Good Grief

Rev. Meg Barnhouse
September 27, 2015

What are some of the ways people experience and express grief? What causes grief? How can we support those we love when they are grieving?


We have had a lot of loss in the congregation this year. Let’s talk about the grief that comes with loss. Grief is a reflection of the loss of a connection. We feel connection to our work, our homes, our animal companions, our senses, our possessions, so we feel grief when we lose a job which was part of our identity, a job we’d had high hopes for. We feel grief when our homes are torn or damaged, when we have to leave a place we loved. We have experienced the loss of a beloved animal who was a member of the family. Some studies have shown that people love some pets almost as much as they love their partners and spouses. In a book I read, one social scientist asked her husband whether he would choose her or his dog that he called his soul mate. He said “please don’t make me think about that.” We feel grief as age or accident take away parts of our physicality – we can’t run any more or use our hands, we can’t see or hear the way we used to, we can’t trust that our muscles will do what we ask of them. The griefs that are most supported by our culture are those at the loss of connection with loved people.

In most cultures there are ways to make mourning visible. Mourning is what you see on the outside, the expression of a grief inside. In some cultures you wear black so people will know what situation you’re in. In Victorian times the people who could afford it wore black for a time, then purple or gray to signify “half-mourning,” before dressing in bright colors again. Our culture is a “move on” culture, a “get over it” culture. We don’t have permission to let ourselves be sad, to isolate ourselves to heal. We are encouraged to “get out there” and be around people. Sometimes folks will talk about the stages of grief: denial, anger, bargaining, depression and acceptance. They’ll check to see whether you are moving through them competently. No one tells you that you move through them in a wild curlicue. Some you will visit three or fourteen times, others will make combinations like anger and denial, so you’re mad, but you insist it’s got nothing to do with your grief. One of the effects of grief I don’t see many people talk about is the grief ADD I’ve noticed. When you’re going through a divorce or another terrible loss, you have more accidents – you have to drive carefully. It’s hard to concentrate on anything for any length of time, and you tend to grind your teeth. You might worry that you’re not grieving right. People might mutter that you haven’t cried enough, that you’re crying too much, that you were laughing at the funeral reception, that you shouldn’t get married so close to the death of your father, that you made too much of a display of sorrow – it was unseemly, that you don’t seem sad enough or you seem too sad. Mourning is what people see on the outside. There is no way to know what someone’s grief is, because it’s on the inside. Folks might say “how can you still be down about the loss of your dog, just get another one and move on,” but they don’t know this is the companion who loved you unconditionally through your fight with cancer or the death of your parents, or through the awful divorce and they were your soul friend. We even tend to compare our griefs to others’ , we say we’re sad, but look at the family down the street who lost their toddler, and your mom was in her eighties and had a full rich life…. There is no point in comparing griefs. Your grief is your grief. Your pain is your pain. It visits when it wants to. When my mother died I was 23, getting ready to get married. I left from the funeral to go meet Mark’s parents. I couldn’t really feel anything but hungry. And mad. I didn’t cry much. My mom had been sick for five years, and I wondered if I had grieved already. Years later my best friend in SC moved to FL, and I fell apart. I cried every day, grieved like my heart was breaking. My life seemed to crumble. I think that was my mother-grief, triggered by this new loss. Grief doesn’t pay attention to time limits. It comes down when it wants to.

“There should be a statute of limitation on grief. A rulebook that says it is all right to wake up crying, but only for a month. That after 42 days you will no longer turn with your heart racing, certain you have heard her call out your name. That there will be no fine imposed if you feel the need to clean out her desk; take down her artwork from the refrigerator; turn over a school portrait as you pass – if only because it cuts you fresh again to see it. That it’s okay to measure the time she has been gone, the way we once measured her birthdays.”
– Jodi Picoult, My Sister’s Keeper

“When someone you love dies, and you’re not expecting it, you don’t lose her all at once; you lose her in pieces over a long time – the way the mail stops coming, and her scent fades from the pillows and even from the clothes in her closet and drawers. Gradually, you accumulate the parts of her that are gone. Just when the day comes – when there’s a particular missing part that overwhelms you with the feeling that she’s gone, forever – there comes another day, and another specifically missing part.”
– John Irving, A Prayer for Owen Meany

There is pain and there is suffering. People say “Pain is inevitable, and suffering is optional,” but that sounds cruel to me. I know what they mean. Pain comes from the event and suffering comes from the stories we tell ourselves about what happened. Someone we love dies in the hospital, and there is pain, but suffering afterward comes from the story that there was more we should have done, that we weren’t there the moment they drew their last breath, that the last words we had with them before the accident were angry words, that we did all the patient care and our siblings didn’t do their share, so they didn’t care as much as we did. Suffering comes from telling the stories that our anger at the person for the way they died is unwarranted, that it makes us a bad person. We tell awful stories sometimes, and create a lot of unnecessary suffering for ourselves and the people around us. We just don’t know any better, and it’s hard to just sit with the pain and not make stories around it. There is a lot of guilt in grief: things we said or didn’t say, things we wish had happened, chances for reconciliation that weren’t taken. Sometimes the loss of a connection with someone with whom we had issues is hard because we lose the chance to fix the relationship. We also lose the dream of the ideal mother or father we were still somehow holding on to in our secret heart. There is fear in grief too. Who will we be without this person? Without this job? Without our good hearing? Who will we be with this illness which is taking our body? What will happen? What did we do to make it happen? Other people’s fears get all over us too as they struggle to figure out how not to lose their partner or their child in this same way. We feel blamed and shamed and evaluated and found wanting.

“Whoever said that loss gets easier with time was a liar. Here’s what really happens: The spaces between the times you miss them grow longer. Then, when you do remember to miss them again, it’s still with a stabbing pain to the heart. And you have guilt. Guilt because it’s been too long since you missed them last.”
– Kristin O’Donnell Tubb, The 13th Sign

Our culture has so much puritanism in its roots. The puritans thought that some of us were blessed. That the way you could tell who was blessed was by seeing who had health, beauty and money. If the rich were blessed, then by corollary the poor were unblessed. The sick were unblessed. That must mean they had done something wrong, they were shamed by their lack of blessing. So there is shame in loss, shame in illness, shame in grief at times. How do we get over it? We don’t. The more things you’ve gone through, the more gnarled and scarred you are. That is nature. We are like trees that have endured many storms, had branches break off, been stripped of leaves and bark and had to regrow until we each have our own shape and texture. The searing pain of loss lets up, and we begin to remember with more love and less hurt. The scars are always there, though. We wouldn’t really want them not to be.

The reality is that you will grieve forever. You will not ‘get over’ the loss of a loved one; you will learn to live with it. You will heal and you will rebuild yourself around the loss you have suffered. You will be whole again but you will never be the same. Nor should you be the same nor would you want to.”
– Elisabeth Kubler-Ross

“You will lose someone you can’t live without,and your heart will be badly broken, and the bad news is that you never completely get over the loss of your beloved. But this is also the good news. They live forever in your broken heart that doesn’t seal back up. And you come through. It’s like having a broken leg that never heals perfectly – that still hurts when the weather gets cold, but you learn to dance with the limp.”
– Anne Lamott


“The pleasure of remembering had been taken from me, because there was no longer anyone to remember with. It felt like losing your co-rememberer meant losing the memory itself, as if the things we’d done were less real and important than they had been hours before.”
– John Green, The Fault in Our Stars

“No one ever told me that grief felt so like fear.”
– C.S. Lewis, A Grief Observed

It’s so curious: one can resist tears and ‘behave’ very well in the hardest hours of grief. But then someone makes you a friendly sign behind a window, or one notices that a flower that was in bud only yesterday has suddenly blossomed, or a letter slips from a drawer… and everything collapses.”
– Colette

“It sucks that we miss people like that. You think you’ve accepted that someone is out of your life, that you’ve grieved and it’s over, and then bam. One little thing, and you feel like you’ve lost that person all over again.”
– Rachel Hawkins, Demonglass

“Every widow wakes one morning, perhaps after years of pure and unwavering grieving, to realize she slept a good night’s sleep, and will be able to eat breakfast, and doesn’t hear her husband’s ghost all the time, but only some of the time. Her grief is replaced with a useful sadness. Every parent who loses a child finds a way to laugh again. The timbre begins to fade. The edge dulls. The hurt lessens. Every love is carved from loss. Mine was. Yours is. Your great-great-great-grandchildren’s will be. But we learn to live in that love.”
– Jonathan Safran Foer, Everything Is Illuminated

The reality is that you will grieve forever. You will not ‘get over’ the loss of a loved one; you will learn to live with it. You will heal and you will rebuild yourself around the loss you have suffered. You will be whole again but you will never be the same. Nor should you be the same nor would you want to.”
– Elisabeth Kubler-Ross

“Everyone grieves in different ways. For some, it could take longer or shorter. I do know it never disappears. An ember still smolders inside me. Most days, I don’t notice it, but, out of the blue, it’ll flare to life.”
– Maria V. Snyder, Storm Glass

“Whoever said that loss gets easier with time was a liar. Here’s what really happens: The spaces between the times you miss them grow longer. Then, when you do remember to miss them again, it’s still with a stabbing pain to the heart. And you have guilt. Guilt because it’s been too long since you missed them last.”
– Kristin O’Donnell Tubb, The 13th Sign

“You attend the funeral, you bid the dead farewell. You grieve. Then you continue with your life. And at times the fact of her absence will hit you like a blow to the chest, and you will weep. But this will happen less and less as time goes on. She is dead. You are alive. So live.”
– Neil Gaiman, The Sandman, Vol. 6: Fables and Reflections


Podcasts of this and other sermons are also available for free on iTunes. You can find them here.

Most sermons delivered at the First UU Church of Austin during the past 15 years are available online through this website. You will find links to them in the right sidebar menu labeled Sermons. The Indexes link leads to tables of all sermons for each year listed by date (newest to oldest) with topic and speaker. Click on the topic to go to a sermon.

 

21st Century Atonement

Rev. Marisol Caballero
September 20, 2015

This week marks Yom Kippur, the Day of Atonement of sins in the past year. It calls to take an inventory of our “sins;” not for the sake of returning to that familiar place of liberal guilt, but for finding collective, relational means of moving past it.


Call to Worship
by Chaim Stern

Once more, Atonement Day has come.
All pretense gone, naked heart revealed to the hiding self,
We stand on holy ground, between the day that was and the one that must be.
We tremble. At what did we aim?
How did we stumble? What did we take?
What did we give? To what were we blind?
Last year’s confession came easily to the lips.
Will this year’s come from deeper than the skin?
Say then: Why are our paths strewn with promises like fallen leaves?
Say then: What shall our lust be for wisdom?
Say now: love and truth shall meet; Justice and peace shall embrace.

Reading:
“Coming Clean,” by Rev. Marta Valentin 

Coming clean
Is another way of finding peace in one’s heart.
It is looking up at the clear crisp lavender sky
To find a reflection of my soul spelling out God’s
Prayer among the wisps of clouds-
“Love thyself and then you will truly love me… ”
Coming clean does not wipe out imagined slates of guilt and suffering,
Does not imply travelling a continuum from evil
Toward what is good, blessed, pure, untarnished…

To come clean
Is what pounds in my heart,
Inviting me into its rhythms,
Inviting me to create music out of cacophonous
Sounds and dance from beats richly textured
And interwoven by
Faith,
Hope,
Love…

Sermon:
“21st Century Atonement”

My wife has a wonderfully wicked sense of humor. When we were still just dating, I told her how I chuckled when I read online that one of my liberal Baptist colleagues posted that she was, “about to go preach a word to the people.” I commented that I wish UUs could get away with a just one word sermon! I laughed as I told Erin this story and wondered aloud what the one word might be. Without missing a beat, she smiled and triumphantly shouted, “REPENT”

This Tuesday, at sundown, people of Jewish descent around the world will celebrate Yom Kippur, the Day of Atonement and closing observation to the annual High Holy Days that began with Rosh Hashannah. Though of all days, this is the one that will bring mostly secular Jews into synagogue, the more observant will spend the day in prayer, fasting from food and drink and abstain from all physical pleasures, including bathing.

On this day, the sins of the past year are reflected upon with regret. There is a new resolve not to commit those sins again in this new year, and they are confessed before God in prayer. Jewish people are also encouraged to make things right with anyone they have harmed or who has harmed them and to start anew; to “come clean.” In this way, each person has the opportunity to practice forgiveness and be forgiven.

Of course, none of us can make it through twelve months without hurting someone we care about or being hurt by someone we care about. That is human. But there are transgressions that we commit in our hearts, in our actions, and in our inactions that warrant a careful consideration of this aspect of Judaism. Last Sunday, Meg somewhat jokingly referred to what UUs might consider “sins,” such as throwing something away that could be recycled or appearing unintelligent or gullible. But, in all seriousness, there does exist the possibility of community atonement from a liberal religious community such as ours. As a community, we have perhaps fallen short when we could have done more to interrupt systems of oppression, or maybe we have made wrong assumptions on the ways we can be helpful, even still, there were probably times when our action or inaction worked to perpetuate such systems.

Just as racism doesn’t require racist intent, sexism doesn’t require sexist intent, xenophobia doesn’t require xenophobic intent, etc, we know that we don’t have to mean it to mess up. By now, many of us are beginning to get the message that the slogan “All Lives Matter” was created to undermine the Black Lives Matter movement and the fact that right now, we need to strongly affirm the worth of people of color who are the disproportionate victims of excessive police brutality. For the majority of us, we have come to understand that the slogan “All Lives Matter” is a reactionary function of white supremacy feeling threatened, whether or not racism was the intent of the one insisting on erasing the current attention on black lives. We are coming to understand that “white supremacy” does not simply refer to the Klu Klux Klan, but to a system that we did not build but that we all participate in and are subject to, whether wittingly or unwittingly. We are on the verge of understanding that if we are not feeling each loss of an unarmed black or Latino life, if we are deciding to look away, that we are part of the problem. Silence equals violence.

The same can be said for all systems of oppression – the misogyny at play in the assault on available women’s health care options, the xenophobia and islamophobia present in a teen arrested for being a proud electronic tinkerer in a magnet school devoted to science and technology and in the violent and inhumane responses to the current refugee crisis in Europe. But, before we get out the hair shirt and cozy up to that familiar, self-centered place of liberal guilt, let’s remember that Yom Kippur is not simply about wallowing in guilt, as no growth happens there. We’ve all experienced such apologies and have probably delivered them, ourselves. When the one apologizing goes on and on about how terrible they feel, the focus moves far away from the feelings of the other; far away from empathy and true reconciliation; far away from mutual understanding, and the one being apologized to often feels the need to then take care of the feelings of the other.

The advent of the internet and social media has made the high-horse riding finger wagging and postponement of personal introspection so easy and convenient, feeding our notions that the ills of the world are the fault of everyone else but us.

Yesterday, I learned about Jon Ronson’s Ted Talk, “When online shaming spirals out of control,” on NPR’s “Ted Radio Hour.” He spoke about the woman with the minimally-followed twitter account who unskillfully attempted sarcastic, thought-provoking humor when she tweeted, “Going to Africa. Hope I don’t get AIDS. Just kidding. I’m white!” Before she even landed, the tweet had been picked up by Buzzfeed and shared millions of times. The hatred and suggested violence spewed her way by strangers around the world was staggering. A shocking statement like this could have been uttered on stage by a satirical comedian like Sara Silverman and the world would have understood that she is mocking an attitude of white privilege and invincibility that the developed world often carries while traveling. The woman was fired from her job and has suffered trauma associated with the vitriolic response of the internet. Of course, her suffering is nothing compared to the actual suffering of people living with and dying of AIDS on the continent of Africa, but in her confusion around the massive blow up, she told Ronson that she had only hoped to make a sarcastic joke about western hypocrisy.

But, Twitter has no “Covenant of Healthy Relations.” No one is asked to assume good intentions, check assumptions, or engage in direct communication. In fact, social media is structured to encourage the exact opposite of ethical human interactions. For many of us who try not to engage in “trolling” or online bullying, we are guilty of haughty notions of superiority while posting clever social-justicey memes and endless links to think pieces on important issues, online petitions, and crowd-funding causes while hesitating to speak out or for such issues in person and unshielded by our computer screens. I will admit that I can be pretty bad about this as well. And, I believe that there is a merit to armchair activism, or slacktivism, as it is now being termed. There is merit to sharing these messages when they are shared in tandem with real organizing work and when that organizing does not simply reach for the low-hanging fruit of like-minded thinkers, but also appeals the hearts of those with opposing viewpoints who hold positions of power and influence.

The tendency to point fingers and deflect blame from ourselves and our communities was not invented in this century. It is as old as time. The difference now is that our actions and inactions, no matter how small, can have global implications- take the role of social media during the Arab Spring, for example. It is this awareness that can bring the gift of atonement into our lives. The notion of doing better once we know better is as practical as it is powerful. This is the great gift of Yom Kippur’s wisdom to us today.

I will leave you with the words of Stephen Shick, “The events of a single day strike a full balance. At any moment, enough evidence might be presented to convince us that evil will soon rule the world. In the next moment, we may see people breaking free from their fears, confessing the hurt they have caused others, and asking for forgiveness. In such a moment, we might think love will win. Life offers both the sweet blueberry and the poisonous nightshade. Both are real, both grow when given the right conditions. Our moment-to-moment task is not to deny the nature of growing things, but to choose what we will grow in our garden.”


Podcasts of this and other sermons are also available for free on iTunes. You can find them here.

Most sermons delivered at the First UU Church of Austin during the past 15 years are available online through this website. You will find links to them in the right sidebar menu labeled Sermons. The Indexes link leads to tables of all sermons for each year listed by date (newest to oldest) with topic and speaker. Click on the topic to go to a sermon.

 

Black Lives Matter

Chris Jimmerson
August 15, 2015

Stories matter. Remembering matters. Black Lives Matter. “We Gather: Another kind of worship” service at which we experience a few of the stories that have become a rallying cry for a new civil rights movement.


This is a “We Gather” Alternative Service

Welcome to First Unitarian Universalist Church of Austin. We are an intentionally hospitable religious community. All are welcome to join us in our free search for spiritual truth, meaning and beauty. If you are a visitor with us today, I want to especially welcome you and invite you to join us after the service, when I am happy to answer any questions you might have about this church and/or Unitarian Universalism.

Last Sunday marked one year since a police officer shot and killed Michael Brown in Ferguson, Missouri. Today, we will pause to remember just a small part of the stories of just a few unarmed African Americans who police have killed since then. We will close out each story with the speaker saying the name three times and asking you to respond after each time by saying, “Black Live Matter.”

Because stories matter. Remembering matters. Black Lives Matter.

In between some of the stories, we will have music, reflection and prayer. We cannot possibly tell all of the stories today because there have been over 100 unarmed African Americans killed by police that we know of in the past year. So we will close by projecting each of their names, while our wonderful musical artist, Annabeth, sings a song originally written by a Jewish man in New York to stand in solidarity with black Americans and made iconic by the singer Billy Holiday. Called “Strange Fruit”, it is a powerful reminder that the lynching of Black Americans has not really ever ended. Instead, it has taken on a systemic form within our criminal justice system.

These are extremely difficult stories – I know. As a white male who tries to stand in solidarity with the Black Lives Matter Movement, I find them terribly painful. I can only begin to imagine the pain of those with whom I stand in solidarity. But the stories are real, and remember we must, if we are ever to end this staggering, enraging and heartbreaking institutionalized racism.

We will gather after the service for food, further conversation and reflection, and I will be available to anyone who might want to talk with me. Let us begin by lighting our chalice as is our tradition within Unitarian Universalism and saying together the words projected on our screen, “In the light of truth and the warmth of love, we gather to seek, to find and to share.

Please also join with me in saying together our mission statement, so relevant to today’s service: “We gather in community to nourish souls, transform lives and do justice.”


Michael Brown. Son. Grandson. Stepson. Brother. Cousin. Nephew. He was 18 years old and had recently graduated from high school. He planned to start college soon.

A police officer in Ferguson, Missouri shot him and killed him on August 9, 2014. Michael Brown was unarmed at the time.

The police claimed that he had attacked the officer. Some eye- witness accounts claimed this was untrue.

The police left his body bleeding on the ground for four and one half hours. A grand jury failed to indict the officer who shot him.

Call and response 3 times:
Michael Brown
Black Lives Matter.


John Crawford III. An only son. A father of two. He was thinking about going to college to study something in the sciences. His dad thought he might have become a meteorologist.

On August 5, 2014, he was shopping in a Walmart near Dayton, Ohio. A white mail customer called 911 to say that he had a gun and was pointing it at other customers. The gun turned out to be a toy. The caller later retracted his claim that John had pointed it at other people.

Two police officers shot and killed him inside the store, claiming that he had failed to obey their commands to drop his weapon and that he made a sudden move. Video that appeared later contradicts their claims, and it appears they may have shot him with little or no warning.

He was on the phone with the mother of his two children when he was shot. His father, who happened to be visiting at the time, heard his son’s last gasps of breath through her cell phone.

He was 22 years old. Ohio is an open carry state, so it would have been legal for him to have a gun, even if it had been real, rather than a toy. A grand jury failed to indict the officers involved

Call and response 3 times:
John Crawford III
Black Lives Matter


Tamir Rice. Son. Grandson. Brother.

On November 12, 2014, 12 year old Tamir Rice was playing with a toy pistol in a city park in Cleveland, Ohio. Someone reported him pointing a pistol at other people but also said that it was “probably fake” and that he was “probably a juvenile.

Two police officers shot and killed him, stating that they had warned him and that it looked as if he was reaching for a pistol in his waistband. In video footage released later, it appears that the office who shot him began firing immediately. It was later revealed that the officer who shot Tamir had been dismissed from a prior policing job for emotional instability.

The officers failed to provide first aide to Tamir. When his 14 year old sister ran up to the scene, they tackled her, handcuffed her and put her in the back of a patrol car. They also threatened his mother.

The Chief of Police later repeatedly referred to 12-yeard-old, 5′,7″ Tamir Rice as “that young man.” No decision about the fate of the officers has been made yet.

Call and response 3 times:
Tamir Rice.
Black Lives Matter.


Akai Gurley. Father. Partner. Brother. Son.

Akai entered the stairwell of the building where he lived with his girlfriend and their two-year-old daughter. Two New York Police Department officers were patrolling the stairwell of the building from top to bottom, even though they had been ordered not to do so. One of the officers while fumbling with his gun and a flashlight accidently fired a shot. The shot ricocheted off a wall and struck Akai Gurley in the chest. He later died from the wound.

In the critical moments after the shooting, instead of calling for help for the dying young man, the officers left the scene and began texting their police union representative.

The officer who fired the fatal shot was indicted by a grand jury on charges of second-degree manslaughter, criminally negligent homicide, second-degree assault, reckless endangerment, and two counts of official misconduct. He was freed without paying a bond and his trial has yet to commence. Akai Gurley was 28 years old.

Call and response 3 times:
Akai Gurley.
Black Lives Matter.


Rumain Brisbon. Husband. Son. of four. On December 2, 2014, police officers responded to calls regarding loud music and a potential drug deal at an apartment complex in Phoenix, Arizona. What then transpired was a subject of disagreement between police and differing eyewitnesses. Police claimed that Rumain Brisbon took something out of the back of his SUV, yelled at them and ran into the apartment complex. The officer who pursued him claimed that they got into a physical scuffle and that he thought an object in Rumain’s pocket was a gun. It turned out to be a pill bottle only after the officer had shot and killed him.

The other person who had been in the SUV later said that Rumain had been bringing fast food to his children in the apartment complex, and later, strewn french fries still littered the front porch of the site of the incident. No charges were brought against the officer who shot and killed Rumain Brisbon. He was 34 years old.

Call and response 3 times:
Romaine Brisbon.
Black Lives Matter


Matthew Ajibade. Son. Brother. College Student.

Originally from Nigeria, Matt was a 22-year-old college student in Savannah Georgia. He suffered from bipolar disorder. He scuffled with police who had responded to a call about a domestic disturbance. As they handcuffed and took him to jail, his girlfriend, who did appear to have bruises on her face told them that he suffered from a mental disorder and needed to be taken to a hospital. She gave them a bottle of pills for treating his bipolarism.

On January 1, 2015, Matt was found dead, strapped to a restraining chair in an isolation cell in the jail. Police and jail staff said that he had been “combative” and injured an officer during booking. A corner ruled his death a homicide caused by blunt force trauma to his head.

Nine people from the jail were fired and three face criminal indictments in his death.

Matt was an artist who owned a print design company and was working with his brother to start a new company called “Made in Africa”

Call and response 3 times:
Matthew Ajibade.
Black Lives Matter


Natasha McKenna, Daughter, Sister

Natasha suffered from schizophrenia, and was being held in the Fairfax Virginia jail for reportedly having assaulted an officer. She was 5′ 3 inches tall and very thin.

While in the jail, an officer claimed she refused an order and physically resisted them. They used a taser on her four times for being non-compliant with deputies. She later went into cardiac arrest due to a combination of the tasering, psychoactive medications and what the medical examiner controversially termed ‘excited delirium’. She died on February 8, 2015

Several experts on the use of tasers testified about the inappropriateness of the use of tasers on the mentally ill and about the danger of cardiac arrest from such a large number of uses in a short time period No charges where filed and her death was ruled an accident, though the jail did ban the use of tasers on mentally ill people. Natasha McKenna was 37 years old.

Call and response 3 times:
Natasha McKenna.
Black Lives Matter


Calvin Reid. Son. Sometimes homeless. Also possibly mentally ill. On February 22, 2015, in Coconut Creek, Florida, police fired tasers at Calvin Reid multiple times. Witnesses say that they fired tasers at him even after handcuffing him. They reported up two volleys of four taser firings each occurred, and that Calvin cried out, “They are trying to kill me. I can’t breathe!” as police jumped on top of him.

Reid was 39 and had been working as a meat salesman. He had been discovered in the parking lot of a retirement community, bleeding, clothing torn, likely having some sort of psychological episode. He had refused treatment from paramedics and behaved aggressively.

Police tried to cover up the incident until reports by eye-witnesses through local news media began to appear. The coroner ruled his death homicide by electrocution.

The police chief resigned but no charges against any officers have yet been brought, though investigations continue.

Call and response 3 times:
Calvin Reid.
Black Lives Matter


Time for Centering and Lighting Candles

I invite you now to join together in a time of centering and reflection. Breathing together, breathing in and breathing out, together we each find that spark of the divine within us, that vulnerable place that paradoxically gives us strength and sustains against the forces of sorrow and injustice. Breathing together, breathing in and out, in and out, we enter a time of silence together. When the music begins, feel free to light candles in our window. Candles of sorrow and joy, hope and remembrance.


Bernard Moore. Father. Grandfather. Beloved community member.

On March 6, 2015, 62 year-old Atlanta resident Bernard Moore began to cross a street he had crossed as a pedestrian many times before. As soon as he started across, however, a police car hit him, knocking him into the air. He died shortly thereafter.

Video from a surveillance camera contradicts the account of what had happened given by the Atlanta Police Department, which claimed Bernard had walked out in front of the car. The video shows that he stopped before crossing, looking both ways and watching several cars go by. It shows that the officer driving the car was going much faster than the other traffic, seeming to come out of nowhere. Eye witnesses testified that the car was going up to twice the posted speed limit and that its lights and siren were not on.

No action against the officer has yet been taken. The county district attorney says an investigation is still ongoing, and the family has filed a law suit.

Call and response three times:
Bernard Moore
Black Lives Matter


Walter Scott. Father. Son. Brother.

North Charleston police officer Michael Slager pulled 50-year-old-Walter Scott over for a minor traffic infraction. During the stop, Walter Scott fled on foot. It is not known why he did so, and he was unarmed.

Slager pursued him on foot, eventually firing 8 shots, five of which struck Walter Scott, killing him. Slager reported that he had feared for his life because Walter Scott had taken his taser.

However, video taken by a witness and released later shows that Walter was at least 15 to 20 feet and running away when Slager fired at him 8 times. Walter did not have the taser. After Walter fell, Slager handcuffed his hand behind his back. Slager then appeared to have dropped something near Walter’s body.

A grand jury brought a murder indictment against Slager for the killing. The trial has not yet begun.

Call and response three times:
Walter Scott.
Black Lives Matter.


Freddie Gray. Son and brother.

On April 12, 2015, Baltimore, Maryland police officers reported arresting Freddie Gray after he had seen them and begun running away. They reported arresting him “without the use of fore or incidence”. Witnesses and video released later contradicted this, claiming that officers beat Freddie with batons and pinned him down using a “folding technique” wherein one officer bended his legs backward while another hhel him down by pressing a knee against his neck.

In the video, Freddie appears to already be injured when police put him the back of a police van, handcuffed and shackled. They did not secure him inside the van, and he could not control his motion because of being handcuffed and shackled.

Sometime during the van ride, which included four stops, Freddie spinal cord injuries that resulted in his death several days later.

Six officers have been indicted in the case. Their trials have not yet begun. Freddie was 25 years old.

Call and response three times:
Freddie Gray.
Black Lives Matter.


Brendon Glenn. Son, father, called “an adventurous soul” by his many friends.

Brendon got into a scuffle with a bouncer outside of a Venice Beach, California nightclub on May 6, 2015. Two police officers got involved. One of the officers shot and killed Brandon during the scuffle. He was unarmed.

The Los Angeles police officer who fatally shot him was a seven-year department veteran who was the subject of a criminal investigation for omitting witness statements in police reports.

A security camera on a nearby building recorded the shooting. After reviewing it, the Los Angeles Chief of police stated that the situation did not seem to justify the use of deadly force. An investigation is ongoing.

Brendon Glenn was 29 years old. He had sometimes been homeless but had been working part-time for the city as a lifeguard and seasonal helper.

Call and response three times:
Brendon Glenn.
Black Lives Matter


Spencer McCain, Father, Brother, Son

Forty one year old, Spencer McCain had threatened violence at a home where he was not supposed to be due to a protective order that had been issued against him. Police responding to a domestic violence call shot and killed him, even though he was unarmed and made no move toward them or to run away from them. After breaking into the Owen Mills Maryland apartment on June 25, 2015, Police claimed that they found him standing in a “defensive position” and began firing at him. They did not go on to describe exactly what that might mean. Nineteen shell casings were found on the floor in the area where the officers shot him. The case is still under investigation, but no charges have yet been brought against the officers.

Spencer’s children, ages 2 and five were present in the apartment when the police shot and killed their father.

Call and response three times:
Spencer McCain
Black Lives Matter


Jonathan Sanders. Father. Husband. Son.

Jonathan Sanders was exercising his horse using a street legal horse and buggy in Stonewall, Mississippi on July 8, 2015. Police officer, Kevin Herrington pulled up behind him, startling the horse. According to witnesses, when Jonathan, not knowing what was happening, chased after his horse, Herrington pursued him on foot. Another witness heard Herrington say that he was “going to get that N***er” before pulling up behind him.

Herrington caught Jonathan Sanders and grabbed him in a chokehold. Jonathan repeatedly cried out, “I can’t breathe”. When one of the witnesses, who was an in-law of Jonathan Sanders and a correctional officer himself, approached Herrington and asked him to release the chokehold, this witness says that Herrington pulled his gun and tightened his grip.

Jonathan Sanders died from being held in chokehold for over 20 minutes. He was thirty-nine years old. The officer is still under investigation.

Call and response three times:
Jonathan Sanders.
Black Lives Matter


Samuel Dubose. Father, Husband. Son. Brother.

Samuel Dubose was shot and killed by a white police office on July 19, 2015 after the officer had pulled him over for a minor traffic violation.

The officer, Ray Tensing, originally claimed that there had been an altercation and that he shot and killed Samuel only after Samuel began to drag him with his car. A video that was released later showed that this never happened, that Samuel appeared to be compliant with the officers orders and that Tensing shot Samuel without warning as he set non-violently in his car.

The officer has been charged with murder; however, no charges have been brought against two other officers who were present at the scene and that backed up the false story that Tensing had originally reported.

Samuel Dubose was 43 years old and well loved in his community.

Call and response three times:
Samuel Dubose
Black Lives Matter


Christian Taylor. Son. Brother. Grandson. Nephew. College student. Football Player.

On August 7, 2015, Brad Miller, a recent graduate of the police academy and new to the Arlington, Texas police department shot and killed Christian, who was unarmed.

Police have claimed that Christian had broken into a car dealership to steal a car and that the shooting occurred during an altercation with him.

Family members have questioned this claim, stating that Christian had no need to steal a vehicle and that he was looking forward to the new college year and playing football.

Just a little over a week before he was killed by them, Christian had tweeted about his fear of the police, saying in one of his postings, “I don’t want to die too young.”

Christian was 19 years old and about to enter his sophomore year of college.

Call and response three times:
Christian Taylor.
Black Lives Matter.


Prayer

Please join me in a spirit of prayer. Spirit of love and life, great holder of all stories, power of remembrance, breathe into us the courage and fortitude to rise together in solidarity and demand justice. Sustain us for the long and difficult arc that we must sometimes travel to do justice, and yet fill us with the courage and the urgency that the horrendous and continuous extinguishing of black lives demands.

Remind those of us who would be allies that most often our best way to offer solidarity is to follow.

Comfort the many who are feeling great anguish. Direct our rage toward dismantling murderous systems of oppression.

Fill us with a love and compassion that will never allow us to stop until justice and beloved community have been fully realized.

We ask these things in the name of all that is good, all that is holy.

Amen

Extinguishing the chalice

Please join with me in saying our words for extinguishing our chalice. We extinguish this flame, but not the light of truth, the warmth of community, or the fire of commitment. These we hold in our hearts until we are together again.

Now as we close our service, I again invite you to stay for further conversation, as we share a meal together afterwards. Know that you, each of you, have the power to make a difference. Know that I am available to you, today, now after the service and in the future. Know that love really is more powerful than greed and hatred.

Know that here at First UU Austin, we host both a Unitarian Universalist People of Color group and a white allies group, and we partner with many others doing the work of racial justice, including our local Black Lives Matter group. If you have not already, I invite you to get involved.

As we remember the names, I invite you to rise up and demand: Not. One. More.


Podcasts of this and other sermons are also available for free on iTunes. You can find them here.

Most sermons delivered at the First UU Church of Austin during the past 15 years are available online through this website. You will find links to them in the right sidebar menu labeled Sermons. The Indexes link leads to tables of all sermons for each year listed by date (newest to oldest) with topic and speaker. Click on the topic to go to a sermon.

 

Give me your tired, your poor, your harmed

Susan Yarbrough
August 9, 2015

U.S. asylum-seekers and refugees have their faces pressed up against the glass of something they want with every cell of their being. When we remember the times of alienation and longing in our own lives, we begin to have compassion for ourselves and to understand the heartfelt joy of listening to and welcoming strangers.


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Podcasts of this and other sermons are also available for free on iTunes. You can find them here.

Most sermons delivered at the First UU Church of Austin during the past 15 years are available online through this website. You will find links to them in the right sidebar menu labeled Sermons. The Indexes link leads to tables of all sermons for each year listed by date (newest to oldest) with topic and speaker. Click on the topic to go to a sermon.

 

Spiritual Ambivalence

Rev. Nell Newton
August 2, 2015

We’ll sing that we need to “Do when the Spirit says Do,” but what about all those other moments in life when spirit or Spirit is not a big factor in our decision making or dinner making? This Sunday we’ll take a short tour of the history of our concept of “spirit” and examine the ambivalent ways that spirit might move or remain inert in our daily living.


Sermon: Spiritual Ambivalence

Spiritual Ambivalence… How’s that for a provocative sermon title? As I remember it, I had previously committed to writing about spirituality and there was a newsletter deadline looming but I was feeling tired or cranky, and groused to a colleague that at that moment I didn’t really care one way or the other about Spirituality. “Oh, so you’re experiencing Spiritual Ambivalence?” he asked. And really that was a better title than something like “Spiritual Indifference” or “Spiritual Apathy” because those sermons would get too grim too quickly. So let’s give thanks that he offered Ambivalence.

Valence has several different usages, all rooted back to the same Latin root as “value”. Ambivalence has both antique and contemporary uses. The “ambi” refers to being able to go in at least two different directions. So being ambivalent don’t mean simply not really caring one way or the other, it’s more about being able to consider the value of two different things or ideas. So, as I talk about Ambivalence, it’s not to say that I don’t really have much interest in something, it’s that I am willing to consider the value, the upside and downsides of multiple competing, and exclusive ideas.

So, what am I ambivalent over? Spirit. Spiritual. Eternal and everlasting spirit. Soul. Unseen and unmeasurable. Maybe that spark of the divine that animates us and connects us to something. And, when it comes time to really consider the concept, I wind up ambivalent. I suppose, compared to some folks, I’m a fairly spiritual person. At times it seems like a very important aspect of my life, well worth placing at the center of things. But other times, I really figure that my spirit probably knows what it’s up to and to just to trust that it’s fine wherever it is or isn’t without my mind trying to micro-manage and scrutinize and fuss over what or where or if spirit is a valid construct to work with.

So what do I mean when I’m talking about “spirit”? We’ve all heard the term and we probably share some common assumptions of what we all mean with the concept. The word we use is rooted in the Latin for “breath”, but the concept itself needs a little unpacking.

The concepts of spirit go back well before Socrates and Plato, but we’ll start with the Greek’s take on an unseen human soul and the notion of a world of the eternal spirit – separate from the physical world. Plato was explicit in his dualism – the body is of the physical world, material, and finite, while the soul is on loan from the unseen spirit world, to which it returns upon death to face judgment. So, according to Plato, in one person is the temporary flesh and the eternal spirit. And, as he saw it, education involved coming to recognize that the spirit was superior to the flesh and that this fleshy life should be spent preparing the soul for its eternal destiny.

Yes. If all that sounds familiar, Jesus and his followers picked up that construct, merged it with some of the Jewish theology and ran with it – partly to make their ideas easier for the average Greek to recognize and adopt. Because, thanks to Alexander the Great, common Greek was the lingua franca of the early Christian era, so if you wanted to spread the word you did it in Greek.

Now, to contrast Plato’s notion of spirit, we should look at another Greek who came along shortly after Plato. Epicurus modified the whole dualistic view of humans and took the stance that flesh AND soul were physical and both ended with death – and both body and soul dissolved back into nothingness upon death. Life was for living; it wasn’t just a preamble to eternity.

It was this dissolving into nothingness that fit nicely with the atomic theory of the philosopher Democritus. He was the first who theorized that all things are made up of tiny particles that bounce around temporarily forming things, disintegrating, and reforming things. When you mashed together Democritus and Epicurus, you wind up with a universe where humans are merely a chance collection of atoms, destined to arrange, dissolve, and rearrange. Because human life and souls were temporary, Epicurus felt that reason should be used to live well and lie low and not draw too much stress into one’s life. It wasn’t so much that he felt you should eat dessert first, but he would have recommended that you avoid politics and heated arguments that could turn nasty.

Perhaps folks didn’t like the idea of dissolving into nothingness, or perhaps the Christians really got some traction with their emphasis on souls, but either way, we all have a shared understanding of spirit and/or soul and it generally is understood to be ongoing, eternal, not-of-this world. We’ve all heard of your everlasting soul, and some of us have even picked up on the Hindu notion of a soul that is reincarnated over and over before finally being reunited with the eternal. But very few of us have a common, shared idea of soul or spirit as something compostable, something that might degrade and have its bits rearranged. And Epicurus is now known more for his appreciation of a good meal rather than for his finite soul.

Is it ego or the love of self that makes us prefer the idea that some part of us will go on indefinitely? Perhaps. In any case, one version of “spirit” is more popular, than the other. When people say they don’t really believe in souls, they typically are referring to Plato’s and not Epicurus’.

And plenty of folks have rejected Plato’s separate, unseen, and eternal version of soul. Because why would a universe have two sets of books with two sets of physics- one for the material and physical and one unseen and unmeasurable? Just to keep us on our toes? That’s the kind confounding that prompts some of us to just quit worrying about spirit, souls, and anything else that is unmeasurable. It’s hard to fix dinner while contemplating the eternal. Water gets burnt that way. It’s just easier to get like Epicurus and focus on the living of the here and now and live fully and well. Avoid politics and loud arguments. Just fix a nice simple supper and eat it slowly and with appreciation for the way your body takes those atoms and rearranges them into energy and tenderness.

But, perhaps you have had a moment where you could sense the largeness and interconnectedness of all things. Maybe you’ve had a sense of transcendence – that which transcends time and body and even the laws of physics. Those are the moments when the spirit seems to be saying Pay Attention. And when the spirit says “do”…. It’s hard to ignore such a commandment.

So where does that leave us? Well… if you’re ambivalent, or uncertain which approach to follow, let me assure you that it’s okay. Our religious tradition doesn’t insist on a belief in an unseen soul or eternal spirit, and even when we do recognize a soul or spirit, we aren’t asked to make it the most important part of ourselves. We’re cool with bodies here. Some of my best friends have bodies…

I’ll even offer that this ambivalence towards spirit is actually a legitimate theological response, steeped in history, and reflective of our values.

If we are ambivalent on spirit, it’s because we refuse to be certain. We know that with certainty comes complacency and a tendency to be smug. When it comes to the most vital details, like if we have an eternal soul or are simply a random collection of atoms, we’d rather be uncertain and open to see new truths, than to be stubbornly fixed and unresponsive. If we are ambivalent, it means that we feel that revelation is not sealed, it is ongoing.

Can you see how that is a different theology from one that tells us that everything is fixed and predetermined? We’d rather have a messy uncertainty that might bring us to something new than a certainty that will keep us pinned in place, unable to respond to change.

To wrap all this up, what is my advice to the Spiritually Ambivalent and those of us who tend more towards certainty?

Well if you truly don’t hold with notion of soul or spirit, please know that you have plenty of company. But I would invite you to do some honest examination of what you’ve thought about spirit, spirituality, soul, and anything eternal, and figure out where you learned to think like that, and be able to state clearly what it is that you might be uninterested in.

And, if you’ve had a sense of soul, a presence of spirit, here’s what I’ll invite you to consider: look at what you know verrrry closely. Are you keeping the idea of an eternal spirit as simply an extension of the self through eternity, or are you willing to consider that it might follow the same laws as atoms and redistribute over time? What if the soul is not about the self, not about your acts or actions, not about judgement, but entirely about your letting go and reuniting with the All That Is? What I’m asking you to consider is a totally non-self version of spirit. No ego, no personality, no person at all. Quite simply, what if it is a spark of the divine that is returned to the source when you’re done with it? That follows closer to the laws of physics AND the teachings of the mystics.

This is a tough order because really, right now we’re pretty busy just living and learning and loving and leaving in these bodies. It’s a full-time job – this being alive. So, it’s hard to think about not being alive, even if it is trying to contemplate something eternal.

But, perhaps after you’ve had a simple supper, you can reflect on the eternal Now of a life well-lived.

©2015 Nell Newton


Podcasts of this and other sermons are also available for free on iTunes. You can find them here.

Most sermons delivered at the First UU Church of Austin during the past 15 years are available online through this website. You will find links to them in the right sidebar menu labeled Sermons. The Indexes link leads to tables of all sermons for each year listed by date (newest to oldest) with topic and speaker. Click on the topic to go to a sermon.

 

 

Sanctuary

Rev. Chris Jimmerson
July 19, 2015

First UU has become a sanctuary church for an immigrant facing deportation to a country where her life would be in danger should she be returned to it. We will explore the tradition and the current state of the sanctuary movement. How might it transform her and our religious community?


Call to Worship

Rev. Marilyn Chilcote from “The Public Sanctuary Movement, An Historic Basis of Hope: Oral Histories”

Sanctuary was a loving and mutual relationship. It’s much more than us giving to them. They gave to us a sense of what it means to be a people of faith. Everybody predicted our churches were going to lose members over this. Our churches grew because people started coming back, looking for a place where faithfulness meant something.


Reading

Rev. Robert McKenzie from “The Public Sanctuary Movement, An Historic Basis of Hope: Oral Histories”

It was in every way a conversion experience. I mean, awakening me to the true issues of the gospel.

I read the bible very differently than I used to. I see the world very differently. I read the bible, and I see God’s concern for the poor…

That was the same purpose for which we were struggling in EI Salvador, for justice and a better world, an equitable distribution of the world’s goods and equitable opportunities for life in this world. And those are the controlling ideas as I read a scripture. I used to read other stuff. Now I read this stuff. And I get impatient with speculation, with non concrete flirtation of ideas. I just don’t have any time for that. It used to be very big in my agenda, you know, sort of the abstract theological reflection.

Now, all of that means nothing much to me, and the concrete, hands on, dealing with people, entering their anguish, dealing with their poverty, with their hopes and their expectations, all of that now means everything as I read scripture, as I deal with the community of faith, as I engage myself with the world ….

Then also the whole business of listening to people whose life experience are so deep. It’s just come to me that people who are struggling with life and death issues are people to be listened to, are people who have an uncommon wisdom, are people who ought to be setting the agenda. It’s that kind of solidarity with the poor. I’m not there to minister to them. They minister to me.


Sermon

Ingrid and Omar, a young couple from EI Salvador, came to the United States right out of college. They decided to make the treacherous journey after witnessing several of their fellow students being shot down in an attack on their campus due to student protests in which they had also participated. Omar remembers lying on the ground as the shots whizzed by overhead and the bodies of his friends fell all around him.

Ingrid was pregnant.

They knew they had to escape. Omar came first, traveling much of the way strapped to the bottom of a pick up truck. Ingrid came later, seven months pregnant and hiding in the trunk of car. They came with only a few pieces of clothing and Omar’s violin. They came because their lives and the new life Ingrid carried with her were at stake.

And despite the threat of persecution and even death in their country of origin, our government refused to grant them asylum and would have deported them, had not St. John’s Presbyterian Church in Berkeley, California offered them sanctuary.

That was in 1982. A small number of churches were beginning to form what would become a much larger church sanctuary movement for Central America refugees fleeing human rights violations, even death squads, in their home countries.

And today, over 30 years later, we find ourselves in a situation that is eerily reminiscent of that time. And, once again, a handful of churches, including this one, are offering sanctuary to refugees from many of these same countries.

As most of you know, last month, we began providing sanctuary for Sulma Franco, a woman from Guatemala who had been a leader in Lesbian, Gay, Bisexual and transgender rights activism. She fled her country and fears going back because LGBT persons in Guatemala are routinely murdered or physically abused. The Guatemalan government does nothing to protect them, implicitly supporting these abuses. Any yet, like with Ingrid and Omar in the 1980s, our own government has refused Sulma’s request for asylum. It has failed to offer her refuge, so First Unitarian Universalist Church of Austin has.

In doing so, we assumed the mantle of “prophetic church”, along with a tradition and set of responsibilities that go with it.

Now, we’ve been using that term, “prophetic” a lot lately, and a number of folks have come up to me and asked some version of, “What does that mean?”

I think we can get hung up with the word “prophetic” because many of us learned that it has to do with predicting the future. And indeed, the biblical prophets in our Judeo-Christian tradition were described as conveying messages they had received from God about what the future would be like – and it was pretty often a terribly bleak future because the people and their leaders had been behaving quite badly and their God was preparing to throw a rather ill-tempered fit about it.

The ancient prophets though were also offering a critique of the injustices they were witnessing – a vision of how their world could be made better. It is this meaning of prophetic that we use today to describe a church that is bold enough to confront the injustices of its time, creating beloved community both in its midst and out in its world.

Likewise, the church providing sanctuary as both a safe-haven for victims of injustice and as prophetic witness against larger systemic injustices also goes all the way back to those ancient times. We stand in a long history and tradition regarding this meaning of prophetic church.

In the ancient Israelite culture of the Hebrew Bible, their tabernacles, and later the temples and even entire towns could serve as refuge for a person accused of a crime, particularly if what they had done had been an accident.

You see, the laws of the time contained a system of retributive justice – what we often hear described as, “a life for a life, an eye for an eye, a tooth for a tooth, an arm for an arm, etc.” Now, this system of retribution applied whether the offense was intentional or not. So, if you accidently poked your neighbor’s eye out while wagging your finger in their face for forgetting to recycle, they could turn around and poke your eye out for being overly sanctimonious.

A bigger problem though was that the ancient Israelites were even more tribal and cliquish than we are now, so if my brother dropped his axe and accidently cut off your third cousin’s left foot, then someone from your tribe could cut off my brothers foot, but then I could take retribution by cutting off their foot and pretty soon our tribes would be at battle, hacking off body parts right and left, like some Monte Python sketch.

That didn’t seem very just in the long run and was a real impediment to passing on the gene pool, so the availability of sanctuary served to help interrupt this chain of events.

It also provided those wrongfully accused of a crime a means to escape immediate and harsh retribution and a refuge from which injustices could be critiqued.

During the early decades of Christianity, house churches sometimes offered a safe haven from oppression under the Roman Empire. In the middle ages, churches in England were legally recognized as temporary sanctuaries, where persons accused of wrongdoing could gain time to allow for their case to be made.

During the Protestant Reformation, reform churches and the cities in which they were located, such as John Calvin’s Geneva, sometimes provided refuge for protestant exiles from the Catholic church – though not always, as our Unitarian forbearer Michael Servetus found out when John Calvin arranged for him to be burnt at the stake, greatly irritating the Catholics, who wanted to do it themselves.

In the U.S., churches provided sanctuary along the Underground Railroad for slaves fleeing the South to seek freedom. Later, churches sometimes provided shelter for women’s and civil rights leaders.

It was in the early 1970’s though, that our sanctuary movement in its current form really took root. Responding to the prolonged, casualty heavy Vietnam War, peace activists and clergy in San Diego and Berkeley, CA, offered church sanctuary to soldiers agonizing over whether to return to the war. This combination of providing safe haven to people in desperate need and at the same time issuing a public declaration against unjust governmental policy and actions became the foundation upon which the immigration sanctuary movement would arise.

As Eileen Purcell, an early activist in the sanctuary movement puts it, “What distinguished sanctuary … was the educational and decision-making process that engaged entire faith communities and led to a corporate and public declaration of sanctuary.”

In the mid-1970s, religious organizations like Church World Services, Catholic Charities and Lutheran Immigration and Refugee Services, with the support of the U.S. government, began assisting refuges escaping abuse in Chile and Argentina, but then in the 1980s and 90s, civil war and political turmoil broke out in Nicaragua, EI Salvador and Guatemala. Our government was often involved in supporting, sometimes covertly, the forces that were inflecting wide-scale human rights abuses in these countries. Because of this, the government refused to establish the legal framework regarding human rights conditions in these countries that would have allowed refugees pouring out of them to receive asylum and argued instead that they were coming for economic reasons. Sound familiar?

The church sanctuary movement arose to again both provide much needed support for folks like Ingrid and Omar and to shine a light on the injustices being perpetrated both here in the U.S. and in these Central American countries.

People from across different denominations, classes, political parties and races came together in this fight often both working in the sanctuary movement in the U.S. and traveling to Central America at their own personal risk to bear witness.

Our own Unitarian Universalist Service Committee (or UUSC), our congregations and our religious movement as a whole were intensely involved in these efforts, and we sent delegations to Central America. The UUSC provided education and advocacy, as well as a study guide on how to become a sanctuary church.

The government responded by infiltrating sanctuary churches with paid informants. One pastor recalls answering the door one morning to find someone who said they said they were there to repair the phone lines. A few minutes later, he answered another knock at the door, only to find another uniformed man, who also claimed to be from the phone company.

Both of them were government informants in disguise, who had somehow gotten their wires crossed. Awkward. And pardon the terrible pun.

Eventually the government charged a group of clergy and lay leaders in Texas and Tucson, AZ with a number of counts, including harboring and transporting illegal aliens. In the Tucson trial though, the government blocked the defense from making any mention of conditions in Central America, refugee stories, applicable international treaties, the U.S. Refugee Act of 1980, religious convictions or U.S. Foreign Policy. The resultant “kangaroo court”, while obtaining some convictions, backfired against the government in the court of public opinion. Those convicted received suspended sentence or a very short period of house arrest.

Eventually, in a negotiated settlement of a legal case called American Baptist Churches versus Thornburgh, the government agreed to reopen previously denied asylum cases and to accept new applications from those who had been afraid to apply before. Later, Congress passed legislation providing temporary protected status, allowing many more refugees from these countries to avoid deportation and to obtain work permits.

Today, a new sanctuary movement has arisen out of this history and tradition – responding to the needs of people fleeing these same countries and calling attention once again to our government’s mistreatment of these refugees. It is a movement that is again pointing out the U.S. role in creating such terrible conditions in their countries of origin in the first place – this time due at least in part to our failed war on drugs and the activities of our multinational corporations.

This sanctuary movement is the prophetic legacy into which First Unitarian Universalist Church of Austin has stepped.

It’s important that you know this about legacy, because your board of Trustees will soon be engaging the congregation in a discussion about whether we want to become a sanctuary church for the longer term.

Under our system of governance, called policy-based governance, the board works with the congregation to establish the church’s values, mission and ends. The ends are kind of the goals we will pursue in order to live out our values and mission. Our senior minister, Meg, then determines the means, or the things that we will do and the ways in which we will pursue those goals. The board also sets limitations for the senior minister, specifying what she may not do in trying to achieve our ends, mainly things that are illegal, unethical or just plain mean and un-ministerial-like.

So when the question of offering sanctuary in this one case came up, doing so was a means for pursuing our ends. Likewise it didn’t seem to involve going up against any of those limitations. So Meg, after consultation with the board, decided to seize the prophetic moment and offer sanctuary to Sulma.

By contrast, the larger decision about whether to become a sanctuary beyond this individual case, potentially involves a redefinition of our ends or at least a redistribution of our priorities within them. As such, Meg and the board believe that it deserves a larger, congregational discussion.

In that discussion, you will have to consider the costs and risks associated with becoming a sanctuary church longer-term. You have heard something of the potential risks today. We have already experienced something of the potential costs in terms of resources and ministerial, staff and volunteer time needed to support providing sanctuary.

So too though, will you consider the potential for transformation. Certainly, we hope that providing sanctuary will be transformative for those who come among us. Sulma has told me that she feels a sense of safety and protection here, as well as a renewed sense of hope, knowing that there is an entire community behind her. Our wish is also that publicly declaring ourselves a sanctuary church will contribute to changes for the better in our immigration system and in our role in the world.

I hope though, you will also consider the potential for transformation within the church itself. I have already sensed in the church a more tangible sense of common purpose, a renewed commitment and passion for our mission.

I’ll close by letting you know that your response to welcoming Sulma among us has already made a big difference for me personally. Just before Sulma moved on campus, I was having a pretty tough time of it. As many of you know, my stepdad had died only a few months before. In the time since, my spouse Wayne had been battling some pretty serious health challenges, and his insurance company was refusing to pay for a procedure he badly needed: the evils of our still for profit healthcare system – but that’s another sermon.

Then, I got a call that my mom was also in the hospital. Both Wayne and Mom are doing much better now, but that was a real low point.

I’m a humanist to the extent that I have an overall faith in the ultimate goodness of humanity.

I’m a theist to the extent that I normally have a sense of connection to something much larger than myself and yet that I am a part of and hold a part of within me.

I have to admit though, at that point, I was loosing that faith in humanity. That connection to something larger than myself seemed far away and in danger of slipping completely out of reach.

And then we put out an email announcement with a list of items we needed folks to donate in order to make a welcoming home for Sulma. That evening, I went to bed exhausted, without checking to see who might have responded.

I got up the next morning to an email inbox full of new messages from church members offering to help. We had several offers for every single item we had listed. We had offers of things that we hadn’t even thought about. People wrote me to say, “I don’t have any of that stuff, but let me know what you need and I’ll go out and buy it.”

Then, we put out another message saying that we needed a bed for Sulma. Almost immediately, two email messages appeared in my inbox at the same time. One of them said, “I have a very nice queen-sized mattress but I don’t have box springs to go with it. The other said, “I have queen sized box springs but no mattress.”

Now, I’m a dyed in the wool Unitarian, but I could have sworn something I’m not allowed to call the Holy Spirit was moving through my email inbox about then.

This church’s outpouring of generosity and compassion renewed my faith and reconnected me with that wonderful and sustaining sense of being a part of something so much larger than myself.

I think that’s what truly living out a shared mission can do for a religious community. I think that’s the transformative potential of putting on that ancient mantle of prophetic church.

Not that I have much of an opinion about which way I hope our discussions may go.


Benediction

May you go forth today carrying with you a sense of awe and wonder that makes transcendence in our world seem possible.

May you carry with you the sense of beloved community we share here, so that you may create more of it in your world.

May you freely give and receive compassion.

May you know the courage to live honestly and vulnerably, seeing all of life’s beauty.

May possibilities for transformation be ever present before you.

May the congregation say, “Amen” and “Blessed be.” Go in peace.


Podcasts of this and other sermons are also available for free on iTunes. You can find them here.

Most sermons delivered at the First UU Church of Austin during the past 15 years are available online through this website. You will find links to them in the right sidebar menu labeled Sermons. The Indexes link leads to tables of all sermons for each year listed by date (newest to oldest) with topic and speaker. Click on the topic to go to a sermon.

 

There is no Present like the Time

Rev. Marisol Caballero
July 12, 2015

The dying give us many lessons and infinite wisdom about living. Rev. Marisol brings stories from film, literature, and her experience as a chaplain in reflecting on this topic.


Call to Worship
By Jane Maudlin

For our community gathered here, for the spirit that called us together and drew us to this place:

We give thanks this day.

For moments we have shared with others; for times when we have reached out across barriers of distance and fear; for times when others have reached out to us; for moments when we have discovered another along our path:

We give thanks this day.

For this community of celebration and growth, introspection and solitude, and for those moments of “that peace which passes all understanding”:

We give thanks this day.

For our gathering together out of distant places; for our weaving together out of many separate selves this hour of celebration and worship:

We give thanks this day.


Reading: A Night in the Hospital Room,
by Vanessa Rush Southern

A couple of years ago, I flew to Michigan in the midst of December snowstorms and holiday preparations to be with my aunt Nancy. I had spent almost all the summers of my life with Nancy from age nine onward, over time she became another mother to me. She was an aunt by marriage, but made room for me as if I were her own. Before long I was leaving home the day after school got out and spending the whole summer with her and my uncle and my two cousins, returning home just in time for the next year to begin.

This time, however, I was headed to see her under the worst of circumstances. She was at the end of a long struggle with cancer she would not survive. When I arrived she was in particularly rough shape. The pain management team at the hospital had not quite gotten her symptoms under control, so she was sick to her stomach and in pain. I offered to stay the night.

Nancy and I had become somewhat distant in the few years before I came to the hospital. She and my uncle had divorced, and somehow keeping me close must have felt awkward to her. Her phone calls became more infrequent, and uncertain how to convince her I could love them both, I had let the space grow between us.

However, here I was in her hospital room and there were things to be done, most of them reminiscent of so much of what she had done for me over the years when I caught a summer cold or stomach virus.

I was returning the favor. I held her hair when she got sick. I pressed cold compresses to her hot forehead. I said what soothing words I could think to say.

For the first few hours that night it was all we could do just to keep up with her discomfort. Then at some point in the night a nurse changed the dosage levels of some medication, and the worst of Nancy’s symptoms quieted. I could see her body relax and take it easy for a stretch. All of a sudden, in the darkest part of the night, the room was quiet and her spirits perked up.

Not knowing how long this would last, I took the opportunity to tell my aunt what I needed her to know.

I thanked her for all the summers together and the idyllic times we had- Parcheesi late into the night, old movies with all of us curled up like a pile of puppies on the couch. I thanked her for welcoming me with her characteristic show of delight every time I entered a room. And I said what I really needed her to know: I thanked her for loving a girl she really didn’t have to love; I let her know that who she was and how she loved me shaped who I have become.

This aunt, you should know, wasn’t given to maudlin shows of emotion. She ritually ended every summer with a kiss and turning her back with an, “I’ll see you soon.” She hated goodbyes, and she knew and I knew without saying so that this was one. I knew she didn’t want to have this conversation, but she listened. When I was finished, she said, as if she were confused by the whole exchange, “How could I not love you? I loved you the moment I first saw you.”

As a child, if you are lucky, you always know you are loved, but perhaps you wonder too if you will ever lose it. How conditional is it? Do your parents love you because they have to? How lovable are you, really? So, you try to please the adults around you, behave, look cute, clean up, read the cues.

To be loved without reason, without argument or proof or hard work; to have someone powerless not to love you is almost miraculous. What a gift to imagine that two people are bound to love each other, no matter what, irrevocably, like a body pulled and held to the ground by Earth’s gravity. A life can stand forever on the knowledge it was loved like that, even just once.


Sermon

I’m not a huge fan of romantic comedies. Of all the movie genres, rom-coms are the most easily predictable, which bores me senseless. Not to mention, they are also sappy, cheesy, and super hetero-normative, for the most part. I know that fans of these movies don’t watch them for the writing or the acting, but to retreat into a simple story that doesn’t require much of them, having spent an exhausting day filled with people and obligations making all sorts of demands on them. Strange thing is, though, in real life, what happens next is usually not as predictable. On my refrigerator at home, I have a lovely magnet that was a thank-you gift from one of our recent high school grads that quotes Allen Saunders, “Life is what happens while we are making other plans.” It’s so true. That lesson smacks me in the face often and hard because if there is any truth to zodiac personality types, I am a true-to-form Virgo control freak of a life planner. I try to hide it well, but I have had an idealistic fantasy about where I’ll be and what I’ll be doing 5, 10, and even 50 years hence for as long as I can remember. Some of it has come to pass, more than I ever truly thought would, if I’m honest, but almost none of it in the way I imagined it would.

I have no idea if there is an age, please reassure me later if yes, at which hyper-planners such as myself calm down a bit and go with the flow; let go of expectation. But, my time as a chaplain taught me that those who know that they are dying, not always, but often have so much to teach the living about this sort of stuff.

Oftentimes, a chaplain becomes a sort of reverse midwife. The role of a chaplain when ministering to a person who has neared the end of their life is to hold a space for the dying to be able to speak openly and say the things that need to be said to someone who isn’t going to shut it down. Loved ones, avoiding their grief, will say things like, “Oh don’t talk like that Dad, you’re going to be alright just like you were last time.” It is a tremendous gift to be able to be the one to say, “Yes, you’re dying. What is that like for you?” Amazingly though, what I have learned is that, as cliche as it may sound, the truth is that I have often been given tremendous gifts in return. These parting gifts have come in the form of wisdom about life that the living would benefit from implementing before they find themselves in a similar place of reflection.

For those who are aware that their earthly days are numbered, it is said that there are five things that they need to say, in some way, before they die. These are: Thank you, I love you, I’m sorry, please forgive me, and good-bye. This makes good sense. Of course, gratitude would be up at the top of such a list, as would sorrow and regret. If a stock-taking of any life is happening, every life will contain opportunities for both. An acknowledgement of both would surely help to wrap things up neatly.

Knowing that forgiveness has been extended before death, or at least making it known that forgiveness is desired is as important as assuring others that they are loved. Very few of us reach death without having known grief, ourselves, so saying a proper goodbye to loved ones becomes extremely important if the dying person is at all able to offer that closure.

I really loved Jim Burson. He was a member here longer than I’ve been alive and he died this past year. I went to see him less than a couple of weeks before he did and we had a nice, long talk. He struggled to catch his breath, but that didn’t stop him reminiscing with me about his years with this church, his theologies, or his ongoing concern for and curiosity about present-day struggles against injustice. We chatted until he was thoroughly wiped out from the strain of it all, but he made it clear he would go on talking for hours, if he could. I asked him how often he would like for me to come visit him. IfOh, about every two weeks,” he replied. “You would like a visit from me in two weeks’ time?” I clarified. He and I both knew then and there that he would not be alive in two weeks’ time. He looked me straight in the eye and said, “Yes. I would like that.” He was saying goodbye. He was doing so in a way that retained his dignity and was in line with his personality. He wasn’t one for a fuss to be made on his account. Without taking no for an answer, he had me help him out of his chair so that he could give me a hug while standing. He was so exhausted, he nearly fell back into his chair if not for my help. He had the gentility, or the nerve – however you choose to see it – to apologize for not walking me to the front door.

Jim had lots left to do. He had no death wish. Even in his eighties, he expressed wanting more time, but life had other plans.

As a chaplain in San Francisco, I met a man I’ll call “Bob” on my first overnight on-call shift. I was called to bring communion to a Catholic patient. That’s all I knew: Catholic and wanted to take communion. I mentioned to the nurse that the Eucharistic ministers would make their rounds the following morning, but I was told that wouldn’t do, the patient wanted communion now. I was irritated. I shimmied out of my pajamas in the on-call room and headed upstairs. That visit changed my life and my understanding of chaplaincy.

Upon arrival, I noticed that the skin-and-bones patient had a tracheotomy, a hole in his throat, and a big sign above the bed that read, “NPO” an abbreviation of the Latin, nil per os, meaning nothing by the mouth. How was he going to take communion, I thought? I introduced myself and found that he communicated by scribbling notes on a legal pad. We chatted some and I found out that he was a huge fan of Thomas Merton, Trappist monk, writer, and pacifist, he was a gay, hugely liberal and largely mystical Catholic, and that he had lived a life filled with progressive activism.

I was nervous. I had never given communion before and had to wing it. In the elevator I had found a passage from the gospel of Matthew to read. I asked him how he was hoping to take communion and he pointed to me and wrote, “I want YOU to take it on my behalf.” Now, I am very deliberate not to take Christian communion. I feel it is inauthentic and disrespectful for me to. After all, I was known in seminary for saying, “I love Jesus, but I just don’t want to eat him.” But, this wasn’t about me, so I ate the wafer and drank the juice and felt completely spiritually nourished. He then wrote, “I feel as if I have taken it quite bodily. Thank you.”

I got to know Bob quite well over the next twelve months. He remains one of the kindest, most compassionate souls I have ever met. In our last conversation, we spoke our good byes very openly and hugged. He wrote, “I’m dying.” I said, “I know. How does it feel?” He wrote, “I’m scared.” I said, “What scares you most about it?” “I’ve never done it before,” he wrote. “But, I’ve always wanted to be a saint.” He looked up and managed a smile at me. “I get the feeling you aren’t talking about the politics of the Roman Catholic canonization process, are you?” He mouthed a big, “NO,” and wrote, I have worked to do all I can for justice down here. I am excited to know all that I can do from up there.”

As a hospice chaplain, I had the pleasure of meeting an elderly woman I’ll call “Alice.” Alice was very elegant and joyful, despite the pain of her advancing cancer. I looked forward to our regular visits, even though I knew every story she told and re-told by heart. She would tear up when talking about the husband who had been deceased for fifty years. She spoke of her regrets and gave my amazing advice that served to boost my personal gratitude in unexpected amounts. Once, when she was speaking about the depths of depression to which she sunk in her grief, she told me about her love of quilting and attributed her healing from the brink to despair to sitting and quilting every night for at least a year. “You can just about solve all of the problems of the world with a needle and thread” she said.

I had no idea what Alice meant by that at the time, but I remember how it felt to hear. It felt like she knew that she wasn’t much longer for this world and had just imparted onto me the summation of her wisdom in one simple phrase. Of course the repetitive act of sewing didn’t take her grief away. Here she was, fifty years later, shedding tears for her love. Alice was reminding me that we are stronger beings than we know, that spending time alone with debilitating grief is the only real way to ever the other side again, and that calm and focused creativity can being about peacefulness.

I always say that I have the coolest job in the world right now – and I do, but being a chaplain is a pretty sweet gig, too. Imagine getting paid to sit and listen to amazing, sometime scandalously shocking stories and priceless nuggets of wisdom and get paid to do it! Above all, the most important gift that the dying impart on the living is not some obvious, yet true version of, “seize the day!” or “life is short,” but the notion of letting go of the best laid plans, as they say, because this life requires it of us. Yes, let’s use this precious gift of time, this life wisely, but what doing so requires of us is flexibility, fortitude, and the faith that no matter how much the reigns of our own destinies slip out of our imagined grip, all will be well. That healing, peace, and even happiness may be found in the direst of circumstances – not because of some half-baked theology that causes people to say such things as, “everything happens for a reason,” and, If God never gives you more than you can handle in a day.” The gaping holes in this thinking are apparent in the face of tragedy, stark injustice, and disease.

Not all of us get the heartbreaking-yet-glorious privilege of sitting at the bedside of the dying. Not all of us are afforded the opportunity to receive the spoken or silent wisdom that can land upon those with one foot in this world and one foot beyond that great mystery of death. But, for those of us that receive that great present of such time, let’s share their message, by living it in the time we have.


Benediction
– Kenneth Collier

I do not know where we go when we die;
And I do not know what the soul is
Or what death is or when or why.
What I know is that
The song once sung cannot be unsung,
And the life once lived cannot be unlived,
And the love once loved cannot be unloved.


Podcasts of this and other sermons are also available for free on iTunes. You can find them here.

Most sermons delivered at the First UU Church of Austin during the past 15 years are available online through this website. You will find links to them in the right sidebar menu labeled Sermons. The Indexes link leads to tables of all sermons for each year listed by date (newest to oldest) with topic and speaker. Click on the topic to go to a sermon.

 

Independence and Interdependence

Rev. Chris Jimmerson
July 5, 2015

The beginning of our Declaration of Independence lays out a set of values to which we aspire but have not always fulfilled. As our “Standing on the Side of Love” campaign and the recent Supreme Court decision establishing marriage equality demonstrate, our Unitarian and Universalist religious traditions have always been and continue to be intertwined with our social mores and our political system. Celebrate equality and contemplate our nation’s progress with Rev. Chris Jimmerson in “Independence and Interdependence.”


So, all three of your ministers here at First UU Austin were in Portland, Oregon week before last, including last Sunday, to attend the annual Unitarian Universalist General Assembly.

As the first of us to be back in the pulpit, I thought I should start by asking, “Anything very significant happen while we were out?”

Oh yeah, the whole Supreme Court legalizing same sex marriage across the country thing happened.

And let me tell you, there was some celebrating going on in Portland (and that was in addition to their annual nude bicycling festival).

When the news came out, it electrified the atmosphere where thousands of Unitarian Universalists from across the country had gathered for our assembly, and I think rightly so. I think we can rightly claim that, though small in number, we have long been strong advocates for LGBT persons, culminating in our Standing on the Side of Love advocacy campaign, which has publicly and vocally supported marriage equality.

Love won, we were a part of making it happen, and that is certainly worth celebrating.

Once again this year, a theme that emerged repeatedly at general Assembly was how storytelling can both help us work for social change and nourish our own spirits. Telling our own stories and hearing those of others, sharing our stories, can be such a powerful way of reaching across borders and lines of otherness, raising social consciousness and creating religious experence.

So, in the light of all this, 1’d like to shift a little from what had planned for this Sunday and share with you a part of my own marriage equality story. I call it, “The New X-Files: Chris and Wayne Got Married.”

Wayne and I have been together 24 years now, and several years back, we decided to get legally married. Back then, only a small handful of states in the U.S. recognized same sex marriage. We decided to go to Vancouver, Canada instead because, well, it’s a fun place.

I was fairly new to lay leadership here at First UU Church of Austin, and my call to ministry was then a very faint voice only beginning to emerge (or actually reemerge, but more on that later). Having left the Southern Baptist religion of my childhood far behind and embraced a very rationalistic, science-based worldview, I was, at the time, struggling with how or even whether I could find a way to redefine and re-embrace terms like God, even metaphorically.

On the Friday we were supposed to start our trip to Canada, Wayne got a call that his sister, who we have since lost, was in the hospital with heart failure. We decided to go ahead and go to the airport not knowing whether we would get on the plane or have to cancel our flights. Wayne was on and off his cell phone the whole time we were making our way their. As we got to the airport, he got a call. She had stabilized.

We boarded our plane and started on our journey to get married. Surely, nothing could stop us now.

We made a connecting flight in Denver, but shortly after taking off for Vancouver, the smell of something electrical burning filled the plane and it started getting very hot in the cabin.

The pilot came over the P.A. system and told us that the plane was going to return to the Denver airport due to an electrical malfunction in the air-conditioning and heating system.

In other words, it was on fire or at least about to be.

A young woman named Tiffany, who was sitting in the seat between us, gave me a very worried look, and downed the vodka-seven she had just ordered.

And then, the pilot came back on and announced that we were going to make an emergency landing in Cheyenne, Wyoming instead. By now, it had gotten so hot in the cabin that a woman near the front of the plane had passed out and fallen into the aisle way.

I thought, “So, I was right along. There is no God, and we’re never going to get married. Instead, we’re about to die in a fiery crash in some cornfield in Wyoming.”

I’m not even sure there are cornfields in Wyoming but that was the vivid image that sprang into my mind.

We started a very bumpy and very scary descent. Tiffany asked if I would hold her hand. I did. She gripped my hand so hard that the pain at least temporarily knocked me out of my existential crisis.

As we neared the ground, Tiffany noticed that her cell phone had a signal, so she let go of my hand and dialed her fiance.

“We’re making an emergency landing. I think the plane is on fire and I’m not sure if we are going to make it. I’m living a nightmare! This is Tiffany, call me later.”

We landed. The plane was bigger than the hangar at the airport. They pulled up some metal stairs to the exit door and hurried us off of it, asking us to please pick up any rolling bags as we went past the woman still sprawled across the aisle way. She was OK – they got her out safely too.

There was a bar in the little tiny airport hangar. It was still open.

“There is a great and merciful God, and she provides comfort in our times of great difficulty.” I thought.

Eventually, they gave us our luggage, loaded us in buses and took us back to Denver, where we would board a new flight to Vancouver very early the next morning.

Now, we were faced with a new challenge. The marriage-licensing agents in Canada closed at noon on Saturdays, so we were going to have to rush to make it to one on time to get our license, so that the person who would marry us on Sunday could sign it and make it legal.

Our flight to Vancouver was uneventful, and we rushed through the airport, trying to make it through customs, get our luggage and pick up a rental car in time to get to the closest licensing agent.

We hit customs, only to find that there was a large group of rather heavy-set men with grey hair and full grey beards wearing a variety of red and white outfits or tee shirts with Christmas themes. Apparently, we had arrived in Vancouver just in time for the people who play Santa Clause each Christmas annual convention. Most of them were accompanied by plump, rosy cheeked, Mrs. Clauses, one of whom was wearing a tee-shirt with red lettering that said, “biker chick,” while her Santa’s shirt asked, “Naughty or Nice?”

Wayne gave me a look that said, “If there is a God or some kind of divine presence in the universe, it has a sick sense of humor.”

We made it through customs, grabbed our luggage and a rental car and made it to a licensing location with just barely enough time left. I parked the car, threw a coin in the meter, and we practically sprinted to the place.

We both signed where required on the paperwork, and then all that was left was to fill out the rest of the required information and pay the fee. We agreed that Wayne would do that part; while I would make sure there was enough time on the meter for us to have lunch nearby. I went back outside and walked over to the car.

And then unexpectedly, as I was glancing at my watch to see how much time I would need to add to the meter, my eyes suddenly filled with tears. I couldn’t stop it. I was so overwhelmed with joy.

As we were having lunch later, Wayne started telling me about how he had looked up at the clock as they were finishing the paperwork. “We’re really going to get married,” he had said out loud, his eyes filling with tears.

I asked him what time that had been.

It was the exact same moment as when I had experienced the exact same thing.

Perhaps the divine exists in an interconnectedness that is so much more complex and vast and powerful than we can fully understand. Maybe the divine is what happens when we love each other beyond our ability to express it in words.

The next day, in a beautiful historic home on the Vancouver bay, a wonderful woman conducted our wedding service for us. An adorable dog named Marley broke into the room and sat right beside us, our little best man with a squeaky toy in his mouth, which he occasionally chomped down on, causing it to punctuate key elements of the ceremony with a loud squeak followed by lots of laughter.

It was perfect, and beautiful and it still fills my soul with an indescribable joy to remember it.

I think that like our struggle to go get married, in the larger struggle for marriage equality, and indeed, any social justice movement, we have to keep at the journey. We have to know that the struggle for justice itself has inherit value. It is worth it, even though sometimes we will lose people who were on the journey with us. We have to keep going, even when it seems like this world upon which we travel in life is burning, and we are not sure we will ever get to the destination.

And sometimes the absurdities in life will throw Santa Clause conventions in our path that will slow us down. So too though, will we find comfort in our connections with each other. We will cry together, and we will laugh together when angels like Marley bring joy into our lives.

Yesterday was Independence Day, and it feels like the words in that Declaration of Independence, the values expressed all those years ago have come one step closer to actually being realized – that all of us are created equal, endowed with certain inalienable rights.

Wayne and I, as well as married, same sex couples across the country, are now legally protected in the same way that any other married couple would be. We can’t be thrown out of the hospital room if one of us gets sick. We now have the same inheritance rights as other married couples. We have the same benefits, such as access to one another’s social security after the loss of one of the spouses.

Perhaps more importantly, for me, it feels like we have made a giant step forward toward being recognized as full citizens, as full human beings.

And yet, my friends, there is still much to be done. In 28 states, it is still legal to fire someone simply for being gay, lesbian, bisexual or transgendered. Trans-lives and their rights and dignity are still under assault, both figuratively and literally.

If Wayne and I were to drive less than hour in most any direction from here, stop at a restaurant and, while there, publicly display the same affection toward one another any married, heterosexual couple might, we would likely be placing ourselves in danger.

While we have been celebrating the Supreme Court decision on marriage equality, eight African American churches in the South have been burned down, police have assaulted and killed more unarmed African Americans, including two children run over during a high speed chase through a residential African American neighborhood.

So our work is not done. We have to find ways to sustain it, and I think our successes with marriage equality contain the seeds of how we may do so.

When I was only five years old, I told my mother I was going to be a minister when I grew up. I used to record sermons on the little cassette tape recorder my parents had given me. Later though, after rejecting the religion of my childhood, I no longer had a context within which to imagine a call to the ministry. I have since realized that the non-profit and theatre work I did most of my adult life was a way of trying to construct a secular ministry of sorts.

It wasn’t until I found this church, and this religion, that I was able to rediscover that call. A church and a religion that, unlike the one I had left those many years ago, recognizes the inherent worth and dignity of all people. A church and a religion where a gay man can offer what gifts he may have to its ministry, and those gifts will be accepted in a spirit of love.

This church and this religion gave me back my calling in life. Reimagined, this church and this religion gave me God back.

And in doing so, it transformed my life.

And I want ours to be a faith that is transformative for so many other people, especially those who still suffer oppressions and need a church that will welcome them with open arms and a great love for all of humanity. Folks like a young African American woman that I met at General Assembly.

Our wonderful youth group had put together an Action of Immediate Witness – a call for Unitarian Universalist support of the Black Lives Matter movement. Such actions require debate and a vote by the delegates attending the assembly.

We had a long and at times painful debate with a group of us standing in solidarity with the youth and representatives from the Black Lives Matter movement to pass the action of immediate witness worded as they had presented it. A number of amendments to the wording had been offered that in our view would have watered it down to make it more comfortable for white people.

In the end, it passed overwhelming with only minor amendments.

As we stood together, chanting, “black lives matter,” I noticed that the young woman was crying.

I hadn’t really met her, though we had been standing together in a group of folks throughout the debate, but I put my hand on her shoulder to try to provide some comfort. She threw both of her arms around me, pulled me into a hug, and holding onto me started really weeping. I placed an arm around her.

She said, “I was so scared they weren’t going to pass it.” And suddenly, I found myself placing my other arm around her and crying now myself, saying, “I was scared too.”

And though I had not known it until that moment, I had been afraid – afraid because had it had not passed, my religion would have so greatly disappointed, so greatly hurt our youth, our allies from Black Lives Matter. It would have so greatly fallen short of the religion I believe we can be.

It would have hurt and disappointed me.

I had reached out to minster to her, and instead, by being so authentic with a total stranger, by opening a space where I could get in touch with my own vulnerability, she had ministered to me.

And I think maybe it starts there – two strangers, standing in that great big assembly hall, holding each other and telling each other our truths, our fears, being fully human with each other.

I think this is the love that we can cultivate in this church and this religion by sharing our fears, our stories, our fragilities that make us human and let us see each other as human. I think this is the love that we then carry outward into our world and that transforms itself into justice – just as it did with marriage equality and the standing on the side of love campaign.

So, may our well-deserved and much-needed celebration also renew our commitment to standing on the side of love for all people. May it rekindle and refuel a burning fire for doing justice.

Amen

Benediction

Transcendence – To connect with wonder and awe at the unity of life

Community – To connect with joy, sorrow, and service with those whose lives we touch

Compassion – To treat ourselves and others with love

Courage – To live lives of honesty, vulnerability, and beauty

Transformation – To pursue the growth that changes our lives and heals our world

These are the religious values this church has expressed and that underlie our mission that we say together every Sunday.

May you carry these values with you into your daily lives and live them out in a world that so badly needs you right now.

Many, many blessings upon you.

May the congregation say, “Amen” and “Blessed Be.”


Podcasts of this and other sermons are also available for free on iTunes. You can find them here.

Most sermons delivered at the First UU Church of Austin during the past 15 years are available online through this website. You will find links to them in the right sidebar menu labeled Sermons. The Indexes link leads to tables of all sermons for each year listed by date (newest to oldest) with topic and speaker. Click on the topic to go to a sermon.

 

On the dancefloor

Carolina Trevino
June 28, 2015

Looking at mystical poetry, we’ll explore how to keep our spirits alive in the modern world. Carolina Trevino is a Christian educator for children and youth at Central Presbyterian Church. She received her Master of Divinity from Union Theological Seminary in New York City (Rev. Mari’s neighbor and classmate in NYC). She grew up in Austin and enjoys walking around Lady Bird Lake, perfecting her chili recipe, practicing Spanish, and will eventually fulfill her lifelong desire to learn the fiddle. Carolina is excited to be preaching at First UU for the first time!


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Podcasts of this and other sermons are also available for free on iTunes. You can find them here.

Most sermons delivered at the First UU Church of Austin during the past 15 years are available online through this website. You will find links to them in the right sidebar menu labeled Sermons. The Indexes link leads to tables of all sermons for each year listed by date (newest to oldest) with topic and speaker. Click on the topic to go to a sermon.

 

Father Sky, Mother Earth

Rev. Meg Barnhouse
June 21, 2015

In honor of Father’s Day, we’ll talk about this Sun holiday, the Summer Solstice. What is celebrated on this day? How does it relate to fatherhood and the balance of male and female in everything?


Text of this sermon is not yet available. Click the play button to listen.

Podcasts of this and other sermons are also available for free on iTunes. You can find them here.

Most sermons delivered at the First UU Church of Austin during the past 15 years are available online through this website. You will find links to them in the right sidebar menu labeled Sermons. The Indexes link leads to tables of all sermons for each year listed by date (newest to oldest) with topic and speaker. Click on the topic to go to a sermon.

 

Inhospitality to Strangers

Rev. Chris Jimmerson
May 10, 2015

On this Mother’s Day, not far from here, hundreds of immigrant mothers are being held in a detention facility, separated from their children and loved ones. Just a little farther away, immigrant women and their children — some as young as three — are also being held in detention, many of them for months at a time. How do we view this ethically and religiously, especially through the lens of our religious values and our mission? Join Rev. Chris Jimmerson as we examine “Inhospitality to Strangers.”


Sermon

“Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares.” Hebrews Chapter 13, Verse 2.

This morning, I want to recall a story some of you may have heard me tell before – a story from several years ago when I was working for a non-profit that provides immigration legal services called American Gateways. It’s the story of an asylum seeker who I will call Mykel, though that is not his real name. Mykel fled his home country with a family member because they were being persecuted, even receiving death threats, due to their religious beliefs.

When they arrived in the US, they immediately contacted immigration officials and asked for asylum.

Immigration officials immediately locked them up in an immigrant detention center.

That’s where we first Mykel, at the T. Don Hutto immigrant detention facility in Taylor, Texas.

He was two years old at the time. He turned three during the 7 months he and his mother were held in this facility, which at the time was used to imprison entire immigrant families.

Just after Mykel turned three, we represented them before the San Antonio immigration court, and the judge granted them asylum.

We did not get to celebrate though. The attorney for Immigrations and Customs Enforcement (or ICE) promptly appealed the judge’s decision.

They locked shackles on Mykel’s mother’s wrists and ankles, as he sobbed in terror, not understanding what they were doing to his mom, and took them back to the prison for immigrants.

Mykel’s mom refused to give up and accept being deported, so we decided to try something different.

A few days later, we had a conference call with that ICE attorney, and all of the sudden, he decided to withdraw the appeal and admitted that their request for asylum was likely valid.

We think part of his change of heart might have had something to do with the call he had gotten from a national reporter earlier that day.

How that reporter found about Mykel’s story, and how she got that attorney’s direct office phone number remains shrouded in mystery.

Several years later, Mykel was living in a large city on the east coast, where his mother had gotten a good job. He had become very proficient with English and was doing well in school.

We know this, because Mykel’ s mom sent American Gateways a letter with an update on how they were doing. “

Enclosed with the letter was a photograph of a bright, smiling Mykel. Paper clipped to the photograph was a check for a thousand dollars, a contribution to, as Mykel’ s mom put it, help the organization help others like her Mykel.

“Thereby some have entertained angels unawares.”

Today is Mother’s Day. And while we celebrate the many terrific moms in this congregation and beyond it, as the reading you heard earlier describes, there are folks who are also hurting for a variety of reasons on this Mother’s Day.

I am painfully aware of my own mom and how she must be hurting because it is the first Mother’s Day since we lost my step dad, Ty.

I wanted to start with Mykel’ s story today, because it was one that was a part of a public relations and legal battle that a broad coalition of human rights advocates fought several years ago to force ICE to discontinue family detention at T. Don Hutto.

And they did. We won that one.

On this Mother’s Day though, the victory has turned out to be short lived. We have not only come full circle, it has gotten much worse now.

Today, hundreds of immigrant women and their children, some of them infants, are spending Mother’s Day imprisoned in a detention facility in Karnes City, about an hour southeast of San Antonio. Many of these women and children have been held there for eight months or more. Many of them, like Mykel and his mom, fled persecution and death threats in their home country, only to be re-traumatized when they came to the U.S. seeking asylum, asking for our help.

As if that’s not enough, a little over an hour to the southwest of San Antonio in Dilley, Texas, ICE has just opened another detention facility, which will eventually imprison up to 2,400 immigrants, most of whom will also be women and children. Just last Saturday, several members of this church participated in a rally to protest this facility and call for and end to all immigrant family detention.

The T. Don Hutto Center now houses up to 400 immigrant women, again many of them asylum seekers, who will be spending this Mother’s Day separated from their children and families. It’s hard for me to even imagine which would be worse – being separated from your children or knowing that they will be locked up with you for some unknown period of time.

People who come to the U.S. and ask for asylum have done nothing illegal- in fact, what is illegal according to U.S. law and international human rights treaties is this prolonged detention of asylum seekers while their cases are processed.

And even in the vast majority of instances where immigrants have come for other reasons, such as harsh economic conditions in their countries of origin, they have at most committed an immigration law misdemeanor, the equivalent of getting a traffic ticket. I wonder what would happen if they started holding white people in prison for eight months while their speeding ticket cases got processed.

Excellent research shows that supervised, community-based alternatives to immigrant detention work extremely well. Immigrants comply with the law, showing up for their immigration court and other appointments. These alternatives are also far less expensive than the over 2 billion in U.S. tax dollars we are spending each year on immigration detention.

Yet, for-profit prison companies, like the GEO Group and Corrections Corporation of America, who run Karnes City and Dilley respectively, have discovered that the millions they spend on lobbying at the local, state and federal level to make sure the United States remains the prison capital of the world has been a great investlnent in light of the billions in our tax dollars they rake in every year. Their efforts have resulted in a U.S. incarceration rate nearly 5 times greater than most other countries. They have successfully lobbied, for instance, for congress to require that over 34,000 immigrants Inust be imprisoned at any given time. They were also involved in ICE declaring that the women and children in Karnes and Dilley are national security threats.

Strange how often the people we label as dangerous felons and national security threats happen to have brown and black skin, isn’t it?

Felicia Kongable, one of several of our church members who visit immigrant women and children in local detention facilities, described the following to me about the Karnes City Facility:

– Women who have risked everything to follow their maternal instincts and get their children out of life-threatening situations only to find themselves locked up with up to three other women and all of their children in a room about the size of my office here at the church.

– Infants not being allowed to crawl past the doorway of such rooms.

– Water that tastes like salt and chlorine

– Food that the children do not like and that does not provide proper nutrition for them at this important developmental stage.

– Mothers having to spend the tiny amount they earn doing work for the prison to buy their kids other food from the commissary and bottled water at $1.75 per bottle.

– When many of the women went on a hunger strike to protest their prolonged confinement, they made sure their children still ate. Still, the guards told them, if you don’t eat, we’ll say that it proves you are an unfit mother and we’ll take your children away from you.

– Children depressed. Children distraught over seeing their mothers treated like criminals, subjected to numerous cell counts throughout the day.

– An interior courtyard surround on all four sides by two story building walls as the only outside area for children, where they cannot even see trees or the horizon.

– Children talking about committing suicide by jumping off the second story balcony.

And in fact, Felicia and the others I talked with for this sermon told me of so many horrors that these women and their children had experienced, first in their home countries and then at the hands of our government and these private prison contractors, that I cannot possibly fit them all in one sermon. Even worse, immigration official are denying most asylum cases and issuing deportation orders for entire families, despite the fact that these families are clearly facing severe threats and possible murder if returned to their home countries.

I wish I could let these immigrants speak for themselves today also. They have shown such great courage. I can share with you, with their permission, the words of one of them wrote down.

“My name is Bobbie (not his real name-I changed it) and I am eleven years old. I have been threatened and taunted because I have a language problem. Children at school have teased me, bullied me, hit me and taken my money.

At times I would come home from school with my clothes torn and dirty and I would be so depressed that I didn’t want to leave the house and never wanted to go back to school.

These schoolmates are part of a gang who were also extorting money from my mother. Even the neighbors (believed to be members of the same gang) threatened to harm me and my family. They have said they would kill me because they think I am a homosexual. When my sister tried to defend me, she too became the target of mistreatment and threats.

As children with a woman alone, there is no one to protect us. If I have to go back, we believe that the gangs will follow through on their threats and harm us – because they can. The police are either unwilling or unable to assist us and so we are defenseless in our country.”

When Bobbie’s mother brought him and his sister here to ask for asylum, we locked them up in the Karnes City detention center, despite the fact that they had been issued an initial finding of a credible fear of being harmed or killed if they return to their home country.

“Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares.”

And yet we do the opposite. We bind the angels, and we clip their wings and far too often we toss them back into a torturous hell on earth.

When I was a kid in school, we were taught about episodes in U.S. history that had come to be thought of as stains on the soul of the nation.

– The slaughter and subjugation of natives.
– Slavery, of course.
– Jim Crowe.
– Lynching.
– Imperialism
– McCarthyism
– The Japanese internment camps.

And in our time, I fear that the polluting of our national soul is escalating, a cancer spreading through our very core. The disproportionate execution of black lives by law enforcement, a criminal justice and corrections system gone wild and these modern day internment camps imposed upon immigrant women and their children, these are all just different manifestations of that same cancer – a cancer rooted in racist and classist systems that in turn support an excessively unequal distribution of wealth and power.

But on this Mother’s Day, in this, our time, I think we have a choice. After all, we are still living in our time.

And we can rise up together, a chorus of voices crying out in harmony, “This is not the history we will allow to be written. This is not the story we will allow to be told about our time.”

This will not continue in our name. This will not be done with our taxes.

This makes a mockery of the values we were taught are at the core of our nation.

This violates the principals that we affirm and promote as Unitarian Universalists.

We have a different vision – a vision of beloved community wherein all people are enabled to live lives of dignity, where we act from a spirit that there is enough for each of us rather than out of a culture of scarcity.

We have a vision of offering hospitality to strangers, treating them as if they might well be angels among us.

Now, I know that challenges like these can seem so huge and overwhelming. It is easy to loose hope. It easy to feel that one person cannot possibly make a difference.

I will tell you there is hope. We have won against family detention before. A federal district judge has recently issued a preliminary ruling that immigrant family detention must stop. The final ruling is in less than 30 days, and no doubt the private prison contractors and the forces that fear the stranger will be working hard to appeal or find other ways around this ruling. So now is the time to make our voices heard.

At the social action table today after the service, you can meet a representative of Grassroots Leadership, one of our partners fighting against family detention, and get information about how you can get involved in their efforts, as well as those of many of our other partners. While you’re there, be sure to find out about the immigration action group “Inside Amigos” we are forming right here at the church.

From participating in campaigns to call for an end to family detention, to visiting these women and children, to supporting their legal costs, to providing backpacks with supplies for the kids if they do get released, our many al1d varying efforts all added together really can make a difference.

On this Mother’s Day, in this, our time, in the history that is yet to be written, we have never had a greater opportunity, never been called more to nourish souls, transform lives and do justice. May this be so. May this be the story that we write together. See you at the social action table.

Benediction

Now, as we go out into our world;
May the covenant that binds us together dwell in your heart and nourish your days,
May the mission that we share inspire your thoughts and light your way,
May the spirit of this beloved community go with you until next we are gathered again.


Podcasts of this and other sermons are also available for free on iTunes. You can find them here.

Most sermons delivered at the First UU Church of Austin during the past 15 years are available online through this website. You will find links to them in the right sidebar menu labeled Sermons. The Indexes link leads to tables of all sermons for each year listed by date (newest to oldest) with topic and speaker. Click on the topic to go to a sermon.

 

Choosing to Bless the World

Meg Barnhouse
May 5, 2015

The poem “Choosing to Bless the World” by Rebecca Parker is the subject of this Sunday’s sermon. “Your gifts – whatever you discover them to be – can be used to bless or curse the world… What will you do with your life’s gifts?”


Sermon:

Rebecca Parker, who recently retired as President of the UU seminary in Berkeley wrote a beautiful poem that is the text of my sermon this morning. It’s titled “Choosing to Bless the World.” Just the title would have set my people off, the people of my childhood religion. “Hate the world,” is what their Scripture says in one place, and they take that seriously. “Worldly” is a word used for someone who likes this place too much, who knows fine wines or good clothes.

In a newsletter I just got from a spiritual teacher I’ve learned from in the past, she’s now saying that you need to realize everything is an illusion. I just don’t know how that helps. How is it good to live in this live with the people on this planet and spend that life trying to rise above, trying to believe that none of it’s real?

 

CHOOSING TO BLESS THE WORLD
by Rebecca Parker

PART ONE

Your gifts-whatever you discover them to be-
can be used to bless or curse the world.

The mind’s power,
The strength of the hands,
The reaches of the heart,
The gift of speaking, listening, imagining, seeing, waiting

Any of these can serve to feed the hungry,
Bind up wounds,
Welcome the stranger,
Praise what is sacred,
Do the work of justice
Or offer love.

Any of these can draw down the prison door,
Hoard bread,
Abandon the poor,
Obscure what is holy,
Comply with injustice
Or withhold love.

You must answer this question:
What will you do with your gifts?

Choose to bless the world.

 

Many of us have spent the last week thinking and feeling about Baltimore, about more evidence of the brutality of some law enforcement officers toward people of color. We’ve heard the voices asking why it took destruction of property to bring the nation’s attention to the protests, when the peaceful protests have been ongoing but ignored. We’ve wondered why it took a video from South Carolina of an officer shooting an unarmed man in the back as he was running away, then planting evidence at the scene to make us white folks acknowledge that sometimes the police officer will lie about what happened. My heart is broken over and over as another unarmed black man is given an unofficial death sentence for a petty crime, or for no crime at all. I feel rage.

What are we to do? Do we despise people and hate this world? Do we sneer at our neighbors who dance and have drinks on the patio in this beautiful weather as if nothing bad were happening? They have forgotten about the girls living in captivity with Boko Haram. They aren’t thinking about the filth pouring into our ground water. They aren’t aware of the helpless victims of the earthquake in Nepal.

No, we don’t sneer at our neighbors. In fact, we join them on the patio for drinks and we dance under the trees in our Texas spring. There is ugliness in the world, and beauty too. It has always been this way.

 

PART TWO

The choice to bless the world can take you into solitude
To search for the sources of power and grace;
Native wisdom, healing, and liberation.

More, the choice will draw you into community,
The endeavor shared,
The heritage passed on,
The companionship of struggle,
The importance of keeping faith,
The life of ritual and praise,
The comfort of human friendship,
The company of earth
The chorus of life welcoming you.

None of us alone can save the world.
Together-that is another possibility waiting.

 

We choose to bless the world here at First UU with an endeavor shared. Our mission is our endeavor. We ask as a community how to bless the world. We choose to bless the world with “a heritage passed on.” We teach our history, the wisdom and bravery of our forbearers, the justice they accomplished. We live ritual and praise. Those rituals help us save the world. We light candles, we sing together, we teach the children or support those who do. We bid one another goodbye when the time comes.

We have had a lot of loss in this congregation this year. We’ve lost people who are very dear to us. We gather in community so that our grief can be shared, so that our memories can be shared as well, so that we can tell stories together.

We remind one another that love does not die with death. We keep loving the people we loved, even though they are physically gone. We sit out in the spring evenings and enjoy the life of our town, our friends, enjoy the parts of our bodies that work well, because it would be wrong to give up enjoyment to grief, to give up living to fight the powers. Yet we do gather to fight the powers of injustice. We share that struggle as well. It’s a good thing, too, since one voice raised for gun safety, one voice raised for fairness for immigrants? one voice raised for more accountability in policing is not heard the way a gathered voice is heard.

When we become “the yellow shirts,” as some people call us, when we go talk to legislators or stand witness at detention centers or repair someone’s home or shelter homeless men in the winter, our presence is felt. And we can have joy in doing those things when we do them together. We can have fun.

 

PART THREE

The choice to bless the world is more than an act of will,
A moving forward into the world
With the Intention to do good.
It is an act of recognition, a confession of surprise, a grateful acknowledgment
That in the midst of a broken world
Unspeakable beauty, grace and mystery abide.

There is an embrace of kindness that encompasses all life, even yours.

 

We have all had experiences of the embrace of kindness. I am hoping that we can practice kindness as energetically as we practice being right: about grammar, history and politics. We are so right. It’s fun to be right. Let’s see if we can feel the embrace of kindness encompass all life. Even ours. But that kindness is for all beings, and it demands a guardian attitude sometimes, sometimes a witnessing to what is right, a standing with those who are wronged, a “benevolent rage.”

 

PART FOUR

And while there is injustice, anesthetization, or evil
There moves
A holy disturbance,
A benevolent rage,
A revolutionary love,
Protesting, urging, insisting
That which is sacred will not be defiled.
Those who bless the world live their life as a gesture of thanks
For this beauty
And this rage.

 

We are grateful for the beauty and the rage.

My faith (and I may be wrong) leads me to live here in the world, to turn my attention to loving it, to living in the body, not transcending it, not wandering through as if it were all an illusion. Wanting to make it better while we are here. I think we UUs are called to bless the world. Ours is not an other worldly faith, it is a this-worldly faith. Most people use the word “bless” to mean send good wishes. The I Ching says to bless means to help. The Hebrew for blessing “bareich” means to draw God down into a thing, a person or a situation, to expand it with the Holy, to saturate it with the Divine.

This world can break your heart. Time will break your body. We can choose to bless and not to curse with all the powers left to us.

We can bless the world by praying, by saying blessings, by loving, by working to make things better, by writing checks, depending on our time of life, and on our temperament, and on the calling of our soul. We will take a little time to bless the person to our right, then our left. Think good thoughts, wish good things, pray for them by holding them in light or wrapping them in sacred dark or however you do it.

Let me close with part of a poem by Marge Piercy:

 

THE ART OF BLESSING THE DAY (excerpt)
by Marge Piercy

But the discipline of blessings is to taste
each moment, the bitter, the sour, the sweet
and the salty, and be glad for what does not
hurt. The art is in compressing attention
to each little and big blossom of the tree
of life, to let the tongue sing each fruit,
its savor, its aroma and its use.

Attention is love, what we must give
children, mothers, fathers, pets,
our friends, the news, the woes of others.
What we want to change we curse and then
pick up a tool. Bless whatever you can
with eyes and hands and tongue. If you
can’t bless it, get ready to make it new.

 


Podcasts of this and other sermons are also available for free on iTunes. You can find them here.

Most sermons delivered at the First UU Church of Austin during the past 15 years are available online through this website. You will find links to them in the right sidebar menu labeled Sermons. The Indexes link leads to tables of all sermons for each year listed by date (newest to oldest) with topic and speaker. Click on the topic to go to a sermon.

 

How many plagues will it take?

Rev. Meg Barnhouse
April 12, 2015

The Plagues of Egypt were ten calamities that Israel’s God inflicted upon Egypt to persuade the Pharaoh to release the ill-treated Israelites from slavery. In our culture’s story, who or what is the pharaoh who won’t let the people go? Who is enslaved by this pharaoh? What can be done? How Many Plagues Will It Take?


Our Jewish neighbors and cousins just got through celebrating Passover.

We have a Seder meal here every year, where we tell the story of Passover, and where we have to sit in front of food for a long time without eating it, which is hard. Some of you weren’t there, so I’m going to tell you the story again this morning here at the beginning.

The Hebrew people were enslaved in Egypt. How did they get there? Abraham had two sons, Isaac and Ishmael. Isaac had two sons, Jacob and Esau. Jacob had twelve sons (and some daughters). They sold one of their brothers to traveling salespeople in a caravan and he was taken to Egypt. They soaked his coat of many colors in the blood of an animal and told their father he was dead. Joseph had many adventures in Egypt, and ended up being an advisor to the Pharaoh. He brought his brothers and their families down to live in Egypt when there was famine in the land where they had been living. They lived well there and multiplied. Then, it says, “There arose a Pharaoh who knew not Joseph.”

Gradually the Hebrew people were enslaved. Moses kills the overseer. Finds out people know. Helps the seven daughters water their flocks, marries one of them. Tends flocks. Sees burning bush. God calls him to lead but he is dubious. God performs a series of miracles to convince him. Staff to snake, hand leprous then healed. Hesitant. Aaron will speak for you.

A series of plagues – Blood, frogs, gnats, flies, dead animals, boils, hail, locusts, darkness, first born were killed and finally the exodus.

This month our Green Sanctuary committee has put together a slew of activities for our Spring Into Action project. With these activities we are combatting some modern day plagues.

Our dependence on fossil fuels, world wide, is poisoning the air. NASA photographs show dirty air from China swirling over the Saudi peninsula, over Africa, to the US and onward around. We trust ourselves too much and attempt to do things to get more fuel that have unforeseen consequences. We try to modify grains to feed the world better, and we do, but then we get arrogant. World bank, seed copyrighting, etc… farmer suicides.

We rely on control to keep the elite on top. Violence pervades our human race. The rich have become apathetic or merciless.

Now, some will say this is different because in the text God sent the plagues to curse an elite who were stealing the lives and labor of an oppressed people. These mostly are plagues we bring on ourselves. We are violent because of fear. We are greedy because of fear. Some of the plagues have come because we have trusted our knowledge too much, We wanted to cure famine, and we have, except for those caused by war, but we’ve created problems. The insecticide in our corn has killed butterflies.

Maybe fear is the Pharaoh. Maybe arrogance is the Pharaoh. Inside us is the one holding on and the one who must let go. This is not just a sermon for middle class comfortable people who have the option now of dealing with our own inner well being. We must let our inner Moses rise against the greed that controls politics, where corporations who aren’t interested in the public good buy a climate that lets them do whatever they want to. This is the planet we live on. There is no promised land to which we can go. We must see the oppression all around us and continue to work to see how we benefit from it and to call it out degrade and dismantle it. Our promised land is the Beloved Community, and we are making our way toward it.


Podcasts of this and other sermons are also available for free on iTunes. You can find them here.

Most sermons delivered at the First UU Church of Austin during the past 15 years are available online through this website. You will find links to them in the right sidebar menu labeled Sermons. The Indexes link leads to tables of all sermons for each year listed by date (newest to oldest) with topic and speaker. Click on the topic to go to a sermon.

 

The Cellist of Sarajevo

Rev. Meg Barnhouse
April 5, 2015

Vedran Smailovic played his cello as mortars were falling on his street. His courage shone a light on the insanity of war. The service features a choir piece inspired by his story composed by Kiya Heartwood and featuring cellist Anna Park & guitarist Klondike Steadman.


This is Easter, which is about life and death.

This day I call the heavens and the earth as witnesses against you that I have set before you life and death, blessings and curses. Now choose life, so that you and your children may live.
Deuteronomy 30:19 New International Version (NIV)

Every day the choice between life and death is set before us. Some situations write it large, our choice, in flaming letters. Today’s story is about Vedran Smailovic, the Principle cellist in the Sarajevo Opera. Sarajevo was the capital city of a section of Yugoslavia called Bosnia-Hertigovina. It was a modern city of about half a million people. Yugoslavia was breaking up, with complicated factions you don’t need to hear all the details of for this story. Troops laid siege to the city in what was to be the longest siege of a capital city in modern warfare. It lasted nearly four years. Life, for the people there, became a daily search for food and water. Nearly 14 thousand people died in the siege, 5 thousand of those civilians.

There was a bakery which was still open down the street from Vedran Smailovic’s apartment. People lined up every day to buy bread, despite mortar shelling and sniper fire that claimed innocent lives every day. On May 27th, 1992, a mortar shell hit right where the people were standing in line for bread. It was total carnage, with 22 people dead and many wounded. Helping the wounded, Smailovic wanted to do something. He wasn’t a politician or a soldier. He had his cello. The next day he dressed in his tux and tails and, sitting on a chair scorched by flames, he sat in the hole left by the mortar shell’s explosion and played his cello. The piece he chose to play was Albinoni’s Adagio in G minor, written from a fragment of manuscript found in the ruins of Dresden, Germany, after the firebombing of that city during WW II. He was taking the chance of being fired on by snipers or killed by more shelling, but this was his way of answering the war. People gathered to listen.

“Then he went to other sites where shells had taken the lives of Sarajevo’s citizens. He played there, and he played in graveyards. He played at funerals at no charge, even though the Serbian gunners would target such gatherings. His music was a gift to all hiding in their basements with rubble above their heads, a voice for peace for those daily dodging the bullets of the snipers. As the reports of Smajlovic’s performances on the shattered streets spread, he became a symbol for peace. A reporter questioned whether he was crazy to play his cello outside in the midst of a war zone. He countered, “You ask me am I crazy for playing the cello, why do you not ask if they are not crazy for shelling Sarajevo?” Daniel Buttry

We are not being shelled here, but we still face the choice between life and death every day.

I want to tell you about my friend Marsha, who is dying. She has so many things wrong with her she doesn’t even bother listing them. Hospice came a couple of years ago, but six months later they left. She drives a big Oldsmobile 25 mph so if she has a heart attack on the way to the grocery store she won’t hurt anyone. Marsha is a poet. We met when I used this poem of hers in a church newsletter. It’s called

Fearing Paris

Suppose that what you fear
could be trapped,
and held in Paris.
Then you would have
the courage to go
everywhere in the world.
All the directions of the compass
open to you,
except the degrees east or west
of true north
that lead to Paris.
Still, you wouldn’t dare
put your toes
smack dab on the city limit line.
You’re not really willing
to stand on a mountainside
miles away,
and watch the Paris lights
come up at night.
Just to be on the safe side,
you decided to stay completely
out of France.
But then danger
seems too close
even to those boundaries,
and you feel
the timid part of you
covering the whole globe again.
You need the kind of friend
who learns your secret and says,
“See Paris first.”

Marsha Truman Cooper

About a month after the newsletter was put on the internet, I got a package from California. It was a book of this woman’s poems with a letter. She was “ego-surfing the Net;” she was happy that I had used her poem, and here were some more

I sent her a thank you note, along with one of my books. I didn’t hear from her for a long time, and I had a little worry that sending my book may have seemed like a smart-aleck thing to do. Maybe I should have just appreciated her work and not said “here, I’m a writer too!” I decided I would call her.

I got the answering machine. I was in the middle of saying “Marsha, hi, this is Meg Barnhouse calling,” when I heard the receiver lifted and someone going “wheeeeeeeeeee.” We started talking, and I told her how much I was enjoying her poems.

“I can send you everything, for free,” she said. It’s just that -“

“What?”

“Some of them are – spicy.”

“Yahoo,” I said.

“Whew, well, that’s out of the way, then,” she said. She had just experienced a conversion a few years ago that had really heated up her marriage, she said. “Conversion to what?”

“Oh, I hesitate to say, because you might think it’s so weird, but I’m not like that, I mean, it’s Roman Catholicism, but … you know…. Some religious people are just awful.”

I said that didn’t sound weird to me. I knew Catholics who were very nice, not awful at all.”

How did that heat up her marriage? “Well, since I got this new dimension to my life my husband seems to like me even better.” Her laugh started low and ended high, like a waterfall running backwards.

She said she and her husband had been married 37 years, and last night she had a dream about him, that they were making out in a parking lot, scandalizing the passers-by. She was thoughtful and bawdy and she was having fun. She mentioned in passing that she was sick. “I’m sorry you’re sick,” I said. “I hope you feel better soon.” She said, “Well, I may as well lay it all out for you. My heart is shutting down. My kidneys stopped working a few years ago, and then my heart, and I just got the news that my liver is going. So, I’m dying.”

She said she is praying all the time now, not to be healed, not to die, usually, except when the pain gets too bad. When she is appreciating, she says, the pain almost goes away. “I’m not feeling pain at all right now while we’re talking, so I must be appreciating a lot.” She said she just prays to feel love for Jesus and to feel his love for her. “It’s pleasure,” she said. “Love is pleasure, and if people say they love someone who never gives them pleasure of any kind, it’s a lie.”

I said, “That’s like some people saying they love a God they’re really scared of. I tell people don’t believing God who doesn’t believe in you,”

She said “YES, or even LIKE you.”

She said for her, that is what her religion is about, loving Jesus and being loved by him. I said that was it for me too, only I would call it The Spirit. “Same thing.”

“Yeah.”

“I asked to be shown heaven every day,” she said, “and I’ve seen it a lot. It’s different every day. Yesterday heaven was a white Rolls Royce, and I was sitting inside. You know, I’ve never been inside a Rolls, but I could smell the leather.”

Our Unitarian forefather, Henry David Thoreau wrote,

“When it is time to die, let us not discover that we never lived.”

My friend the poet is very sick, but alive.

You don’t even have to be actively dying to see this choice between death and life presented to you on a daily basis. Where are you going to put your focus? One the things that are wrong or the things that are going well? How are you going to let your words out into the world? To hurt or to help? Are you going to have a life of grumbling and fear or an open life where you make room for joy and creativity? Are you going to be stagnant or move forward?

We become soulful people here, religious people, to learn to be kind when it’s not convenient, to learn to forgive, to accept help. We are practicing to live more peaceful and joyous lives, but we are also practicing to live well and, eventually, to die well.

Mary Oliver captures that sentiment in her poem,
When Death Comes.

When death comes
like the hungry bear in autumn;
when death comes and takes all the bright coins from his purse
to buy me, and snaps the purse shut;
when death comes
like the measle-pox
when death comes
like an iceberg between the shoulder blades,
I want to step through the door full of curiosity, wondering:
what is it going to be like, that cottage of darkness?
And therefore I look upon everything
as a brotherhood and a sisterhood,
and I look upon time as no more than an idea,
and I consider eternity as another possibility,
and I think of each life as a flower, as common
as a field daisy, and as singular,
and each name a comfortable music in the mouth,
tending, as all music does, toward silence,
and each body a lion of courage, and something
precious to the earth.
When it’s over, I want to say all my life
I was a bride married to amazement.
I was the bridegroom, taking the world into my arms.
When it’s over, I don’t want to wonder
if I have made of my life something particular, and real.
I don’t want to find myself sighing and frightened,
or full of argument.
I don’t want to end up simply having visited this world.

So, you lions of courage, precious to the earth, don’t be just visiting here. Live deep and love generously. Everything is a brotherhood and a sisterhood. Life is unstoppable, and it will go on. And we are all part of it, now and forever.


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Most sermons delivered at the First UU Church of Austin during the past 15 years are available online through this website. You will find links to them in the right sidebar menu labeled Sermons. The Indexes link leads to tables of all sermons for each year listed by date (newest to oldest) with topic and speaker. Click on the topic to go to a sermon.