There’s an old Zen story that does like this:

Once there was a great warrior. He had never been defeated, and he continued to win every confrontation into old age. He was known far and wide as the only warrior who had never suffered a defeat.

This of course was a challenge to younger warriors, and one day a young man appeared to challenge the old warrior. He, too, had never suffered defeat. His technique had become famous: he allowed his opponent to make the first move, then exploited that move and always won the day.

Despite the concern of his students, the old warrior consented to join in combat with the young man.

On the day of the battle, the young man walked up to the old warrior and spat in his face. The old man did not move. Then the young man began to hurl insults. This had no affect either. Then the young warrior began to throw dirt and stones at the old warrior. The old warrior stood, impassive.

Finally, exhausted by all his effort, the young warrior bowed to the old warrior, admitting defeat.

After the young man had left, the disciples of the old warrior gathered around him. “Teacher! I would have split that young man’s skull open! How could you allow him to hurl such insults at you?”

The old warrior replied, “Consider this: if someone offers a gift and you will not receive it, to whom does that gift belong?”

Nonviolent resistance embraces the techniques of both the old and the young Zen warrior. Like the old teacher, nonviolence does not accept the gift of violence or insults. Like the young warrior, nonviolence provokes a first response, then watches the opponent to see what the first move will be.

On April 12th, 1963, Martin Luther King, Jr. was arrested in Birmingham, Alabama for parading without a license. There wasn’t a great deal of reading material in the jail, but one of the people arrested with King had been allowed to keep a newspaper he had in his pocket. That newspaper contained an editorial written by eight Euro-American Alabama clergy titled “A Call for Unity.”

The editorial began with the premise that, yes, African Americans deserved equality, but—that said—that said equality should be allowed to happen slowly—in the fullness, shall we say, of time. Without hubbub and marches.

King had heard this argument many times—just calm down and let the South change, slowly but surely. He had heard it from Euro-American centrists; he had heard it from within the African American leadership itself.

King began writing a response immediately. He used the bottom of his shoe for a desk. He wrote first on the margins of the newspaper; then on toilet paper; then on scraps provided for him by an African American trusty in the jail.

What he wrote is one of the great documents in US history, up there with the Declaration of Independence and the Gettysburg Address. What he wrote is an argument based on the Unitarian thought of Henry David Thoreau’s masterwork, “Civil Disobedience.”

MLK knew that violence was the nature of racism. But it is also a basic human response to threat. In his letter King says this:

In any nonviolent campaign there are four basic steps:

collection of the facts to determine whether injustices exist;

 negotiation;

 self purification;

 and direct action.

We have gone through all these steps in Birmingham.

Besides the moral high ground of nonviolence, King also knew that his cause itself stood for a higher order of morality. In “Civil Disobedience,” Thoreau had asserted, “If I have unjustly wrested a plank from a drowning man, I must restore it to him though I drown myself.”

King was asking for that plank back. He saw the higher moral order, as did Thoreau and  Tolstoy and Gandhi before him. Rather than getting the plank back, the Civil Rights movement got a small concession: I’ll let you hold onto my plank once in a a while, when you’re going down for the third time.

This is the unfinished business of what King started. And the continuing challenge to those who strive for a higher moral order. Still, today, I must restore the plank that I wrestled from a drowning human being. And there are many, many of those.

King’s letter is there still to remind us: “An unjust law is a code that is out of harmony with the moral law.”

And,

Injustice anywhere is a threat to justice everywhere. We are caught in an inescapable network of mutuality, tied in a single garment of destiny.

 Whatever affects one directly, affects all indirectly.

Over winter solstice, I watched my father tending to KG, his first grandchild, with unconditional love. We had just celebrated her one year birthday and she was beginning to cruise around with increased confidence.  As she found herself standing in front of my mother’s highly breakable ceramic nativity scene, KG began to methodically hand each figure to my father.  He gratefully received them from her and moved them to another shelf. 

My sister, the mother of the much adored child said, “No, KG.  No touch.”  My dad just stayed there, receiving each figurine from the determined Katie Grace.  “I’ll catch them,” he said.  “I don’t really tell her no.” 

Now I confess, my sister and I both nearly fell off the sofa in that moment.  Who was this man gently hovering over his grandchild with a blissful air of yes, the same man who was forever telling us no as children? 

“ No! Kristy quit!   No, no!  Deanna don’t!”

I mean sometimes we thought those were our names: Deanna Don’t and Kristy Quit.

Did someone body snatch our father? 

Upon further reflection, I think it is maybe a little less complicated than alien body snatching.  I think my father has had an epiphany about unconditional love. 

The way that child lights up every time her Pop Pop walks into the room.  How she reaches for him no matter who is holding her. 

It is powerful to be loved that way.  It breaks open our hearts.  It tells us we are enough and calls us to love others with broken open hearts.  Radically inclusive, unjudging hearts. 

Beloveds, may you all know that you are loved the way KG loves her Pop Pop.  Unquestioned, unjudged.  Loved.  Beloved.  Yearned toward. Reached for.  Held.

May this knowledge continually break open our hearts so that we can experience the divine love of the universe and shine the light of this love onto each other. 

May this season of Epiphany bring you not only the sweetness of King Cake – may it also bring you the sweetness of receiving the unconditional love of the universe.

The daily paper on Christmas Eve carried this story:

“Richard F. Morrow, 69, died when he was struck by a car in the village of Canton at 10:49 p.m. Mr. Morrow was pronounced dead at the scene. … Daniel W. Lester, 28, was driving northbound when he allegedly struck Mr. Morrow and fled, according to police. Police charged Mr. Lester with second-degree vehicular manslaughter, second-degree vehicular assault, leaving the scene of a fatal motor vehicle accident, driving while ability impaired by drugs, driving while intoxicated with prior convictions and aggravated unlicensed operation, all felonies.”

Who was Dick Morrow? He was a kind and gentle man, quiet but responsible. When he didn’t show up at his night shift as auditor at the local Best Western Hotel, the manager knew something was wrong. Dick was always there. Whether it was serving on the board of the Canton Church and Community Program (a local social service agency), or as treasurer of the local UU Church, volunteering with the Red Cross, advocating for bikers’ needs with a local biking group, shoveling the front walk at church (just because it needed to be done), teaching math at a local high school, or picking up the tab at the hotel for a struggling family, Dick was responsible. When he saw a need, he was there, quietly doing what needed to be done. He was my friend; he was a friend to everyone he met, but he asked for nothing but the opportunity to help anyone who needed it.

Who was Daniel Lester? I honestly don’t know. From the report in the paper, he was not a person known for being responsible… not responsible for himself, or for the rights of others. Anger swells up from within me. How could he have been so irresponsible that he got behind the wheel of his car, drunk and impaired by drugs? How could he run another person down and not stop to render aid? How could he continue on his way before crashing into another person’s house?

Anger is not an emotion commonly felt at this time of year, but it is anger that I feel today. Responsibility is what we all owe to each other. Responsibility was what guided Dick Morrow’s decisions throughout his life. I am angry today at all those who refused to be responsible that night – the one who chose to drive impaired, the one who left another human being dying on a cold winter road, anyone who was with Daniel Lester that night and who didn’t stop him from setting out on his deadly travels. I am angry because there are families tonight who must live with the aftermath of one man’s irresponsibility. I am angry at a culture that sees alcohol and drug use as a simple right, a personal matter.

What do I do with this anger? I honestly don’t know. I must of course pledge to take responsibility for my own actions everyday, but Dick’s model of responsibility to others is also a take-away from this tragedy. Responsibility as a neighbor and citizen must certainly play a role; it is simply not enough to shrug and say, “What can one person do?” One person could have saved Dick Morrow’s life.

As the Community Minister for the Greater New Orleans Unitarian Universalists, I spend a lot of my time immersed in the injustice of layers of oppression. New Orleanians still trying to get back into their homes over 8 years after they were flooded out, transgender women forced to be housed with and often abused by men in prison and in shelters, a football field of wetlands lost in this state every half hour … Each day there’s more. Family diagnosed with chronic diseases, babies born too soon, people die… and.

AND Christmas comes each year in this country, whether you celebrate it or not. While I often find myself in the position of protesting the dominion of the dominant culture, I don’t fight Christmas. I choose to enjoy Christmas. I think that Christmas can be sweetly subversive.

Hey World – people are ill and homeless and jobless and imprisoned and killed! For most of the year, most of the world ignores these hard truths, pretending that the poor are poor because of poor choices instead of acknowledging a system of oppression that radically tilts the playing field towards some –and away from others.

But come Christmas, pretending stops – at least for a moment.   Suddenly we collect coats and toys and feel good stories about providing shelter and hope to families down on their luck.

Suddenly we tell a story about a great leader born in questionable circumstances, sharing his birthday crib with the donkey’s dinner, soon exiled to the immigrant life in Eygpt with his family.

Rumors of premarital sex, poverty, immigration … you name it, the Christmas story goes there…

And tells us – joy to the world. Hope has come.

Let there be peace and kindness and respect among all creation.
It’s a 6th Principle: The Goal of World Community with Peace, Liberty, and Justice for All!

Yes, I know. That’s not exactly how the scriptures or even the carols go.

But I am grateful for the promise of this season…For once a year our deeply embedded cultural story tells the world:
 Children are precious.
 Where you are born should not predict the quality nor the value of your life.
 Women too have the holy within them.
 It matters that we bear witness to each other and to the vast brilliance of the universe.
 Sometimes knowledge needs to bow to intuition.
 Life is a gift, utterly unpredictable, infinitely possible.
 There is hope for change.

And where there is hope, friends, there is joy.  Beloveds, may there be joy for you and your loved ones today and every days.

There’s a certain Slant of light,

Winter Afternoons –

That oppresses, like the Heft

Of Cathedral Tunes –

Heavenly Hurt, it gives us –

We can find no scar,

But internal difference,

Where the Meanings, are –

Emily Dickinson

“Yule” (jul) means “wheel” in Norse. The Norse looked at this time of year, facing the darkest and longest night, “Mother Night,” as they called it, and told a story of the night the goddess Frigga left her spinning wheel and labored long and hard to give birth to the light of a new year.

Hiding in the Christian advent wreath is Frigga’s wheel. And the mistletoe? Well!

Odin, the All-Father, and his wife Frigga (or Frigg or “Fria” in Old Saxon) had twin sons, Baldur and Hodur (or Tyr,god of war).

Hodur was a dark and moody boy, a cold loner who spoke to no one. His brother Baldur was a beautiful, radiant boy, and all the gods loved him (excepting one, named Loki).

One day Baldur came to his mother and said, “Mother, for these past seven nights, each night I have had a dream, and that dream shows me that I will die, killed by an arrow made from the branch of a tree.”

As you might suspect, Frigga was very, very worried about her darling boy, and went around to all the trees of the wood, speaking to each one of them and imploring them, “Please, whatever you do, please do not kill my lovely boy Baldur.”

And each tree in its turn promised Frigga that no harm would come to him by one of their branches.

But in her worry and haste, Frigga failed to speak to one family of the woods—one tree—the mistletoe, which grows without having its roots in the earth.

And so it was that Loki—the terrible trickster among the gods, and the only one of the gods who resented Baldur’s radiance and cheerfulness—fashioned an arrow of the mistletoe and, going to visit dark Hodur, Loki said, “Here. Try shooting my marvelous bow! Here’s an enchanted arrow. Try shooting it over the roof of the house.”

And so dark Hodur shot the arrow made of mistletoe. And who should it hit, standing on the other side of the roof beam, but Baldur his brother, who bled to death, writhing in the lush green grass.

As you expect, Frigga was inconsolable. She wept and wept and as she wept the nights  reflected her mood, growing longer and longer. And soon darkness seized the world.

Her weeping was so terrible that Odin the All-Father at last could stand it no more, and so he saddled up his horse and rode all the way to the domain of the dead. There, he found Baldur and brought him back to the land of the living.

And so it is that in midsummer, in all the lands of the North, on those nights when the light never really goes away, there is great feasting, celebrating the sunny god Baldur, though people know that already, even on the longest of days, Hodur is notching his murderous arrow.

And in the darkest nights of winter we celebrate Baldur’s return to Frigga’s womb, because on the darkest night, called Mother Night, Baldur will be reborn, thus slowly bringing the light and warmth back again.

This is the celebration at Winter Solstice. And we remember Frigga, the great goddess of the hearth and of fertility, each week in English, with “Fri-day,” “Fria’s Day.”

I suspect nearly everyone feels a bit of desperation sometimes, looking out the window at what is supposed to be the afternoon—and it’s dark out there. It’s night. It oppresses, as Emily Dickinson says, “like the heft of cathedral tunes.”

Yes. Winter feels like a really long church service. Baldur is dead—slain by the mistletoe. That wily trickster Loki has won again and darkness and sadness rule the land.

Wouldn’t it be nice this time of year if we had something to look forward to?

Well, by golly, the ancestors thought of that. In lots of different traditions.

All those candles mean . . .  something.

Perhaps Odin is saddling up his horse again.

And Mother Night will soon go into labor once again.

Or perhaps it’s a peasant girl from Palestine.

Or Demeter wailing for her lovely daughter Persephone.

Or some other mom perhaps happy to be beating the IRS deadline.

Whatever. Whoever. It’s good—even for the most protesting of Protestants—to celebrate the circles and cycles of time because they mark a symbolic space in the chaos of reality, and add meaning to the passing of our lives.

And meaning . . . in the winter dark, meaning is a good thing.