New Year's Revolutions

Originally given as a sermon at Edmonds Unitarian Universalist Congregation on Sunday, Dec 29, 2019. A link to the sermon audio recording can be found HERE.

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 last Sunday of 2019, a rollercoaster of a year with tremendous highs and devastating lows; it certainly lived up to that ancient blessing, or perhaps curse, of “May you live in interesting times.” For the time we share together, here in this space and in this place, I am happy to be with you all at Edmonds Unitarian Universalist Congregation. Thank you for welcoming me to your church of beloved community and common-union.

In just a few days, we enter a new decade: the 20’s. Which sounds strange to my ears. When I think of the 20’s, I am reminded of the “Roaring 20s”. A time in the 20th century marked with prosperity and abundance following the Great War. We received many blessings in the decade; the advent of Jazz, the height of Art Deco. F. Scott Fitzgerald wrote The Great Gatsby which embodied the generation’s decadence, idealism, and struggle with cultural and societal change. Automobiles, radio, telephones, movies, and aviation blossomed, changing our world forever.

Now, almost one hundred revolutions around the sun later, we are facing our own 20’s. The 1920s were ushered in after four years of World War. Our own 2020s are marked after four years of intense political and cultural war in our country. We see the rise of artificial intelligence, a new interest in space travel, and miracles of medicine. With an election looming, and a world in environmental crisis, I wonder what we will choose as a people and a faith in 2020? Will we roar like the last century, or will we aspire to be different? Remember, the roaring 20’s ended in collapse. So maybe… just maybe… our story can be different. Friends, I invite you to the revolution!

A spiritual revolution. Which may sound strange for a religion that holds our powers of reason as a source of our living tradition. However, I experience no dissonance between my human capacity of reason and my intrinsic human spirit. I reject any kind of cartesian dualism that divides the realms of spirit and matter. I believe the human spirit is found not in some magical essence but in our unique ability to transcend our incarnate limitations. A capacity to reject either/or lines drawn in the sand and find new ways of becoming in the world through gifts of agency, empathy and compassion.

The Islamic mystic Rumi writes about this capacity in his poem A Great Wagon: “Out beyond ideas of wrongdoing and rightdoing, there is a field. I’ll meet you there. When the soul lies down in that grass, the world is too full to talk about. Ideas, language, even the phrase ‘each other’ doesn’t make any sense.” Rumi understood the transcendent human experience as one of interconnection, interdependence, both/and rather than either/or. This season before the New Year is filled with traditions that call us into that field beyond division. The season leading up to the New Year invites people of good faith and good will into a new-ness after a period of spiritual hibernation.

For Christianity, the season marks the celebration of the birth of Jesus of Nazareth, who represents a healing between the sacred and the mundane and offered the world another way to respond to violence and persecution, not with an eye for an eye, but with non-violent resistance. The winter solstice offers sacred imagination reminding us that darkness cannot last forever, and that just as the sun will rise in the morning, our own days can become longer and filled with light.

Hanukkah responds to oppression and destruction with a celebration that honors the mutual work of God and human beings in keeping our sacred fires burning even when it seems impossible. Kwanza with its own seven principles is a creative response to holiday consumerism and colonialism, calling communities of color into a remembrance of family, tradition, and interdependence. So many religious and spiritual traditions mark this time as “sacred” – set apart from the mundane.

A time to contemplate and encourage our capacity of agency in transcending “what is” in order to achieve “what can be.” All rooted in our ability to choose even when it seems there are no more options. As a hospital chaplain, I’ve found that a key to resiliency when facing the unfaceable is in finding options. At the bedside with a patient who is dying of cancer, questions can shift from “Why is this happening?” to “This is what I need to die well.” It’s a pivot of perspective; from fear to hope. Claiming responsibility. Part of my ministry is working with patients in realizing they have agency no matter what cards are dealt. Which is very hard to do when overwhelmed by pain and suffering. Fear can be paralyzing. And so can despair.

The powers and principalities of the world really do create an illusion of powerlessness. I struggle with a newsfeed of dystopic narratives wondering what I can do about the world’s pain and suffering. I am just one small person. Yet I cannot forget that I am an individual with inherent dignity and worth, empowered by my own agency. Regardless of the systems surrounding me, I have choices: over my thoughts, feelings and responses.

Holocaust survivor and psychologist Victor Frankl lifted this capacity up as a unique gift of the human spirit which even the Nazis could not crush – he found that those human beings who could hold onto a spirit of hope and transcendent connection could survive the horrors of concentration camps. I have seen this first hand. When I am with incarcerated children at our own juvenile detention center, I work with them in developing the resiliency Victor Frankl wrote about.

I remember one thirteen year old boy incarcerated for murder with a gun, with a life marked by abuse, addiction, homelessness, and violence. He had reached out to jail chaplains because he had hit what so many incarcerated youth talk about, as “rock bottom.” That place of choosing between life away from the hustle and death on the streets. He asked me if he could still be loved. Could he still be forgiven. Was he damned to the life he was given in punishment for his sins?

In my own social location of power and privilege, I have no concept of what this child had gone through. In front of me was not just a lost child of color, but the human result of generational systems of oppression in which I am a part. I believe he was asking me: “After what we have done to each other, can you love me? And can I love you?” At thirteen years old, facing life in prison, a question of love was his only hope.

My response came from my Unitarian Universalist theology and Roman Catholic upbringing, where the God of Jesus responds to sin with forgiveness and mercy. I told this child that I believed in one powerful source of love in which, regardless of deed, no one was unworthy. Rev. Dr. Martin Luther King Jr. wrote about this love in his speech Where do We Go from Here? “Power without love is reckless and abusive and love without power is sentimental and anemic. Power at its best is love implementing the demands of justice and justice at its best is power correcting everything that stands against love.”Powerful love is always an option; and often the hardest choice. Because it means being changed ontologically; becoming a new being in the world.

Together, the child and I explored how we usually use our lives as excuses, giving up our power to the powers that be. I can’t change his life of poverty because I’m powerless; I’m not rich or connected, a lawyer or a judge. He can’t change his life of violence because he struggles daily to find food, water, and shelter. In our excuses, we could come away from our encounter unchanged; only feeling guilty as I return to my warm home and he returns to his 10×10 cell.

We then explored how we can use our life narrative through the lens of sacred imagination. Is it possible to take our excuses and transform them into reasons? Reasons to change? Reasons for hope? Reasons to choose something different? There are reasons for our social locations and how we ended up across the table from one other in a juvenile detention facility. And we can choose to no longer let our excuses define our lives. For me, the meeting with this child was transformative, because we explored beyond what we were given and entertained something new: the possibility of redemption. Committing to waking up in the morning and asking ourselves: “What will I do different today?”

Siblings in faith, this is the difference between the sacred and the mundane. While the mundane is ordinary, dull and routine, the sacred always overflows the barriers and boundaries holding it at bay. Our key to accessing the doors of the sacred is found in our own capacity to reject excuses of either/or and to recognize our sacred power to invite both/and. The sacred always connects; the mundane maintains; and therefore the profane divides. And in our own time and place we are overwhelmed by profanity. Not the childish words that middle schoolers snicker in the back of the classroom. I am talking about the profanity of hate.

A hate in which I am guilty. These last four years of concentration camps on our southern borders, mass shootings in our high schools, white supremacists in the white house and rapists on the supreme court has had me so fearful and angry that I have broken bonds of family and friendships. It has felt so good to be “us” versus “them.” So confident that I am on the right side of history, I have forgotten the sacred command to love my neighbor as I love myself.

My favorite example of this is found in the Christian gospel of Luke the Evangelist. This is where we get the phrase of “Good Samaritan.” Which has become saccharine in its “niceness” of going out of our way to help people. However, the original story of a Samaritan helping a Jew on the bloody pass between Jerusalem to Jericho was a holy reminder that we are all neighbors; even to those who we hate. This is from Luke 10:25-37

Behold, a certain lawyer stood up and tested Jesus, saying, “Teacher, what shall I do to inherit eternal life?” He said to him, “What is written in the law? How do you read it?” He answered, “You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself.”

He said to him, “You have answered correctly. Do this, and you will live.”

But he, desiring to justify himself, asked Jesus, “Who is my neighbor?” Jesus answered, “A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. By chance a certain priest was going down that way. When he saw him, he passed by on the other side. In the same way a Levite also, when he came to the place, and saw him, passed by on the other side. But a certain Samaritan, as he travelled, came where he was. When he saw him, he was moved with compassion, came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, and brought him to an inn, and took care of him. On the next day, when he departed, he took out two denarii, gave them to the host, and said to him, ‘Take care of him. Whatever you spend beyond that, I will repay you when I return.’ Now which of these three do you think seemed to be a neighbor to him who fell among the robbers?”

The lawyer said, “He who showed mercy on him.”

Then Jesus said to him, “Go and do likewise.”

It is our capacity to be merciful which transcends fear and anger. Remember, the profane divides, while the sacred unites. The sacred will always challenge and reject hate, and any other power that demands division. It is not democrats OR republicans. Progressives OR conservatives. White supremacists OR anti-fascists. My capacity for empathy and compassion cannot be drawn between group lines, not if I want to maintain my humanity. If I want this world to be a better place for my 5 year old son, than I have to model for him kindness and compassion to all people, not just the ones I like. In surrendering my hate, I regain control over my own story.

I am learning how to choose that field beyond wrongdoing and rightdoing. It has taken sitting with veterans in the mental health unit at the VA, children at the detention center, and gunshot wound victims at Harborview, to soften my heart. Where I can hold the hand of a dying man with a MAGA hat and pray with his family for love and forgiveness. Where a black child is offered a chance at freedom despite jail cell walls. And where a person with a swastika tattoo can find a presence who will listen to his grief over his mother who had just passed away. Because empathy does not equal endorsement.

Siblings in faith, our Unitarian Universalist faith calls us into the world as bearers of a sacred light of truth. Which is why I propose that for this new year into a new decade, we commit not only to the tried and true resolutions of a healthy lifestyle, weight loss, less screen time and more vegetables, but to a powerful and transcendent love: a New Year’s revolution. A spiritual revolution in which we commit to reject our mundane excuses and instead embrace our sacred human capacity of agency. A commitment to respond to brokenness with curiosity and compassion. A commitment to be transformed by each human connection. A decade of change, where every day we wake up and ask: “What will I do today that is different?”

May it be so. Amen.

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.

Vocare

“Vocare” originally appeared as a sermon delivered to University Unitarian Church. The associated readings that accompanied the sermon were from three sources: Tess Baumberger’s meditation “Let us Make This Earth a Heaven,” Rev. Theodore Parker’s sermon “Justice and the Conscience” and 1 Kings 19:7-13 from the Hebrew Bible.
Click here to listen to the audio recording of the sermon.

To my siblings in faith and action. I say these words in the spirit of love and I pray that you receive them in the same spirit. These last two weeks have come with more reminders that our world is in desperate need for justice, peace and most of all, prophetic love. With Alton Sterling, Philando Castile, and five police officers killed in hateful violence (in addition to the attacks in Nice, France, the attempted coup in democratic Turkey, and this morning’s events in Baton Rouge and so many other similar news stories coming almost every day), it seems to me that no matter how many loving steps forward I take in pursuit of justice, our shared path keeps getting longer; increasing in grade with the summit seeming to always be on the horizon. I am angry, heart broken, frustrated… and I am ashamed to admit it but I am also exhausted by it all.

I am ashamed because I take pride in being strong; physically, mentally, emotionally. Yet I continue to fail at the responsibility I put on myself of holding the weight of being an ally to people and communities who are so much stronger than I am. Not because they want to be; but because they have to be. Yet just like the Hebrew prophet Elijah, I hear their voices in that quiet whisper of God, questioning me: “So Justin, now tell me, what are you doing here?” And I have to cover my face and look away because this is HOLY work and holy ground to which imperfect I, and we, are summoned.

The Latin word meaning to summon or to call is Vocare. And it is from this word that we get Voice, Vocal, and Vocation. And I say all of these words with a capital “V.” Because they are calling out to me from the wilderness saying “prepare ye the way!” And yes, they are demanding. They demand my time, attention, money and hands. They demand that I use my Voice to shout “ENOUGH” alongside our siblings of color in all public places. They demand that I be Vocal, calling out in love both strangers and friends who persist in their rose colored glasses that #AllLivesMatter. They demand that I use my Vocation, as a person pursuing the ministry, to challenge the powers that be to dismantle and reform all our systems of inequity and oppression.

In essence, Vocare demands my being. And so here I am, proudly a Unitarian Universalist, responding to the summons of our time; saying from this pulpit that Black Lives Matter. Because not to respond, to let that phone continue to ring just to keep leaving a message on my machine, would be to reject that which I call most sacred; my humanity.

Not just my individual humanity but my shared humanity. Which I never really understood until I found Unitarian Universalism. You see, I grew up Catholic in a mixed race family. My miscellaneous brown skin and my social location in a mostly white suburb gave me the privilege that I didn’t have to think about race. And I was a progressive liberal Catholic who believed in equality and inclusiveness. I believed in hate the sin and love the sinner. I believed that non-Catholics (and even non-Christians) could also go to heaven. But in my heart there was always an “us” and a “them.”

Because I was the religious type I even went so far as to pursue the ministry, which at the time meant to study to become a Catholic priest! But nobody told me that seminary is a dangerous place. That it may end up razing my faith to the ground before it would even start to build it up again. I lasted two years before leaving. Still cowardly identifying as Catholic even though I was already doubting everything that the Church taught me. I was afraid to announce my apostasy. Because, what would the members of my Church community who I had known my entire life, say? What would my family say? If I were to suddenly come out and say “I do not believe in your systems anymore!”

It wasn’t until years later when I found the courage to go my own way. It took travelling half-way around the world and back again to finally step through our church doors and sit down in these pews. But I can say that the experience of US filled me with such a deep resonance. With our values as a community; focused on the dignity and worth of every person, a commitment to spiritual growth and democracy in the world, and a deep connection to the Earth and all living things. I immediately knew this would be my community of faith; the spiritual foundation for my future.

But, siblings, Unitarian Universalism did not offer me a soft, safe, carpeted foundation. Yes, I found fellowship and friendship; I found a family and community. But I also realized the radical kinds of responsibilities that came with my choice to identify as a Unitarian Universalist. This is a faith with a history of powerful reformers like Michael Servetus; suffragists like Susan B. Anthony; free thinkers like Ralph Waldo Emerson; and abolitionists like the Rev. Theodore Parker! Many of our spiritual forebears were burned at the stake for daring to proclaim their truth to the powers that be. And even though they were afraid for their lives they still fought church and state, whether it was in the rejection of hell or in the demand for freedom. No, I believe that ours is not a faith of comfort. To me this is a faith that answers that quiet voice among us asking “what are you doing here?” by saying “we are here because we see too much corruption in our government” and “we are here because the blood of the Earth cries out” and “we are here because too many people are being killed” and “we are here because Black Lives Matter!”

Which I believe embodies so much of our own prophetic history and work. In the words of Alicia Garza, one of the cofounders of Black Lives Matter:

“#BlackLivesMatter doesn’t mean your life isn’t important–it means that Black lives, which are seen as without value within White supremacy, are important to your liberation. Given the disproportionate impact state violence has on Black lives, we understand that when Black people in this country get free, the benefits will be wide reaching and transformative for society as a whole.   When we are able to end hyper-criminalization and sexualization of Black people and end the poverty, control, and surveillance of Black people, every single person in this world has a better shot at getting and staying free.  When Black people get free, everybody gets free.  This is why we call on Black people and our allies to take up the call that Black Lives Matter. We’re not saying Black lives are more important than other lives, or that other lives are not criminalized and oppressed in various ways.  We remain in active solidarity with all oppressed people who are fighting for their liberation and we know that our destinies are intertwined.”
“When Black people get free, everybody gets free.”

I’ve never been a part of a radical community like ours before. I found a faith in which I am constantly challenged to break my binary habits of “us vs. them” and “either vs. or” and to accept that at our best we are a people of “both/and.” We are Universalist and Unitarian. We are black and white. We are theist and atheist. We are trans and cis. We are gay and straight. I feel that at our best we have room enough to even be liberal and conservative. Siblings, you have inspired me to be a human being of radical action and prophetic love who is committed to rejecting the binaries.

And yes, I have made newbie ally mistakes along the way. In my very first Black Lives Matter march in downtown Seattle I tweeted out “All Lives Matter” with all the good intention in the world. And I was quickly educated that my good intentions had subversive impacts; that in reality by saying All Lives Matter as a response to Black Lives Matter both unintentionally and intentionally erases the Black experience. That the truth of our country and systems of today is that Black lives don’t matter; not as much as others. And I listened, learned and I was changed.

And a few weeks ago before our UU General Assembly I was asked a question that nobody has ever asked me before: “Do I identify as a person of color?” And I did not know how to answer. Yes, my grandmother emigrated from Mexico. Yes, my father is Mexican American. And while living in the Northwest has bleached out my melanin you would be very surprised how dark my skin can get given enough sun. But being asked this question made me realize two things: first, that yes I am a person of color who, due to my social location, has had the privilege of not having to identify as a person of color unless I want to. And second, that my privilege was bought and paid for without my permission at the price of my family in terms of culture, language and identity. These my grandmother sold away when she came to the United States. Even though she never spoke English herself, she concluded, accurately, that the only way for her children to succeed was to remove their “Mexican” and replace it with “American.” And it worked because I am only now learning what it means to be an ally to my Latinx siblings. From deep within I am educated that my grandmother’s good intentions have had subversive impacts. And I listen, learn and I am changed.

Now, in this time and place of social unrest and societal change, the challenge is to keep going. After the service today our Racial Justice Team has two places set aside to help us. First, honoring the practices that Black Lives of UU has called for, we offer downstairs in Howe, a sacred space for our Black siblings to gather in caucus. Second, members of the Care Team will be available in Nathan Johnson Hall for anyone who wants or needs to meet one on one with a member of the Team to discuss issues of the heart, mind and spirit. They will be wearing orange tags that say “Standing on the Side of Love.” Next Sunday after the service, we will have a Black Lives Matter stand in outside of the church along 35th Ave NE. Finally, we are responding as a community to a call to action, committing to provide for Black community organizers meeting and healing spaces here at UUC free of charge. In these ways, and in many more, we will continue to listen, learn and to change.

And believe it or not change is happening. Just last week, as I was considering deleting about half of the people from my social media connections because I was sick and tired of them not “getting it” with their Blue Lives vs. Black Lives vs. All Lives and their “the only thing that stops a bad guy with a gun is a good guy with a bigger gun” a friend of mine made a simple statement on his Facebook page. He said,

“I’m ashamed to admit it has taken me this long to get it. The concept of Black Lives Matter isn’t a rallying cry to say that the life of an African American has more value than any other, it’s simply a reminder that the life of an African American has the same value as anyone else. Saying Black Lives Matter is just another way of saying Stop Valuing Black Lives Less.”

If my friend, a cis gender white male in his late 30’s married with children who lives in the suburbs who works in the tech industry who considers himself an enlightened liberal yet refused to accept the legitimacy of this most current Black movement can have a conversion of heart… it recommits me to keep doing the work. To keep speaking out on my social media channels. To keep engaging in loving dialog with those who disagree with me. To keep working in existing ways and finding new ways to not stop with the message that “the status quo has got to go.” And it is working; one person at a time.

Siblings, Vocare is a dangerous verb. It both summons the small voice inside and calls out through us as a louder voice in the world. To me Vocare is a powerful verb of Unitarian Universalism. We are an educated and privileged people with a history of justice and change, who do not let dogma or doctrine stand in our way, and who at our best have truly been one of the only real welcoming communities religion has to offer. Yes, I, and we as a denomination, have made so many mistakes along the way.

So what? We are a people who show up to listen, learn and to change.

I choose to believe that we are committed, whether we like it or not, to that prophetic vision that has spanned time from before the Rev. Theodore Parker to beyond the Rev. Dr. Martin Luther King Jr. and is present in the now through the words of prophetic Black organizers like Alicia Garza. That we are part of an arc in creation that has been bending toward justice from the very beginning. And each and every hand placed on that arc, through word and action, through my imperfect ally-ship and our collective imperfect ally-ship, will keep bending toward justice for as long as it takes.

Do you hear that? That small, quiet voice, full of the potential of justice and peace and freedom?

“So Justin, now tell me, what are you doing here?”

I am here because “things refuse to be mismanaged long.” I am here because I was summoned. I am here to answer the call. We are here to keep answering the call.

Amen.