Getting Ready for Full Week Faith

As of January 1, 2015, we haven’t started using this page yet. But we will! UUS:E is currently exploring different ways to develop “Full Week Faith.” If you’re not sure what we mean by “Full Week Faith,” check out Karen Bellevance-Grace’s paper here.

#BlackLivesMatter — a 2015 MLK Sermon

Rev. Josh Pawelek

MLKTomorrow the nation pauses for its annual observation of the life and legacy of Martin Luther King, Jr. It will also be day 368 in Houston, TX, day 355 in Southfield, MI, day 337 in Bastrop, TX, day 332 in Iberia Parish, LA, day 186 in Staten Island, NY, day 170 in Baltimore, MD, day 167 in Beavercreek, OH, day 163 in Ferguson, MO, day 160 in Los Angeles, CA, day 160 in San Bernadino County, CA, day 153 in St. Louis, MO, day 60 in Brooklyn, NY, day 58 in Cleveland, OH, day 48 in Phoenix, AZ.[1] You likely aren’t familiar with all of these references—I wasn’t aware of most of them until I looked them up—though I suspect Ferguson, Staten Island, and Cleveland stand out to you. These are references to police killings of unarmed People of Color—almost all of them Black men and boys—over the past year. Some of these cases, we know, ended with grand jury decisions not to indict the officers who fired the shots or performed the choke holds. Other cases are under investigation or pending. Some of the officers are on administrative leave. In the Bastrop, TX case the officer was indicted on a murder charge. The U.S. Department of Justice is looking for possible civil rights violations in some of the cases. Some of the families of the deceased have filed wrongful death suits. In Ferguson, MO, where community activists have been protesting daily in various ways, in various places since the death of Michael Brown on August 9th, they mark the days. This is day 162. Tomorrow is day 163.

These police killings have exposed the often harsh reality of daily life in urban and even some suburban Black communities that years and years of books, new stories, statistics, documentaries , sermons and newspaper editorials have not been able to communicate fully to people who don’t live or work in these communities. Perhaps we know, intellectually, about mass incarceration, about the war on drugs, about poverty, about failures in the education system, about race-based health disparities, about how all of it impacts People of Color communities negatively—but suddenly on television, or streaming across smart phone and computer screens, is disturbing video evidence of a profound callousness toward people in these communities, an apparent disregard for life, a too-easy-willingness to ‘take him down,’ a too-easy-willingness to shoot and, in some cases, a horrifying lack of interest in obtaining medical care once the “suspect” is lying prone in the street, bleeding, not breathing, dying. Maybe finally we’re ‘getting it’ not just in our heads but in our hearts.

Prayer for Michael Brown

People of all racial identities are waking up to this harsh reality, to the point where there is now an active, organized and growing racial justice movement in the United States. I don’t call it a ‘new’ movement, mainly because there have been racial justice movements ever since Europeans first began colonizing the western hemisphere. This movement isn’t new, but it is in resurgence. It has been re-catalyzed. People all over the country who were silent six months ago are now saying, “no more.” St. Louis and Ferguson, Boston, New York City, Philadelphia, Chicago, Cleveland, Milwaukee, Minneapolis, Washington, DC, Oakland, Los Angeles, New Haven, Hartford and many more have witnessed vigils, marches, rallies, nonviolent demonstrations, disruptions of commerce, especially retail commerce around the holidays, disruptions of traffic—the ‘taking’ of streets—disruptions of campus life, actions at police stations, at city halls, at state capitols, at federal buildings.

The movement has a name: Black Lives Matter. Of course, many Americans now recognize this phrase as one side in a war of competing social media hashtags, with #BlackLivesMatter on one side and #BlueLivesMatter (or #PoliceLivesMatter or #CopLivesMatter) on the other; while at the same time the more inclusive-sounding #AllLivesMatter asserts itself as well. [For those of you who aren’t familiar with hashtags, just know that typing a hashtag (a pound sign) in front of a particular phrase in a message directs that message to a common online space—for example, a common space on Twitter or a common space on Facebook—where anyone following that particular phrase can find and read your message. I find it fascinating—and I suppose it makes sense—that in our era a social media hashtag like #BlackLivesMatter can become synonymous with a social movement. About the creation of this hashtag which is also a movement, Alicia Garza, a community organizer in the San Francisco-Oakland area wrote: “I created #BlackLivesMatter with Patrisse Cullors and Opal Tometi, two of my sisters, as a call to action for Black people after 17-year-old Trayvon Martin was post-humously placed on trial for his own murder and the killer, George Zimmerman, was not held accountable for the crime he committed. [Remember, that was 2012.] It was a response to the anti-Black racism that permeates our society and also, unfortunately, our movements. Black Lives Matter is an ideological and political intervention in a world where Black lives are systematically and intentionally targeted for demise. It is an affirmation of Black folks’ contributions to this society, our humanity, and our resilience in the face of deadly oppression.”[2]

There’s a lot more to this story, and I commend to you Garza’s article, “A Herstory of the #BlackLivesMatter Movement.” My point here is that #BlackLivesMatter is a liberation movement emerging in response to Black peoples’ collective experience of oppression in the United States today—not fifty years ago, but today. Although this movement is immediately focused on reforming the ways police relate to urban Black communities—calling for an end to police use of excessive force, calling for justice for the victims of such force, calling for greater citizen oversight of police departments, better cross-cultural and antiracism training for police, body cameras for police, an end to police racial profiling, and an end to the militarization of police—the movement is about much more than police. Garza says, “when we say Black Lives Matter, we are talking about [all] the ways in which Black people are deprived of our basic human rights and dignity. It is an acknowledgement Black poverty and genocide is state violence. It is an acknowledgment that 1 million Black people … locked in cages in this country—one half of all people in prisons or jails—is an act of state violence.  It is an acknowledgment that Black women continue to bear the burden of a relentless assault on our children and our families and that assault is an act of state violence.”[3]

As such, #BlackLivesMatter is fundamentally different than #BlueLivesMatter, which is not a liberation movement, but an understandable social media reaction to the criticism police have been receiving in response to the deaths of Brown, Garner, Rice, etc. Blue lives do matter. It is a tragedy every time a police officer is killed or wounded in the line of duty. No reasonable person disputes this. It feels really important to me to name that today is also “day 30” since New York City officers Rafael Ramos and Wenjian Liu were murdered in Brooklyn by a man who had posted earlier on his Instagram page that he was seeking revenge for the killings of Eric Garner and Michael Brown. It feels really important to me to name that 121 police officers died in the line of duty in the United States (including Puerto Rico) in 2014—47 of whom were fatally shot in encounters with crime suspects.[4] And I am mindful that many people who live and own businesses in neighborhoods where police violence is endemic are themselves victims of crime—robbery, rape, etc.—and thus they still appreciate and desire a strong police presence in order to feel safe where they live. #BlueLivesMatter.

BlueLivesMatter

Having said that, it wouldn’t make sense to suggest that police are somehow an oppressed class, or that police are ‘targeted for demise’ in some systemic way. ‘Black’ is a racial identity. Blue is the color of a uniform worn by people of all racial identities. Black people and other People of Color experience elevated incarceration rates, elevated unemployment rates, health care disparities, educational disparities, housing disparities and a long history of state-sponsored, vigilante and drug war violence. Police don’t. #BlackLivesMatter and #BlueLivesMatter aren’t equivalent and don’t belong on opposite sides of our national discourse on race and racism. In fact, I’m convinced that the vast majority of police do not want to perpetuate racism through their policies and procedures. And I’m convinced that including police in concerted and sustained efforts to address racism will ultimately decrease tensions between police and people in urban Black communities, and will thereby make police work safer. Alicia Garza puts it more succinctly: As “Black people get free, everybody gets free.”[5]

Similarly, #AllLivesMatter is not a liberation movement. It’s certainly a true statement. I hear it as equivalent to the first Unitarian Universalist principle, “the inherent worth and dignity of every person” or, as we said earlier with the children, “each person is important.” It’s the principle at the heart of the Biblical admonition to love your neighbor as yourself.[6] But all lives aren’t under assault. All lives don’t have to deal with racism the way Black lives do. The critique of #AllLivesMatter is that, while true, when inserted into the struggle against racism, it erases the unique experience of Black people, and it erases White society’s role in perpetuating racism. Garza says, “Progressive movements in the United States have made some unfortunate errors when they push for unity at the expense of really understanding the concrete differences in context, experience and oppression.  In other words, some want unity without struggle. As people who have our minds stayed on freedom, we can learn to fight anti-Black racism by examining the ways in which we participate in it, even unintentionally, instead of the worn out and sloppy practice of drawing lazy parallels of unity between peoples with vastly different experiences and histories.”[7]

A dear colleague of mine—a Black minister pastoring a Black church—summed it up for me when he said, “I’m tired of #AllLivesMatter, and I’m tired of people telling me how everyone’s justice issues intersect with mine. I was with women on reproductive rights. I was with gays and lesbians on marriage. I was with Hispanics on immigrants’ rights. But when we see young Black men being gunned down or otherwise killed by police, vigilantes or gangbangers, by poverty, a broken health care system or the drug war, who is with me? Right now, it’s time—long past time—for #BlackLivesMatter.”

I am committed to the principle that all lives matter. And I am committed to the principle that blue lives matter. But when I prioritize my personal social justice commitments, and when, as your minister, I prioritize the social justice commitments I envision our congregation making, as well as the social justice commitments I envision Unitarian Universalism making; and when I prioritize the social justice initiatives I am committed to supporting, promoting and, when asked, leading in the Greater Hartford region, my accountability is to #BlackLivesMatter.

What might that mean over the next few years? For one, it means that we as a congregation ought to continue the antiracist social justice work we’re already engaged in through the leadership of our Social Justice / Anti-Oppression Committee. We ought to continue specifically with our efforts to reduce the mass incarceration of People of Color through drug policy and criminal justice reform. We ought to continue our work on environmental racism which culminated a few years ago with the passage of Connecticut’s environmental justice law. But what stands out to me the most—and what is new for us as a congregation—is that we can count on organized, nonviolent civil disobedience coming to Hartford, and possibly some of the surrounding towns. It’s just around the corner. Our region has its share of racial disparities. In fact, the Hartford region has some of the worst racial disparities in the country when it comes to education and poverty. It has its own history of police violence against young Black men. And it has young people in urban areas and college campuses, as well as local clergy and community activists, who are beginning to organize. Nonviolent direct action and civil disobedience is coming here.

When I first learned of this I admit I was surprised, and initially resistant because I have invested so much time and energy over the years in working “within the system,” talking to legislators, talking to city leaders, talking to police, advocating for changes in the law, testifying, witnessing, lobbying, organizing prayer breakfasts, holding public meetings, talking, talking, talking, talking. I suppose I have a passion for talking. But someone asked, “with all our talking, have we really made a dent in racism in our region?” Have outcomes for People of Color—Black people in particular—changed in any appreciable way as a result of all our talking? I didn’t have a good answer. I still don’t have a good answer. And because I don’t have an answer to that question, I’m persuaded that non-violent civil disobedience may be precisely what we need at this moment. I’m persuaded that figuring out creative ways to disrupt ‘business as usual’ can make a difference, can bring the right pressure to bear on the people who have the power to make change real.

Civil Disobedience

Large-scale, nonviolent civil disobedience like the actions we’re seeing in other parts of the country would be new for our region, something we haven’t seen in recent times—certainly not in my memory—though we have seen it on a small scale with the “Fight for Fifteen” movement. As a predominantly White, liberal, suburban congregation, I hope in the very least we can understand why reasonable people would to move in this direction, to cause disruptions, to take arrest if need be, to send a message that all is not well in Black America and we are no longer willing to play the talking game. I would hope in the very least we can understand that far too many Black people and other People of Color feel unheard, disrespected, forgotten, marginalized and penalized by our larger social, political and economic systems and they don’t want to live that way anymore. And not only do I hope we would merely understand, but that, mindful of King’s first principle that nonviolence is a way of life for courageous people, we would be actively supportive, figuring out the best ways possible for us to participate, for us to be part of this resurgent racial justice movement, for us to say clearly, proudly and courageously—not only in word but also in deed—Black Lives Matter.

The movement is here friends. May we care—I know we care. May we understand—I know we understand. May we be supportive. May we find ways to participate. May we be courageous.

Amen. Blessed be.

[1] Juzwiak, Rich and Chan, Aleksander, “Unarmed People of Color Killed By Police, 1999 to 2014,” Gawker.com. See: http://gawker.com/unarmed-people-of-color-killed-by-police-1999-2014-1666672349.

[2] Garza, Alicia, “A Herstory of the #BlackLivesMatter Movement,” The Feminist Wire, October 7, 2014. See: http://thefeministwire.com/2014/10/blacklivesmatter-2/.

[3] Garza, Alicia, “A Herstory of the #BlackLivesMatter Movement,” The Feminist Wire, October 7, 2014. See: http://thefeministwire.com/2014/10/blacklivesmatter-2/.

[4] See Officer Down Memorial Page at http://www.odmp.org/search/year/2014?ref=sidebar.

[5] Garza, Alicia, “A Herstory of the #BlackLivesMatter Movement,” The Feminist Wire, October 7, 2014. See: http://thefeministwire.com/2014/10/blacklivesmatter-2/.

[6] Mark 12:31a.

[7] Garza, Alicia, “A Herstory of the #BlackLivesMatter Movement,” The Feminist Wire, October 7, 2014. See: http://thefeministwire.com/2014/10/blacklivesmatter-2/.

Spiritual Winter

Rev. Josh Pawelek

Winter SceneFriends, the new year has arrived. The planet slowly tilts its northern hemisphere back toward the sun. Though day-light hours begin lengthening, the long, evening shadows still arrive early. The land, still bare; the branches still leaf-less. The earth still sleeps—and will for some time. There’s been no major storm, yet, no deep New England freeze, yet; though we brace ourselves for the cold, wind and snow we know from experience are coming. The mid-winter holidays have almost passed—the Christian celebration of Epiphany, Three Kings Day, Twelfth Night happens this Tuesday.

We settle now into the winter season (though, admittedly, some of us never settle). Winter is—at least in New England—the cold season, the still season, the blue season, the fallow season, the empty season. Winter is the season for solitude, hunkering down, self-care, rest, healing and hot chocolate.  I shared with you earlier a passage from Barbara Kingsolver’s 2007 book, Animal, Vegetable, Miracle, which for me begins to describe this winter stillness, this hunkering down, this solitude. She says, “at the moment I had the house to myself. My sole companion was the crackling woodstove that warms our kitchen: talkative, but easy to ignore. I was deeply enjoying my solitary lunch break, a full sucker for the romance of winter, eating a warmed-up bowl of potato-leek soup and watching the snow. Soon I meant to go outside for a load of firewood, but found it easy to procrastinate.”[1] Yes, in winter our regular lives continue. Yes, there is plenty of outdoor activity in winter—sledding, skiing, skating, snow-boarding. Yes, some of us never settle into the season. But the cold, wind and snow do urge us indoors to the warm fire-side, to the hearty soup, to the moment of solitude.

I assign spiritual qualities to the seasons. I imagine winter as the season for the sustained, inward look, the honest self-examination, the probing self-reflection. I imagine winter as the womb season, the floating, sleeping, dreaming season, the season for gestation, for growth beneath the surface, for growth in the nurturing darkness. I imagine winter as the season for preparation, for getting ready—ready for new selves, new commitments, new directions to emerge, just as the physical, earthly winter season is the time when life gets ready—slowly—to emerge green and glorious and new in spring.

The spiritual winters of our lives, which can come at any time of year, are rarely easy, but they come with promises, with opportunities for growth. Sometimes they come because we invite them—because we resolve, finally, to make a change, and we believe we are ready to do the work change requires—for example, the work of breaking habits, the work of letting go of unhealthy attachments, speaking difficult truths, leaving dysfunctional relationships, repairing broken relationships, apologizing, forgiving, following less-travelled roads. Sometimes our spiritual winters come unexpectedly and unbidden. Writer Philip Simmons speaks of our spiritual winters seizing us[2]—sickness and its treatment, loss, death, financial hardship, losing a job. When such change comes we have no choice in the matter, no control over the timing. We must prepare for the new whether we want to or not, often very quickly. How do we prepare for change? How do we welcome the new? These are the questions of our spiritual winters. ‘Getting ready’ is winter’s work. 

I want to share my reflections on this work, this getting ready, this welcoming the new. And to begin, I want to discuss New Year’s resolutions, about which I feel ambivalent. These first weeks of January are famous for how quickly so many of us abandon or just forget about our New Year’s resolutions. (I made that up. I don’t know if January is famous for that, and I don’t know how many people actually make New Year’s resolutions, nor do I have any idea how many people keep their resolutions vs. how many people abandon them.) I came across a December, 2013 CBS News Poll that found that 68% of Americans didn’t make New Year’s resolutions—a sharp increase from 2011 when 58% didn’t make them. And, further, of the approximately 30% of Americans who did make resolutions, only half reported keeping them.[3] That sounds about right. In my experience most people don’t take new year’s resolutions all that seriously.

Including me. I usually don’t make a resolution unless I’m at a New Year’s Eve party where the host invites everyone to share their resolution. Then I have to scramble to come up with one, and I usually offer something vague like “I want to be a better parent.” And then everyone says, “Oh, you’re a great parent.” And then I say, “My kids might have a different opinion,” or “No, actually, I’m not. You should see me at home. I’m very cranky. I could be a better husband, too.” The nice thing—and what I mean by “nice” is “safe”—about making this kind of vague resolution at a party is that, typically, nobody will remember what I said a year later. Certainly nobody has ever asked how I’ll know when I’ve become a better parent, or a better husband or a better person. Lose weight? You can measure that. Quit smoking, drink less alcohol, get out of debt? All measureable. Or my favorite resolution from a party I attended a few years ago, “wear loud pants.” Now that’s a measureable resolution. But, being a better parent, a better spouse, a better person? Not easily measureable. How would I know—how would anyone know—when such a resolution has been achieved? And who would decide? I could become a better parent in my own estimation by raising my expectations for my kids, and they would likely hate it. Worst father ever.

Making New Year’s resolutions doesn’t feel like a real tradition to me. It feels like a Hallmark invention, except most Hallmark inventions have more actual religious and cultural history behind them than New Year’s Eve resolutions. I researched this. There’s evidence the Babylonian empire had a new year’s resolution custom, as did the Roman empire. [4] According to the historian Leigh Eric Schmidt the Puritans, because they had always “objected to the pagan frivolity of New Year’s observances,” used New Year’s “as a time for religious renewal and spiritual resolve, a time to move from irregular attendance on God’s ordinances to disciplined, holy living.”[5] Similarly, in the mid-1700s the Methodists created mid-winter “watch night” services as a way for worshippers to reflect on the year and renew their covenant with God. Among some 19th century evangelicals there was a tradition of “pious resolution” at New Year’s, a practice of recommitting one’s life to God.[6] And Schmidt says that the “more secular New Year’s resolutions for therapeutic self-improvement and healthful living, which … came into vogue at the turn of the twentieth century [and which are most familiar to us] had their roots in these Christian practices of ‘pious resolution.’”[7]

So there’s a scattered history behind our practice of making New Year’s resolutions; but when I say it doesn’t feel like a real tradition, I mean that most people who make resolutions don’t do so from a place of deep religious conviction or grounding in a specific cultural heritage. It’s just what Americans talk about at New Year’s Eve parties. “I want to quit smoking.” “I want to be a better parent.” “I want to wear loud pants.”

But I don’t want to let the practice go either. I also know that we have spiritual winters. Invited or not, they can and do seize us. Some people desperately need to make a change. Some people need to quit smoking, to get out of debt, to lose weight. Some people, myself included, long to be a better parent, a better spouse, a better person. And some people really do want to wear loud pants, not because they’re being cute or funny, but because they know something needs to change in their life: they need to lighten up, to live more authentically, to live more boldly, to be true to themselves. The pants are a symbol of a much deeper longing.

So perhaps the beginning of the year is a good time to make a life-changing resolution. Out with the old, in with the new. Certainly here in New England winter is part of the calculation.  Just as life recedes from the earth’s surface in winter and prepares, slowly, to emerge green, glorious and new in spring, perhaps something in us recognizes winter is the right time to do our own work of preparation, of getting ready. Perhaps the cold, the stillness, the blueness, the fallowness, the emptiness all speak to something deep in us, urging us—in our moments of winter solitude, in our moments beneath the cold January stars, in our moments  warming by the fire—urging us to take that sustained inward look, to discern what changes we need to make in order to quell our dissatisfactions, in order to respond to our deepest longings.

To be clear: spiritual winter is not the change itself. Spiritual winter is the season before the change: the womb-time before birth, the star-time before daybreak, the dream-time before waking, the frozen-time before spring’s thaw. Spiritual winter is the season for wondering and imagining what the change will be like, what it will feel like, how it will impact our routines and patterns.  It’s the season for trial runs, for approaching the threshold of change again and again until we’re ready to cross over. It’s the season for rehearsing our lines in front of the mirror, for testing, for making mistakes and learning lessons. It’s the season for discerning what words need to be said and how to say them. It’s the season for reciting our truths quietly to ourselves, making sure we’ve got them right, hearing how they sound as they issue forth from our mouths, letting them inhabit our bodies, letting them seep into the marrow of our bones. Spiritual winter is the season for anticipating how others might react to our new lives, our new selves. It’s the season for informing those close to us that a change is coming. It’s the season for asking them to accept us, asking for their continued love and care. It’s the season for putting in place the supports we need to live differently. Spiritual winter is the season for moving from fear to resolve, moving from aimless anxiety to focused strategy. It’s the season in which we cease wandering in the wilderness and begin travelling in a definite direction. It’s the season for moving from confusion to clarity, from caution to courage. It’s the season for getting ready.

But how? So many resolutions fall by the wayside. So many longings go unfulfilled. So many habits remain unbroken. So many truths remain unspoken. How do we do the work of our winter seasons well so that change comes in spring? Here’s what I know: If I’m an addict and I resolve to break my addiction, I am unlikely to succeed if I give up the substance but try to continue being the person I’ve always been. Breaking the addiction is not simply a matter of giving up the substance. I’ve got to let go of the self I was in relation to the substance. In that way I can create sufficient space for a new, non-addicted self to emerge.

If I receive a diagnosis of cancer, and I resolve to enter into treatment with the intention of beating that cancer, I am unlikely to succeed if I try to continue my life as it was prior to the diagnosis. There are aspects of my living I must let go of in order to effectively fight the cancer.

If I resolve to be a better parent, I am unlikely to succeed if I try to add better parenting techniques on top of my previous mediocre parenting techniques. I have to let go of my previous techniques. I have let go of the parent I was in order to become the parent I want to be. I have to create sufficient space for new techniques. I have to create sufficient room for my new identity to emerge.

If I resolve to repair a broken relationship, I am unlikely to succeed with a simple “I’m sorry” or “let’s be friends.” If I have played a role in the breakdown of the relationship, at some level I must let go of that part of myself that played the role, and in so doing create space for a new self to emerge, one that understands how my previous self contributed to the problem and is therefore able to avoid the problem in the future.

In my experience it is rare we are able to make substantive change purely by addition—by adding to what is already there. Change happens by subtraction—by letting go of old selves before we can make room for the new. Winter is a season of subtraction, a newly blank slate. Witness the barren winter landscape, the empty forest floor, the leaf-less branch, the frozen pond, the misty grey morning, the fallow field, the endless blanket of freshly fallen snow, the long evening shadows, the echo of the lone wolf’s howl fading gently into the still night sky. Emptiness. We prepare for change by subtracting, by cultivating emptiness. Philip Simmons says “Lying in the snow, I let my body cool, my breath slow, my mind empty of thoughts. The winter mind, knowing its own emptiness, beholds ‘nothing that is not there’ but also, as its final achievement, ‘the nothing that is.’”[8]

Friends, the new year has arrived. The planet slowly tilts its northern hemisphere back toward the sun. Though day-light hours begin lengthening, the long, evening shadows still arrive early. The land, still barren, the branches still leaf-less. Emptiness abounds. Perhaps there is a change you’ve resolved to make with the turning of the year. Perhaps a change has been forced upon you. Either way, in this winter season, and in all your spiritual winters, may you find your way to emptiness, to beholding the ‘nothing that is.’ This is subtraction. This is what is necessary to let go of unnecessary attachments, to let go of old habits, of old routines, of old practices, of old selves. This is what is necessary to welcome the new. This is the work of winter that gives rise to the promise of spring.

Amen and blessed be.

[1] Kingsolver, Barbara, Animal, Vegetable, Miracle: A Year of Food Life (New York: HarperCollins Publishers, 2007) p. 297.

[2] Simmons, Philip, Learning to Fall: The Blessings of an Imperfect Life (New York: Bantam Books, 2000) p. 116.

[3] “Poll: Most Americans Don’t Make New Year’s Resolutions, Go Out To Celebrate,” CBS NY, Dec. 29, 2013:

http://newyork.cbslocal.com/2013/12/29/poll-most-americans-dont-make-new-years-resolutions-go-out-to-celebrate/.

[4] Pappas, Stephanie, “Why We Make New Year’s Resolutions,” Livescience, Dec. 31, 2013. See: http://www.livescience.com/42255-history-of-new-years-resolutions.html. For more information on watch night services, see Durden, Jada, “Watch Night, a Time of Renewal, Celebration,” Shreveporttimes. Com, Dec. 31, 2014. See: http://www.shreveporttimes.com/story/life/community/2014/12/31/watch-night-time-renewal-celebration/21110623/.

[5] Schmidt, Leigh Eric, Consumer Rites: The Buying and Selling of American Holidays (Princeton: Princeton University Press, 1995) p. 117.

[6] Schmidt, Consumer Rites, pp. 117-118.

[7] Schmidt, Consumer Rites, p. 118.

[8] Simmons, Learning to Fall, p. 110.

 

Beautiful December: A Holiday Homily

Rev. Josh Pawelek

12-21-14Earlier we heard Martha Dallas’ Christmas story about the Bicker Family. Martha Dallas is a Unitarian Universalist religious educator in Burlington, VT. The story really gets rollin’ when there is apparently no Christmas present for Old Father Bicker. Honestly, I’m not sure he cares all that much, but he certainly puts on a good show of being grumpy. “Christmas is ruined,” he complains. When somebody sarcastically suggests that baby Amelia might have his present, he picks her up and asks, “Baby Amelia, is there something you have to give me?” She smiles. He smiles back. And then everyone starts smiling. Then Baby Amelia starts giggling. Old Father Bicker giggles. And then everyone starts giggling. Pretty soon they’re all laughing.  And old Father Bicker says, “Thank you, Baby Amelia, for giving me a smile. And thank you for giving this family the happiest Christmas moment I can ever remember.”

Christmas is saved.

We can all take a lesson from Baby Amelia. We can all bring light and joy into others’ lives—not just in this dark, mid-winter season, but in every season. A smile, a giggle, a laugh can make a difference. Our caring actions and support for those who are suffering and struggling can make a difference. Our witness and our actions on behalf of a more peaceful, just and loving society can make a difference. We can bring light and joy where it is needed most in any season.

I recently read a Hannukah blog post from the Velveteen Rabbi, one of my favorite spiritual writers, which makes this very same point. Reflecting on the Hannukah story and the practice of lighting the menorah lights in December, she writes, “We are all of us afraid of the dark. At night, anxieties suppressed or repressed come swimming to the surface of consciousness: am I safe? Am I loved? Am I needed? Is there meaning in the world, or is it all, ultimately, just a swirl of chaos?”

“Judaism does not ask us to ignore this darkness and the sense of doom it might [draw forth from] us,” she says. “On the contrary, it asks us to face them squarely, and then, ultimately, to defy them. But how?… “The soul of [humanity] is the lamp of God,” the Book of Proverbs tell us (20:27). What this means is that ultimately, our task is not to light candles, but to be candles. We have the potential to be the bits of light that help bring God back into a world gone dark.”

I like this notion: we can wrestle with our own challenges, with our own anxieties, with whatever it is in our lives that frightens us or orients us towards despair by being a light to others—smiling, giggling, laughing, caring, supporting, bearing witness, taking action. Our task is not simply to light candles, but to be candles.

Christmas in the Christian tradition celebrates the birth of Jesus, the birth of the messiah, the king, the peacemaker. In the book of Luke the angels announce his birth, proclaiming peace on earth, good will to all. We’ll read and act out this story on Christmas Eve. In our liberal religious, Unitarian Universalist tradition, we acknowledge that peace and good will don’t just come. The potential for peace and goodwill is always there, but for them to become a reality requires the addition of human hands, human hearts, human caring, human love: our hands, our hearts, our caring, our love. If there is to be peace on earth and goodwill to all, we must play a role. We cannot simply light candles. We must be candles.

December is beautiful for so many reasons. The first snows are beautiful. Frozen ponds are beautiful. Evergreens, standing alone against the backdrop of a grey afternoon, are beautiful. Flocks of Canada geese heading south in great, precise vees are beautiful. And lights kindled like beacons against the gloom of long, dark mid-winter nights are beautiful, just as the sun returning on the solstice is beautiful.

But lighting lights has never been enough. We must be light. We must smile, chuckle, laugh. We must find the lost, heal the broken, comfort the afflicted, embrace those who mourn, feed the hungry, house the homeless, release the prisoners, challenge injustice, dismantle oppression, speak truth to power when power is unresponsive, demand change whenever change is necessary, and bring more love into the world everywhere and always, everywhere and always, everywhere and always. We must be light. December is beautiful because it inspires us, in every season, to be light.  May we be light!

Amen and blessed be.

A Dream in the Heart

Rev. Josh Pawelek

winter scenePeople “cannot continue long to live if the dream in the heart has perished. It is then that they stop hoping, stop looking, and the last embers of their anticipations fade away”[1]—a potent message—perhaps a warning—from the twentieth-century, Christian mystic, Howard Thurman. People “cannot continue long to live if the dream in the heart has perished.  It is then that they stop hoping.”

Hope is our December ministry theme.  Hope and December go hand-in-hand. There’s nothing like this dark mid-winter season to engender in us quiet reflection on hope. There’s nothing like this dark mid-winter season to call forth from us expressions—poems, songs, carols, prayers, stories—of hope.

I’ve talked about hope in past sermons very simply as a positive orientation toward the future, which it certainly is. But that definition doesn’t feel sufficient to me this morning. There are potentially many reasons, both personal and global—I’ll name some through the course of this sermon—reasons that could lead us to conclude a positive orientation toward the future is not justified, or at least unrealistic. I want to push back against that conclusion, and start with a different kind of claim: hope is a capacity inherent in us, inherent in human beings. We might call this the “Emily Dickinson” version of hope, recalling her famous words: “Hope” is the thing with feathers— / That perches in the soul— / And sings the tune without the words— / And never stops—at all.[2]  This idea appeals to me because, if it’s true, if hope is inherent in us like a bird perched in the soul, then in those moments when we experience a loss of hope, we have reason to trust that the loss is not permanent. Even when we feel we have nowhere else to turn, we can turn to ourselves, we turn to what Thurman calls “the inward parts,” and begin to dream again.

When I say hope is inherent in us, I’m not suggesting it is a biological phenomenon. If nothing else, I suspect it lives deep in our cultural DNA. As I said in my December newsletter column, I suspect our ancient ancestors—especially those in the northern latitudes—experienced winter as a challenging, frightening and difficult time, a dark time, a cold time, a hunger time, a worry time, an anxiety time: will we survive? The return of the sun at the winter solstice—that moment of the planet tilting back on its axis, of the great wheel of the earth turning—that moment, every year, must have been inspiring, must have generated profound hope—the days are getting longer now; we’re going to make it! Hundreds of generations later, we inherit that ancient hopefulness.

No wonder the December holiday stories are so enduring and endearing. No wonder their hopefulness still speaks to so many of us thousands of years after they were first written. I’m referring to the story of Hanukah, the festival of lights, which begins this coming Tuesday evening: the cleansing of the sacred spaces, one day’s supply of oil providing lamp-light for eight, the re-dedication of the temple. And I’m referring to the story of Christmas, which Rev. Megan Lloyd Joiner described last Sunday as the “tale of a world waiting for hope, for joy, for the coming of the babe who would bring peace, hold the powerful to account and ‘lift up the lowly.’”[3] As these stories return to us each December, as they reverberate through our lives during these days of waning sunlight, those of us who learned them first as children—and even those of us who didn’t—we feel the hopefulness in them. These stories, along with our various holiday rituals—decorating Christmas trees,  decorating our homes, hanging evergreens, preparing special foods, sending greeting cards, lighting lights, lighting the menorah, tickets to “The Nutcracker,” “A Christmas Carol,”—all of it has the power to move us from sad to joyful, exhausted to energized, fearful to courageous, angry to peaceful and despairing to hopeful. These stories and rituals awaken and give voice to that ancient inheritance, that hopefulness inherent in us.

winter sceneAnd it surely needs awakening. We may have an inherent capacity for hope, but it is also part of the human condition to lose hope at times. We know there is much in our lives that has the power to obscure our capacity for hope—to blunt it, weaken it, bury it deep: a difficult diagnosis, a debilitating medical treatment, a mental illness, a lost job, a loss of memory, grief at the death of a loved-one, grief at estrangement from a loved-one, a troubling addiction, a struggling child. Any time we encounter situations like these, it is possible we will slip into depression or despair, possible our motivation will fail, possible we’ll lose hope.

We know also there is much in the wider world that has this same power to separate us from hope: a raging virus, an endless war, an emerging terrorist state, growing poverty, and sign after sign of coming, catastrophic climate change. I think it’s fair to say nobody escapes this life without encountering reasons to lose hope. For some these reasons come in more or less manageable doses; for others they are pervasive and debilitating. Either way, each of us has reasons from time to time not to greet the day with hope in our hearts. Or, in Howard Thurman’s words, to “lose the significance of living.”[4]

Two assaults on hope are weighing on me in this moment. This morning marks the painful two-year anniversary of the massacre at Sandy Hook Elementary School in Newtown, CT. If there was ever a day in recent memory to lose hope, it was that day, Friday, December 14, 2012. The recognition that one human being could wreak so much havoc on innocents, could cause such enormous suffering—for no discernable reason—was utterly heart-breaking, chilling, numbing, overwhelming. Sixty miles away from the atrocity, I remember feeling physically ill. I couldn’t eat. I dreaded having to tell my children what had happened, but felt I had to before they heard about it from someone else. I remember feeling disgust, anger, helplessness. All of this added up to hopelessness, an inability to access that inherent capacity for hope. For a moment, I think, the nation lost hope, lost the significance of living. What could any of us possibly do to alleviate that pain? What change in the law, what change in our communities, what change in our hearts could possibly heal the wounds of that day? Newtown is no longer front-page news, but as a nation we are still grappling with its meaning, still wondering what dream we ought to be dreaming.

This morning I am also mindful of the anger and rage surging in the nation in response to grand juries in Staten Island, NY and Ferguson, MO who found insufficient evidence to indict police officers who killed unarmed black men in July and August. When we take the time to understand these grand jury decisions in the context of longstanding patterns of police violence in many communities of color across the nation, and when we understand these patterns in the context of ongoing institutional racism in the United States that results in a well-documented race-based wealth gap, a health-gap, an employment gap, a housing gap, an incarceration gap, an education gap—when we take the time to understand, to bear witness, to grasp just how enormous these problems are—it begins to make sense that many people—people of all racial identities—would lose hope, would lose the significance of living, would feel despair, would become angry and full of rage. As a nation we are once again grappling openly with race and racism, and many are wondering what dream we ought to be dreaming.

Again, there are potentially many reasons, both personal and global, for us to conclude that a positive orientation toward the future is not justified, or at least not realistic. We may have an innate capacity for hope, but we also lose hope. Given this, how do we get it back? How do we get back to that part of ourselves that is innately hopeful? In trying to answer this question, I stumbled across the work of the popular researcher/social worker/storyteller, Brené Brown. In her 2010 book, The Gifts of Imperfection, she says “I was shocked to discover that hope is not an emotion; it’s a way of thinking or a cognitive process. Emotions play a supporting role, but hope is really a thought process made up of [a] trilogy of goals, pathways, and agency.” She says hope happens when “1) we have the ability to set realistic goals (I know where I want to go); 2) we are able to figure out how to achieve those goals, including the ability to stay flexible and develop alternative routes (I know how to get there, I’m persistent, and I can tolerate disappointment and try again); and 3) we believe in ourselves (I can do this!).”[5] Her research shows that people who work hard, who are persistent, who are able to tolerate failure, who are willing and able to struggle for what they believe in, are more hopeful than people who don’t work hard and who give up easily. Tenacious people are hopeful people.

She is particularly concerned that our society is no longer teaching the values of hard work, persistence and tolerance for failure to our children, which is precisely what they need to become not only successful but hopeful adults. Interestingly, given her findings, Brown doesn’t think hope is inherent in us. She loves that Emily Dickinson poem, but she calls it “romantic,” says it doesn’t tell us anything useful about what hope actually is. For Brown, hope is a thought process that we can learn and teach to others. 

Here’s one of Brenae Brown’s lectures on hope:

 

Winter SceneThis is important. I love the idea that hope is learnable and teachable, and it strikes me that church ought to be all about the learning and teaching of hope! But my sense is that Brown’s research looks more at people who are successful in school and work settings, and isn’t quite as focused on people in the midst of existential crises, crises where life and death are at stake, crises that call into question the meaning of our existence—patients hearing the news they have a fatal disease; spouses living with grief after their beloved has died unexpectedly; teenagers contemplating suicide after relentless bullying;  soldiers serving in war zones; refugees fleeing across borders, freezing, starving in unfamiliar wilderness; prisoners incarcerated for non-violent crimes; people living in poverty; pro-democracy activists confronting the tyranny of violent, authoritarian regimes; communities responding to police shootings of citizens; communities torn apart by gun violence—whether mass shootings or gang shootings; anyone contemplating the fragility of the earth, the burgeoning climate crisis, the great disruption; anyone wondering how on earth they can make a difference when the problems we face seem so insurmountable. In response to existential crises, Brown’s trilogy of goals, approaches and agency, in my humble opinion, isn’t enough. When people are in the midst of such crises—wrestling with life and death, wrestling with meaning, wrestling with suffering—often the suggestion that they ought to “set an achievable goal” won’t make any sense, won’t be helpful. In such situations people need a different kind of presence, a different kind of guidance. Sometimes the stakes are such that people don’t have the luxury of failure.

I’m crossing a line here from the sociological to the spiritual. Before we set goals to move forward from whatever crisis we find ourselves in, before we can act, fail, adjust, try again, even before we can believe in ourselves, there’s a prior moment of recognition, which for me is the spiritual moment at the heart of our response to any existential crisis—the moment when we imagine a different outcome, the moment when we imagine a different life—a meaningful life—the moment when we imagine a different world—a peaceful world, a just world, a fair world, a loving world, a sustainable world—the moment when we turn our hearts and our bodies toward that different, meaningful life, toward that different, better world. I’m not sure we can emerge from any existential crisis without that moment of imagining. It’s the moment when we return to our capacity for hope. Howard Thurman calls it “the dream in the heart.” He says, “the dream is the quiet persistence in the heart that enables [people] to ride out the storms of their churning experiences…. It is the ever-recurring melody in the midst of the broken harmony and harsh discords of human conflict.”[6] And it doesn’t live somewhere beyond us. It lives within us. Thurman writes: “The dream is no outward thing. It does not take its rise from the environment in which one moves or functions. It lives in the inward parts, it is deep within, where the issues of life and death are ultimately determined.”[7]

winter sceneThis dream in the heart, this ability to imagine—this is the source of hope. It may recede in response to crisis—we may feel hopeless—but this capacity for hope never leaves us. The sun returns at the darkest time of year. And we can always return to our dreaming. It may not be realistic. There may be no rational way to justify it, but as long as we have a dream in our heart, we will be hopeful people. In this holiday season, and in all seasons, in response to all the crises we face, both personal and global, may we keep alive the dream in hearts. May we imagine a different, meaningful life. May we imagine a different, better world. May we hope. And then, may we get to work.

Amen and blessed be.

[1] Thurman, Howard, “Keep Alive the Dream in the Heart,” in Fluker, Walter E., and Tumber, Catherine, eds., A Strange Freedom (Boston: Beacon Press, 1998) p. 304.

[2] Dickinson, Emily, “Hope” is the thing with feathers – (314). See: http://www.poetryfoundation.org/poem/171619.

[3] Joiner, Rev. Megan Lloyd, “In the Waiting Time,” a sermon preached at the Unitarian Universalist Society: East, Manchester, CT, December 7, 2014. See: http://uuse.org/in-the-waiting-time/#.VIii2SvF-Sp.

[4] Thurman, Howard, “Keep Alive the Dream in the Heart,” in Fluker, Walter E., and Tumber, Catherine, eds., A Strange Freedom (Boston: Beacon Press, 1998) p. 304. 

[5] Brown, Brené, The Blessings of Imperfection (Center City, MN: Hazelden, 2010). This particular quote can be found on Hazelden Publishing’s “Behavioral Health Evolution” website at http://www.bhevolution.org/public/cultivating_hope.page.  An excellent, short video of Brené Brown lecturing on her understanding of hope is at https://www.youtube.com/watch?v=JJo4qXbz4G4.

[6] Thurman, Howard, “Keep Alive the Dream in the Heart,” in Fluker, Walter E., and Tumber, Catherine, eds., A Strange Freedom (Boston: Beacon Press, 1998) p. 305.

[7] Thurman, Howard, “Keep Alive the Dream in the Heart,” in Fluker, Walter E., and Tumber, Catherine, eds., A Strange Freedom (Boston: Beacon Press, 1998) p. 305.

 

In the Waiting Time

Guest Minister: the Rev. Megan Lloyd Joiner

The Rev. Megan Lloyd Joiner

The Rev. Megan Lloyd Joiner

I am easily hope-impaired.

For whatever reason, I am the kind of person who looks at a glass and is tempted to tell you that it is half-empty rather than half-full.

I tend to borrow trouble long before it happens. Too often, it’s easier for me to play out worse-case scenarios than to hope for the best.

Now perhaps this is not what you want to hear from a minister. Especially not at the beginning of December with the winter holidays on the horizon. After all, we ministers are here to be the “messengers of hope,” aren’t we? Isn’t it our job to call us all ever towards hope, not to admit to our own hope-related challenges? But it is precisely because I can be hope-impaired, that I do the work of ministry. Because your hope rekindles my own. Because we call each other toward hope.

They say that ministers preach what we ourselves need to hear. And especially in this holiday season, do not we all hold out hope precisely because hope is so hard to find? So I confess to you that I am hope-impaired. 

And, I’ll tell you something else, here on what in the Christian tradition is the second Sunday of Advent, the beginning of the second week of anticipatory joy as we pass the deliberate days towards Christmas, as we revel in the wait: 

I really do not like waiting. 

When I’m in a store, I will put something back on a shelf rather than wait in a long check-out line. Better yet, I’ll shop online, choose a different restaurant, come back later, or change my plans altogether to avoid a line. 

I hate waiting for a bus too. Why stand and wait when I can start walking now? Usually, the bus passes me as I am chugging along down the street. This does not phase me. At least I didn’t wait, I tell myself. It’s a funny logic, I know. 

I remember as a child waiting for special days, like birthdays and Christmas, and feeling as though time was moving as slow as molasses. As a teenager, I would count down days until I could visit out-of-town friends or go to summer camp: month after next, week after next, day after the day after tomorrow. It felt like time crawled until finally it was … today! And somehow, the day, the moment had arrived. 

And then something odd would happen, perhaps this has happened to you: we wait. We count down the days, fritter away the time, fill our minds and our hearts and our impatient hands with tasks or TV, with imagining how it will be, envisioning the long-awaited event, and when it arrives, we wonder what happened to that time. Sometimes the event we waited for arrives and passes, and we are left feeling like we missed it all together.

We collect ourselves and prepare for the next count down. 

This time of year, we tell an age-old story of waiting. The Christmas story is the tale of a world waiting for hope, for joy, for the coming of the babe who would bring peace, hold the powerful to account, “lift up the lowly.” As a mother, the person I find most interesting in this story is Mary the mother of Jesus.

And I am incredibly sympathetic toward her: No one else in the story is pregnant! Mary literally carries the weight of the wait. 

The longest wait of my life was the preparation for my own child to be born. And when she arrived just over a year ago, the midwife placed her on my chest, And I whispered to her again and again: “you’re here.” 

I had felt like she would never come; I could barely imagine what her arrival would be like. Though majorly uncomfortable by the end of my pregnancy, I had tried, as so many well-meaning people had suggested, to enjoy the wait, to dwell in the uneasy space of anticipation, of not knowing.

 I practiced breathing in and breathing out, waiting for our family’s life to change irrevocably, for our hearts to be transformed in ways we could not imagine. 

I worked hard to be present in each moment. I was only successful part of the time.

More often than not, I found I was wishing the time away, distracting myself with internet videos and drawn out phone calls and cleaning closets. 

And then, after so much expectation, so much cleaning and organizing and preparing her room, readying our home as well as our hearts, she was here. And our days and our nights were filled with her presence. The reality of our lives was upended – in the most joyful way. 

The first year of a baby’s life, I’ve found, is a blur of moments and days and months and soon a year has gone by, and here we are again at the beginning of the “The Holiday Season” and the season of Advent, an official time of waiting.

The word Advent comes from the Latin, meaning “a coming, an approach, arrival.” In the Christian calendar, Advent is a time of preparation for the coming of the Christ child at Christmas – the story from first century Palestine tells us that with him comes hope, love, the undoing of the status quo, a new reign of peace on earth.  

The promise of the babe in the manger is the same as the promise of all new babes: that the reality of our lives will be upended – in the most joyful way. The season of Advent provides the opportunity to prepare ourselves for the new reality. “Let every heart prepare him room…” we sing. 

My colleague Rev. Ashley Horan writes that Advent is the “four weeks when Christians the world over try to sit quietly in the midst of chaos, preparing a place in their hearts where the seeds of love and hope can take root.”  

And doesn’t this ring true this year especially? For we find ourselves these days in the midst of chaos with a justice system that is seemingly anything but just: With no indictment in the death of Michael Brown in Ferguson and no indictment in the death of Eric Garner on Staten Island and twelve-year-old Tamir Rice dead on a Cleveland playground. So much pain and heartbreak and grief and tears and rage. 

Each day it seems brings a new story of lives lost (we might say stolen), and fear and suspicion ruling the day, a new story of power abused and the ugliest parts of our human nature exposed. 

And still – whether we find meaning in the Christian story or in one of the many other traditions that mark this time of the longest nights of the year – still we are invited in this season to prepare room in our hearts for the seeds of love and hope. 

We are invited, as weary people have done since the beginning of time, the poet Victoria Stafford writes, to “kindle tiny lights and whisper secret music,” to cradle our hopes like newborn children, to wonder what human love looks like in practice, to await a new era with patience and preparation.  

Now is the time for breathing, for being present, for waiting. 

This year, though, we might not feel like waiting for peace is the best move. We may even feel like waiting or telling other people – especially people of color – to wait for justice feels perverse.  

“For years now I have heard the word ‘Wait!’” Martin Luther King wrote from his cell in a Birmingham jail in 1963. “This “Wait” has almost always meant ‘Never.’” We must come to see,” he continued, “that ‘justice too long delayed is justice denied.’” 

Once again there is no justice and there is no peace. And we may find ourselves more angry than peaceful this season, more riled-up than calm.

We may feel more ready to take action than patiently prepare. We may feel ready to cry out in lament for lives taken without account, ready to join our voices with those who cry for justice in an unjust land. And, with them, we may feel weary. We may even feel hope-impaired. 

And so this Advent we are challenged to wait actively.

This year, something is happening, and we choose to be present to it.

This year, what we are waiting for is growing on the ground on which we stand. The seed has been planted. Something has begun.

 A fellow Union Theological Seminary Alum, known in the blogosphere as Brother Timothie writes this week at the website “Theology of Ferguson”: “I used to think Advent meant that we wait patiently for Jesus to be born. The kind of waiting we perform at doctor’s offices. I was wrong,” he says. “Waiting in Advent means to be active in creating God’s Realm, which is always full of justice.” 

This kind of waiting – this Advent kind of waiting – requires that all of us carry the weight of the wait. Like a mother anticipating the birth of her child, we may find ourselves uncomfortable, drawing on strength we never knew we possessed, trying to imagine what the new reality might look like, knowing only that our work is to continue, to push forward, to give birth to something new, to wait, actively, until we can whisper (or shout) “you’re here” to a new age: an age when, in the words of Ella Baker, immortalized by Sweet Honey in the Rock: the killing of Black men, Black mothers’ sons, is as important as the killing of white men, white mothers’ sons; a new age where “justice for all” is no longer just a dream, and it is finally true that (#)Black Lives Matter. 

This kind of waiting does not mean never. This kind of waiting says “this moment is the moment.”

//

 “Now is the moment of magic,” Victoria Stafford writes of this time of year. Now is the moment. Not some future date, not the end of the advent calendar, not the day that the days begin to lengthen again, or that long-awaited morning of presents, now is the moment of magic. The magic is in the waiting time. 

Now, it’s not always easy to find the magic in waiting time, even when life is treating us kindly and we have things to look forward to: a blessed event or a joyful celebration. 

In these cases, we are like excited, impatient children on Christmas Morning, filled with anticipatory joy.

(Each year I, being the older sibling, would instruct my brother that we had to wait until at least 5am before we could tiptoe down to see what Santa had left.)  

In this kind of joy-filled waiting, we make our best attempts at waiting patiently; we make it a practice; we focus on the moment, we work on being present. Perhaps we breathe in and out intentionally to ground ourselves, to make our days deliberate, to experience the blessings that already exist. 

And what about when life is unkind, when we wait for justice too long delayed, or, worse, when we wait for yet another miscarriage of justice, another life lost?  

What about the times when we wait for word of an injured friend, or a dreaded diagnosis, when we wait for illness to set in, or for a child who does not arrive?  

Sometimes we find ourselves waiting for something we had hoped would never happen, waiting for the worst. In those times, breathing in and breathing out feels next to impossible and proclaiming a coming age of hope and peace feels naïve, laughable even.  

Patience goes out the window and we find ourselves wishing time would pass more quickly so that we might be on the other side of a nightmare. How do we live in that kind of waiting time? 

// 

Finding the magic in this season of waiting can be difficult for many of us not just this year, but any year. 

The holidays can bring stress, emotional triggers, and family strife along with those tiny candles. This time can be filled with painful or bittersweet memories right alongside cheer, loneliness in the midst of celebration – which is the worst kind of loneliness there is. We might find ourselves waiting with heavy hearts for December to be over, wishing for the sun, feeling like it might never return. We may feel hope-impaired. 

In our home, the soundtrack to the month of December includes Handel’s Messiah which tends to play on our CD player on a near constant loop. When you listen to something that often, you hear different things each time. 

It’s early, but we’ve started, and the other day, I heard a word that I had never really noticed before in the music: “abide.” But who may abide the day of his coming? the tenor sings. The quote is from the book of Malachi in the Hebrew Bible (3:2). The prophet writes to the Jewish people about the coming of the messiah, a messenger who would arrive to usher in a new age of righteousness and justice. “Who will wait for him?”, the prophet asks. “Who will prepare themselves for this new reality?” The Hebrew word translated here as “abide” can also mean endure, or contain. Abide comes from the Old English meaning remain, wait, dwell. 

To abide is to wait actively,

To have faith in the seeds,

To make room in our hearts for a new reality.

And that is the secret, Henri Nouwen tells us.

“This moment is the moment.”

 

This is a holy way of waiting.

 

It happens one breath at a time. In and out. Each moment the moment.

We live our lives on, one breath at a time, giving thanks for the blessings of the waiting time, giving thanks for the magic of each moment, giving thanks for the communities that hold out hope when we are weary. 

We join our lives and our breath with all who are waiting: waiting for justice, waiting for peace. 

May it be so this season, and always.

Sunrise

 

Resources

Dr. Briallen Hopper, “Ferguson Sermon at Yale,” November 30, 2014:
http://briallenhopper.tumblr.com/post/103995200459/ferguson-sermon-at-yale?og=1

Rev. Dr. Martin Luther King Jr. “Letter From a Birmingham Jail,” April 16, 1963.http://www.africa.upenn.edu/Articles_Gen/Letter_Birmingham.html

Brother Timothie, “What Shall We Cry Out?: A #StayWokeAdvent Lectionary Reflection,” Theology of Ferguson, December 2, 2014 https://medium.com/@FaithInFerguson/what-shall-we-cry-out-a-staywokeadvent-lectionary-reflection-c407e6ffaaab

Rev. Dr. Susan Brooks Thistlethwaite, “One Hug Does Not End Racism: An Advent Message,”
The Huffington Post, November 30, 2014 http://www.huffingtonpost.com/rev-dr-susan-brooks-thistlethwaite/one-hug-does-not-end-raci_b_6243670.html

Upcoming Events in Response to Ferguson, Staten Island, Hartford

For all those who’ve been feeling the need to show their support for the people of Ferguson, MO and Staten Island, NY, there are a number of events coming up that may be of interest to you. 

Hartford Courant photo from the 11-25 Ferguson Solidarity Vigil at Center Church, Hartford

Hartford Courant photo from the 11-25 Ferguson Solidarity Vigil at Center Church, Hartford

Saturday, December 6th, Noon. “Never Forgetting Ferguson” Solidarity March.  Meet at the corner of Main St. and Albany Ave. and then march to Keney Park. Join Rev. Henry Brown, founder of Mothers United Against Violence, Connecticut United Against Mass Incarceration & others! Facebook users click here.

Saturday December 6th,  1:00 PM. “Journey to Justice!” Join the New Britain branch of the NAACP and leaders and activists of the New Britain and the surrounding region who will march and rally in solidarity with protesters marching from Ferguson to Jefferson City, MO. Meet at the Martin Luther King Jr. monument at the corner of MLK Dr. and Smalley St. in New Britain. Rally at Central Park across from City Hall. More info at the New Britain Herald.

Wednesday, December 10th, 8:00 AM to 10:00 AM. “Drop All Charges Against Luis Anglero, Jr.” Vigil outside the courthouse at 80 Washington St., Hartford.  More info at Bill of Rights Defense Committee.

Here are some resources you may wish to review: 

Showing Up For Racial Justice organizes white people to engage in racial justice work.

“A Herstory of the #BlackLivesMatter Movement” by Alicia Garza is an excellent article about the origins of #BlackLivesMatter, about why #BlackLivesMatter matters, and about the way queer black women have at times been silenced in the movement.

Standing on the Side of Love, the UU campaign for justice has many more resources to respond to Ferguson, Staten Island, etc.

Black moms Tell White Moms about Race by Aisha Sultan.

6 things White Parents Can do to Raise Racially Conscious Kids, by Bree Ervin.

Hartford Courant photo--UUS:E's Rev. Josh leading  the closing of the 11-25 Ferguson Solidarity vigil at Center Church in Hartford

Hartford Courant photo–UUS:E’s Rev. Josh leading the closing of the 11-25 Ferguson Solidarity vigil at Center Church in Hartford

 

Here are some simple action steps you can take for racial justice:

  1. Make a donation to groups working for racial justice in Ferguson and elsewhere. Here is a compilation of suggestions on where to contribute funds.

 

  1. Talk to your family, friends, neighbors, and co-workers about Ferguson, Staten Island and racism.

 

  1. Write a letter to the editor about what the inherent worth and dignity of all people means to you.

 

  1. Come to one of the rallys/marches/vigils mentioned above.
  2. The UUS:E Social Justice / Anti-Oppression Committee meets every First Tuesday of the month in Rev. Josh’s office at UUS:E at 7:00 PM. All are welcome.

 

Mental Health Ministry: Color Your Holiday!

12-6 MHMFall, 2014 Mental Health Ministry Summit

How Are You Going to Color Your Holidays?

Saturday, December 6th, 9:00 am to Noon at UUS:E

Join us for food, art, conversation, planning and support! All are welcome. The UUS:E Mental Health Ministry Summit is designed for everyone, though it focuses on people who live with a mental illness; people who have lived with a mental illness and are now in recovery; people who live with or care for a family member or friend who has a mental illness; and people who provide caring, support and other services to people with mental illness. This will be a great event to help kick off the holiday season! Questions? Contact Rev. Josh Pawelek at (860) 652-8961 or revpawelek@sbcglobal.net.

2014 Transgender Day of Remembrance

11-20 TDOR

 REMEMBER ** HONOR ** ACT

The 16th Annual (Hartford Area) Transgender Day of Remembrance takes place at 7:00pm, Thursday November 20, 2014 at the Metropolitan Community Church of Hartford, 155 Wyllys Street, Hartford CT 06106 (Parish House, Church of the Good Shepherd, entrance in the back)

Office: (860)724-4605 Pastor: (860)990-1225

www.mcchartford.com

 Guest speakers

Candlelight vigil

Music

Reception


This is a day we reserve each year to memorialize those whose lives were lost due to anti-transgender fear, bigotry and hatred.  Around the world, communities have planned vigils to come together in community to remember those who have died in the past year.  As we gather this year, we remember, we honor, and we commit to action that will prevent more lives being senselessly lost.  Join us for a night of community, compassion, and hope.

 

This event is FREE.

Epicenter Ferguson (A Poet-Preacher Collaboration)

A Letter to My Unborn Black Son

Christopher D. Sims

pregnant bellyDear son, African American warrior, 
Reincarnation of the people of the

Sudan. I hope you understand why
I am writing you this letter. And 
hopefully, by the time you read it
Race relations in America are a lot
better than what they are now. You 
will understand why I will beg you
not to wear a hoodie when you leave
our home. You will understand why
I ask you to be careful outside these
doors.

 

Maybe your best friends will be named
Trayvon and Michael. And they will be the
namesakes of the young men who died
because of indifference, and because of
hate. Dear son, I know you will relate.
Because I will have read the Autobiography
of Malcolm X to you while you were in
your mother’s womb. You will come into
this life knowing that black youth and men
are doomed in America.

 

Son, I hate to scare ya, but your ancestors
were taken from the shores of Africa. They
snatched ya great great great great grandparents
and brought them here. Took away our language
and culture, and in black women and men 
instilled fear. Son I want you to know the truth
of this place here.

 

Dear son, your skin will be the reason why
they call you nigger, why cops will pull up
to your car with their fingers shaking on the
trigger. Ask Trayvon and Michael. They will
tell you what happened to the people they were
named after. They will tell you tales of hell,
each with a sad, sad chapter. 

 

Black boys and men are being killed and 

We are being treated like we don’t matter. 

Like we don’t even matter.

 

Son, I am preparing you for a world that
focuses on race, that moves at an unhealthy pace,
Where your mother and other black women
like her are disgraced. There are people who
will want you to increase the prison population.
They will start early in your education. Son, this
is all truth, and it’s all real. You will learn when
I read to you what happened to Emmett Till. 

 

I’ll stop here now son, don’t want you to be scared. 

I write this letter to you because I want you to
come into this world informed and prepared.

Not So Rank Speculation

Rev. Joshua M. Pawelek

GriefLast weekend I heard multiple rumors that the St. Louis County Grand Jury considering whether or not to indict White Ferguson, MO police Officer, Darren Wilson for the fatal August 9th shooting of an unarmed Black teenager, Michael Brown, was about to deliver its decision and that it would likely not indict Officer Wilson. Maybe you heard those rumors too. I tend to think the Grand Jury will indict Officer Wilson, but I understand why so many people believe rumors to the contrary. On Monday the Prosecuting Attorney, Robert McCulloch, called the rumors “rank speculation.” I think there are more sensitive words than “rank” to use in a situation like this. I’ve always used “rank” to describe the smell of my socks after a long run. I hope that isn’t what McCulloch meant.

When a community that has witnessed the broad-daylight killing of one of its own sons at the hands of a police officer begins to speculate that the Grand Jury’s decision is coming at any moment and that the decision will go in the officer’s favor, such speculation doesn’t strike me as “rank.” After months of living with the bitter, painful memories of that day and yearning desperately for some kind of closure—hopefully a closure that feels like justice—it isn’t rank speculation. It’s grief. It’s part of the grieving process.

When a community that is still reeling from many complicated nights of mayhem in the wake of that shooting—including the deployment by police of an astounding array of military equipment (which has understandably shocked the nation), further police violence, apparent civil rights violations, and violent reactions from some community members, including looting and rioting, though some understand it as resistance and uprising—when that community begins to speculate that the Grand Jury’s decision is coming at any moment and that the decision will go in the officer’s favor, it doesn’t strike me as “rank.” It’s a community-wide expression of anxiety and fear. Are we about to plunge into that same chaos again? Is there any way to prevent that?

Yes, there is. When a coalition of more than fifty organizations—the Don’t Shoot Coalition—holds a press conference to ask police and government officials to agree to rules of engagement for the days and weeks following the Grand Jury’s announcement, such as 48 hours advanced notice of the decision so that they can adequately prepare people for productive, nonviolent protests; such as a demilitarized police presence—no armored vehicles, rubber bullets, rifles, tear gas or riot gear—so that people won’t be provoked into reactive violence; such as respect for safe houses and churches in the midst of protests; such as respect for reporters and legal observers who aren’t part of the protests but who need to be there in order to do their jobs—I don’t think there’s anything “rank” about it. I think the request for rules of engagement displays deeply thoughtful, principled community organizing and a calm attempt to communicate to authorities how they can minimize violence and mayhem.

When a community—and all the people across the country who feel connected and sympathetic to it—all the people across the country who stand in solidarity with it—all the people across the country and across the planet who know the history of American racism, who’ve seen young Black men murdered again and again, who’ve waited for countless Grand Jury decisions, who know this legal pattern intimately—this finding that the young, dead Black man is somehow responsible for his own death and the person who pulled the trigger, often multiple times, was justified in doing so—I don’t think it’s rank speculation when that community names its belief that the decision is coming soon and it will go in the shooter’s favor. We might call it cynical speculation. We might call it despairing speculation. Why might call it speculation marked by a pervasive mistrust of the justice system. But what I think it reveals at its deepest level is a profound experience of betrayal. America betrays young Black and Brown men. It says to them, as it does to all American children, that they can be anything they want to be, but then fails to address social, economic and legal structures that result not only in second class citizenship, not only in a loss of worth and dignity, but far too often in loss of life.

Just because an act is legal doesn’t make it moral. If anything is “rank” in this story it’s the gap so many Black and Brown communities experience between what is legal and what is moral. The Grand Jury may determine that Officer Wilson was legally justified in shooting Michael Brown at least six times—but that won’t mean he acted morally. It won’t mean that the institutions that trained and authorized him have acted morally. It certainly won’t mean Michael Brown deserved to die. Remember, slavery was legal. Segregation was legal. Countless Indian wars were legal. The Trail of Tears was legal. Japanese internment camps were legal. Voter suppression was legal, and there are many who contend the Supreme Court has made it legal once again by gutting significant portions of the 1965 Voting Rights Act. The War on Drugs is legal. Mass incarceration is legal. None of it, in my view, met or meets any criteria for moral. As long as that gap between the legal and the moral exists when it comes to the lives of young Black and Brown men, America will continue down the path of betrayal: communities will continue to grieve, to weep, to mistrust, to rage, to struggle in poverty, to struggle against injustice: and poets will continue to write letters of warning to their children, born and unborn.

 I feel called, I feel Unitarian Universalism is called, I feel people of faith in general are called, and I feel Americans are called, today, to close the gap between what is legal and what is moral when it comes to the lives of young Black and Brown men. The nation’s focus is on whether or not the Grand Jury indicts Officer Wilson. But whether they do or don’t, that gap will remain. Can I be a minister, can we be a congregation, can we be part of a larger UU faith, can we be part of an America that looks beyond the outcome of the Grand Jury’s proceedings and works to dismantle the system that ultimately led to the death of Michael Brown and the ruined lives of so many other young people? I have faith that we can.

On Being: Reborn

Christopher D. Sims

breathingArt, the art of expression, through my poetry
Allows me to breathe, to breathe, to breathe.

And what I conceive is the truth, the truth,
the truth. 

This art form helps me become reborn, reborn,
reborn. I reach the highest of highs when I
perform. My world, your world, my world, your
world, is transformed, transformed. 

As I contemplate on what I create, I’ve connected
even more to who I am, what I am, my faith, my
faith. 

It’s a spiritual connection. I am trying to reach
perfection. It’s a spiritual connection. I am trying
to reach perfection. Perfection. What a blessing! 

I am testing the waters. I am swimming in sound.
I am dealing with something that is so profound.
Profound. Profound. Profound. 

It’s like John Coltrane with his tenor sax. It’s
like Miles Davis with his horn. It’s like Thelonious

Monk with his piano. The words have to flow, to flow,
to flow, to flow. Of energy and electricity of the third

degree I am letting go.

 

This is a pilgrimage on the page, a poet on a stage,
an angry man finding peace within his rage. A caged
bird being freed through words, through words, through
words.

 

Preferred is the pen. I write hip-hop rhymes and poetic
hymns. Poetic hymns.

 

The spiritual release makes me want to clasp my hands
in prayer form. I am reborn. I perform. I am reborn. I
perform. I am reborn. I perform. I am reborn from

 

The clutches of poverty; the many dreams deferred;

Martin Luther King Jr’s dream hasn’t come true;
In the ghettos in urban communities, we still sing the blues;
The Ebola news on National Public Radio;
What happened to Eric Garner and Michael Brown;
I stopped watching television to drown out the sounds
I stopped watching television to drown out the sounds.

 

I am reborn through my nieces’ and nephews’ smiles;
I am reborn through a blend of activism and Unitarian
Universalism; I am reborn through universal love, the
hugs of friends and strangers; I am reborn through collectives
of people fighting for justice, because it is still Just Us!

And faith is at the very core of my rebirth – from my
poetical ministry to meeting and marching for Earth.
Faith helps me put this all into perspective. Faith pushes
me forward, faith helps me think of a better future, faith
wraps its arms around me and lets me know everything
is going to be all right. Faith is in everything that I say,
and in everything that I write. Faith is in everything that
I say, and in everything that I write. 

I am reborn, I have found my indigenous soul
Maintaining balance, remaining disciplined and in
control. I am reborn. I perform. I am reborn. I perform.

May We Have Faith

Rev. Joshua M. Pawelek

UU WorldAs many of you know, I serve on the board of the Unitarian Universalist Ministers Association. Along with the boards of the Unitarian Universalist Association and the Unitarian Universalist Service Committee, our board has moved the location of its March, 2015 meeting to Birmingham, AL in order to be present during the commemoration of the 50th anniversary of the Selma to Montgomery civil rights marches. Those marches were a pivotal moment for the Civil Rights movement. As images of police and civilian violence against marchers appeared on countless televisions across the nation, they helped generate massive public support for passage of the Voting Rights Act.

Those marches were also pivotal for what was then a very young Unitarian Universalist Association, as hundreds of UU clergy and lay-people heeded Martin Luther King’s call to join the marchers. Two of those UUs—the Rev. James Reeb and Viola Liuzzo—were murdered during the marches. For more insight into the significance of Selma to Unitarian Universalism, I commend to you the Rev. Mark Morrison-Reed’s new book, Selma Awakening: How the Civil Rights Movement Tested and Changed Unitarian Universalisma section of which appears in the Winter issue of UU World Magazine. I feel excited, honored, privileged and blessed to have the opportunity to be present in Alabama 50 years later.

A number of people have said—in a variety of ways—“That’s all well and good, but why aren’t you meeting in Ferguson?” I understand the question. For indeed, Ferguson has become the symbolic epicenter of American racism. What Selma became in the late winter of 1965, Ferguson has become in the summer and autumn of 2014. Indeed, the title of the cover story for that Winter issue of UU World is “Selma Then, Ferguson Now.”

If the St. Louis County Grand Jury decides not to indict Officer Wilson—and possibly even if it decides to indict—there will be a call for clergy from across the nation to travel to Ferguson. I plan to do everything in my power to go to there when the call comes, as do many of my colleagues. The reason for going is not only to bear witness to this particular decision, but to bear witness to the plight of young Black and Brown men in the United States of America. Not just police shootings, not just the gang shootings, not just the daily grind of urban street violence, but the criminalization of too many Black and Brown men, the mass incarceration of too many Black and Brown men, the unemployment of too many Black and Brown men, the failure to educate too many Black and Brown men. As Unitarian Universalist Association President, the Rev. Peter Morales, said after the shooting, “Ferguson is not about Ferguson. It is about the systematic dehumanizing of people all over America.” This reminds me of Dr. King’s assertion that “the struggle in Selma is for the survival of democracy everywhere in our land.”[1]

Though Ferguson is the symbolic epicenter of American racism today, and though we need to pay attention to what is happening there, we also need to pay attention to the same dynamics as they manifest here, where we are, where we have a more immediate capacity to work for change. We need to pay attention to violence here, mass incarceration here, failing schools here, achievement gaps here, wealth gaps here, environmental racism here. Ferguson is not about Ferguson. It’s about all of us, about every American, about the health of our democracy, about fairness for all, justice for all, compassion for all, love for all.

Chris Sims offered us his new poem, “On Being: Reborn.” It’s a poem about knowing himself, finding his voice through his artistry, finding the sacred through his artistry, and then living in response to it, living in a way that brings more fairness, more justice, more compassion, more love into the world. He calls this faith.

My prayer for each of us is that we may have such faith—that we may know ourselves, find our own voice, find what is sacred to us, and live in response to it. My prayer for each of us is that we may have such faith—faith in ourselves, faith in each other, faith in our congregation, faith our nation, faith in humanity—so that we may wake up to the multifaceted human energy coming out of Ferguson—the pain, the rage, the struggle, the persistence, the community, the humor, the love, the caring, the commitment—so that we may wake up to all of it and channel it into our own efforts to make a difference right here, our own efforts to close that gap between what is legal and what is moral in the lives of young Black and Brown men. My prayer for each of us is that we may have such faith, faith  that we—this congregation, our Unitarian Universalist Association, our state, our nation—will heed the call coming out of Ferguson, MO and give birth, finally, to a more just, fair and loving society.

Amen and blessed be.

[1] Quoted in Morrison-Reed, Mark, “Selma’s Challenge,” UU World (Winter, 2014) p. 33.