What are we waiting for? (Advent & Waiting)

What Are We Waiting For? was given as a sermon on December 15th, 2019 at Shoreline Unitarian Universalist Church.

Siblings in faith, I deliver these words in the spirit in which they were written; in the spirit of life and love. Welcome to the third Sunday of Advent, known in many Christian communities as Gaudete Sunday. Gaudete is a Latin word meaning: Rejoice! In many Unitarian Universalist communities, our own advent wreaths are lit on this Sunday with the theme of “JOY!” And here we are, together in this space, in this time and in this place, to rejoice together: to feel and show great joy and delight in our community and in our common-union. Thank you for welcoming me to Shoreline Unitarian Universalist Church.

Advent has a very special place in my heart. I grew up Roman Catholic, the son of a mother coming from a long line of German and Irish immigrants, and a father whose parents immigrated to the United States from Mexico in the early 20th century. Most of my life revolved around the interwoven celebrations of Irish Catholics and Mexican Catholics, who in my experience know how to both lament deeply and celebrate ridiculously. For my family, Advent was and is a time for preparation and expectation for transformation in the world.

Being raised in a high liturgical tradition, the year flowed differently from secular society. The Christmas season didn’t start on Black Friday (or as I know now, after Halloween). It started on Christmas eve at midnight mass. The four Sundays before Christmas marked the Advent season. They shifted from the green colors of “ordinary time” to the purple colors of “transition time.” In the Catholic church, there is another liturgical shift like this, marking the observation of Lent leading up to Easter Sunday. Both Lent and Advent are 40 days long; both are a time of turning inward; a time for reflection, repentance, forgiveness, and hope.

The definition of the word Advent is “the arrival of a notable person, thing or event.” For Christianity, the season of Advent is the celebration of the arrival of Jesus of Nazareth into the world. For Unitarian Universalists, it can be a time of multiple meanings: all of which involve some kind of waiting. Waiting for the Winter Solstice. Waiting for Hanukkah. Waiting for Kwanzaa. Waiting for the New Year. Waiting for the Capitalist Consumerist Industrial Complex to come to an end.

We all know that waiting is not an easy behavior for human beings. I am the father of a 5-year-old, and as he loves to remind my partner and me: “Ugh, I hate waiting!” I empathize with him. As a child my home would gently change through December with garland and lights, nativity mangers and ornaments; I would see presents begin to gather beneath the tree. Bright paper with bows and ribbons, every day was more excruciating than the next. Because all I wanted to do was find out what was in those presents.

Advent calendars, with tiny chocolate treats for each day of the season, added to the excitement. Every day came with a little bit of sweetness, with the knowledge that underneath each panel there was more chocolate. And for some reason to my own 5-year-old experience, that was never enough. I wanted it all now! The practice of waiting stretched me mentally, emotionally and spiritually. Now in my 40s I am thankful for learning the lessons of waiting, though I admit I am still learning when I am stuck in traffic on I-5.

For northern hemisphere pre-Christian cultures, there was a waiting in fear and hope that the fading sun and long nights would shift their course and light would come back into the world once again. Winter was not only coming, but it would leave, marking a transition back into daylight and abundance. Festivals like the Roman Saturnalia and Germanic Yule, with their focus on rejoicing, were about bringing light back into the world at its darkest moments. As Christianity spread throughout Europe it is no wonder that Dies Natalis Solis Invicti, the “Birthday of the Unconquerable Sun”, became the celebration of the birth of the Son of God, who came according to the gospel writer John, as the “light of the world” and whoever followed him would “never walk in darkness.” (John 8:12)

My experience of Christianity is as a religion about waiting. With its eschatological focus, a focus on a future time, when Christ returns, and all creation is reconciled with the Creator. At its best, this waiting is marked in spiritual lives dedicated to “loving neighbor” as one loves themselves. (Luke 10:25-37) In a people who “turn the other cheek”, “go the extra mile” and who live a Christmas spirit year-round.

Advent, with its concentration on waiting, can have a spiritual effect of stretching time and space “thin.” In the Celtic tradition, thin time and space marks when the veil between life and death, sacred and mundane becomes permeable. Like in Unitarian Charles Dickens’ A Christmas Carol, it is a time when spirits can manifest and challenge the living. And for Unitarian Clement Clarke Moore in ‘Twas the Night Before Christmas, it is a time when jolly old elves fly through the air on sleds pulled by reindeer and where saints can slip down chimneys to deliver abundance to those of good hearts and deeds. I resonate with these authors sense of wonder: the Advent season was for me a season of miracles: when our United States culture somehow magically shifts from “God helps those who help themselves” to a spirit of generosity, compassion, and charity. A “Christmas Spirit.”

Listening to our story for all ages, it reflects so many of our cultural Christmas parables about the Spirit of Christmas. A moral play regarding the poor who despite poverty and abuse rejoice in the small blessings of a suffering life and who demonstrate almost impossible contentment. Little Gretchen, despite her grandmother’s admonishments, refused to give up her hopes and dreams, praying to the stars for a miracle. And then accepting Christmas day as it came; thankful for what is rather than for what was lacking. For Gretchen, Christmas day was about the blessings of the now. This is the innocence of a child that Jesus spoke to in the Gospel of Matthew: “Let the little children come to me, and do not stop them; for it is to such as these that the kingdom of heaven belongs.” (Matt 19: 14)

There is also a shadow side to this narrative; an insidious darkness which I witness played out in our own time. If a life is dedicated to a silent waiting of prayer and hope, like our poor Gretchen and her Grandmother, living in poverty, what changes? For Gretchen, it was the miracle of life and love that made Christmas day. Where were her friends? Her community? Her church? In many ways the Christmas story distorted can be a message of “be happy with your lot in life”; be happy with your poverty. Be happy with your slavery. Be happy with your disenfranchisement. Make do with the seasonal generosity of Merry Gentlemen of wealth and privilege. Better things are coming; just wait and see.

It is this part of the Christmas narrative that I preach against. Because as Unitarian Universalists, we are not a people waiting for a God to do the hard work for us. We are not children learning how to wait; we are a mature faith who, having learned the counter-cultural lessons of delayed gratification, can know the wisdom of both patience and action. We are a sacred faith, free from the dualistic thinking of “either/or.” We are a people of “both/and.” We look to a future beloved community AND commit to the hard work of the transformation of the now. We believe in the salvation and redemption of all people regardless of their wickedness AND we work to dismantle the systems and structures of evil in the world.

In our readings for today, we are reminded of the generational struggle between waiting and acting. For the Rev. Dr. Martin Luther King Jr, he came to embody a spirituality of both/and in his activism. At the time of the Letter from a Birmingham Jail, many of his liberal white peers were advocating for him and his movement to “stop and wait.” He says, “For years now I have heard the word ‘Wait!’ It rings in the ear of every Negro with piercing familiarity. This ‘Wait’ has almost always meant ‘Never.’” He recognized that there was a time for both waiting AND a time for action. He refused to wait for a Christmas miracle; he decided to be the miracle.

Advent is a powerful time for waiting AND a time for action. The power in waiting comes from its seasonal focus on our inward work. As the days grow shorter and nights colder, creation invites us into the restoration found in spiritual hibernation. An invitation to reconsider our capacity for charity, for volunteering, for advocacy and for our relationships. It is a time to hope and pray with each other in solidarity, facing the darkness of climate change and fascism with the chalice light of community. Advent is a powerful time for action because at its end, we are forced to ask: “What are we waiting for?”

As President Barack Obama said in our second reading, “Change will not come if we wait for some other person or if we wait for some other time. We are the ones we’ve been waiting for. We are the change that we seek. … We are the hope of the future, the answer to the cynics who tell us our house must stand divided, that we cannot come together, that we cannot remake this world as it should be.” We are the ones we’ve been waiting for.

Advent for Unitarian Universalists is an opportunity to tap into the strength and resiliency with which to act in the world. Our waiting is a spiritual exercise in accessing the powerful resource that theologian and civil right icon the Rev. Dr. Howard Thurman writes about in his book Meditations of the Heart: “It is the insistence of religion that the God of life and the God of religion are one and the same. Implicit in the struggle which is a part of life is the vitality that life itself supplies. To affirm this with all of one’s passionate endeavor is to draw deeply upon the resource available to anyone who dares draw upon it. The aliveness of life and the power of God move through the same channel at the point of greatest need and awareness.”

Our season doesn’t begin with the waiting, just as Christmas doesn’t begin with Advent. Our season begins on the day we emerge into the world, filled with a Holy Spirit of life and love for prophetic work and transformative change. We do not do it for ourselves alone. We do it because we have inherited the success and struggle of our ancestors. We do it because that arc of history which bends toward justice has never bent itself. We do it for my child and our children and our children’s children.

Which is no surprise. Advent and Christmas has always been about children; and the dynamic tension between our desire to wait and their desires for now. We hope that they learn patience and they hope we remember urgency. Which is why this Advent song has always been my favorite:

Said the night wind to the little lamb
Do you see what I see
Way up in the sky little lamb
Do you see what I see
A star, a star Dancing in the night
With a tail as big as a kite
With a tail as big as a kite

Said the little lamb to the shepherd boy
Do you hear what I hear
Ringing through the sky shepherd boy
Do you hear what I hear
A song, a song High above the trees
With a voice as big as the sea
With a voice as big as the sea

Said the shepherd boy to the mighty king
Do you know what I know
In your palace wall mighty king
Do you know what I know
A child, a child
Shivers in the cold
Let us bring him silver and gold
Let us bring him silver and gold

Said the king to the people everywhere
Listen to what I say
Pray for peace people everywhere
Listen to what I say
The child, the child
Sleeping in the night
They will bring us goodness and light
They will bring us goodness and light

In this song, written during the Cuban Missile Crisis as a challenge to both war and consumerism, creation and humanity call us into Advent. We are called to arrive. If we are the ones we’ve been waiting for, we are the stars dancing in the night, it is our voices as big as the sea, we are the wisdom of shepherds who speak truth to power and transform the hearts of kings, and it is our children who will bring us goodness and light: because there are other children like shivering in the cold. Immigrants like my grandmother in detention centers. Mad leaders playing with our lives. There is a world on fire threatening our very existence. We can not just wait. We must arrive!

Siblings in faith, with so much darkness in the night it can be hard to rejoice. A Christmas Spirit seems almost impossible. And that is why we have Advent. Why we have a special season dedicated to waiting and healing; family and friends; gift giving and tree trimming. Which is why we light our chalice on Gaudete Sunday. Which is why we come together in this time and in this place. To hold each other tight. To tell the stories that kindle miracle and mystery in our children and rekindle our own sacred imagination. And when our children ask, “What are we waiting for?” We will tell them, we are the ones we’ve been waiting for.

Amen.

A blessing on Samhain

Siblings, we embrace Samhain as a thin time and thin space, between those of today and those of before.
We choose now to evoke memory of our sacred bonds; to call on our ancestors.

Spirits of my life and love, mi casa es su casa.
You are with me always, protecting me, guiding me, this is your holy day.
Your blood is my blood, your spirit is my spirit, your memories are my memories.
While your bodies have returned to the earth, your being continues on, within me, within our family, and within our family’s family.
You are honored and blessed.
Please accept my offerings of food and drink, meal and memory as thanks given.
May I live into the future with gratitude and charity for your gifts of life and love.
May it be so, amen.

Resiliency in the End Times…

Siblings in faith, I deliver these words in the spirit in which they were written; in the spirit of life and love. There is an ancient curse that is translated as: “May you live in interesting times.” And while every generation has its share of turbulence, certainly our generation feels urgent; terrifying; and overwhelming. It seems that everywhere we turn, conversations and media are focused on the suffering of the world. Environmental collapse. Racism. Sexism. Economic inequity. Gun violence. Extremism. Fascism. Conflict. War. The world is so big. We are so small. Certainly there is a temptation to say, “The end is near!”

Humanity has a long history, and tradition, of proclaiming the end of the world. When asking my parents about the cold war, they recall the fear of nuclear Armageddon, hiding under school desks in fallout drills. For my grandfather who fought in World War II, there was the fear that the whole world was going to descend into fighting and chaos. For my great-grandparents, they saw crops fail in the dust bowl and markets crash in the great depression. For my great-great-grandparents, they saw their country fall into civil war and the social upheaval of reconstruction. Each of their generations had to overcome adversity. And there is one thing all predictions of the end have in common: they were all wrong.

This isn’t to say that our problems aren’t ridiculously critical; with human suffering in our face every day. But what each generation also had were everyday people who held onto hope. Who held onto faith. Who believed in love, whether it was rooted in a transcendent humanity or in a benevolent God. People who showed up, responding to adversity with audacity. And who kept making the choice to not give into despair.

And I will be honest, I have deeply felt despair at my doorstep. I’ve helped prepared the bodies of my grandfather, my father in law and my own father; I’ve sat with dying children in hospital rooms and frightened teens in detention center cells. But more powerful than despair is my commitment to hold sacred space for hope, faith, and love. I believe we are all called to create this sacred space for each other and our world. Our spiritual and religious communities hold a powerful possibility to be bastions of resilience against a universe of trauma.

Because the Buddhists are right; life is suffering. There will always be trauma and all I can do is choose how to respond to it. Yes, we are working toward the kingdom of god; that beloved community where we all share in a universal respect of the worth and dignity of each person and the interdependent web of life in which we are all a part. I truly believe in the Rev. Dr. Martin Luther King Jr’s pragmatism that “the arc of the moral universe bends toward justice.” And I also know that our vision will always be a ‘becoming’; forever responding to the trauma of creation.

Because I understand that the universe was created in trauma, regardless if it was a good word or an accident of fate. It was an explosion that ripped possibility into space and time. As beautiful as it was, my son was born in the trauma of blood, sweat and tears from his mother. We all entered this world crying. Even keeping my physical body healthy required some trauma; because no pain, no gain. In many ways trauma is positive and beneficial. Without some adversity, I wonder if we would have the arts, or music, or even religion? Philosopher Albert Camus writes: “This is what in the end had kept me from despairing. […] In the middle of winter I at last discovered that there was in me an invincible summer.” It took adversity to actualize resiliency.

But however beneficial trauma can be, that makes no concession for causing pain and suffering in the world. I am negligent if I sit with a patient who has just lost a loved one to gun violence and say, “Don’t worry, God doesn’t give us more than we can handle.” As if the Spirit of life and love would break our hearts in order to test us. No, this trauma rooted in pain, fear and hate; the human made atrocities that we face every day. They are the evils we dedicate our lives to addressing. Because we refuse to accept a world where they must exist.

As much as I refuse to believe in hell or the concept of original sin, there is ample evidence of the depths of trauma human beings are capable of inflicting on each other and on the Earth. It is this trauma that forms the core of our wrestling with the balance of hope and despair; a struggle with theodicy; why do bad things happen to good people? Where is god? Why must I suffer? How do I make sense of a traumatic universe? These questions are common, and they are normal.

Which is why I believe religion and spirituality will never become obsolete; and why I believe our spiritual leadership is so necessary. Not to answer the questions of theodicy. Not to take suffering away. Or even somehow magically remove all trauma from existence. But to respond to theodicy with another question: “What will we do now?”

Our call is a wakeup call that we are not alone; that we are not powerless; that we have choices; and that we will show up. We show up to remind our culture what it means to be a human; and to demand justice and love be made manifest in a universe of trauma. Theologian and civil right icon the Rev. Dr. Howard Thurman writes: “It is the insistence of religion that the God of life and the God of religion are one and the same. Implicit in the struggle which is a part of life is the vitality that life itself supplies. To affirm this with all of one’s passionate endeavor is to draw deeply upon the resource available to anyone who dares draw upon it. The aliveness of life and the power of God move through the same channel at the point of greatest need and awareness.”

What will we do now? Do we dare draw upon the Spirit of Life and Love? Because surely with the eschaton approaching, we are coming upon our greatest need and are painfully aware. Siblings in faith, we have a choice. Do we dare? And yes, this is frightening. Author and theologian C.S. Lewis wrote about what we face: “Is God safe? Certainly not! But God is good.”

And this is the truth; we are not called to be safe. We are called to be good. And perhaps this is what that looks like. There is a story in the Christian scriptures: “A person came to Jesus and said, ‘Teacher, what must I do to achieve eternal life?’ And the answer was, ‘Keep all the commandments.’ But Jesus, I pay my taxes. I’m kind to people. I don’t cheat or steal. I volunteer. I recycle. ‘What am I still missing?’ Jesus answers, ‘If you wish to be complete, go and sell your possessions and give to the poor, and come follow me.’”

Truly there is freedom from suffering, and it is letting go of attachments. That is the 8-fold path. To have the right view, right resolve, right speech, right conduct, right livelihood, right effort, right mindfulness, and right spiritual practice. And the only way to achieve these things is to drink from the font of life and love. It is a daunting challenge.

And a real one. Because for the challenges and trauma of our ‘interesting time,’ perhaps the answer is found in exactly that radical call to dare to be transformed. Because what does real economic equity demand? What does real sustainable care of all of creation demand? What does dismantling systems of white supremacy and heteropatriarchy demand? What does access to food, water, shelter, health care and education for all people demand? Perhaps giving up my known ways of being, and daring to choose something radical, vulnerable and audacious.

And I can no longer depend on my siblings at the margins to agitate me into change; for centuries black and brown bodies have been bending that arc of justice. No, the work is mine. And it is ours. To survive our times, we need daring communities and congregations. No more playing it safe. We do not have the luxury of time to continue to ignore the big questions and big issues. Thankfully there is hope.

Children’s educator Fred Rogers said, “Anything that’s human is mentionable, and anything that is mentionable can be more manageable. When we can talk about our feelings, they become less overwhelming, less upsetting, and less scary. The people we trust with that important talk can help us know that we are not alone.” And trauma is always healed in community.

Beloved, we are trusted with the important talk. We are asked to hold the space of trauma. We are called to be daring and to create the spaces of faith, hope and love that keep the despair at bay. In our interesting time; in our challenging time; we are presented with the font of the Spirit of life and love. It is always there; beckoning; inviting; challenging us. Do we dare? Amen.

Maybe someday. But not today.

Saturday I sat in the hospital with a teen who was shot in the stomach.
Yesterday, 1 dead and 7 injured at a school shooting in Colorado.
An hour ago, while we ate dinner, shots were fired outside our home.

We held our breath until we heard the sirens.

I went outside to see if anybody needed help.
There is a mosque on the corner.

I’m beginning to believe that nothing will ever change.
Not until each of us has sat with a body bleeding out.
Not until we’ve held a child’s hand while they cry about how much it hurts.
Not until each one of us has lost somebody to this horrific violence.
Not until every one of us is shot, one way or another.

Today, my family was lucky. The shots didn’t enter our home.

There’s always tomorrow.

Holy and hurting spirit of life and love; continue to weep with our pain.
Holy and broken spirit of life and love; continue to companion us in our mourning.
Holy and powerless spirit of life and love; continue to whisper change to our hearts.
Maybe someday, we will listen. And learn. And understand. The way of life and love.

Amen.

A Lenten Season for All…

Siblings in faith, I deliver these words in the spirit in which I pray they are received; in a spirit of life and love emanating from that which you find most holy.

Growing up Catholic, my family paid close attention to the passing of the seasons. Not just the transition of winter to spring and summer to fall, but the movement of the liturgical seasons of the Christian Church. Like the natural seasons, they moved from birth to death to rebirth. A spiritual cycle marking the steps toward the kingdom of God. One of my favorite holy times, that is, time set apart from the ordinary, is the season of Lent.

Lent is the liturgical season of sacrifice, preparation and repentance. It begins on Ash Wednesday, roughly forty days before Easter Sunday. We would begin this season by coming forward and being marked with the ashes of burned palms gathered the year before. The priest would say the words found in Genesis chapter 3 of the Hebrew scriptures, “Remember, thou art dust, and unto dust you shall return.” Reminding us of our mortality and our origin in and of the earth. He would dip his thumb in soot, and then make a cross on our foreheads.

The ashes were a physical marking of sin and repentance. And tradition calls for Catholics to fast in preparation for the celebration of Easter. As a child this would usually manifest in actions like giving up candy or refraining from TV, and as a teenager I remember giving up swearing or talking-back to my parents. To be honest, I was never good at the fasting.

But as I came into adulthood, I found that Lent called to me in a way that other parts of church life didn’t. It was a time of reflection. Of turning inward. Of apologizing. Of asking for forgiveness. It was an invitation into forty days of intentional transformation.

Womanist theologian and activist bell hooks writes: “Forgiveness and compassion are always linked: how do we hold people accountable for wrongdoing and yet at the same time remain in touch with their humanity enough to believe in their capacity to be transformed?” I eventually found Lent to be a seasonal spiritual practice of holding myself accountable for wrongdoing along with the audacious hope that come Easter Sunday, when the community would gather at dawn, I would, like Jesus, share in a kind of death and resurrection. Now an adult, my fasting took the forms of sacrificing time at the food pantry or shelter, or using money I would spend on takeout or happy hour and investing it in organizations like Kiva or Heifer International. But while my sacrifices in Lent had evolved, my idea of sin hadn’t.

It took a long time to move away from my Catholic notion of sin; that of an angry God living into those famous Police lyrics: “Every breath you take, every move you make, I’ll be watching you.” My notion of sin reflected my spiritual anthropology. I was a fallen, broken human being in need of mercy, grace and forgiveness for everything from skipping church on Sunday because I was too lazy to go, to being sexually attracted a woman, or even more egregious, a man. There was nothing I could do to be perfect enough for this god of judgement; but at least Lent gave me a season of trying. Year, after year, after year.

Now in the Unitarian Universalist tradition, I have changed my relationship with god and my notions of sin. The Christian god of my parents was eventually too small for what was calling my spirit. My understanding of sin moved from the acts of disobeying god and His commandments, toward integrating what it means to break covenant with community and creation. My journey into our liberal religion shifted my anthropology toward inherent worth and dignity where I was no longer broken from the time of my conception.

However, in my conversion I still haven’t changed my honoring the tradition of Lent. Unitarian Universalism emerged out of liberal Christianity, I emerged out of Christianity, and I believe we Unitarian Universalists have a right to claim this spiritual season because it holds something we yearn for as a religion: an intentional call to accountability and transformation.

And just as my understanding of sin moved away from god toward community and creation, I also shifted my understanding of accountability. It became more than just the dictionary definition of “an obligation or willingness to accept responsibility for my actions.” It now comes with a commitment to pay reparations forward. To commit myself to the difficult work of education, relationship and transformation so that my sin, whether it is in my complicit destruction of the holy environment of the Earth or my entrenchment in and support of racist and prejudiced systems like gentrification and police violence.

I understand accountability as not just my willingness to say what I mean and mean what I say in the words “I am sorry.” It requires the painful and abrasive act of conversion of spirit; the sanding down of the cracks and ruptures in relationships that my sin has caused so they may be repaired. The sandpaper being my sacrifice of time and resources, a commitment to listening to and learning from the individuals and communities with who I have broken covenant, and a letting go of comfort and privilege.

And just as accountability works outwardly into the world, it also turns inward in the forms of grief, mercy and healing. The spiritual season of Lent isn’t about sin. It is about repentance. Author and prophet Aldous Huxley writes: “Chronic remorse, as all the moralists are agreed, is a most undesirable sentiment. If you have behaved badly, repent, make what amends you can and address yourself to the task of behaving better next time. On no account brood over your wrongdoing. Rolling in the muck is not the best way of getting clean.”

For this season of Lent, the internet actually produced something useful. In a blog by Emma-Claire Martin titled “What Happened When I Gave Up Self-Harm for Lent.” I read about a nuanced kind of repentance. Instead of the old giving up of chocolate, and in addition to doing the outward work of paying it forward, what if Lent was used for letting go of the ways in which I hurt myself?

Instead of getting up in the morning and looking in the mirror and thinking “I’m too fat” or “I look horrible,” thanking my body for giving me another day to live and move and breathe in the way I am able. Instead of giving into destructive thoughts of being an imposter, and fearing the discovery of my actual incompetence, I begin practicing a gentleness? Of seeing myself as wonderful and fabulous and beautiful and worthy of friendship and love. A living into an idea of myself as “enough.”

Lent could be forty-plus days of eating enough food, getting enough sleep, and learning how to say “no.” Of actually practicing self-care, and committing to learning healthy boundaries in work, school and family. This spiritual season could be set aside for learning how to listen to my body, with all its aches and pains, and remembering what it was like before “imperfect” became part of my vocabulary. A catalyst for a true conversion of heart; healing my brokenness so that it is transformed before it is transmitted out into the world. The act of repentance and redemption is not just outward works, but truly is also an inward grace.

Which is why I believe the season of Lent can speak even to Unitarian Universalists. It is a special time set aside for doing the hard work of transformation. It asks for an engagement with the self and with the world. It demands accountability. And it inspires action. Which is everything I fell in love with when I first learned about this faith. With its powerful love and principled freedom, its constant call to holy covenant with each other and with creation, where we believe in one love, and that nobody is left behind in this love.

Siblings in spirit, we are still a few weeks away from Easter Sunday. I invite you all to consider in these last days of lent, how you might live into this season of repentance and transformation? What are the ways of love and justice that call you to live in gratitude, into the world and into your heart? For those who come from Christianity, I invite you to reclaim this time if you are called. If this is not your tradition, do not be afraid, for it is part of our communal inheritance as human beings. Lent is certainly a most holy season, a time set apart, that only asks that we cultivate our most authentic human selves; to ourselves, to each other, to creation, and to that which we find most holy. Amen.

In loss; in solidarity

Recently, two beloved friends lost a parent each. Both played important roles in holding me together after my dad died. In the process of plans and plane tickets and memorials and house-selling and moving, life was senseless. I wish I was present for you the way you were for me. I know you don’t require reciprocation. I am so sorry you know this moment.

The death of my father has had a unique, mercurial identity. An ever-present emptiness. A film of metaphysical opacity. Life has taken on a daily both/and; I am happy and I am hurting. I am present at my work and I am distracted by grief. I laugh with my son and I want to cry. In death, impossible contradictions are the only things that make sense.

Well-meaning others acknowledge the death of my father. Have advice and condolences. Some of whom have lost somebody, or many bodies. And still nobody knows it in its visceral, aching intimacy. My grief is wholly personal; as I imagine is yours. I won’t pretend to know your experience. And I am in solidarity with your being in the midst of it.

My grief has been an animal with wiry hair and sharp claws. It scurries around too fast for me to catch it. It’s good at hiding. It whispers from dark corners and screams when the light gets in. Sometimes it will be a song on the radio. A picture that pops up unexpectedly. An anniversary on the calendar. A simple question of “How are you doing?” Then the animal devours the moment, leaving a bloody trail of psychospiritual viscera. And the moment passes, life continuing on with its internet memes, news stories of atrocity, and mundane conversations about the weather.

I have noticed a few truths. It helps me to write about the experience. To sit in solitude and consider my mental, emotional and physical health. I am compelled into more honesty and vulnerability with people in my life. My survival demands that I get help where and when I can. A spirit of life and love invites me to live the practice of letting go of everything that does not bring light into my life. Because the animal inside needs darkness. And it will eat me alive if I let it.

To my friends and loved ones who can only nod and say “I know.” I see you. I hear you. And I love you. We do this alone, and we do this together.

A good friend gave me this. And now I give it to you:

A Theology of Resiliency: A Reflection

When distilled into its finest pieces our universe has no mechanics to ground the depth of human experience. Powerful emotions, such as love, or existential desires, like justice, have no elementary particle. There are no atoms of hate or quarks of mercy. Yet human beings have evolved into creatures of symbol and creativity that participate every day in acts of spiritual creation; namely, a will to meaning which elicits a physical difference in creation. Facing a clockwork universe, “I rebel, therefore we exist.”[1]

In the context of a spiritual humanist theology, when I choose to wake up in the morning motivated by a radical agape impacting others, I take the invisible (love) and make it visible (charity). This does not happen through magical or miraculous intervention, but through a recognition of and participation in an interconnected reality.[2] My caritas emerges as a holy act that shifts the course of the universe: feeding the hungry, clothing the naked, forgiving the enemy – none of which makes sense in a mechanistic reality. This is at the core of spiritualities like the Christian call to love my enemy and do good to those who hate me.[3]

And it is the root of a spiritual humanist theology of resiliency. It is a panentheism of participation where the ground of being exists in all creation and is at work in active partnership through all creation. When my belief and faith in justice bends the arc of history, I engage with the holy. Because through my will for justice (which exists in concept) I have breathed new life into the world (by creating justice). I become a conduit for an underlying divinity that isn’t outside of space and time but intimately connected to it. God is in and of the machine.

Neurologist Victor Frankel, who survived the holocaust, wondered how some human beings held hope in the depths of the worst of suffering. He found it was rooted in an unwillingness to give into despair. That despite even the horror of a concentration camp, “We must never forget that we may also find meaning in life even when confronted with a hopeless situation, when facing a fate that cannot be changed.”[4] A refusal to accept the terms of the universe and rather create something new.

Human resiliency then is a psychospiritual practice, rooted in our DNA and cultivated in community.[5] It resists passive and active events of oppression and harm. It grounds powerful prophetic action, like Rosa Parks refusing to relinquish her bus seat in Montgomery, Alabama sparking the civil rights movement in the United States. And Sophie Cruz, who at five years old had the courage (and community) to deliver a letter to Pope Frances in his visit to the White House, advocating for a change in immigration law and becoming a face of the immigration reform movement.[6] It embodies a range of spiritually motivated events of resiliency, even from the smallest of decisions like waking up in the morning committed to being a force for good in the world.

Because it is only through my actions that good, or love, or justice, or mercy, will ever take place in the world. They will not emerge from a metaphysical beyond, or be captured in a neoplatonic form made manifest. My actions exist as a sacrament: an outward symbol of an inward grace. Grace being my recognition of my own existence and inheritance as undeserved and unearned, which inspires from me a stance of gratitude paid forward into the world. A theology of resilience recognizes the worth and dignity of all, inspires empathetic action in the face of suffering, and is grounded in the psychospiritual power found in all creatures of symbol and creativity that will benevolence into existence.


[1] Camus, Albert, and Anthony Bower. The Rebel An Essay on Man in Revolt. Vintage Books, 1956.

[2] King, Martin Luther, and James Melvin Washington. A Testament of Hope: The Essential Writings and Speeches of Martin Luther King, Jr. New York: HarperOne, an Imprint of HarperCollins Publishers, 2006.

[3] Luke 6:27, NRSV

[4] Frankel, Man’s Search for Meaning

[5] Levine, Saul. “Psychological and social aspects of resilience: a synthesis of risks and resources” Dialogues in clinical neuroscience vol. 5,3 (2003): 273-80.

[6] The Washington Post, “Meet Sophie Cruz, 5-year-old who gave the pope a letter because she doesn’t want her parents deported,” September 23, 2015. https://www.washingtonpost.com/news/local/wp/2015/09/23/meet-the-5-year-old-who-gave-the-pope-a-letter-because-she-doesnt-want-her-parents-deported/?utm_term=.c823f004272d