The New Face of Courage
Courage comes in many forms and it wears many faces. We often think of those who put themselves in harms’ way for the sake of others as being courageous. The firefighter who rushes into a burning building. The soldier who risks life and limb to save a buddy who’s been wounded. The mother who shields her baby from imminent danger.
This past week, I saw another face of courage. It was worn by a young woman who lives in Arizona, whose mother brought her across the border when she was an infant. All her life she lived in fear. In fear of the knock on the door in the middle of the night. In fear of the police who patrol her neighborhood. In fear that when she came home from school her mother would be gone, taken to a detention center to be deported.
This young woman, now in her twenties, has declared her freedom from fear and has become an advocate for the rights of undocumented people just like herself. She has attended and spoken out at immigrant rights’ rallies. She has “bucked the system” and achieved both a Bachelor’s and a Master’s degree from Arizona State. She has started a “language exchange” in Phoenix, where undocumented youth from her community can come and teach Spanish, thereby earning a little cash to support themselves while they also learn to speak English from their students. (See the video here: Spanish for Social Justice ) She is, in all aspects of her life, proclaiming her heritage, her identity and her status in the face of frightening, brutal and repressive forces. And she’s doing it with joy and love. The face of courage that I encountered last week wears a big smile, and it is beautiful.
After hearing this woman’s story, I’m called to ask myself where courage comes from. Not the “run into a burning building” courage (which, while certainly admirable, often is more a reaction to circumstance), but the kind that says “I’m in this for the long haul, no matter what.” The kind of courage that enables and empowers us to get out of bed, day after day, to face a world full of risk and danger. I have to believe that this kind of courage is grounded in love. In the love that we receive from others and in the love we have for the world.
We need a community of love around us to provide the foundation for all that we do. Knowing that we are loved, no matter what, by our family and our friends gives us the courage to venture out into a hostile world. It also forms the basis of our self-esteem, the basis of our belief that our lives matter and that we can make a difference. This kind of love empowers us to declare our own worth in the face of those who would deny it.
A love of the world calls us to engage with it, in all its beauty and all its horror. When we love the world, like a parent with a troublesome child, we acknowledge its imperfections, yet we cast our gaze to the horizon of its potential. Love for the world allows us, in the words of Bobby Kennedy, “to dream things that never were, and say, why not?” And it creates in us the commitment to do what we can to make those dreams a reality.
As I move through the days ahead, I will carry the image of this young woman with me. She is, for me, the new face of courage.
Peace,
Peter
The Problem with Evil
It is a strong word, evil… and one those of us of Liberal Faith have not always engaged well. I mean the word… people of Liberal Faith have
often come into contact with evil, we just have trouble calling it that.
This week, I am in Phoenix, attending the Justice General Assembly of the Unitarian Universalist Association of Congregations. Two years ago, when other denominations and institutions were being encouraged to boycott Arizona over the passage of the anti-immigration law known as SB-1070, our denomination was invited by both our Phoenix congregations and by our Arizona Allies for immigration reform to come to Arizona. We were invited to forgo much of our normal General Assembly business, and to come and allow their stories of facing the evils of our nation’s and this state’s current immigration policy to transform us. We were invited to stand in solidarity with them. We were invited to learn, grow, and transform with them.
And yet, in our desire to be present and to “make a difference” in this time of deportations and family separations and the dehumanization of being forced to prove your citizenship status because of your skin color, we of liberal faith who have come to Arizona this week also have the potential to cause harm, and to commit acts that would be viewed by some as evil… perhaps not in their intent, but certainly in their effect.
I believe in the ultimate unity of all things. That all of us are part of the greatest reality which I define with the name God. For me, God is all and is in all, the rocks and the trees, the birds and the bees, the smallest atom and the largest galaxy. All interconnected and interdependent, we are all a part of God. All of the divisions that we humans see or hope to see around us are coping mechanisms that we limited creatures have created to deal with an unlimited divine reality.
One of those coping mechanisms is the imagined division of good and evil. I am not saying that good and evil are imaginary, but rather that the division between them is. At their core, good and evil are human valuations of acts, intents, and events that happen within the wholeness that I call God. More than perception, naming something as “good” or as “evil” has a lot more to do with the values of the person doing the naming than it does being an inherent aspect of the thing being so judged.
Let me take immigration as an example. I believe that current federal and many state policies regarding immigration to be evil. I believe that the enforcement of immigration policies here in Maricopa County, Arizona, and in many parts of this state, is evil. And, that belief says a lot more about me than it does about the events here in Arizona themselves… or at least it says a lot more about the values that I hold at the center of my life.
I find immigration policy and enforcement, as it is currently being practiced in Arizona and beyond, to be contrary to by belief in the inherent worth and dignity of every person. I believe that the arbitrary border of the United States forgets that this land was unjustly taken from indigenous peoples, some of which are my ancestors. I believe that this nation depends upon the labor of many who are undocumented, and not recognizing them and regularizing their immigration status is a new defacto form of slavery. I believe that human rights are being violated every day in the name of border enforcement. I believe that people are not being given the democratic rights to representation and self-determination.
And so, I believe that the current form of immigration policy and enforcement is evil. I believe that because my principles, values, and religious faith call me to that belief… and as such I am responsible to do whatever I can, in good conscience, to bring an end to that evil.
You see, neither good nor evil have a metaphysical reality. I do not accept that there is some metaphysical being who embodies evil and brings it into the world. I believe that naming a metaphysical nature to evil (like the devil) is a way for humans to name something as evil without having to take personal responsibility for working to end that evil. A metaphysical center for either good or evil has the effect of disempowering humanity for their responsibility for what is good, and for what is evil in the world.
Because each and every one of us has tremendous capacity for good, and for evil. And, because not all human beings agree on our foundational values, principles, and religious faith, many of the things I view as supporting good are viewed by someone else as supporting evil. There are those here in Arizona who believe that all of these religious liberals coming to stand with and bear witness with our local allies is a form of evil. We each also have the capacity to commit acts that might be evil in our own eyes, were we to see them clearly.
An example of such would be if we religious liberals came to Arizona like “saviors” and attempted to paternalistically take leadership in this long running struggle, instead of coming to learn from those who have been in this struggle for so long. We are here at their invitation, to learn from them and to stand with them. If we were to try and engage this struggle in any other way, we would be in danger of committing another evil, in our own eyes as well as theirs.
Evil exists, and it is in us. We human beings create it, even when we sometimes don’t intend to… and what we define as evil is one of the clearest expressions of what we value ourselves.
Yours in Faith,
Rev. David
Saying Goodbye
A few years ago, a member of my congregation with a background in science asked me why, in his words, “so many people insist that there’s some kind of life after death?” I don’t think he was prepared for my response, which was to say that it’s because there is.
I believe that that death is not an end, but a change in the way we are in this world.
I believe that life and death are, in the words of Rabbi Rami M. Shapiro, a “twisted vine sharing one root.”
I believe that though what we call “life” may end at death, existence does not.
Surely, our molecules do not die—whether they are burned and scattered, or buried in the ground, the molecules of our being become part of the Earth. They are recycled in the clouds and the rain, falling into streams that sing as they rush towards the sea. They are reclaimed by the bacteria of the soil, reused by the tree that grows in that soil, and then consumed and changed by the flame that feeds on the wood from that tree.
Any student of advanced chemistry can tell you that matter is neither created nor destroyed. Again and again, our molecules will cycle through all of life, for all of eternity. They will change and be changed, they might be converted to energy or infused with more through complex pathways. But our substance exists long after our life has ended.
Surely, our actions do not die—they are remembered in the thoughts and deeds of our loved ones, they are used by people seeking to learn, they serve as inspiration or lessons, memories or building blocks for something new. Every interaction we have ever had with another being changed the pattern of neurons in that person’s brain. We have made imprints—tangible, concrete imprints—in the lives of many, and those imprints spread out like ripples. Our deeds live on in the lives of others. Our presence in a particular place at a particular time creates a different future for all those who would follow us.
So, even if the conscience dies, if there is nothing of a soul to carry on after we are gone, can it really be said that the dead are really dead if there is someone to remember and celebrate them? If there is someone, somewhere that carries their genes or something, somewhere that is using their matter? If there is someone, somewhere, whose life is different for having encountered them?
Can it really be said that the dead are no longer with us if there is someone among us who reads what they wrote, or cooks from their recipes?
Someone who is warmed by the quilts they stitched by candlelight or who treasures the picture of an ancestor they never met?
Someone who has been inspired by their life, someone who has made better by their work, or someone who has learned from their mistakes?
This week, I had the honor and privilege of conducting a funeral service for the father of a member of the congregation I serve. Funerals and memorials are among the very hardest thing I do as a minister—and yet they are also among the most meaningful.
Part of how I face this task is by making visible all of the ways in which the departed loved one we are celebrating lives on. It means we are not so much saying goodbye, as learning to live together in a new and different way.
Improv to Improve
I recently participated in a church board of trustees’ retreat in which a congregant, Travis Ploeger, lead us in some improv exercises in the style of his work with the Washington Improv Theater. It was challenging and fun to be a part of a group stepping a little out of its collective comfort zone (no Robert’s Rules that night, that’s for sure) and engaging challenges requiring us to think on our feet and open ourselves to what was a novel learning experience for most of us. I was reminded by this experience of some important aspects of religious life and of leadership:
Pay attention to patterns. One of our exercises was a “fortune cookie” challenge in which we all stood in a circle, and each person had to come up with a word to follow his/her neighbor’s word, forming a (hopefully) coherent sentence — or deciding that the sentence had come to an end. One pattern I noticed was that many of our “fortune” sentences began with a noun. Many fortune cookie aphorisms, in my experience, begin with a pronoun (e.g., “You will find good fortune”) or an adverb (e.g., “never,” “always,” etc.). I wondered if one person began with a noun, and others in the group, perhaps unconsciously, followed suit. Patterns can be a source of stability and confidence, through which we can build on the creative and constructive work of others. Patterns can also be confining and can sometimes lead to staleness or to lack of insight — exemplified in the familiar aphorism “But we’ve always done it this way!” By paying attention to patterns and naming them aloud, we are not only calling attention to behaviors that may have gone unnoticed, but we can explore whether those patterns are a source of vitality or an unneeded burden.
Be willing to take risks. Self-consciousness is a prominent factor in a lot of human behavior. Most of us don’t want to look or feel foolish. We want to fit in and to be accepted. Being attentive to social decorum and others’ expectations can help us to meaningfully connect with others. It can also be a source of rigidity and anxiety. A goal of religious community is to establish and maintain human connections in which we can dare to take risks and “think outside the box” in the company of others of whom we have the right to expect forbearance, respect and yes, love. It can be scary to take risks, to throw ideas out there that may seem to be outside the realm of the familiar and the comfortable in the group we’re in; in a religious community, we should encourage that kind of daring from each other, and accept it from one another with appreciation.
Closely related to risk-taking: Creativity is a hallmark of both a rich religious and spiritual life and of constructive leadership. The great religious sages and spiritual leaders of history were not only deeply committed to the ideals and morals of their faith commitments; they were creative, original, and imaginative. Gandhi’s spiritual and political leadership of India’s independence struggle, through the strategy of satyagraha, was a triumph not only of moral rectitude and political savvy, but it was marvelously imaginative. It was a means to an end with scarcely any precedents in history. Undoubtedly Gandhi drew inspiration from sources like Thoreau’s “Civil Disobedience,” but the application of those concepts to the effort to dismantle an empire was an astounding gesture of creativity. By contrast, the heinousness of Nazism was remarkable not only for its sheer brutality, but for the appalling lack of imagination Hitler and his minions showed in trying to address difficult social problems. Scapegoating innocent people is a miserably unimaginative response to communal challenges, which is probably why it never accomplishes anything of value.
How is God calling us to attend to patterns, to take risks, and to use our imagination to meet the challenges we face?
A Personal Relationship with God
The aspect of my personal faith that seems to bring about the most confusion in friends and colleagues is that I believe I have a deep and
abiding personal relationship with a God that is incapable of knowing that I even exist.
I find that the confusion about this theological point rests not only with those more theologically conservative than I, but also with those more theologically liberal or secular than I. More conservative ministers and theologians are confused by my claim that I can have a personal relationship with a non-personal God. My more liberal and secular colleagues question the same thing, but with the opposite emphasis.
While I have talked about this in other articles (including here), I believe that there is no division in God, that every moment of every day we are intimately involved with God; in a flight of birds, in a breath of wind, in a cab driver who cuts us off, in a moment on the Zen cushions… all one, all God. We are a part of God, and nothing can be more intimate than this. God is a holy spirit that is intimately involved in all things, and we are intimately involved in the part of God we can touch and sense.
However, God does not, in any personal way, know that I exist as an individual. I wonder whether God is even capable of “knowing” in any human sense. More, my faith in God does not require God’s knowing of me. I am “known” simply in my being, along with all of being, and together we are becoming… and becoming… and becoming.
I do not believe that God is “consciously” involved in human life, except that we are a part of God, and we are consciously involved in our own lives. Human Free Will is a part of God. What prevents us from sensing this is our own delusion of division and self… our own conflicted natures. Issues of whether God is omniscient or omnipotent depend upon God having a human understanding of knowing or of power, and I do not believe that to be true. God simply is, and we relate to God because of that.
As one minister/professor colleague of mine has said to me, this theological stance is fairly complex, and inspired by both my understanding of Christian Faith and my experience of Zen Buddhism. It is in part this belief that holds me in Unitarian Universalism, in that it inspires in me my connection to the inherent worth of all beings and the interconnectedness of all existence, two core principles of Unitarian Universalism.
A few years ago, in a communication within the Army Chaplain Corps, I found this statement: “Whereas the Chaplaincy, as spiritual leaders, model faith and belief in the Hand of God to intervene in the course of history and in individual lives;”. Now, I can do some theological circumlocutions and come to a place where I can accept that statement (if not agree with it), those circumlocutions are somewhat intensive. I certainly could not accept it in its obvious, literal intent. For me, God does not intentionally intervene in human history or individual lives… God simply is, and human history and individual lives change and mold in reaction to God’s existence. To paraphrase Albert Einstein, God does not play dice with the Universe, because God is the Universe and all within it.
If a belief in an intervening God who has a personal relationship with individual lives is a prerequisite to be a military chaplain, then perhaps I have some thinking to do about my call to ministry. If, rather, the document that quote was taken from actually is trying to define what the theological center of the Chaplain Corps is, then I accept that I am theologically on the margins but can still find a place. I will, in Unitarian Universalist prophetic tradition, continue to speak my truth, the truth that is written on my heart by my life, by scripture, by the flight of birds and the existence of evil, and let “Einstein’s Dice” fall how they may.
Yours in Faith,
Rev. David
A Case For Religion
A growing number of people in the United States define themselves as “spiritual but not religious.” Study after demographic study shows that this segment of our population is rising steadily, as people growing up in a pluralistic society reject the rigid dogma that they associate with “religion.” Maybe you’re someone who has claimed this title for yourself.
I’d like to make a case for religion.
To be clear, I, too, reject rigid dogma. I reject narrow-minded thinking that groups together only people who believe very specific things into one “religion.” What I embrace, however, is the notion that spirituality practiced alone is missing something. It is missing the relationships that are necessary for human growth and development. The relationships found in religious community.
Too often, I talk to people who substitute a solitary spiritual practice for religious community. Sometimes, those people think they’re practicing a religion. I ache to let them know what they’re missing.
Meditation on a cushion in the corner is a fine thing to do, but it’s not Buddhism. Prayer—whether you pray by kneeling at your bedside or walking through the woods—is a wonderful way to center yourself on the spirit of life coursing through you, but by itself, it’s not Judaism, Islam or Christianity. All of these religions require something more: the relationships built in communal practice, the accountability of having others who are practicing their spirituality with you, the opportunity to learn and grow based on the experiences and thoughts of another.
Religion requires community. And this is a good thing. The word itself comes, it is widely thought, from Latin roots meaning “to bind together again.” Religion requires being bound to something beyond yourself—it requires relationships.
And human beings are meant to be in relationship with one another. We are not meant to be solitary creatures—we have evolved to need to be part of a group. Again—a good thing.
And religion requires only the binding together of people into a group based upon spirituality.
You wouldn’t know this from the ways in which the word “religion” is used in our society. All too often, “religion” is defined as the way in which one believes in a supernatural God. This is not what religion is.
My colleague the Rev. Mark Morrison-Reed writes that “the central task of the religious community is to unveil the bonds that bind each to all.” It’s not about teaching one right way of looking at the world. It’s not about a specific theology. It’s about understanding our intimate and unbreakable connection to everything else in existence.
Religion is about connection. It is about community. It is about accountability. Religion is about having people to share your spiritual experiences with.
Religion is not necessarily about dogma. My chosen faith, Unitarian Universalism, is a creedless religion. We believe it’s more important for people to be in community with one another than to agree—even about the big things like God or death or salvation.
We learn from one another. We challenge one another. We support one another. Sometimes, we even irritate one another, and our response to that irritation teaches us how to live in the world with people we don’t necessarily like.
But we wouldn’t have any of these things—the good, the bad, the uplifting, the challenging—if we chose the path of individual spirituality.
Flower Communion
This year marks the ninetieth anniversary of the founding of what is known today as the Religious Society of Czech Unitarians. Its first minister, the Rev. Dr. Norbert Fabián Čapek, created a ritual that is celebrated by Unitarians and Unitarian Universalists all over the world, Flower Communion. Čapek described the ceremony in a 1923 letter to Samuel Atkins Eliot II, president of the American Unitarian Association:
We have made a new experiment in symbolizing our Liberty and Brotherhood in a service which was so powerful and impressive that I never experienced anything like it… On that very Sunday…everybody was supposed to bring with him a flower. In the middle of the big hall was a suitable table with a big vase where everybody put his flower…in my sermon I put emphasis on the individual character of each “member-flower,” on our liberty as a foundation of our fellowship. Then I emphasized our common cause, our belonging together as one spiritual community… And when they go home, each is to take one flower just as it comes without making any distinction where it came from and whom it represents, to confess that we accept each other as brothers and sisters without regard to class, race, or other distinction, acknowledging everybody as our friend who is a human and wants to be good.
The marvelous natural beauty of the flowers that are brought to these ceremonies is certainly inspiring, but it is of the utmost importance that we continue to learn the broader and deeper lesson this rite teaches. The idea that we should accept one another, with all our differences, and that we should even celebrate one another’s uniqueness, is a radical notion in any age, but in Europe in the 1920s it was downright dangerous; it became ever more so, of course, in the decades that followed, especially as Czechoslovakia found itself among the first nations to succumb to the opportunistic infection that was Nazism. The Nazis, of course, represent the polar opposite of Čapek’s ideals. Flower Communion is a defiant No! in the face of the brutal racism of Hitler and of the fascists’ craving to erect towering, horrific empires upon pediments of subjugation and terror, and it is a joyous Yes! to diversity, equality, and liberty.
As Unitarians and Unitarian Universalists all over the world celebrate Flower Communion, as so many of us to at this season of the year, we do well to consider what it is that we are saying No! to, and where our joyous Yes! is. Do we continue to defy the forces of intolerance that would seek to deny same-sex couples their civil right to marriage under the illusion of “defending” heterosexual marriages (like mine)? Do we stand together clutching bouquets of righteousness and justice in our hearts as we persevere in demanding compassion for immigrants, for laborers, and for the poor? Do we say Yes! to a future for our planet in which we will coexist with all life harmoniously?
Arrested by the Nazis for the “crime” of listening to foreign radio broadcasts, Čapek spent fourteen weeks at Dachau before being martyred in October of 1942 in the Nazi gas chamber at Schloss Hartheim. He is remembered around the world for how he died, but more so for what died for — and what he lived for.
Who Would Jesus Fence Off?
Last week a Baptist pastor by the name of Worley got a fair bit of internet attention for declaring that gay people should all be stuck behind an electric fence – lesbians in one area and “queers and homosexuals” in another, where food could be dropped to them from an airplane until they all eventually died off because they couldn’t reproduce. OK, just for a minute we’re going to set aside things like the obvious fact that straight people would just go on having gay babies like always, thereby replenishing the supply of queers outside the fence. Let’s even let go, for the moment, of the congregants who cheered during the service and supported their pastor with a standing ovation a week later. Not much you can do about stupid and mean except call it what it is.
No, what I’m thinking about at the moment is the fence. The idea that we can identify the undesirables and wall them off. For Worley, the world would be a more virtuous, lovely place if you could just stick the “queers and homosexuals” off someplace where he wouldn’t have to look at them. Which doesn’t strike me as all that different from wanting a giant wall along the US/Mexico border. Which, perhaps, is not entirely unlike wanting to live in a gated community, the kind where a neighborhood watch patrolman might shoot a kid who looked as if he didn’t belong there and might be up to no good.
There’s something deeply tempting about the idea that we can make ourselves safe by simply building a wall between ourselves and the thing that scares or disgusts us. It is, I suppose, human nature to believe that we can find security by fencing out the “other.” Which is why the role of religion is supposed to be to remind us of our better selves, to push us toward letting go of the scared hind brain that wants to wall ourselves off from danger, so that we can move instead toward a more evolved self that longs for peace built on a foundation of love.
You can search the Christian Scriptures all day for a suggestion from Jesus that we should wall ourselves off from those who are “different” or “disgusting” and all you’ll find are stories like that of the Good Samaritan, where the hero is a member of a despised ethnic group, or of Jesus eating with a tax collector – someone utterly unwelcome in polite society of the place and time. Pastor Worley may be speaking for the large percentage of Americans who have entrenched themselves in fear and loathing, but he sure as heck isn’t speaking for Jesus.
Sex and War: Thoughts on Memorial Day Weekend
For Sunday, May 27th, I titled the worship service at the Church of the Restoration, “Sex and War: Love and Hope.” My title mostly came from a 2008 book by Malcolm Potts and Tom Hayden, Sex and War: How Biology Explains Warfare and Terrorism and Offers a Path to a Safer World. It’s a very interesting book, but not what I am thinking about this afternoon. When I arrived at the church today, the lovely man who changes the lettering on our sign had put these words, “Sex and War or Love and Hope.”
The sign startled me. It just wasn’t at all how I thought about the relationships between these four things. Now, like many ministers, I am the kind of person who when surprised by something just starts thinking about it. Some of my family members say (kindly, usually) I think too much about strange things! One of my colleagues recently bemoaned the fact that anything can become a story for a sermon or a blog. We observe ourselves and we observe our own thinking. My friend would like to just be in the experience, and there is certainly something to appreciate about being in the moment, in the flow. In fact, much of spiritual practice is designed to help us to be “in this very moment.” Still, there is also much to appreciate about observing ourselves, especially observing ourselves without judgment but with curiosity.
When something startles us, when two unusual things come together in our minds, we can be opened to creativity, new ways of seeing things or new questions. So, when I saw the sign, I thought, “What was he thinking when he put the word “or” on the sign?” Very briefly, I wondered if I should ask him to change it but thought, “No, it’s kind of provocative that way. What will passersby think that it means?”
I thought that the wording seemed to put a negative implication toward sex. Now, this might be true of some ministers and some churches, but is not at all true for this minister. I think sex is a vital, essential part of life and indeed can not only be deeply loving but also deeply spiritual. Well that thought lead me to think about the relationship between war and love and hope. It seems to me that it is complicated.
I have known loving warriors. I live in Carlisle, Pennsylvania which is the home of the Army War College; colonels come to Carlisle for a year of study. The Carlisle Barracks also houses the Peace Operations Training Institute whose mission is to study peace and humanitarian relief any time, any place. Their mission is in part, “We are committed to bringing essential, practical knowledge to military personnel, police and civilians working toward peace worldwide.”
(www. http://www.peaceopstraining.org/e-learning/cotipso/partner_course/725)
I learned by listening to the colonels. Those colonels who study peace and war are not usually leaders who want to go to war. All of those who go to war often go with love in their hearts: love of family, friends and country. Combat veterans tell us that their actions are motivated by love for their comrades, the “band of brothers, and now sisters,” who are right there beside them. We who stay behind love those who go. We all hope and pray for their safety. We all hope and pray for peace.
Now, my prayer is that there be no more war; my hope that we will all learn to live in peace. My basic stance is that of non-violence and pacifism. I never want people to go to war because they have been intentionally deceived or for corporate profits. But may we never forget the worth and dignity of all, the love and courage of those who go to war and of those who stay behind.
All these thoughts came from seeing the word “or” on our sign, and as it happens, he used that word because we don’t have a colon.
May love, hope and wisdom guide and sustain you.
Rev. Kathy Ellis
What Kind of a Parent is God?
Women’s studies classes in college introduced me to the idea of feminine images of God/goddess. Frankly, I hadn’t really much thought about it up to that point. God was simply not an idea that I much related to, since God seemed to be distant, vague, and to alternate unpredictably between benevolent and judgmental. But a mother God, a God with a (metaphorical) lap to sit in, a God who was one with the earth and fertility and creativity, that kind of God started to sound like something I could relate to.
It wasn’t until much later, when I became a parent myself, that I realized that the whole Mother God/Father God split was patently unfair to men. The Father God I heard about from conservative Christians was a punitive, “wait ‘til your father gets home” kind of God, whose kindness was at a distance and whose judgment was close. It’s one version of being a father, and perhaps the version that is still popular amongst those who hold to this theology. But I know a whole lot of dads who are loving, nurturing, reliable and supportive. It turns out that the image of a Father God is less the problem for me than the kind of dictatorial father that that God is supposed to be. For what it’s worth, given that Jesus addressed God as “Abba,” the Aramaic equivalent of “Daddy,” it’s a pretty good bet that Jesus didn’t have a distant 1950’s God in mind either.
The Women’s Movement didn’t just give us the notion of a feminine image of the divine. It also gave us a revised understanding of what it means to be a parent. After years of recoiling from the notion of a Father God, maybe I’m ready to embrace the idea of a Father/Mother God who is the kind of parent that I aspire to be: a parent with ample love and reasonable limits, who tries to instill my values but knows that ultimately, my child will need to choose for herself, according to her own experience and view of the world. That kind of a God would value exploration and creativity above blindly following a narrow set of rules, and would ask “did you have fun?” rather than “did you win?” about my activities and endeavors. That kind of God would treasure my individual quirks, but encourage me to work through my failings to become more responsible, more compassionate, more aware of others and what I could do to improve life for those around me and the world as a whole.
That’s not the kind of God I see preached by people who disapprove of contraception and Gay people and a woman’s right to control her own body. But I look around at so many women and men I know who are terrific parents, and I think that maybe God is alive in the world after all.
Rev. Dr. Lynn Ungar is minister for lifespan learning of the Church of the Larger Fellowship. (www.QuestForMeaning.org)
