solidarity with you on your life journey.
Today the Supreme Court struck down the Defense of Marriage Act and declared that the proponents of California’s Prop 8 had no standing to argue against Judge Walker’s ruling that Prop 8 was unconstitutional. What these rulings mean in the real world seems pretty straightforward. Same-sex couples can finally resume getting married in California. Same-sex couples who are legally married in states that allow their unions will be entitled to the full federal benefits of marriage. For me, as someone who was married in California during the brief period when it was legal before Prop 8, it means that I won’t have to keep filing my state taxes as a married person and my federal taxes as someone who is single. It means that if I die before my wife that she will be entitled to my Social Security benefits, and that our house will belong to her. The benefits are significant, and tangible.
But the non-tangible benefits mean so much more. The Supreme Court’s rulings mean that we are, like the Velveteen Rabbit, finally Real. At long last the law of the land recognizes what we’ve known all along: that two people who fall in love and commit to one another for life, who have a child and a house and dogs and cats together, who argue and make up and talk about their day and eat dinner and check homework and sleep in the same bed are married. Just plain married. Not domestic-partnershipped or gay-married, but married. Real. Entitled to refer to one another as “my wife,” and have people understand what that means.
I know that a judicial ruling won’t change the hearts of all the people who feel that our relationship is counter to God’s will, or simply icky. Everyone’s entitled to their opinion. But everyone is not entitled to have their opinion enshrined as law, and the law has finally stood up and said that equal rights are equal rights, and that your personal theology and comfort levels don’t get to trump that fact. If your church doesn’t want to perform weddings for two men or two women, fine. My church is happy to. Was happy to 15 years ago when Kelsey and I stood up in front of our family and friends, our church community, and declared our life-long commitment and enduring love, and is happy to now. Only now, in some select states of the union, the minister can sign the wedding license knowing that it is Real, not a second-class document that somehow disappears if you cross the state line.
That matters. It matters that so many of my friends, gay and straight, liberal and conservative, religious and unchurched, have been hoping and praying for this day. It matters that in the course of my lifetime we have gone from the Stonewall riots to the highest court in the land declaring that “no legitimate purpose overcomes the purpose and effect to disparage and to injure those whom the State, by its marriage laws, sought to protect in personhood and dignity.”
I would like to wrap this joyful moment in a bow and declare, with Theodore Parker and Dr. King, that the “moral arc of the universe is long, but it bends toward justice.” But I know it’s not that simple. I know that yesterday the same Supreme Court which today ruled to protect my personhood and dignity ruled against key portions of the Voting Rights Act. I know that the arc of the moral universe is less of an arc than a squiggle, bending this way and that, and only because people take the trouble to bend it. I know that the status of my marriage is a small thing compared to families torn apart by immigration laws, or the bizarre declaration of Citizens United that corporations are people and money is speech. I also know that my 18 years with the love of my life are a gift and a blessing regardless of what the courts have to say. But still, in spite of it all, there is the fact that we have arrived at this moment, somewhat the worse for wear, and with much of our fur worn off, to hear People Who Matter declare that we are, in fact, Real. It is a celebration of marriage, and I, for one, intend to have cake.
We are all in this together, beloveds. All of creation is ultimately and intimately relational. Our faith is grounded in and continuously points us toward relationship. Covenants, promises about how we will be in relationship, cannot be made by one’s self. There are no solitary covenants – only communal ones.
It may surprise a few of you to learn that the Principles and Purposes Unitarian Universalists often speak of are part of congregational covenants. We covenant to affirm and promote the Principles and Purposes as member congregations – with other UU congregations. Indeed, in spite of the historically individualistic tendency of liberal religion, our strength has always lain in our relationships.
“None of us,” writes psychotherapist Marilyn Peterson, “can survive alone. Our capacity to trust, therefore, is precious because without it, we are isolated from the human community.” (At Personal Risk, 1992).
During my “year abroad” in California as an intern minister, I learned an important lesson from the ancient redwood trees of Northern California (author unknown).
Huge as they are,
They have very shallow root systems.
Yet they [are] not be blown over by strong winds.
The secret of their stability is
The interweaving of each tree’s roots with
Those that stand by it.
Thus, a vast network of support is formed
Just beneath the surface.
In the wildest storms,
These trees hold each other up.
So it is, I believe, with our liberal religious faith, Unitarian Universalism. Because we are an evolutionary faith, described by UU historian Susan Ritchie as “the Protestant Reformation that never stopped,” it is actually unfaithful for us to send down deep roots of certainty. Instead, we are called to send out many roots in a covenantal interweaving of commitment and accountability, becoming stronger through our relationships with each other.
May you find joy in the weaving, dear people of promise.
His Holiness the Dalai Lama has graced New Orleans with his presence this weekend. Prayer flags are fluttering from balconies more accustomed to Mardi Gras beads and brass bands are sharing the scene with throat singing…
HH Dalai Lama arrived under the auspices of a conference called “Resilience: Strength Through Compassion and Connection.” Those familiar with his life story (http://www.dalailama.com/biography/a-brief-biography) know that His Holiness embodies this resilience.
As you think about your own life, where to you find stories of resilience? Where are compassion and connection in those stories – in you?
My friend recently shared an article that complained about dog lovers foisting their animals on the non-dog-loving public. Although I am a ridiculously passionate dog lover, I have to say I agree. People who don’t want to deal with dogs shouldn’t have to be approached by them. Also people shouldn’t have to worry about their shy dogs being pawed by strangers, let alone being pounced on by other dogs. Parents shouldn’t have to worry about their children being molested by strange dogs, and dog owners shouldn’t have to worry about their dogs being molested by strange children.
But the solution is not to forbid dogs being out in public any more than we should forbid children being out in public. The solution is simple, although it would seem near impossible based on so much of what we see in the world. It’s called “civility.” Civility presumes a) that you understand that you are not the center of the universe, which means that other people have needs and desires that are different than your own and b) that you can find out people’s needs and desires by asking. Really, does that seem so very difficult?
You can assume, just in general, that everyone exists in a little zone of privacy that belongs to them alone. You don’t enter a stranger’s house without permission, and you don’t enter their personal space. Not because you want to touch their pregnant belly. Not because you want to touch an African-American child’s curly hair. Not because you think they’re sexy and you want to get it on. That zone of privacy is an acknowledgement that a person (or animal) is real, that they are entitled to want and feel and believe as they choose. It’s what we Unitarian Universalists call “the inherent worth and dignity of every person.”
But privacy doesn’t mean that we need to live without connection, each of us entirely separate in our own little bubble. It simply means that you have to ask to be invited in. And you have to wait for the invitation to be accepted. You can ask whether someone would like to pet your dog before letting it come near them, and you can ask permission before petting a stranger’s dog. You can teach your children to ask before petting a strange dog, and you can teach your dog not to approach people without permission. But more than that you can ask a child’s permission before hugging them or picking them up, teaching them more effectively than any lecture on “stranger danger” that each of us has the right to choose who will touch us and how. You can ask a date’s permission before offering a kiss or other physical intimacy, combating the rape culture which insists that there are ways that a woman can “ask for it” other than saying what it is she wants.
You can ask, even when it feels uncomfortable, as when you ask an acquaintance what gender pronoun they prefer, or when you invite someone whose skin tone is different than yours if they would be willing to discuss a topic related to race. You can ask someone with a disability whether they would like help, and you can ask an older person if they would like your seat on the bus. You can reach out your hand past the edge of your own bubble of privacy to see if someone else wants to take it. You can, and you should. But then you need to pause to find out whether that person wants to reach out their hand in return. And if their response isn’t want you expected or hoped for, oh well. It isn’t about you. It just isn’t all about you.
We human beings are a community. We belong with one another. But we do not belong to one another, and the sooner we start acting like it, the better.
Standing in the doorway between the ticket table and the concert last night, the music from the incredible jazz trio on the chancel washing over me, I was overwhelmed with gratitude. This is my life!
Somewhere between scheduling the termite treatments and the ceiling repairs from a leaky roof, between taxes and budgets, between making groceries and making amends – there is this gift – pure, sustaining creative joy.
On this Mother’s Day weekend, as we celebrate the creative power of women, I lift up some of the amazing, creative female artists I have had the joy of encountering as part of my work this year: Asali DeVan Ecclesiastes, Cindy Scott, Helen Gillet, Gina Forsyth, emma’s revolution…their creations remind me that life is a journey of choices – and that I can choose joy, I can choose to work for peace, for a world welcoming to all babies, all beings.
Beloveds, as you make your choices today, may you remember your sources of sustaining joy and celebrate your own power to create a life well lived.
She says her family
shuns her. She says
it has something to do
with God. She says
the cancer has gone
way too far. She says
when her brother died
the family pastor said
he went straight to hell
and “Let that be a lesson.”
She says, “Will you do
my funeral?” A light rain
falls on the lake,
circles in circles.
On “Faith”
Faith is a noun. It’s a person, place, or thing.
An online etymology site tells me it came into English in the mid-13th Century.
The word means, the site tells me, “duty of fulfilling one’s trust.”
The word comes to English from Old French: feid, foi, which meant “faith, belief, trust, confidence, pledge.”
The word came to Old French from Latin: fides, which meant “trust, faith, confidence, reliance, credence, belief.”
The word ultimately derives from from the oldest known ancestor of English, Proto-Indo European: *bheidh- which also gave us the Greek word for faith, the one that appears in Christian scripture, pistis.
The dictionary notes that the word in its theological sense dates from the late 14th Century. Meaning this: What religions today mean by faith, as in “you gotta have faith,” did not exist as a concept when the Christian scriptures were written.
I’m just sayin’ . . .
See for yourself: http://www.etymonline.com/index.php?term=faith
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