In the early years of the Hassidic movement, the Rebbe, the spiritual leader of a Hassidic community, would travel through eastern European towns and villages holding private audiences for his disciples in each place. In these meetings he would listen to their sorrows and sins and advise them. The following tale is told of the Mitteler Rebbe:

One day at midday, when hundreds of men crowded around outside waiting for a private audience, the Rebbe suddenly ordered that the doors be closed and ceased receiving visitors…After an hour or two passed, some of the senior disciples entered the house and heard the Rebbe weeping inside his room, pouring out his sorrows and reciting the psalms with great sincerity…

After some days had passed, one of the disciples asked what the reason for this incident had been. Immediately the Rebbe became very downcast and, after a moment, answered: “When disciples enter for private meetings and reveal their most secret and personal failings, each person as they truly are, each defect that the Rebbe is told about he must find first within himself, at least in some small quantity. It is impossible to teach the disciple how to fix (tikkun) this flaw or set it right until the Rebbe has first fixed it in himself. Only then can he give advice and instruction for this transformation. That day a man entered for a private meeting with me and his words distressed me. However, I was unable to find in myself even the smallest quantity of this defect, even in the most negligible amount. It then occurred to me that it might be an evil trait, hidden deep in my heart, that I am blind to! This realization shook me to my foundations and persuaded me to return to God completely with all my heart.”

We cannot hope to direct someone across a treacherous mountain pass unless we are already familiar with that terrain. If we don’t recognize the problem, or if we find ourselves unable to empathize, it is time to take a careful look in the mirror. In order to be truly complete human beings we must accept and “own” every part of ourselves. Even those parts that we would rather forget. Even our own deaths.

In today’s scripture reading, we get a glimpse of the radical empathy of Jesus. He knows that to fully enter the suffering of the earth and its inhabitants, he has to suffer and die. In order to lead people through the valley of the shadow of death, he has to learn the terrain himself.

W. Somerset Maugham once wrote, “Dying is a very dull, dreary affair. My advice to you is to have nothing whatever to do with it.” That’s our culture in a nutshell. Talking about death is uncomfortable. So we don’t know what to say. We don’t know what to do. The note to someone who is dying never gets written, the call never gets made, the visit is repeatedly put off. Or we do write the note, we do make the call, we do take the time to visit, but the anxiety is too much for us. Nervous, we say things like, “Oh, you’ll be fine. Don’t talk that way. Think positive. It will be OK.” Those who are dying want to know that they are still the person they always were to us and that we still love them. Instead, we may get fidgety in the presence of the sick, or talk to others in the room as if the dying person is not there, or stand or sit a little too far away. Those who are dying want a taste of normalcy in the midst of all the craziness. They want to talk about the weather, talk about politics, talk about neighborhood gossip. In our state of upheaval, we try to force heavy conversations about life, the universe, and everything. We just don’t know any better.

What might happen if you practice radical empathy and open your heart to your own death? Invite the thought of death in. Will it bring sadness? Of course. The thought of all the loss, the thought of leaving; how this will impact the people depending on us, how the party will go on without us. Inviting the thought of death will bring sadness. Thinking about death may also trigger fear: fear of losing control, fear of the unknown. To the degree we allow ourselves to live with the thought of death, to sit on our very own grave and see ourselves from that perspective, our understanding and appreciation of what we have and of the life that is before us grows.

Sometimes I imagine how I might respond if I were told that I had a terminal illness. I think about how I would react if I were caring for my wife, refusing further treatment for my mother, saying goodbye to a friend. I think how I might feel, whether I could act, and what I might regret. I walk through the process, and as I do, I get very sad. This usually happens at night when I can’t sleep. Lying in bed, listening to my partner breath, hearing my children rustling around in their rooms, feeling the house creek. I roll onto my side and see the bright red numbers on my clock. Sometimes I go into the other room and turn on the TV, trying to avoid these thoughts – there’s nothing like late night television infomericals to numb deep thoughts. But sometimes, I tiptoe from from one room to another so that I can gaze upon my sleeping children. I listen to their rhythmic breathing, pull up the covers, rub their cheeks, and draw in their scents. Then I go back to bed, oddly fulfilled. Cold from the trek, I snuggle close to my partner, feel her warmth, love her enormously, and fall asleep. Here is my reminder that the end gives meaning to all that comes before. Even in the face of death, people’s worth and dignity remain. We affirm our worth and dignity by trusting the rhythm and flow of the life we are given. The poet May Sarton puts it this way:

But I am learning to trust death
As I have trusted life.
I am moving
Toward a new freedom
Born of detachment,
And a sweeter grace—
Learning to let go.
I am not ready to die,
But as I approach sixty
I turn my face toward the sea.
I shall go where tides replace time,
Where my world will open up to a far horizon
Over the floating, never-still flux and change.
I shall go with the changes,
I shall look far out over golden grasses
And blue waters….
There are no farewells . . .

Jesus puts it another way: “Unless a grain of wheat falls into the ground and dies, it will remain a single seed. But if it dies, it will produce many grains of wheat. For whoever will find his life will lose it, but whoever loses his life will find it. If anyone would serve me, they must follow me. They must follow me in death.

Sources:

http://www.marcadamkraus.com/radical-empathy/

http://www.c3center.org/archive/life-and-death-in-perspective/

http://www.uuca.org/making-peace-with-death

Hillel said: The more flesh, the more worms; the more possessions, the more worry; the more servants, the more thievery. The more Torah, the more life; the more study, the more wisdom; the more charity, the more peace. Pirke Avot 2:8

Jesus traveled through all the towns and villages of that area, teaching in the synagogues and announcing the Good News about the Kingdom. And he healed every kind of disease and illness. When he saw the crowds, he had compassion on them because they were confused and helpless, like sheep without a shepherd. He said to his disciples, “The harvest is great, but the workers are few. So pray to the Lord who is in charge of the harvest; ask him to send more workers into his fields.” Matthew 9:35-38

Let’s do a little compassion exercise together. If you prefer not to participate then that’s fine. Participate as fully as you feel you are able to. I invite you to become aware of yourself: Be aware of your own body and how you feel at this moment, aware of the people that sit near you, aware of this building, its particular smells and sounds, and if it helps you to become more aware I invite you to close your eyes.

I’m going to give to you a series of people and situations that I want you to feel in your body. I’ll invite you to say a phrase in the quietness of your own mind, after each of these situations:

Think about Afghanistan. I hear that Kabul is a place where it’s easy to lose empathy for the suffering of others. There’s just too much suffering, endless numbers of people in need of help. When you know that the next attack could mean the end of your own life, you focus on yourself and those dearest to you. The rest of the people become somebody else’s business. We’ve heard about the massacre of 16 civilians in Afghanistan this past week, 9 of whom were children. I invite you to say to yourself, “I know sadness and fear. People in Afghanistan also know deep sadness and fear.”

Imagine another situation: A 15-year-old girl whose name is Maria. She lives in Honduras where she works 12 hour days without any overtime pay. She is paid 50 cents an hour to make jeans, unprotected from exposure to dangerous chemicals. Say to yourself, “Just like me, Maria is trying to avoid suffering in her life.”

Think about a politician with whom you have very different views. Say, “Just like me, he or she is human and learning about life.”

The next situation is a friend, family member or a colleague with whom you find yourself in conflict. It could be a recent conflict or a past argument. With that person in mind say, “Just like me, he or she is seeking joy and meaning in life.”

Think about the person next to you, either left or right, front or back, and with your focus on that person say, “Just like me, he or she is seeking happiness in life.”

You can now open your eyes. I wonder for whom is it easier to feel compassion: those farther away from us or those closest to us? Even within our own church family, so many people are suffering. My heart breaks for so many of you. It seems that there’s not enough room in the world to hold all the pain we experience. Each of us holds the pain of the world in our bodies, just as Jesus held the suffering of the world in his body.

There is a word from the Jewish Tradition that I’d like to explore today — a word that related to what I’m, talking about. The word is mitzvah. Mitzvah is a Hebrew word, usually defined as a commandment, a good deed or religious act. A mitzvah is a single act of goodness or religious observance. However, mitzvah is much more than that. Mitzvah means human capacity. Mitzvah is how you feel when your sick kid wakes up in the middle of the night and you have to get up the next morning to go to work. You take care of your child, no matter how tired you are. We all need mitzvah in our lives, or life becomes shallow. We want to be there for the people we love. Mitzvah is a crucial principal in the journey of the spiritual seeker. We hold the needs of the world in our bodies. Instead of offering pity or charity, we offer a mitzvah. We say, “I am present, I am fully here, how can I use my life and gifts to empower you?”

I remember when I began to learn about the difference between compassion as charity and compassion as empowerment. It was right before my 28th birthday. I worked in a small rural church. I’d been there for about a year when I met Jennifer, a 17-year old mom with a baby girl. When Jen was 17, she was romanced by a 30-year-old man who got her pregnant. They lived together, trying to raise their new daughter. Rumors around town said the boyfriend was abusive. Chris, my wife, invited Jen to a mother’s group to get her out of the house and meet some people in the community. That afternoon, when I came home from work, Jen was sitting at our kitchen table with Chris. Jen decided to leave her boyfriend who, according to her, was verbally and emotionally brutal. She was like a prisoner in her own house and she wanted out. Since she was still 17 and a minor, her decision posed some unique challenges. Jen quickly learned how to navigate “the system”: social services, WIC, welfare, and family court. We gave her grocery money to help her get by. Chris watched her baby for free. The church deacons bought Christmas gifts for Jen and her baby. Family Court eventually awarded her full custody. When she wasn’t living with a family member, she and her baby stayed at a meager motel room, funded by Social Services.

After a few months, Jen moved back in with her boyfriend. She would have rather lived with the abuse than have tolerated the alternative. She also got used to our charity, still expecting us to give gifts, watch the baby, and fund what we considered a reckless path. When we heard she moved back in with her boyfriend, I felt so naive. It felt like all of our compassion was for nothing. My compassion moved me to give charity, but was it a mitzvah? Was Jen ever empowered to be a better person, a better mother, a healthier member of our community? Did we do the right thing?

Pity or empowerment? I also learned the difference from Brett. One Sunday morning, right before the beginning of worship, a mom pulled me aside and told me that her stepson Brett had tried to kill himself again by jumping off a three story building. Two weeks later I visited Brett at a hospital in Buffalo, right after the last of his extensive reconstructive surgeries. Brett was a handsome, 22-year old whose eyes told the whole story. He was broken. His body was crushed. His emotions were tormented by depression and loneliness. His spiritual life was non-existent. As it turned out, Brett had not tried to kill himself. He was running away from a drug deal gone bad, and tried to leap off the roof to get away. In these situations, there is really nothing to say. I can’t lecture the guy on his bad decisions. He has family for that. No need to heap guilt or to be manipulative. I wanted him to know that there is a God who wants him to know a sense of belonging, total love and full acceptance. What do we do when we’re moved with compassion but we don’t know how to show it? What do we do when we get one chance to say the right thing, and we end up just sitting silently listening, trying to be a friend, trying to how some understanding? Could Brett be empowered to change his life? To be a better person? A healthier member of our community?

Jesus knew about mitzvah. He could hold the needs of the world in his body, and say, “Here I am. I am present, I am fully here. How can I use my life and gifts to empower you?” He had a way of seeing potential in people: Street women, tax collectors, lepers, and those marginalized by society. Jesus saw value in each of them. There is an important phrase in today’s Gospel reading. Jesus, “had compassion on them.” We hear it again and again. Jesus healed. He empowered. He offered life with new possibilities. Can I do that? Can I show compassion without condition or restraint? Even if it means being taken advantage of? Even if it means giving some of that which I value?

I’ve learned something important through these two situations. I had not gone on my own inner journey. I hadn’t worked out why I needed to help. I had not been honest about my own needs and motives before I offered to fix someone else’s mess. So the compassion I offered was more like pity. Whether it helps the other or not, offering pity makes me feel better, but it only addresses symptoms, not causes. Compassion is much more profound if we can offer a mitzvah out of a deep inner mindfulness. “Here I am. I am present, I am fully here. How can I use my life and gifts to empower you?”

Consider what your faces of compassion are. Compassion can be soft and nurturing, and at the same time it can be tough love. Compassion can be receptive and listening, or it can be active and practical, or anywhere on that spectrum. Compassion can be deeply patient, or recklessly impatient. Compassion can be sitting with someone, or to taking someone’s hand and leading. Compassion can be neat and clear. Compassion can be messy and clumsy. Above all else, compassion is about presence. There are so many expressions of compassion. How do you show it? Where do you find yourself skillful in empowering others?

Truth be told, this is really my stewardship sermon. As we take time to consider our financial giving to CCC, I hope our giving can be a mitzvah. I hope we can give some of what we hold on to out of compassion. Sometimes the biggest stumbling block for people is that the church, in its hour of prosperity, does so little to alleviate the suffering of the world. We are trying to change that here. I hope you know that as you give your time, talents, and treasure to this church, as you learn about your gifts and how to practice spiritual activism, you empower us to do great things. Yes, we pay staff, operate and upkeep our buildings, pay utilities, mow the grass and pay for air conditioning. We also educate our children in values like love, social justice, faith, and service. We feed the hungry and clothe the naked. We serve our community and extend our hospitality. We try to make the world a healthier place, a more loving place, a more equitable place. Your compassionate gifts empower CCC to give back to you – to empower you to be a better mother, a better father, a better partner, a better member of the community, a better friend, a better child of God, a better human. Our giving is a mitzvah. It helps us realize that in Christ there are no insiders and outsiders. We are one nature, one flesh one grief, one hope. We are here, with each other, using our lives and our gifts to empower one another.

I know, we worry about money. We think of all the things we can’t do. Ancient Rabbis taught that many of the things we spend much of our lives attempting to acquire come with a price tag. We hear it in our reading from Pirke Avot: the more possessions, the more worry. We often assume that money, status and pleasure will provide us with happiness. These blessings will not last beyond the grave — and may very well take us there much sooner.

The more compassion, the more peace. Peace comes when we are fully engaged in our community and world. Peace comes when we share what we have with others who are in need. Peace comes when we know who we are – one of God’s children who knows sadness and fear; one of God’s children who wants to avoid suffering and find happiness; one of God’s children who is learning about life and trying to find joy and meaning. We do not have to worry about compassion. It exists in abundance. Wake up to it. Reach out and share it. Live it. Become it. Hold it in your body. When we can, we will be part of the transformation of the world through service, justice and compassion

You turn on me ruthlessly; with the might of your hand you attack me. You snatch me up and drive me before the wind; you toss me about in the storm. I know you will bring me down to death, to the place appointed for all the living. Surely no one lays a hand on a broken man when he cries for help in his distress. Have I not wept for those in trouble? Has not my soul grieved for the poor? Yet when I hoped for good, evil came; when I looked for light, then came darkness. The churning inside me never stops; days of suffering confront me. I go about blackened, but not by the sun; I stand up in the assembly and cry for help. I have become a brother of jackals, a companion of owls. My skin grows black and peels; my body burns with fever.
Job 30:21-3

It’s one of the oldest stories in existence. His children are dead — his wealth, obliterated. His wife walked out on him. Now he is sick, covered with skin boils and rashes. His friends don’t really know how to console him. God doesn’t answer his prayers. He suffers. He complains. Confusion and doubt consume him. It just doesn’t make sense. He is a good man, a righteous man. His name is Job, and he did not do anything to deserve such suffering.

Centuries upon centuries later, we still ask the same questions. If God is good and all-powerful, why is there evil? Why does God allow bad things to happen to good people? Why doesn’t God stop wars and genocides? Why does God allow my loved ones to suffer? If God is near, why doesn’t God answer my prayers? In the play J.B. by Archibald McLeish, Job comes to this conclusion: “If god is god, he is not good. If god is good, he is not god.”

We learned from childhood that when we do wrong we get punished. Disobey, and you get in trouble. Do something good, you’ll get a reward. Is that what’s happening here? Is God punishing humanity for sin? Sometimes, well-meaning people will offer fast and loose Scripture quotes to give you an explanation. They tell us: If we obey God, and live moral and wholesome lives, we will be healthy and wealthy. If we suffer, God must want to teach us something. Suffering is the only way God can get our attention. Well-meaning people are full of spiritual diagnosis and prescription. It all sounds so hopeful. But then we begin to wonder, “If this is true, why is it we feel worse instead of better?”

As we get older, we often realize that there is no real correlation between the amount of wrong we commit and the amount of pain we experience. In fact, sometimes the opposite is true. We do the right thing and still get knocked down. We do the best we are capable of doing, and just as we are reaching out to receive our reward we are hit from behind side and sent spinning. This is the suffering that bewilders and outrages us. This is the kind of suffering that bewilders and outrages Job. Job does everything right, but everything goes so wrong. Job outright rejects the kind of well-meaning advice that provides glib explanations for every painful condition. Job suffers. And Job doubts God.

Is that OK? Is it alright to have doubts? After all, some studies show that rejecting one’s previously held beliefs can lead to shame and guilt. Paul’s Letter to the Romans in our New Testament clearly states, “… those who doubts are condemned.” Feelings of guilt and shame can erode a person’s sense of self-worth As the famous Protestant theologian Dr. Karl Barth wrote, “No one should flirt with his unbelief or with his doubt. The theologian should only be sincerely ashamed of it.” Thank you Dr. Barth! Now I not only have doubts. I ashamed, too.

Barth and Paul do not get the last word. There are wise people who tell us it’s OK to doubt. Consider an ancient Zen saying: “Great Doubt: great awakening. Little Doubt: little awakening. No Doubt: no awakening.”

Remember Renee Descartes, the “I think therefore I am” guy? Descartes had another philosophy that doesn’t get repeated as much: dubito ergo sum, “I doubt, therefore I am.” Descartes believed that doubt was essential for learning the truth. More specifically, Descarte believed that a person can grasp the truth only by doubting and calling into question everything one knows.

C.S. Lewis, a great Christian writer and theologian, believed that doubts were good part of our spiritual development because they make us examine our faith. He wrote, “If ours is an examined faith we should be unafraid to doubt. If doubt is eventually justified, then we were believing that which was not worth believing. But if doubt is answered, our faith has grown stronger . . .” This from a man who started his faith journey as an atheist. When Lewis gave himself permission to explore of his doubts, after years of searching and struggling, he became one of the most powerful and insightful writers about Christianity.

Some say that doubt is part of our psychological development. A psychologist named James Fowler has studied faith development in Christians. Fowler thinks that when people hit their 30s and 40s, they enter a time of anxiety and struggle as they face difficult questions about who they are and what they believe. Perhaps for the first time, a person takes responsibility for her beliefs and feelings. Where once a person believed what religious authorities told him without any questions, he now re-examines what he’s been told. Nothing feels certain anymore. Disillusionment reigns. This stage is not a comfortable place to be in. Most people, after entering this stage, sense that the world is far more complex than they previously thought.

I can speak from experience and say that when I am in those times of doubt, when I am journeying in those dark nights of the soul, when it seems that God has moved or that the box I was trying to trap God in was exploding, these are the times I grow the most.
Doubt is an important quality to have if you are a spiritual seeker. Doubt can motivate us to study and learn. Doubt can purify false beliefs that have crept into our faith. Doubt can humble our arrogance. Doubt can give us patience and compassion with other doubters. Doubt can remind us of how much truth matters. Authentic faith must be as open to questions as it is receptive of answers.

If this is not a place where tears are understood, where can we go to cry?
If this is not a place where our questions can be asked, where can we go to seek?
If this is not a place where our heart cries can be heard, where shall we go to find comfort?

May this church be such a place for all of us—a place where our questions, and even our doubts, are always welcome.

Sources:
• http://www.religioustolerance.org/reldoubt2.htm.
• James Fowler, Faith Development and Pastoral Care (Philadelphia,: Fortress, 1987).
• Neal Krause and Keith M. Wulff. “Religious doubt and health: exploring the potential dark side of religion,” Sociology of Religion (Spring, 2004). http://findarticles.com/p/articles/ mi_m0SOR/ is_1_65/ai_n6141810/? tag=content;col1.
• Rev. David Tinney. “Can we doubt?” www.inglefarmbaptist.com/media/focus/ focus270806.pdf.
• Dr. David T. Howeth, “Upgrading Our Faith by Asking Questions.” http://www.schreiberumc.org/sermons/08-12-14.pdf

Jesus replied with this story: “A man prepared a great feast and sent out many invitations. When the banquet was ready, he sent his servant to tell the guests, ‘Come, the banquet is ready.’ But they all began making excuses. One said, ‘I have just bought a field and must inspect it. Please excuse me.’ Another said, ‘I have just bought five pairs of oxen, and I want to try them out. Please excuse me.’ Another said, ‘I now have a wife, so I can’t come.’ The servant returned and told his master what they had said. His master was furious and said, ‘Go quickly into the streets and alleys of the town and invite the poor, the crippled, the blind, and the lame.’ After the servant had done this, he reported, ‘There is still room for more.’ So his master said, ‘Go out into the country lanes and behind the hedges and urge anyone you find to come, so that the house will be full. For none of those I first invited will get even the smallest taste of my banquet.’” Luke 14:16-24

There was a bumper sticker around a few years ago. It said, “Commit senseless
acts of random kindness.” I like it. I know we don’t always like random, unplanned events in our lives, but in this case, I think it would make life better. There’s actually a branch of science and mathematics that studies what we think of as randomness. It’s called Chaos Theory. Chaos Theory says that the tiniest changes in one small area of the world can cause massive changes in other, distant parts of the world. In 1961, a meteorologist named Edward Lorenz had been working on theoretical models about how tropical storms, typhoons and hurricanes develop. He came up with an idea that was called the “butterfly effect.” The small eddy of wind current made by a butterfly wing can change the weather on the other side of the globe. One small change leads to a larger change, which leads to an even larger change, and so on. Of course, if a butterfly fluttering by can add to a hurricane, more butterflies fluttering by can change the course of that hurricane entirely. In the same way, initial conditions of acts of kindness can also cause small changes that ripple out, and eventually change the world.

In spiritual terms, let’s call it the theory of mutuality. The actions of one affect all. This law of mutuality reaches into the subatomic level of our universe. For instance, we now know that once two electrons have connected or touched in some way, they can never be the same again. No matter how far apart those electrons go, what happens to one happens to the other. We inhabit a universe where everything is part of everything else.

This is hard for some people to accept. Especially in churches. Most of us weren’t brought up in churches known for their adaptability. Throughout history, churches including Congregationalists, have been known for the ability to control, restrict, contain, narrow, purify, define, and restrain. Our spiritual ancestors, The Puritans, were not famous for their tolerance and open-mindedness. The Puritans created strict rules that that governed everyone’s behavior. For instance, in 1648, a law was passed in Massachusetts ordering all playhouses and theaters be taken down. All actors were to be captured and whipped, and anyone who was seen watching a play had to pay a fine. But guess what? There was a loophole! In Puritan law, someone convicted of a crime could plead “Benefit of Clergy.” If a convicted person could read a passage from the Bible without one mistake, the sentence would be reduced.

It’s human nature, really. We expect people to conform to our image. We want them others to dress a certain way, to behave in certain ways, to talk in acceptable ways. Our desire to control can get out of control. Left unchecked, people try to dominate or marginalize others. We create insiders and outsiders. The goal of the church has been to find the outsiders and bring them in. But not without some cost. We demand transformation, right? We want people to clean up their acts, live new lives. Break old habits.

Old habits die hard. Even for the church. Do you know how outsiders see Christians? Here are some stereotypes:

Christians are known for what we oppose: anti-abortion, anti-homosexual, anti-thinking, etc.
Christians are viewed as angry, mean, judgmental, wanting to convert everyone and generally are not peaceful people. Christians are judged as hypocritical and inauthentic in our faith and lifestyle (we say one thing, do another or act like we have it all together)

Today, I want to suggest that one quality of spiritual seekers is mutuality. Instead of trying to control others and make them conform, what might happen if we submitted to the collective subconscious of the people in order to better fulfill our mission? What transformations might take place when we learn to tap into the wisdom of the community? Mutuality has to do with acting individually and instinctively while giving yourself the freedom to let others do the same. Let me explain.

I’ve been reading about swarm theory. Scientists are studying the group behavior of ants, bees, locusts, schools of fish, and crowds of people. They are learning that these swarms and crowds organize around some simple rules. Each individual member of a swarm, acting individually, will impact the behavior of others. The actions of a few members of the group affect the actions of all. No one tells the group what to do. There are no orders or commands from the leader at the top. Groups organize spontaneously, following simple, basic rules. One key to an ant colony, for example, is that no one’s in charge. No generals command submissive ant warriors. No boss manages the ant workers. The queen plays no role except to lay eggs. Even with half a million ants, a colony functions just fine with no top-down management at all—at least none that we would recognize.

Or consider bees. What commands a hive of bees to swarm? Scientists know it is not the queen bee. When a swarm pours itself out through the front slot of the hive, the queen bee can only follow. By choice of the citizens, the swarm takes the queen and thunders off in the direction indicated by mob vote. The hive commands. The queen follows. Thousands of bees united into one collective direct themselves to swarm. The Queen Bee is not the leader. In fact, there are anonymous leaders within the swarm called “streakers.” The streakers direct from within the swarm by flaying faster and straighter than the other bees. The swarm has no center, but rather thousands of autonomous individual bees engaged in parallel actions, interacting with one another and influencing each other.

Relationship. Connectivity. Interactivity. Collaboration. Mutuality. These are the processes from which every living thing is created, survives, and prospers.

Almost any group that follows bees’ rules will make itself smarter. Investors in the stock market, scientists on a research project, even kids at a county fair guessing the number of beans in a jar can be smart groups. Maybe even churches that want to follow God’s aims for the world. It turns out the group is smarter than the individual. A group won’t be smart if its members imitate one another, slavishly follow fads, or wait for someone to tell them what to do. When a group is being intelligent, whether it’s made up of ants or attorneys, it relies on its members to do their own part. If members of the group are diverse, independent minded, and use a mechanism such as voting to reach a group decision, they will reach a correct answer more with greater precision than any single expert. Science confirms something that some religions have taught for centuries. Selflessness. Losing the ego. Being a part of something bigger than yourself. Becoming a drop in the spiritual ocean.

Mutuality is less about controlling people than releasing them. In our tradition, every person must be given every decision-making power and boost to rise to the top. Every person must be treated with dignity and respect. Those who are pushed to the margins or have less power are invited to be part of the center of the action. Power and authority must be shared by everyone. When we drain complexity and chaos from our work, we snuff out the system. We limit our ability to learn and grow. Mutuality helps us add complexity and diversity. And we trust that diversity brings health.

For a healthy church, we need to focus less on control and more on collaboration. There is a difference between inviting the rejected into your circle and inviting them to help lead it. I’ve heard a minister say, “God loves you just the way you are — but too much to let you stay that way.” I think it sends the message that we are not acceptable enough for who we are right here and now. Jesus doesn’t say that to us. Think about the parable we read from Luke. There’s a big banquet. It’s a party. All of the cool people are invited, and they all have excuses why they can’t go. The one throwing the party says to the servants, “Go quickly into the streets and alleys of the town and invite the poor, the crippled, the blind, and the lame.” There is no indication that they have to clean up their acts first. Everyone’s invited. Everyone’s welcome. Everyone has an important place at the table.

What would happen if we simply said, “God loves you just the way you are. That’s it. Nothing else to add. No pre-qualifications before you’re really welcome. You ARE welcome right now. Now please tell us your story so we can learn from you.” We can come together in a church to share those beliefs, and also find value in the spirituality of others. We can be a church that leads others without the stigma of guilt or coercion. We are all in the same swarm and we have work to do. We work independently, and we work as a community of faith. We trust our collective wisdom, and we rely on our collective compassion.

Sources:
• “Swarm theory supports spiritual independence,” at “http://hinessight.blogs.com/church_of_the_churchless/2007/07/swarm-theory-su.html”
• “My Swarm Theory,” at http://theagnosticpentecostal.com/2010/04/19/my-swarm-theory-synchroblog/
• “Swarm Theory” at http://ngm.nationalgeographic.com/2007/07/swarms/miller-text
• The Smart Swarm by Peter Miller
• The Perfect Swarm by Len Fisher
• Aqua Church by Leonard Sweet
• REv. Dr. Martin Luther King, Jr., “Divine and Human Mutuality: Man’s Helplessness Without God.” http://mlk-kpp01.stanford.edu/primarydocuments/Vol6/9Aug1959DivineandHumanMutuality-Man%27sHelplessnessWithoutGod.pdf
• Hirschfield, Brad (2007-12-31). You Don’t Have to Be Wrong for Me to Be Right: Finding Faith Without Fanaticism (p. 57). Harmony. Kindle Edition.

“Justice, and only justice, you shall pursue, so that you may live and occupy the land that the Lord your God is giving you.” Deuteronomy. 16:20

I just read a story from the newspaper in Salem, Massachusetts. Jan 4, 2012. Headline: Mother asks police to arrest her squabbling children. When police arrived, the mother lamented that her five children were fighting all day. The mother couldn’t stand the bickering, so she went out for a while to run a few errands. While she was away, her oldest son, a 15-year-old, punched his 8-year-old sister in the arm. That provoked an intervention from the 16-year-old daughter, trying to protect her sister. When asked what she felt the Police Department could do to assist her with the issues she’s having as a parent, the mother replied, “I want them both out of here.” According to the report, she then asked to have the brother and sister arrested.

This is a complicated little story for me. On one hand, what parent, after listening to a child tattle on a sibling for breathing, doesn’t want to deport the little angels for a day (bless their little hearts)? Everyone needs a little break now and then. On the other hand, I see an escalation of conflict that, if not stopped, can have disastrous consequences. How will the children respond to their mother from now on? Does the mother regret her decision to arrest her children? Will this family be able to forgive, or will they instinctively seek revenge against each other. Will anyone get justice?

Unfortunately, when people talk about justice, they mean vengeance, punishment, pain for pain, and an eye for an eye. Some people are impatient with anything that delays the gratification that comes from the exercise of retribution.

Some Christians actually have a theological rationale for revenge. At one point in my life, I was taught that God’s job is to punish wrongdoing. Since God is holy and perfect, God cannot put up with sin. If God has any contact with sin, God must destroy it immediately. Because of this holiness, I was taught, God is not free to act with unconditional mercy and compassion toward rebellious human beings. Compassion without satisfaction is not possible for God.

This theology may be a projection of our own impulses onto God. In a more forgiving world, we would realize that the people who hurt us have often been hurt themselves. We would remember that those against whom we struggle are actually “us,” not some impersonal “them.” In real life, when we’re hurt, we want to hurt the enemy worse than we were hurt. Our motivation is neither the common good nor the upholding of justice and truth. We simply want to get rid of our own pain by seeing ourselves as holy and perfect and our enemies punished for their evil behavior. Part of what makes us human is that we are not above taking revenge and bearing a grudge.

Justice, in this framework, requires payment for wrong-doing. Let’s call it the dance of double exclusion. In the first move of the dance of double exclusion, victims cry for justice. their bonfires of rage burn against their perpetrators, inflamed by unredeemed suffering. The second step in the dance of double exclusion happens when the victim’s sense of justice seeks revenge. It would be unjust to forgive. In the dance of double exclusion, a person can be both a perpetrator and a victim. Both the perpetrator and a victim are locked in a dance of mutual exclusion, united in a knot of mutual hate.

Forgiveness flounders when victims feel free to commit the same crimes that victimized them — when victims want justice for themselves while dehumanizing their enemy. The dance of double exclusion plunges victims into a plummet of proud purity where they may forget that we are all human, that we are all sinful, and that we all answer to God’s call to repair the world.

The counter-move to double exclusion is double justice. The idea comes from our second reading. Deuteronomy 16 summons Israel to appoint judges and officials who will govern the tribes with due justice. The law of Moses insists that justice is an eternal religious obligation. We hear it in the Hebrew words of Deuteronomy 16:20: צֶדֶק צֶדֶק, תִּרְדֹּף (tzedek, tzedek tirdoph), “Justice, Justice, shall you pursue.” Jewish scholars have long wondered why the word “justice” is repeated twice. Are the words repeated for poetic emphasis, or is there more to it?

צֶדֶק צֶדֶק, תִּרְדֹּף (tzedek, tzedek tirdoph), “Justice, Justice, shall you pursue.” What if the repetition is intentional? What if God expects people to work for double justice? Double justice means both victims and victimizers get treated fairly. If we want to stop rounds of revenge and reprisal, if we wish for marginalization and exploitation to end, if we seek to stop perpetrators from claiming victimhood, then we spiritual activists must offer double justice. Yes, victims get compassionate justice — but not at the expense of dehumanizing the foe. Our spiritual tradition is quite clear: our enemies get compassionate justice, too. As Dr. King once said, “Injustice anywhere is a threat to justice everywhere. We are caught in an ines­capable network of mutuality tied in a single garment of destiny. Whatever affects one directly, affects all indirect­ly.” Double exclusion means that I only get justice when my enemies are obliterated. Double justice means that my enemies get fair and humane treatment under the law. Double exclusion means that when wish harm on my enemy, I sacrifice part of my own humanity. Double justice means that I seek fairness for the oppressor and the oppressed.

Most U.S. Marines know the story of the battle of Iwo Jima. Soldiers knew that the ancient Japanese warrior code did not believe in surrender, or being taken as prisoners. Unfortunately, during the battle some U.S. Marines began to follow suit with the killing of wounded, captured, or surrendering Japanese soldiers. One day on patrol, Dr. Robert Humphrey and his men came upon a young, emaciated Japanese soldier in a torn, filthy uniform. The young Japanese soldier was at the mouth of a cave, waving a white flag. It looked unusual. At the time, many believed that Japanese troops faked surrender in order to kill Allied troops, often with a concealed grenade. Convinced that this was some kind of trick, A Marine raised his rifle to kill the young man. Humphrey ordered the Marine to put down his weapon. A short, intense confrontation occurred between Humphrey and the Marine. But good order and discipline prevailed and the Marine lowered his weapon. It turned out that the Japanese soldier’s surrender was genuine and he was taken safely to the rear. The prisoner even turned out to be of some intelligence value.

Humphrey thought little of the incident at the time. There was so much killing before the incident — and so much afterward. Yet nearly fifty years later, when asked to share his proudest achievement, he cited this incident. He said, “On Iwo Jima, it was life or death every minute of every day. There was unavoidable killing every day. When I saw that Japanese boy trying to surrender and understood that this was perhaps the only time that I didn’t have to kill, I took the opportunity. I believe that action saved my humanity.”

צֶדֶק צֶדֶק, תִּרְדֹּף (tzedek, tzedek tirdoph), “Justice, Justice, shall you pursue.” Only double justice will save humanity from itself. We protect the humanity of all people — even our enemies, even those we’ve been taught to fear, even those we’ve been taught to hate.

Spiritual activists look for opportunities to practice double justice. No spiritual activist can be comfortable as long as there is a spirit of vengeance in our communities of faith. No spiritual activist can be comfortable as long as there is emptiness of spirit or bareness of soul among us. No spiritual activist can be comfortable as long as there is injustice and inequality in God’s world. No spiritual activist can be a worker for justice as long as one’s enemies are treated unfairly.

Make no mistake. God hates injustice and wants it to stop. The Church is invited to take part in God’s plan for bringing an end to injustice. And the work of justice can be achieved. But God’s justice is double justice — a power for life, a power for salvation, a power for love, a power for peace

So when you see the hungry and the homeless, and those who give a cold shoulder instead of a warm meal, justice, justice shall we pursue.

When people are discriminated against because of the color of their skin, or their gender, or their age, or their sexuality, or their religion, justice, justice shall we pursue.

When power is held by those who wage war instead of long-lasting peace, justice, justice shall we pursue.

When some care more about winning when the Savior cares about who is losing, justice, justice shall we pursue.

When there are people who suffer because of war, poverty, injustice, fear, hate, greed,
sickness, or oppression, when a child dies of hunger, when a woman is raped in war, when our brothers and sisters in Africa die from AIDS, when nations threaten each other with mutual annihilation, when our world is diminished the earth is mistreated for profit, justice, justice shall we pursue.

When both victims and victimizers dehumanize each other, justice, justice shall we pursue.

When we believe that God’s aims for the world have been compromised, justice, justice shall we pursue.

I often get overwhelmed by how huge and beyond reach the world’s problems are. I can’t save the world. I shouldn’t. It can only be done as we come together as individuals who each do what we can to make the world a fairer, more compassionate, more just place. Look around you. Listen to all the wonderful people in this room. Think about how gifted and skilled we are. Imagine what we can do, each one of us in own way, in different places, doing different things, but with the same goal in mind. We stand together, united as one, fighting for human rights, and for justice — God’s double justice.

Sources:
http://www.salemnews.com/local/x191087269/Police-Mother-asks-officers-to-arrest-her-squabbling-children
Hirschfield, Brad (2007-12-31). You Don’t Have to Be Wrong for Me to Be Right: Finding Faith Without Fanaticism (pp. 64-65, 68, 92). Harmony. Kindle Edition.
http://www.policeone.com/close-quarters-combat/articles/4836574-The-ethical-warrior-Protecting-our-enemies/http://pwencycl.kgbudge.com/S/u/Surrender.htm
http://www.centralsynagogue.org/downloads/publications/hashiur.200911.pdf
http://peacetheology.net/pacifism/healing-justice-a-sermon/

http://www.unitingjustice.org.au/images/pdfs/speeches-sermons-papers/speeches/justiceforall_santasabina1009.pdf

The apostles were performing many miraculous signs and wonders among the people. And all the believers were meeting regularly at the Temple in the area known as Solomon’s Colonnade. But no one else dared to join them, even though all the people had high regard for them. Yet more and more people believed and were brought to the Lord—crowds of both men and women. As a result of the apostles’ work, sick people were brought out into the streets on beds and mats so that Peter’s shadow might fall across some of them as he went by. Crowds came from the villages around Jerusalem, bringing their sick and those possessed by evil spirits, and they were all healed. The high priest and his officials, who were Sadducees, were filled with jealousy. They arrested the apostles and put them in the public jail. But an angel of the Lord came at night, opened the gates of the jail, and brought them out. Then he told them, “Go to the Temple and give the people this message of life!” So at daybreak the apostles entered the Temple, as they were told, and immediately began teaching. When the high priest and his officials arrived, they convened the high council—the full assembly of the elders of Israel. Then they sent for the apostles to be brought from the jail for trial. But when the Temple guards went to the jail, the men were gone. So they returned to the council and reported, “The jail was securely locked, with the guards standing outside, but when we opened the gates, no one was there!” When the captain of the Temple guard and the leading priests heard this, they were perplexed, wondering where it would all end. Then someone arrived with startling news: “The men you put in jail are standing in the Temple, teaching the people!” The captain went with his Temple guards and arrested the apostles, but without violence, for they were afraid the people would stone them. Then they brought the apostles before the high council, where the high priest confronted them. “Didn’t we tell you never again to teach in this man’s name?” he demanded. “Instead, you have filled all Jerusalem with your teaching about him, and you want to make us responsible for his death!” But Peter and the apostles replied, “We must obey God rather than any human authority. The God of our ancestors raised Jesus from the dead after you killed him by hanging him on a cross. Then God put him in the place of honor at his right hand as Prince and Savior. He did this so the people of Israel would repent of their sins and be forgiven. We are witnesses of these things and so is the Holy Spirit, who is given by God to those who obey him” . . . [They had the apostles] flogged. Then they ordered them never again to speak in the name of Jesus, and they let them go. The apostles left the high council rejoicing that God had counted them worthy to suffer disgrace for the name of Jesus. And every day, in the Temple and from house to house, they continued to teach and preach this message: “Jesus is the Messiah.” Acts 5:12-42

For more than two hours, thousands stood in silence on the hill overlooking Prague to pay their last respects to a playwright who became a president. In life, Vaclav Havel was remembered as dissident artist. In death, he was remembered as a spiritual activist. Many of those who watched the funeral on a large outdoor TV screen were too young to remember the days when, in 1989, Vaclav Havel rose from political prisoner to leader of his country in a matter of months. But, as his coffin left the cathedral, the crowd broke into sustained, warm applause, sharing the sentiment voiced in Vaclav Havel’s most well-known quote, that truth and love must prevail over lies and hatred. Former US Secretary of State, Madeleine Albright, who was herself born in Prague, spoke at the ceremony. She said Vaclav Havel “brought light to the places of deepest darkness.”

Listen to these words from the writings of Vaclav Havel: “I appreciate the fact that, although very often they have no hope, not even a glimpse of success on the horizon, [there are still leaders] ready to sacrifice their lives, to sacrifice their freedom. They are ready to assume responsibility for the world, or at least for the part of the world they live in. I have always respected these people and appreciated what they do. Courage in the public sphere means that one is to go against majority opinion (at the same time risking losing one’s position) in the name of the truth. And I have always strongly admired historic personalities who have been capable of doing exactly this . . . Becoming a dissident is not something that happens overnight. You do not simply decide to become one. It is a long chain of steps and acts. And very often during this process, you do not really reflect upon what is happening. You just know that you want to avoid any debt that would put a stain on your life. You don’t want to become involved with the dirt that is around you and one day, all of a sudden you wake up and realize that you are a dissident, that you are a human rights activist.”

Havel said courage in the public sphere means going against majority opinion in the name of the truth.

What do you think about this? It terrifies me. I know that spiritual activists speak truth to power. But I have three issues with the whole concept. They all have to do with my instinct towards self-preservation.

Self-Preservation Issue # One: I can be gullible. I often think too highly of people in power. I assume our leaders are working for a more just world that supports the common good. I want to believe elected officials represent their constituencies and not their own political ambitions. I realized my gullibility when we were at the clergy prayer breakfast and lobby day for Marriage Equality in Annapolis. Six of us from CCC joined dozens of clergy to let Maryland State Delegates know that we are faith leaders who whose religious ideals compel us to support equal marriage rights for all people. We took our message to three different Delegates who oppose the Civil Marriage Protection Act, including Sam Arora of District 19. Each one of them fed us a line. They listened respectfully, but when it came time to commit, they dismissed us by saying, “Thanks for your time. I need to look more closely at the bill before I decide.” At the time, I left Annapolis thinking they would truly consider what is best to support people’s rights in our State. I wanted to believe they were sincerely looking. It wasn’t until when I realized how much I am willing to give the benefit of the doubt to others. I forget that some in power, don’t always work for the common good.

Courage in the public sphere means going against majority opinion in the name of the truth.

Here is Self-Preservation Issue #2: I don’t like conflict and confrontation. The thought of being a public activist unhinges me. And I know I’m not alone. I like to think its genetic. Actually, scientist Michael McCullough explains that human beings have a hard-wired instinct, almost a craving, for revenge. As long as we experience fear of the unknown and some degree of insecurity and vulnerability in our souls, as long as we feel like we have to defend our honor, there is the likelihood of acting on our primal urge to hurt those who hurt us. But, as someone once said, “There is no revenge as complete as forgiveness.” McCullough thinks that forgiveness is also hard-wired in us. Humans tolerate deficits and excuse mistakes in others all the time — not just with those we love but people we work with. We forgive people hundreds of times a day without thinking much about it. As a species, it’s in our best interest to forgive others. Our survival depends on being able to collaborate and work together. What happens when you can’t work together, though? What do we do when the rift is too great, when the world seems like it’s gone mad and you no longer want to be complicit in the harmful decisions of those in whom you’ve put your trust?

Courage in the public sphere means going against majority opinion in the name of the truth.

Here is Self-Preservation Issue #3: Speaking truth to power is dangerous business. Just ask the Apostles. We heard about them in today’s reading from the Book of Acts. It is the first account in the New Testament of civil disobedience. Members of the first century church lived under military occupation by the most powerful empire in the world. They faced serious consequences for speaking out against the status quo and violating rules that the authorities imposed on them. The Apostles take stand against an unjust gag order. Luke, the writer, wants us to know that God is on their side. God unlocks the their prison doors so they can go back to the public square and preach the message of the risen Christ. The Apostles engage in deliberate violation of an abusive policy in order to draw attention to the immoral actions of the establishment. The public officials have the Apostles flogged in order to enforce the gag order. You’d think onlookers would see their punishment and get turned off from Christianity. Instead, the decision to break the laws of the establishment attracted people to the cause of Christ. I’m stuck on the public flogging part. If you speak truth to power often enough, you can get hurt.

I can be gullible, cowardly, and non-confrontational. So why think about speaking truth to power? Because courage in the public sphere means going against majority opinion in the name of the truth. Why challenge ourselves to a spiritual activism that confronts others? Because I fear that political, corporate, and religious leaders are standing in servitude to the arrogance of power and its corrupting influences. Because we live in a time when some religious leaders people down twisted paths that exclude people from Christ’s church and its leadership. Because political leaders bring us down irresponsible paths that offer Americans no hope of ever providing for all of our citizens such basics as a sound education, adequate health care, equal opportunity, and meaningful employment. Because governments lead us down villainous paths that lead to war and destruction instead of peace. Because corporate interests lead us down miscreant paths that desecrate the beauty and integrity of God’s creation, and squander earth’s irreplaceable resources. Because we walk down down folly-filled paths that disregard such simple lessons learned by every kindergartner, such as: we should tell the truth and share what we have and do unto others as we want them to do unto us.

This morning, we begin to speak truth to power in the meal we are about to share.This meal offered to us by Christ is the end of false authority and the beginning of true authority. It is the vanquishment of death and the renewal of life. It is the conquest of temptation and the victory of grace. It is the annulment of human domination and the foretaste of God’s reign. Thanks be to God, that in the midst of all the travails and tempests in this world, we have a gift — the gift of Christ’s gracious, transforming presence here at this Table. We come to a place where we are honest about our failures. It is a place where we are valued not by our paycheck or the color of our skin, our age or gender or sexuality. We are counted as people of God. Period. We gather around an open table, meaning that you don’t have to be a member of our church or the UCC. It is open for those who are in need of forgiveness and grace and the desire to grow in love with God. We gain strength to speak truth to power by partaking of a love that will transform your soul and the world itself.

This table brings us close to God, a God who walked around in our world to redeem the world we’re in. It’s a table which brings us close to Christ, whose body was broken and raised so that we, who are broken people, might be raised to a more compassionate, a more humane life. It’s a table at which the Spirit fills us with grace and leads us into the hurting places crying for justice and looking for advocates. Our communion table is a place where we, who are many, become one with all. On this day and the days to come, may we be filled with compassion which overcomes our differences. And may we find the boldness to take a stand against hatred and injustice, even if it means speaking truth to power.

Sources:

http://www.cpt.org/files/SS_Lesson_3.pdf

http://blogs.nysut.org/sttp/

http://www.rutgerschurch.org/Sermons/sermon071303.html

http://mskittyssaloonandroadshow.blogspot.com/2008/02/sermon-speaking-truth-to-power-with.html

http://www.bbc.co.uk/news/world-europe-16304858

http://blogs.nysut.org/sttp/defenders/vaclav-havel/

Krista Tipett, Einstein’s God (2010), pp. 171-195.

They went to Capernaum; and when the Sabbath came, he entered the synagogue and taught. They were astounded at his teaching, for he taught them as one having authority, and not as the scribes. Just then there was in their synagogue a man with an unclean spirit, and he cried out, “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are, the Holy One of God.” But Jesus rebuked him, saying, “Be silent, and come out of him!” And the unclean spirit, convulsing him and crying with a loud voice, came out of him. They were all amazed, and they kept on asking one another, “What is this? A new teaching—with authority! He commands even the unclean spirits, and they obey him.” At once his fame began to spread throughout the surrounding region of Galilee. Mark 1:21-28

Christian Churches in America have gotten used to being number one. We have a term for this: Christendom. Christendom is another way of saying “Christian territory” or “Christian Empire” — the areas of the world where Christianity prevail. In the year 313, the Roman Emperor Constantine signed a document called the Edict of Milan. Before the Edict of Milan, Christianity was an illegal religion in the Roman Empire. After the Edict of Milan, Christianity changed from an illegal and often persecuted minority to the authorized religion of the Roman Empire. Christianity moved from the margins to the center of society and that movement re-engineered the church’s DNA. Christendom developed ideas like: the creation of a Christian culture; the assumption that most were Christian by birth; the idea that political power was divinely authorized; and the definition of “orthodoxy” which was determined by powerful church leaders with state support. Christianity’s presence in the halls of political power insured increased wealth for the church and called for the use of political and military force to impose Christian practices.

As Christianity aligned itself with political power, religious leaders taught it was against God’s will to question the authority of the government. The church denounced protest as an act of assertiveness that was incompatible with discipleship. However peaceable one’s protest might be, however passive the demonstration, however humble the approach to those in authority, protest was wrong. No matter whether they are good or evil, political rulers are appointed by God. This attitude still exists in some churches today. Some preach that resistance to government is rebellion against God and those who resist God must be punished. Some teach that Christians are called to live quiet, tranquil, peaceful lives with a submissive attitude toward those who lead us, acquiescing to rulers as we pray for their salvation.

Carefully constructed, establishment theology kept Christianity as a harmless religion. It ensured that we could stay on top of the religious dogpile by offering theological justification for the government. The church benefited, too. We assumed that our God of power, the last word in sheer might, authority, and supremacy backed our cause. The church could impose Christ on others with the backing of the government’s might. And governments could increase their control with the church’s blessing.

Here’s a thought. What if we were wrong? What if the church was never supposed to be wed with government? What if we betrayed our mission? What if the church has an opportunity to be the prophetic, counter-cultural, truth-speaking, spiritual activist force that Jesus envisioned us to be? What if we were never meant to be subjects of the Meek and Mild Messiah?

Jesus, the Subdued Savior, is a Victorian creation. Consider the words of Rev. John Todd in 1851. He writes, “There was never a being who, in words so few, so simple, so childlike, bowed, subdued, and controlled as many hearts as Jesus Christ.” The Subdued Savior is sympathetic and gentle, a friend and helper. Victorian Jesus Victorian Jesus sands at the door of the heart and knocks, politely waiting for an invitation. Jesus the Meek-and-Mild Messiah always turns the other cheek and then sits us on his lap and asks for child-like obedience from his followers.

Let’s consider another face of Jesus. I think we get a glimpse of him in today’s reading from Mark. A demon-possessed man confronts Jesus. The man is an unwilling participant in a social and religious system that labels and excludes certain classes of people. Jesus chooses to heal this man, and in doing so provokes conflict. In Mark’s gospel, when Jesus heals it is an act of public protest. Jesus protests against a religious system that excludes and dominates other people. With all eyes on him, Jesus engages in subversive public action — he restores the demonized man to wholeness. In fact, whenever Jesus heals the sick, conflict escalates between Jesus and the authorities. When Jesus heals people, he challenges the authority of the religious establishment. Every time he heals, he symbolically calls for an end to a corrupted religious system that segregates, stigmatizes, and oppresses people. Jesus calls his community to a pure understanding of the love, mercy, and justice.

Healing is an act of protest. And protest is a form of healing. Prayerful action moves us from despair to empowerment, from the restrictions of the self to a wider vision, from the individual to the collective.

We live in revolutionary times. All over the globe, people are revolting against old systems of exploitation and oppression. New systems of justice and equality are being born. In our own country, we see a revolution of values. People are coming to an understanding that the purpose of government is not to gain capital through the wholesale disenfranchisement of peoples. Religion is growing in an understanding that its role is not to exclude, dominate or threaten those who go against systems of oppressive purity. Our fight for marriage equality in Maryland is a great example. Our congregation has taken a public stand in support of equal marriage rights for all consenting adult couples. We think it is a civil rights issue — a human rights issues. We envision a country where no one is sanctioned or excluded for being gay, and some of us are willing to take public stands to let the world know that there are loving, thinking, faith-filled Christians who believe that the church should be preaching love, compassion, inclusion and tolerance; not bigotry, cowardice, fear, and revulsion.

We live in revolutionary times. If we’ve learned anything from world events over the past year it’s that strong and loud public protest helps protect those who are most vulnerable. America’s churches can well lead the way in a revolution of values. What is keeping us from reordering our priorities, so that the pursuit of peace will take precedence over the pursuit of false purity? Martin Luther King Jr. preached this message decades ago. In a sermon against the Vietnam War King said: The oceans of history are made turbulent by the ever-rising tides of hate. History is cluttered with the wreckage of nations and individuals that pursue the self-defeating path of hate. We can no longer afford to worship the god of hate or bow before the altar of retaliation. Love is the ultimate force that makes for the saving choice of life and good against the damning choice of death and evil. Therefore our first hope must be the hope that love is going to have the last word.

We can’t have a revolution unless there are revolting conditions. Religion-sanctioned exclusion is revolting. At CCC, we support marriage equality and we stand with gay and lesbian couples want to get married, who want to make a civic commitment to the person they love and to protect their families. It is revolting when hospitals deny visitation rights to same-sex couples, like we recently heard about at Washington Adventist Hospital. We protest policies that don’t allow same-sex couples to obtain family health coverage, inheritance rights, and legal protections. It’s time to end this discrimination. Pastor Amy and I are attending a clergy support event on January 31st, in conjunction with state Senate hearings for the Civil Marriage Protection Act. Equality Maryland is also hosting a lobby day on Feb 13, at which anyone can sign up to meet with Maryland state house delegates and ask them to support this Act. This bill cannot pass without all of you raising your voices and demanding equality for our families

I am also in support of the Uniting American Families Act (UAFA), a bill that would end a revolting policy that deports undocumented gay and lesbian partners who are not allowed to gain American citizenship because of the federal Marriage Protection Act. The Faith Coalition for the Uniting American Families Act is working on a lobby day to take place at the end of February on Capitol Hill. They plan on visiting the offices of members of the Maryland Congressional delegation, and speaking with them about the importance of ending the practice of deporting the immigrant partners of gay Americans.

How about the revolting condition of education? It is now almost certain that Congress will fail to act in 2012 to reauthorize the Elementary and Secondary Education Act, the otherwise known as “No Child Left Behind.” Congressional discussion of the bill has broken down along partisan lines, but more disturbing is that neither party has chosen to address what test scores really reflect: inequality in schools and in children’s lives. The new “Declaration of Opportunity” demands that Congress will improve children’s lives and their accomplishments at school: publicly funded preschool, a stable staff of quality teachers in every school, fair revenue and spending formulas across the states including fair taxes on the wealthy, authentic parent engagement, respectful school discipline that builds character, and new student restoration plans to bring students who have fallen more than a year behind back up to grade level through intensive staff support. Let your voice be heard by endorsing the new “Declaration of Opportunity.

Spiritual Activists in our congregation have some questions for political candidates concerning the economy. Will you ease the suffering of families and workers by supporting legislation designed to create jobs? Will you support ongoing extensions in unemployment insurance benefits as long as unemployment remains unusually high? Will you maintain safety net programs and not attempt to reduce the deficit through cuts in programs for the poor? Do you believe that everyone who wants to work should have the right to work and earn a living wage?

There are spiritual activists among us who see climate change as a moral issue that determines our legacy for the future. We can now work together with a common cause: developing a national energy policy that moves us from fossil fuels and foreign energy sources to those that are domestic and sustainable. We can shift away from oil and coal to green technologies. Who will join protests that defend our earth, stop pollution and stop destroying the land, sea, and air by extracting resources from them. Where are the people of faith who will help our nation rebuild what we have destroyed. If corporations will not stop voluntarily, people must stop them. The very existence of life is at stake.

Spiritual Activists in our area have worked with the DREAM Act. This is an ongoing issue for Action in Montgomery, our county-wide community action group. Under the current immigration system, undocumented young adults who grew up in this country are not allowed to work, pay in-state tuition for higher education, join the military, or become eligible for eventual citizenship. How can we open the door for the gifts and talents of all who seek to contribute to their families and communities? Can we learn more about the root causes of immigration, the consequences of our broken immigration system and the human toll of our current policy? Perhaps most importantly we care called to bring a spirit of civility, compassion and deeper understanding to the conversation on immigration reform.

Spiritual activists are worried about our current system for funding elections. Elected officials and anyone running for office are under enormous pressure to support corporate interests. Corporations are not people and are not entitled to human rights. What good might happen if we amend the US Constitution so it is clear corporations are not people? We the people must cut them down to size and so that democracy can regulate their size, scope and actions.

Spiritual Activists take public protest seriously, and use non-violent protest as a means to confront unjust systems. As spiritual activists, we demand that human rights must be taken absolutely seriously. Every single person is entitled to dignity and human rights. This is our highest priority.

Sources:

• http://www.christadelphia.org/pamphlet/protest.htm#11
• http://www.gty.org/resources/sermons/80-364/why-christians-submit-to-the-government
• http://rcg.org/articles/scstga.html
• Stephen J. Nichols, Jesus Made in America.
• http://www.jesusradicals.com/holistic-healing-gospel-style-compassion-justice-and-liberation/
• Beyond Vietnam: A Time to Break Silence by Martin Luther King, 4 April 1967, http://www.hartford-hwp.com/archives/45a/058.html
• Avraham Weiss, Spiritual Activism: A Jewish Guide to Leadership and Repairing the World.
• http://www.counterpunch.org/2012/01/23/10-steps-toward-radical-revolution-in-the-usa/
• http://www.ucc.org/ourfaithourvote/be-smart.html

Galatians 3:26-28

I want to pick up where I left off last week, and read some excerpts from a famous sermon by the Reverend Dr. Martin Luther King Jr. titled “Remaining Awake Through a Great Revolution.” Dr. King delivered this sermon at the National Cathedral, Washington, D.C., March 31, 1968.

It is an unhappy truth that racism is a way of life for the vast majority of white Americans, spoken and unspoken, acknowledged and denied, subtle and sometimes not so subtle–the disease of racism permeates and poisons a whole body politic. And I can see nothing more urgent than for America to work passionately and unrelentingly–to get rid of the disease of racism . . . I submit that nothing will be done until people of goodwill put their bodies and their souls in motion . . . We’re going to win our freedom because both the sacred heritage of our nation and the eternal will of the almighty God are embodied in our echoing demands. And so, however dark it is, however deep the angry feelings are, and however violent [the] explosions are, I can still sing “We Shall Overcome.” We shall overcome because the arc of the moral universe is long, but it bends toward justice.

So, how do you think we’re doing? Is Dr. King’s dream realized? Yes, we as a society have made gains. Yes, our awareness has grown and there’s no turning back. Yes, people of goodwill HAVE put their bodies and souls in motion. But, have we overcome? Is the will of Almighty God still heard in our demands for equality? Consider this news story about a nine-year-old girl, nine years old, who has been the target of racist acts at Roosevelt Elementary School in Taft, California. The African American girl complained of white students laughing at her, pulling her hair and pushing her into walls. Then they started calling names. “I hate you, black girl; ain’t nobody going to play with you because you are black.” This happened in October, 2011, not 1950. 2011!
I’m not going to spend time arguing about whether racism still exists in America today. Here’s the assumption behind today’s sermon: Racism still exists, and it’s the job of the spiritual activist to confront it, condemn it, and close it down. For African Americans, for Latinos, for Native Americans, for other non-white ethnicities, the dream of true equality has taken too long to come true. We have been dreaming about a world of true peace and equality for a long, long time. We’ve been dreaming it since the Apostle Paul first taught about God’s realm where there is no Jew or Greek, no slave or free, but all are united and all are one in the love of God. We seem to make some progress towards it, but that dream is not yet fulfilled.

We are creatures of duality. Black and white is taught to us from an early age. We are creatures of duality who speak a language color-coded values. In his book, Uprooting Racism, Paul Kivel says that whiteness has defined our culture for hundreds of years — so much so that it has made its way into our language and our values. Embedded in our language is the idea that the color white and the people associated it are good. Dark colors, and those connected with them are dangerous, threatening or manipulative. I’m going to read a list of words and phrases. Each one of these words has a derogatory racial meaning and each of them puts a positive spin on whiteness: black deed, black list, black market, black-hearted, blackmail, black sheep, black magic, black death, black mark, black mood, black with rage, dark ages, the dark side, to be in the dark, yellow bellied, yellow peril, red menace, redskin, great white hope, white knight, whitewash, white wedding, pure/white as snow.

I’m not trying to enforce political correctness. I do want us to notice how dualism between white and dark, good and bad, is embedded in white culture. When we are aware, then we can continue to look for ways to talk that are not only respectful, but run counter to centuries of exploitation and domination.

I want to believe that each one of us longs to live up to our own best hopes. We all desire a world of equality and even of healing, where the suffering of the past can be salved and the future can be built on new trust. But it take a lot of hard work, doesn’t it? It means we need to take a hard look at everything — even our words! Like many progressives, I’d like to skip this work. I’d like my actions and good intentions to speak for themselves. I’d like to think that I’m beyond the need for examining racism in society. But racism troubles me – it troubles us all whether we sense its shadow or not. It is deep in our society. And talking about it is difficult.
Condemning racism is a work of spiritual activism. When we address injustice in the world, we heal the world. This is a significant point for religious liberals, because we tend to dismiss healing as a central part of religion. We’ve seen Christians obsessed with faith healing and miraculous cures where some god-in-the-clouds makes life better without much effort on our part. We are right to dismiss this kind of religious healing. Yet, part of the purpose of religion is to heal the world; part of the function of religion is to heal our souls when we are damaged by the injustice of the world.

My question is not whether racism exists. My question is, how are we going to change it? We at CCC call ourselves an Anti-Racist congregation. But what does that mean to us today? Are we confronting systems of domination? Are we hoping to be multi-cultural? Both of these hopes are expressed in our Anti-racism covenant, printed in the front of your bulletin. Each hope has a different worldview and a different hoped-for outcome.

An Anti-racism worldview says, “The world is controlled by powerful systems with historically traceable roots. Once people are shown how they benefit from or are battered by those systems, they can work together to change the systems.” The hoped-for outcome is to bring about social change.

A Diversity and Multiculturalism worldview is a little different. It says, “The world is filled with a multitude of complex cultures, constantly intersecting & shaping each other. As people grow to understand & appreciate their own culture & cultures around them, they will be better able to cooperate and overcome mutual problems.” The hoped-for outcome is tolerance, awareness of cultural differences

I just talked about the role of healing. A healing and reconciliation worldview says, “The world is filled with groups that have been traumatized & victimized by historic events. When the oppressing group acknowledges & apologizes for these injustices, individual & social healing, reconciliation & transformation can occur.” The hoped-for outcome is individual transformation.

None one of these is better than the other. They have some overlapping concepts and goals. When it’s all said and processed, the task of the spiritual activist is to invest in relationships, to listen to each other with reverence, to speak from the heart, to deal with conflict, and to honor all people.

As a congregation, we need to keep talking about racism because it touches us all and because we are far from a solution. If we want to be spiritual activists who address society’s problems with prayerful action, we need to confront racism on systemic, institutional, and individual levels. Because, for all the work we’ve done, racism lurks everywhere. I cannot think of one area of American life that is not touched by this ongoing evil.

According to the latest census, 26.6% of all Hispanic persons (of any race) and 27.4% of all black persons are living in poverty. If we want to be spiritual activists who begin to end poverty, then we begin with ending the poverty of racism.

Statistics from the Department of Justice indicate that black males are incarcerated at a rate six times higher than white males. There are over 2.5 times as many Hispanics in jail as whites. Many African Americans and Hispanics are less able to afford high quality legal services; and they may be subject to discrimination in prosecution and sentencing. Some prosecutors have made a practice of eliminating blacks from their prospective juries, increasing the likelihood of a race-based decision. If we want to be spiritual activists who address the injustice of the penal system, we also need to address the injustices racism.

I just learned that African American women who have college degrees, who have insurance, who have good jobs actually have higher rates of infant mortality than white women who dropped out of school after eight grade, who don’t have high occupational status and who don’t have very good health care. Why is this? Some research says racism has a physiological affect that overloads the body. These affluent or middle class African American women experience so much daily stress from racism, their bodies can’t rest. Their blood pressure stays elevated at night. Their immune systems become compromised. Racism and discrimination are a public health matter. African Americans routinely get less access to health care and less quality care. If we want to be spiritual activists who heal our nation’s public health crisis, we also need to heal the disease of racism.

If we are going to talk about poverty and housing, then we need to talk about the environment to which they are linked. In the United States, lead poisoning continues to be the number one environmental health threat to children living in inner cities. Nationally, three out of five African Americans and Latino Americans live in communities with abandoned toxic waste sites. Some predict global warming will negatively affect poor American families who will have to spend even more on food and electricity, which already represent a large proportion of their budgets. If we want to be spiritual activists who care for the earth and her people, then we must eradicate toxic racism that poisons our home.

Speaking of homes, a recent study, using data from the 100 largest U.S. metropolitan areas, found that living in a predominantly African-American area, and to a lesser extent Hispanic area, is a powerful predictor of foreclosures across the nation. Predatory lending aimed at racially segregated minority neighborhoods led to mass foreclosures that fueled the U.S. housing crisis. If we want to be spiritual activists who help construct housing markets where all people in this land have a roof over their heads, then we also need to deconstruct racism.

What about our schools? Institutional racism is subtle, and often unintentional, but always potent. Many students of color do not have access to fully credentialed teachers or high-quality curriculum materials and advanced courses.  Listen to this news item: The Southern Poverty Law Center reviews civil rights history curricula in standards across the country. Most states, unfortunately, get a failing grade. Sixteen states do not require any instruction about the civil rights movement. In another 19, coverage is minimal. If we, as spiritual activists, want to solve our education crisis, then we also need to dissolve racism.

Dr. King knew that it was not up to God to deliver anyone from racism. God is not that kind of deity. Dr. King might say that you cannot wait for miracles. You have to march forward and seize them. He might say that the Reign of God will come it its fullness as soon as we open our eyes and truly see the many hues around us and the real challenges that come with awareness. We refuse to gloss over history but see the pain and hear the suffering of others. We seek to live not in a melting pot where all is formless and void, but in a place where our stories and languages and cultures are valued, where our wounds are healed by deliberate listening. We strive to know and respect our differences and make possible the highest expectations for humanity. We do the work of liberating ourselves from hatred – beginning in the modest places of our longing souls and always reaching out – with our words, our actions, our prayers, our love and our hands – to all souls – to all souls. This is how we can be made whole again. This is how the world can be made whole again and all her people one.

 
Sources:

• http://www.turnto23.com/south_county/29344576/detail.html
• http://racismtoday.blogspot.com/
• http://www.ccuu.org/sermons/Sermon%202010-01-17%20MLK.pdf
• Dan Harper, The Weary Blues, http://danielharper.org/archive/?cat=28
• Avraham Weiss, The Spiritual Activist: A Jewish Guide to Leadership and Repairing the World.
• Paul Kivel, Uprooting Racism: How White People can Work for Racial Justice
• http://webmedia.unmc.edu/community/citymatch/CityMatCHUndoingRacismReport.pdf
• http://www.reuters.com/article/2010/10/04/us-usa-foreclosures-race-idUSTRE6930K520101004
• http://pubdb3.census.gov/macro/032008/pov/new01_100_09.htm
• http://allotherpersons.wordpress.com/2009/11/03/factoid-black-male-incarceration-rate-is-6-times-greater-than-rate-for-white-males/
• http://www.timwise.org/2010/09/full-interview-with-laura-flanders-for-grit-tv-92410/
• http://www.deathpenaltyinfo.org/death-penalty-black-and-white-who-lives-who-dies-who-decides#35
• http://www.miller-mccune.com/culture-society/racism-in-schools-unintentional-3821/
• http://www.splcenter.org/get-informed/publications/teaching-the-movement
• http://www.ejrc.cau.edu/PovpolEj.html

Introduction to Today’s Service

On the cover of your bulletin, you will see four pictures. On the bottom right is a picture of Martin Luther King Jr. He is in his late 30s, close to the age when he was killed. At the bottom of the page is a younger Martin Luther King Jr. with his family. He was a student then, studying to become a minister. He was a Christian who wanted to follow Jesus’ teaching that if someone hits us we should not hit back, that we should in fact love our enemy. But King also was angry at how white people and our government treated African Americans in our country and he wondered how he could change that. He wondered if following Jesus teachings meant accepting unfair treatment.

As a student, King went to church and heard an older minister talk about a recent visit to the land of India. The minister was Mordecai Johnson, President of Howard University. In that sermon the minister talked about what he’d learned of the teachings of a Hindu Sage. He’s pictured at the top of the bulletin. His name is Mohandes Gandhi. The top right picture is Gandhi as an older man. Like Martin Luther King, Gandhi was killed, but he was 79, not 39. The sermon electrified King. He picked up dozens of books about Gandhi, and concluded, “True pacifism is not unrealistic submission to evil power. … It is rather a courageous confrontation of evil by the power of love, in the faith that it is better to be the recipient violence than the inflicter of it . . .” Through Gandhi, King got the courage, not to be bitter. He got the power, when he needed it most.

The picture on the top left is Gandhi as a young lawyer. For most of Gandhi’ life, India was ruled by England. Gandhi’s earliest thoughts about how to respond to the British Occupation of India came from reading a mystical poem called the Bhagavad Gita. Gandhi learned that love could be forceful without being violent. He learned lead marches, endure beatings, to stay in jail and refuse to eat to embarrass the English into letting the Indians rule their own country. Because of Gandhi’s contact with The West, he learned about Jesus how Jesus’ teachings about love were similar to what he had learned from the Bhagavad Gita.

When Martin Luther King first learned the teachings of Gandhi, Gandhi had been dead for three years. King kept a photo of Gandhi in his office. Martin Luther King’s power to lift his people, power aroused through Gandhi’s life and teachings was first given to him during the Montgomery Bus Boycott, less than a decade after Gandhi’s death

Today we take time, in our prayers, songs and words, to listen to Martin, Mohandas, and others as they call us to non-violent confrontation with all that keeps humanity from fulfilling our call to love.
Readings
Q. Wherein lies the chief significance of the doctrine of non−resistance?
A. In the fact that it alone allows of the possibility of eradicating evil from one’s own heart, and also from one’s neighbor’s. This doctrine forbids doing that whereby evil has endured for ages and multiplied in the world. He who attacks another and injures him, kindles in the other a feeling of hatred, the root of every evil. To injure another because he has injured us, even with the aim of overcoming evil, is doubling the harm for him and for oneself; it is begetting, or at least setting free and inciting, that evil spirit which we should wish to drive out. Satan can never be driven out by Satan. Error can never be corrected by error, and evil cannot be vanquished by evil. True non−resistance is the only real resistance to evil. It is crushing the serpent’s head. It destroys and, in the end, extirpates the evil feeling.
From “A Catechism of Non-Violence” by Adin Ballou

My religion is based on truth and non-violence. Truth is my God. Non-violence is the means of realising Him. Non-violence is not a garment to be put on and off at will. Its seat is in the heart, and it must be an inseparable part of our being.
Quotes from Mahatma Gandhi

Sermon: Principles of Spiritual Activism: Satyagraha

I came up with the idea for this sermon series at the Metropolitan Opera in New York. Last November I was offered a chance to see an opera called “Satyagraha” by Philip Glass. After a busy week, I almost didn’t go. The music is a tonal repetitive poem and it’s close to four hours long. I was worried I would fall asleep. But, as often happens, when you are least expecting it, you get swept away into something which is transformative and unforgettable: so special that you long to hold onto the experience and repeat it and live it long after you have left.

Yes, the music was repetitive but repetitive in the way a heart’s beat is repetitive, repetitive like breathing in and breathing out, repetitive like waves of the sea smoothing pebbles and shaping drift wood. The music and images entered into the audience’s very blood stream. We were breathing it, growing with it, like a prayer or meditation. It was hauntingly beautiful. I left feeling hopeful. I left feeling transformed.

And, I left thinking about a series of sermons I want to preach: Principles of Spiritual Activism. So here we are . . . Today we begin to think about what it takes to be spiritual activists. To some of you, it may sound like a strange combination – pairing spirituality and activism. Spirituality has a reputation for being interior and individual-centered. Activism, on the other hand, is other-focused as it brings communities together around issues of social justice. When we put the two concepts together, spiritual activism becomes love in motion. Spiritual activism is prayer made visible. Spiritual activists believe we need to take action in the world to create positive change. If we really want to continue to create Dr. King’s beloved community, if we really want to live in more compassionate and humane world, we need to become more compassionate and more humane ourselves. We act out of our deepest spiritual convictions. Our prayers are motivated by God’s invitation to do justice.

My critique of the United Church of Christ is that we sometimes fail to pair spirituality and activism. For years, the UCC has preached that the way to renewal is through works of justice. But there are a lot of churches who are very engaged in hands-on social justice issues that aren’t being renewed. I think it’s because we forget that social justice needs to be linked with contemplation. When we do one without the other, we lack balance.

The painful reality is that we are taught to believe think, “My way is right, therefore your way is wrong.” Thinking like this is endemic in our society, which has become increasingly polarized. I believe there must be another way to live, a way that marries action with mindfulness a way that says you don’t have to be wrong for me to be right.

One way to find integration is to become a spiritual activist. And the first quality of spiritual activism is Satyagraha. Satyagraha is a word invented by Mahatma Gandhi and his followers. It’s a synthesis of two words: the word satya means truth founded in love, and the word agraha means firmness, insistence and force. Satyagraha means a force and a power born in truth and love. It was the word Gandhi used for non-violent resistance to bring about change. Gandhi sometimes called it “love force” or “soul force.”

It is very close to the Spirit of our Christian Gospel, though sadly not lived often enough. Satyagraha means clinging to truth, no matter what. Under no circumstances can a spiritual activist hide or keep truth from an opponent. The spiritual activist is obligated to be honest, open, and direct in dealings with opponents. No matter the cost, one must follow the truth, even as he or she endeavors to be truthful.

On one level Satyagraha is the means to eradicating injustice through the use of Soul Force, rather than through violence or physical force. A spiritual activist is not out to conquer but to convert, not to prevail, but to persuade. She has infinite patience and all humility. She does not bulldoze others, but takes the way of self-suffering. Gandhi believed that the spiritual activist derives her power from God. Dependence on God will help the disciple of nonviolence to develop the courage and fearlessness needed both to stay the course and to wear down opponents in the social struggle through the use of love.

For Gandhi, Jesus was the supreme non-violent resistor. Martin Luther King Jr. noticed the same thing. Through Satyagraha, King found a new way to affirm the teachings of Jesus, which spoke well to his people in his time and to some of us beyond. But, in a world which grows ever more interrelated, more geographically together, the voice of no one tradition can speak the truth in a way we can cling to. We need to hear and to know all the ancient human voices, to see truth in all its facets, as Gandhi did, and not be imprisoned by any one view.

What can we make of all this? What do we do with the non-violence of Adin Ballou that we read during our service? What do we do with ideas like the Soul Force of Gandhi and the political resistance of King? What do we do with love and nonviolence in a country where power politics reign supreme in our institutions, including religious ones? What do we do when many of our institutions marginalize or silence the voice of dissent to protect the status quo? Of what relevance is Satyagraha at a time when only select, handpicked social crises tend to shock the moral sensibility of political, civic, business, educational and religious leaders?

Think about those who have been deeply wounded by life. Think of those who have suffered most terribly, those who flee their homes in the face of violence and brutality, those who feel like outcasts because of the violence of betrayal, suspicion and hatred. This sense of shame and duplicity is true of so many people who have lived lives where tragedy, violence and fear have robbed them of self-esteem. As we know violence is all too common within the homes in this country fed by a diet of vicious entertainment and dysfunctional relationships. And how much lasting peace has a war on terror achieved? How many have been converted by violence?

Victor Frankl, who chronicled his experiences as a Jew and prisoner in a concentration camp observed three psychological reactions experienced to some extent by all those who were the victims of violence.
1. An overwhelming sense of trauma and inability to come to terms with the horror.
2. A sense of apathy and despair that nothing can be done and nothing will ever change.
3. Lastly and often later, reactions of moral deformity, hatred, bitterness, disillusionment, blame and an inability to relate or trust in humanity again.
As Spiritual Activists, we say no more! This is not what God intends for the world. Violence leads to more violence. Spiritual activism is liberation, it is freedom. It is the choice to participate in the suffering of God for the world. It is suffering love.

In a sermon about Gandhi, King pointed out that every evening, Gandhi had a prayer meeting where hundreds of people came, and he prayed with them. One afternoon, when he was in Delhi, he walked out to his evening prayer meeting. And on his way out there that afternoon, one of his fellow Hindus shot him. And here was a man of nonviolence, falling at the hand of a man of violence. Here was a man of love falling at the hands of a man of hate. It’s what happened to King. It’s what happened to Christ. This is the story of history. It’s what happens when people attempt to heal the wounds of divided nations though love. When President Abraham Lincoln was shot, Secretary Stanton stood by the body of this leader and said, “Now he belongs to the ages.” And that same thing can be said about Mahatma Gandhi Martin Luther King. They belong to the ages, and they belong especially to this age, an age drifting once more to its doom. And they remind us that we must learn to go another way.

In a day guided ballistic missiles carve highways of death through the stratosphere and remote operated drones attack out of nowhere, no nation can win a war. We no longer have a choice between violence and nonviolence; it is either nonviolence or nonexistence. The lives of Gandhi and King and Christ still issue an invitation, and that invitation is always in the form of a warning: “Those who live by the sword will perish by the sword.”

Who today will follow Jesus so much that we’ll be able to do greater things even than he did because we will be able to bring about the peace of the world and mobilize God’s people to follow the way Satryagraha, the way of non-violence?

All is not hopeless. We pray, God, give us power to the lift the people. Justice will be done, evil will be beaten, and God will set all things right through our prayers and through our actions.
When people are discouraged, God, give us power to the lift the people.
When those who have been victimized can’t fathom the horror of life, God, give us power to the lift the people.

When those who have been thrown away and marginalized can only respond with apathy and resignation, God, give us power to the lift the people .

When victims of oppression take the blame for oppression and lose their trust in humanity, God, give us power to the lift the people.

For those crying for justice, God, give us power to the lift the people

For those yearning some peace in a fallen world, God, give us power to the lift the people.
For those who believe still has something wonderful to do in our lives and in our world, God, give us power to the lift the people.

Spiritual Activists, new life begins today. O God, give us power to lift the people. O God, give us power because we need it.

For those who think that justice means injuring those who injure us, that error can be corrected by error, that evil can be vanquished by evil, God, give us power to the lift the people.

God give us more power to tear down the walls that keep us from one another, as Christ and Gandhi and Martin began to do. God give us strength to lift the people.

God, move humanity with humanity for the protection of good

Thrust back the evil of violence and set virtue on her seat again (Bhagavad Gita)

Sources:
• THE ETHICS OF SATYAGRAHA AND AHIMSA: RELEVANCE OF GANDHI’S EXPERIMENTS IN LOVE. http://www.cts.edu/images/Encounter/59 4Burrow.PDF?ml=4&mlt=system&tmpl=component
• “Christian Spirituality” by T.V. Philip, http://www.religion-online.org/showarticle.asp?title=1539
• You Don’t Have to be Wrong for Me to be Right by Brad Hirschfield
• “Satyagraha” by Fritz Hudson, http://www.unitarianlincoln.org/Resources/Documents/sermons/satyagraha.pdf
• “Spiritual Activism,” http://www.agnt.org/snvSpiritActive.htm
• “Hope,” http://www.smitf.org/uploadpdfs/sermon/April%2011%20RC.pdf
• Palm Sunday Sermon on Mohandas K. Gandhi, Delivered at Dexter Avenue Baptist Church (March 22, 1959),
• http://mlk-kpp01.stanford.edu/index.php/encyclopedia/documentsentry/palm_sunday_sermon_on_mohandas_k_gandhi/