Sunday, April 16, 2017

By Rev. Kit Ketcham, April 16, 2017
          As Allie and I worked together on this Easter service, we noted the many ways human beings celebrate this time of year.  We recognize the Vernal Equinox, the changes in weather patterns, the shoots of plants popping up in gardens and fields, the new lambs, calves, and foals.  Rebirth, even resurrection, seems possible in the fervor of spring’s changing and sometimes tumultuous conditions. 
        Looking at this religious season through a Unitarian Universalist lens tackles the problems of believability and our quest for trustworthy answers, especially in this era of clickbait and fake news.
            The vernal equinox story is one of physical regeneration from the earth at the turn of the seasons and the end of gestation periods for a number of species; the Passover story is one of rebirth from a condition of slavery to one of greater freedom.  The ancient Easter story is one of physical resurrection from the dead.
            Sometimes it takes a lot of thinking to find a meaningful way to approach a season which is built on a ghost story, a legend that has great significance for our Christian friends but not so much for those of us who have a more rational approach to religion.
            I get tired, some years, of figuring out how to talk about Easter to a congregation that is kinda past supernatural stuff.  Zombies are okay in a horror flick but we don’t really believe they’re real.  We want to be open-minded but…         
        My conservative Baptist minister dad used to say to me, “Honey, don’t be so openminded that your brains fall out.”   But it seemed to me that there was something worse than being so openminded that my brains fell out.  It seemed to me that being so closed-minded that my brains dried up was worse.  But saying so  seemed tantamount to accusing him of dried-up brains, and that didn’t feel so good either.
         As a child, I depended on my parents and other trusted adults to tell me the truth.  They knew more than I did, and I trusted their knowledge.  I trusted them to be right.
         As I grew older, I gradually began to realize that my parents and other adults were telling me the truth only as they saw it.  Though I knew that they had my wellbeing in mind, I also began to see that they had received their version of the truth from still other persons. 
Filtering this received truth through their own experience, they had passed it along to me.  How many people were there in this line of truth-telling?  Where did the original people get their truth?
         “Yeah but, Mom, I’d rather figure it out myself” became my refrain as I sorted through the sources of information that I knew about and looked for others that made more sense. 
         I loved the romance and tragedy of the ancient Christian Easter story:  Mary’s anointing of Jesus’ feet and his acceptance of this act; the commandeering of a donkey for a triumphal ride into Jerusalem; the overturning of the greedy vendors’ stalls in the temple; the clever answer to the trick question “is it right for us to pay taxes to Caesar?”;
            And then the chilling words spoken at the Passover Seder with his disciples—“this do in remembrance of me”; the betrayal by a kiss from Judas the disciple; the arrest in the garden and the subsequent series of denials from Peter the disciple; a kangaroo court, a condemnation, a beating, a savage public execution in front of Mary, Jesus’ mother, and all his friends.
         This all felt completely believable to me.  As thrillers go, it ranks right up there with some of our best modern stuff.  It displayed human nobility and human frailty in extremely clear detail. 
         But that famous story as told in the Gospels of the Christian scriptures ends with a twist---a twist which turns a human tale into a ghost story.  Jesus’ body disappears from the tomb in which it is placed.  Angels appear to the women who are searching for his body to cleanse and wrap it. 
Jesus the living person appears to his friends in several places, vanishes again into the stratosphere, and then reappears to offer them advice about evangelizing the world, building an institutional church, and living his teachings.
         This part of the story bothered me.  A lot.  I didn’t know what to think about it.  All the ghost stories of my youth notwithstanding, I didn’t believe people could rise from the dead.  Surely there was another explanation.
         In studying the Bible as literature in college, I discovered that there were actually several different versions of this story in the Gospels. Either it happened several different ways or it didn’t happen at all or somebody made it up or at least embellished it. 
Or maybe people dreamed it.  In any case, the entire Christian tradition in all its many variants seemed to be built on a supernatural foundation.  Never mind the perfectly sensible and inspiring events of Jesus’ life.
        My sources of authority---how I knew what I knew---began to shift dramatically as I dealt with the ramifications of a possibly-fictional Easter.
         I met non-theistic friends who told me that Easter was proof that the concept of God is absurd.  What loving parent would send a beloved child to be killed as a sacrifice?  This God didn’t make sense.
         Nor did the Hebrew scriptures seem any less fantastic in their authority.  Laws which mandated that wool and cotton not be combined in clothing?  Which recommended death for a myriad of seemingly minor offenses?  Which dictated laws of diet that collided with modern science?
         “You shall know the truth and the truth shall make you free…”  one of Jesus’ most famous sayings.  We want to find truth, to believe the truth, to be able to trust the truth we hear.  We want to find reliable sources of authority, but we are hard-pressed to find those reliable resources.  
         A couple of Sundays ago, our friend Carol Newman spoke to us about credible sources of information, about being careful not to fall for fake news, to ask for sources and proof when we are told of some so-called event or fact.  Facebook has been a source of both instant communication and equally instant miscommunication, in fact, downright deliberate deception.
            I appreciated the document she gave us because it’s so hard sometimes to tell truth from fiction. 
        But religion is a little tougher to sort out.  Many of us were raised to revere certain texts and authority figures as sacrosanct, infallible, or at least metaphorically true, if not factual.  The Hebrew Bible, the Christian scriptures, the Koran, the Bhagavad-Gita, Buddhism’s Four Noble Truths---these are all sacred bodies of knowledge, revered by humans world-wide, accepted by many humans world-wide as absolutely true.
        Now, we have come to Unitarian Universalism at least partly because we have a problem with accepting a sacred written text or body of knowledge as absolutely true. 
We have come to Unitarian Universalism because we believe that our actions toward each other and toward the earth and universe are more important than certain beliefs about God or the creation of the earth or the lives of the Buddha or Jesus or Muhammed.
        Yet we still need authoritative sources of knowledge.  What will they be?  How will we decide?
        As a religious humanist, I am convinced that human experience and wisdom can be an authoritative source of my knowledge.  My own experience and wisdom are authoritative for me, but may not be authoritative for others.  I am willing to accept the experience and wisdom of credible others, but I insist on filtering it through my own experience and personal wisdom.
        I accept certain texts as authoritative---the Declaration of Independence is, for me, an authoritative text, as is the Bill of Rights.  Imperfect as they may be, they establish principles of democracy that I believe to be right. 
The Constitution---well, with the challenges it’s getting these days and the current membership of the our Congress---well, who knows how it will fare? 
        As a Unitarian Universalist, I find great wisdom and credibility within many sacred texts.  I do not consider them historical documents and would not use them as the basis for a history lesson. 
Yet these poetic literary works offer me a great deal of universal wisdom:  to treat others as I would be treated; to act with justice and mercy toward others; to be generous with the poor and downtrodden; to love freely and unconditionally; to express compassion and to work for freedom.
        Our UU principles are based upon the universal wisdom of many religious and secular thinkers as well as our own human experience.
        Living in a multicultural world, we are always called upon to interpret and evaluate the sources of authority that bombard us.  We are forced to rely upon media reports of national and international events that seem hysterical, inaccurate, and often evasive. 
We hear rumors and stories from friends and family about other friends and family.    We click on links that sound interesting and are accosted by stories that have little or nothing to do with the inflammatory headline.
        We cringe at the proclamations of truth that we hear from certain groups:  creation scientists, big corporations, cults and many political organizations, fundamentalist religions and hate groups.  We step carefully through our lives trying to live by our ethical and moral principles but always knowing we don’t have enough accurate information to know for sure.
        For example, I believe deeply that Easter is a season to celebrate, that it is meaningful, that its meaning has profound consequences for my life, and that I neglect that meaning to my detriment.
       Sixty years ago, my conviction was based on my Christian upbringing.  I believed that it was the day that Jesus rose from the dead.  My parents and teachers had told me that this was the truth, and I believed them.  I found the story inspiring and the great love and sacrifice it portrayed thrilled me to the core, even with my skepticism.
        But one day, Kit the teenager was sitting on a windy bluff early one gray Easter morning with other youth as a single ray of sunlight pierced the clouds, singing an old hymn about light and space and thunderclouds and storm and then the words “it breathes in the air, it shines in the light, it streams from the hills, it descends to the plain and sweetly distills in the dew and the rain.”
      My understanding of the truth of the Easter season changed at that moment, from a concentration on the death and resurrection of Jesus to the ever-present, all-embracing sense of wonder at the infinite divine which I saw at that instant portrayed in the natural world before me. 
It was bigger than Jesus, bigger than I was, bigger than all the doctrine I’d ever heard.  With its boundary-less, inclusive power, the Living Universe subsumed the Christian message.  And I would never again be satisfied by a doctrine or a creed as my source of authority.
            Today, we live in a tumultuous, crisis-ridden America, having seen an unbelievable turnaround in our progressive journey toward greater human rights and concern for the environment.  We have been faced with the prospect of a tyrant dialing back deliberately and vengefully many of the successes established by  his predecessor.  We have been shocked by his behavior, his threats, his falsehoods and accusations.
            We have come to fear that democracy may be dying, that in the hands of an inept and cruel demagogue, all we have gained may perish.  This realization has had a profound effect on those of us who want democracy to live, to be healthy, to fulfill the true American dream of liberty and justice for all.
            Craig teased me a couple of weeks ago about preaching today about Resurrection.  And I agree---supernatural resurrection is not believable. 
But I think that we are in a state of resurrection right now.  We moved overnight from a state of complacency, sure that our candidate was going to win the election, that the other guy was such a clown he would never win, into the shock and denial and anger that follow a huge loss. 
            Complicated by factors of electoral college returns, accusations of fraud and complicity on both sides, we did not remain complacent. We organized.  We refused to take the loss lying down.  We discovered that we might as well have been dead, in our complacency and inattention to the forces that won the election.
            But we are dead no longer.  From the moment the final results were tallied and we realized the worst, forces for good began to gather strength.  Small at first, a few people talking together about what could be done.  Explorations of quick solutions that didn’t pan out.  A longer view toward upcoming elections, toward resistance of injustice, cruelty, dismantling of humane regulations, protection of the arts, education, and the environment.  We began to move forward instead of crumbling under the load of disappointment and loss.
            Small efforts grew into large grassroots movements.  Here in our area, 1300 people took part in the Women’s March, the organization Indivisible became active and people started attending local civic meetings, running for office, keeping lawmakers and enforcement agencies aware that the people are the boss, not the president.
            Resurrection to me no longer means a supernatural return to life from actual death;  it is now, in my view, a return from metaphorical death, from apathy, from disinterest, from over-confidence, from letting someone else do it. 
            That it seemed to start its massive roll toward the future on the streets the day after the inauguration reminds me of the wonderful words of a favorite old suffragette hymn:  Bread and Roses. 
            “As we come marching, marching, we bring the greater days, for the rising of the women means the rising of the race---bread and roses, bread and roses!”
            In a recent press release from the noted writers’ organization, PEN announced that the Freedom of Expression Courage Award is going to the "Women's March" for "galvaniz[ing] a potent global movement to resist infringements on the rights and dignity of women and many other groups."  PEN America’s executive director Suzanne Nossel added:  "We honor the Women's March for acting at a critical moment to overcome the inertia and fear of failure that can impair public mobilization, and for inspiring millions in America and around the world to do the same."
            We were warned, we were given an explanation, and nevertheless we are persisting.   We may not have eternal life, but we are not dead!
         Let’s pause for a time of silent reflection and prayer.
BENEDICTION:  Our worship service has ended, but our service to the world begins again as we leave this place.  Let us go in peace, remembering that physical death is not the only kind of death.  May we join together in the resurrection of our ideals, of our principles as guidelines to a more compassionate and fulfilling life.  And may we   succeed in bringing our beloved country and our planet back to a healthy and productive vibrant life.  Amen, Shalom, Salaam, and Blessed Be.

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Sunday, March 12, 2017

Nevertheless, She Persisted

Rev. Kit Ketcham, March 12, 2017

            I have never thought of myself as a persister.  I was an adventurer, as you heard in the story I read to the kids about a moment of adventure in my childhood.  These were mostly safe adventures, though I did have that setback with the Tale of the Girl who was Stuck on a Clothesline Pole.
            Then there were other setbacks involving boys I liked and horses they fell off of, or that I fell off of in front of them. Events in my life that made me a bit hesitant to persist in that particular adventure.
            I did love reading about other adventurous girls.  There was Nancy Drew, for example.  And Louisa May Alcott was a favorite author of mine who wrote about Jo March, that adventuress of the 19th century book Little Women.  I wanted to be like Jo March.  At least up until she got in trouble for some misdeed, because I was a good girl and didn’t like getting in trouble.  And I was a PK, which meant I would let my Dad down.
            But here I am, almost 75 years old, and in the UU ministry, the fifth career in my history, so I must have persisted at something!  When I look back at my life’s trajectory, I can see that each of those first four careers was preparing me for ministry in my later years, but my brand of persistence was just putting one foot in front of the other and going from one interesting career to the next.
            I started out as a welfare caseworker in Klickitat and Skamania counties in the Gorge; from there, it was off to Denver to be an American Baptist home missionary at a Christian community center in the inner city. 
At a meeting of the Denver Young Democrats, I met a cute guy who was a Unitarian and after our marriage, I earned teaching credentials and spent 25 years in public education, working with junior high age kids, as a Spanish teacher and as a guidance counselor.
As I approached early retirement age,  however, I wondered what the heck I would do with my retirement years.  I was sure burned out on public education.  And then came that moment at Jefferson Unitarian Church in Golden CO when our minister turned to me from the pulpit after I’d delivered a brief homily about the congregation’s recent ups and downs.
“Kit,” he said to me as I sat in the front row of the sanctuary.  “You missed your calling; you ought to be a minister!”  This was 1992 and I has just turned 50 years old. 
Enrolling at Iliff School of Theology a few years later at age 53, I was one of the oldest students and one of a handful of women.  If I had tried ministry as a career right out of college, I would have flamed out, not persisted, gone on to find something tamer, easier, less serious, as many of my Baptist college friends had done, unable to draw upon a treasure chest of life experience to sustain their calling.
Recently Senator Mitch McConnell told his colleague, Senator Elizabeth Warren essentially to “sit down and shut up” when she began to read into the Senate record a letter from Coretta Scott King.  His exact words have become a social media meme, and spread rapidly throughout pop culture as a warcry for the women’s movement.
 “She was warned, she was given an explanation, and nevertheless, she persisted.”  Women all over the world have delighted in Mr. McConnell’s words and, like the infamous “cat” hats, women have taken that expression and have run with it.
I got to thinking about all the women in history who have been warned, explained to, and who, nevertheless, persisted.  There are countless stories in history---many of them unwritten, only preserved through family legends.  I’ll bet you know some of these women.
Perhaps they were your mothers or grandmothers, your Scout leader or your neighbor.  Your sister, your aunt, your teacher.  Who do you count among the persistent women of your life?  I invite you to call out their names!  Let’s celebrate them!  
(Adapted from the website “Judaism 101”) This is the month that the Jews celebrate Purim,  one of the most joyous holidays on the Jewish calendar. It commemorates a time when the Jewish people living in Persia were saved from extermination.  It’s a scary story and it’s the Biblical story of Esther, a woman who did what she knew was dangerous and likely to result in her own death.  But she did it anyway.
The heroes of the story are Esther, a beautiful young Jewish woman living in Persia, and her cousin Mordecai, who raised her as if she were his daughter.   
Esther was taken to the house of Ahasuerus, King of Persia, to become part of his harem. King Ahasuerus loved Esther more than his other women and made Esther queen, but the king did not know that Esther was a Jew, because Mordecai told her not to reveal her identity when she was taken to the harem.
The villain of the story is Haman, an arrogant, egotistical advisor to the king. Haman hated Mordecai because Mordecai refused to bow down to Haman, so Haman plotted to destroy the Jewish people.
In a speech that is all too familiar to Jews, Haman told the king, "There is a certain people scattered abroad and dispersed among the peoples in all the provinces of your realm. Their laws are different from those of every other people's, and they do not observe the king's laws; therefore it is not befitting the king to tolerate them."   The king gave the fate of the Jewish people to Haman, to do as he pleased to them. Haman planned to exterminate all of the Jews.
Mordecai persuaded Esther to speak to the king on behalf of the Jewish people. This was a dangerous thing for Esther to do, because anyone who came into the king's presence without being summoned could be put to death, and she had not been summoned.
Esther fasted for three days to prepare herself, then went into the king. He welcomed her. Later, she told him of Haman's plot against her people. The Jewish people were saved, and Haman and his sons were hanged on the gallows that had been prepared for Mordecai.
This legendary and important story in Jewish history begs a vital question:  what would have happened if Esther had failed to petition the king?  How would history be different?
I ask myself that question every time I watch something like “Defying the Nazis” or listen to a story like Esther’s.  Or any of the millions of women who, over the millennia past, took action, listened to the warnings and persisted.  I ask myself “what would I have done? And what would have happened had I not taken a stand or an action?  Could I live with myself?”
The stories of women who persisted are often hidden, depending on the culture they were part of.  Old Testament or Hebrew scriptures cite a number of women who dared to buck convention and behave in ways that were not typical of women of the Middle Eastern patriarchy:
The stories of some of the Biblical women’s deeds have become legendary, in the way that truths often make the best story:  Rahab, a prostitute according to the scriptures, helped the Israelites conquer the city of Jericho; Judith, an Israelite woman,  killed an Assyrian general who was bent on conquering the known world—by luring him into her tent and beheading him; Miriam, the sister of Moses, who hid him in a floating basket in the Egyptian bulrushes where an Egyptian princess found him and rescued him; and the so-called prostitute Mary Magdalene, one of Jesus’ disciples, whose story has been invented and reinvented in a dozen ways by those who were suspicious of her relationship to Jesus.
Over the intervening centuries since the birth of Christianity out of Judaism, the patriarchal culture has succeeded in downplaying the importance of women’s contributions to human life.  Whether religious doctrine demanded it or women’s biological attractiveness to men and the power of masculine strength over the less-brawny female body were factors, nevertheless the stereotype persisted, that women were less capable, less rational, dumber, weaker, you name it.

And yet, women of every century have defied that definition, found ways to circumvent the deep hostility some males have felt toward strong women, a hostility that prevails today in many corners of American society.
A social media group entitled “A Mighty Girl” has taken on the task of celebrating women and girls who have done notable things, like Malala, who was targeted and shot by the Taliban in Pakistan for advocating for girls’ schools, Sally Ride the astronaut, and many lesser known “mighty girls”.  They have celebrated hundreds of notable women and girls in this way.
We UUs have lots of female spiritual ancestors.  On one website the first entry chronologically is Anne Bradstreet, a poet and writer and freethinker in the 1600’s.
A little farther down the lengthy list of our religious foremothers is Margaret Fuller, who was an originator of the Transcendentalist movement in literature.
There are Elizabeth Cady Stanton, suffragist, organizer, co-author of The Women’s Bible.  Maria Mitchell, astronomer.  Julia Ward Howe, author of Battle Hymn of the Republic and the promoter of Mother’s Day for Peace.  Florence Nightingale, nurse and mathematician, who made nursing a modern profession.  Susan B. Anthony, reformer and suffragist, who appears on a US dollar coin.  Clara Barton, founder of the American Red Cross.  Louisa May Alcott, author, poet, best known for her book Little Women.  And the Reverend Olympia Brown, first woman ordained to the Universalist ministry, also a suffragist.
As I was making this list, I realized I was not even half way down one page and had already listed a dozen or so notable Unitarian or Universalist women over a course of a few decades.
So let’s time travel to the 20th century and consider Martha Sharp, wife of Waitstill Sharp, Unitarian minister, who together with him and also separately, made numerous voyages across the Atlantic and into the heart of Nazi territory, arranging safe passage for victims of the 3rd Reich, providing visas and money and finding jobs and housing for hundreds of refugees, working for the Unitarian Service Committee.
Then there are the women of Hidden Figures, the movie which introduced us as a nation to women we’d never heard of but who figured large in the development of the Space Age, women who were brilliant mathematicians, engineers, and computer experts and yet consigned to back rooms, bathrooms on the far side of the NASA campus, and social indignities---because they were black.
You have named other women who persisted in making important contributions to human living---some women in your own families and neighborhoods, others more publicly recognized as having broken gender barriers to succeed in previously male-only fields, and women of all races and sexual orientations and abilities.  We celebrate their influence on you.
And now I’d like to digress…
Last weekend I had a chance to sit down with the other organizers of the Astoria Women’s March in January.  We ranted about the new administration for awhile and then turned to the topic of how being part of that momentous event had affected us.  I have been thinking about this myself ever since the March in January.
Stepping back and taking as long a view as I can, from the perspective of almost 50 years of activism, I see a structure, a framework to build on for the future, a moral, values-infused, people-based framework.
My generation---Baby Boomers and older---found our moral compass activated by Viet Nam.  We learned that protest works, that it could be dangerous (remember Kent State), that it could be co-opted and corrupted by outsiders (witness the damage sometimes caused by  violent opportunists), and that the Viet Nam issue was part of a systemic virus of racism, sexism, homophobia, and an authoritarian fundamentalism that permeated American life.
We are faced now with a crisis of moral conscience that will affect all of us if not resisted and redirected.  We of my generation have seen the world change through technology, careless stewardship of resources, casual destruction of ecosystems, and a greed for wealth and power that has subsumed the moral character of the power elites.
We are faced, in my generation, with this responsibility---that we have ourselves been tempted into laxness about the prevailing winds of change; we have not responded quickly enough to forestall the consequences of reckless habits, and we now realize how serious the crisis has become.
We see that it will affect our generation less than it will affect our children, our grandchildren, and those children yet unborn.
But we still have the capacity to make things change for our heirs and their children and for the planet.  We have been both moral activists and reckless consumers.  We know how easy it is to succumb to consumerism.
We are now, as elders, the foundation upon which our younger generations stand.  We have done what we knew how to do, learning from our own national crises.  We have not been perfect engineers as we created that foundation.  It has weak spots; we have struggled with racism and sexism, homophobia and fundamentalism ourselves.
But in the process of struggle, we have learned to persist, we have learned to find hope in small successes.  We have fought discouragement and losses.  And here we are today.
Today our younger generations are fighting battles which have morphed somewhat.  Racism exists in somewhat different forms than it did in the 60’s; many of us now clearly recognize racism as systemic, not always overt but covert, oppressing minorities by underground, unseen methods.
The same can be said for sexism, homophobia, and fundamentalist thinking:  I hope we have been instrumental in teaching our children through our mistakes with these oppressive issues. 
Our younger generations, born between 1965 and 2010 (known popularly as Generation X, Generation Y (or Millennials), and Generation Z, are standing now on the foundation we have tried to create, imperfect as it is.
What is now our role in the struggle for justice, equity, and compassion, one of our chief principles as UUs?  What will we do in this crisis?  How will we persist?
As I think about what I learned from my participation with others planning and carrying out the Women’s March in Astoria, I realize that as an elder, I have more influence than I expected.  My encouragement means something important to our young leaders coming up.  My example must be honest and transparent.
Each generation learns from the generation gone before.  Our children learned from us; our grandchildren learn from their parents and grandparents.  What are we teaching them?  What are our generational responsibilities?
As part of the grassroots Indivisible North Coast organization, I watch our younger leaders with their high energy and their deep commitment to make a difference as they forge new pathways of American courage and passion. 
Young women are particularly influential in those leadership roles.  We elders cannot rest, but our role has changed.  We are now the cheerleaders for the moral athletes who are now on the playing field of democracy.  We are the coaches, helping them learn from our mistakes.  We are those who listen to their concerns, support them in their efforts to do what we could not.
Our role now is to clear the obstacles from their path, as we can, by using our influence, our stories, our understandings of life to combat the forces of anti-democracy, the forces that would roll back the many opportunities that progressivism has established.
We as a generation of women and men in our 50’s and older can teach our young aspiring leaders the value of strategic organizing, the strength of institutions such as the Southern Poverty Law Center and the American Civil Liberties Union, the wisdom of those who inspired us---the Jimmy Carters, the MLK”s, the artists and freethinkers who illuminated our path.
We can help them fend off the despair that inevitably creeps in from days and weeks of exhaustion and frustration.  For, as Bernie Sanders recently said,  “despair is not an option” in these times.
In the words of Abby Brockman, in her essay “Despair is not a Strategy”, she outlines several principles of hope.  Quickly let me review:
Hope can co-exist with other feelings.  People have power no matter how bad the situation looks.  Our actions are not worthless, whether they accomplish what we want or not.  Success does not always correlate with approval.  We don’t need to persuade every opponent for change to happen.  Change is rarely straightforward.  It’s always too soon to quit and too soon to assume victory.  Small actions matter.  We have changed the world before, many times.  Hope is a basis for action.  If you embody what you aspire to, you have succeeded.  Total victory is not the goal.  Do more before you give up hope.  Remember that our minds have a Negativity Bias and fight it.  We stand on the shoulders of giants who have shown us the way.  Let’s keep on keeping on.  Let’s persist---together.
Let’s pause for a time of silent reflection and prayer.
CLOSING HYMN:  #108  “My Life Flows on in Endless Song”.
BENEDICTION:  Our worship service, our time of shaping worth together, is ended, but our service to the world begins again as we leave this place.  Let us go in peace, remembering our strengths and our roles in this critical time in our nation.  May we, as women and men who have faith in our principles and in each other, strive to inspire and encourage each other in this important work of democracy with justice and compassion.  Amen, Shalom, Salaam, and Blessed Be.

Sunday, February 12, 2017

Standing on the Side of Love: a sermon

Rev. Kit Ketcham, PUUF, Feb. 12, 2017

            LOVE!   When I was a kid in Sunday School, I learned that the Greeks had four different names and definitions for love:  Eros---you know, the one that makes your heart go pitty-pat when you look at someone appealing; Philia, the brotherly sisterly attachments we have with family members; Platonic, the affection you feel for  friends for whom you DON’T get that pitty-pat feeling but for whom you care a lot; and Agape, the love that is compassionate, selfless, and directed at humanity broadly.
            Checking out St. Google just to refresh my memory, I discovered that the Greeks actually have a few more categories that are kinda intriguing:  Ludus (loodus), the flirtatious and teasing kind of love that you express through laughter and gentle affection; Pragma, the longlasting love between couples which develops over a long period of time, coming from understanding, compromise, and tolerance; Philautia, (philosha) love of self, expressed in two ways---selfishly and narcissistically, only seeking pleasure, fame, and wealth, or the love of self expressed in self-respect and self-acceptance which is how we learn that we can love others; and Storge (storgay), the love between parent and child which helps us learn to forgive, accept, and sacrifice in another’s behalf.
            It’s helpful to be reminded, as we head into this conversation about Love, that there are nuances to Loving, that a human being is capable of many kinds of love.
            As I think about my own life and my history of loving and being loved, I recognize in myself most of these nuances of Love.  We’ve already mentioned the “pittypat” love for that certain person, and, like you, perhaps, I learned that Eros is dangerous, as well as romantic---or maybe that’s why Eros is so much fun.
            There’s Philia---my sister Jean has always been my best friend, even though when we were little kids we just annoyed each other, but as adults, we’ve formed an attachment that seems unbreakable, even with religious and political differences.
            And Ludus, that playful, teasing love---it’s so much fun to laugh and goof around with friends, with the understanding that this kind of caring is lighthearted and kind, not overbearing or mean.
Storge, that Love between child and parent---like many of you, I was lucky that way and learned the joy of that bondedness, but I also have seen the pain caused by a lack of that bond.  When my son was born, I realized that I had never ever loved in that way; to realize then that my parents loved me that completely was a foundation that helped me grow and even separate from them religiously.  I never feared that I would lose their love.
Then there’s Philautia, which allows a healthy self-love to grow out of that bond and though we might lapse into occasional mild narcissism in our lives, it does not usually turn into an obsession with wealth, entitlement, and fame, as we have seen in our recent national news.
I’m reminded of that Elizabeth Barrett Browning poem, “How do I love thee?  Let me count the ways… 
Here at the Fellowship, we observe and we experience many nuances of the ways of Love, don’t we?   We see the romantic relationships within the congregation, the long-term partnerships and deep connections within families, the playful, teasing sociable affection between individuals, the sibling-like friendships which undergird our community life, the respect and acceptance that is offered and received mutually  in our times together, and our concern and compassion for the sorrows of humanity which direct our social justice efforts as a Fellowship.
I want to speak today about what it means to Love as a community committed to making the world a place of justice and equality.  Cornel West, scholar and prophet in today’s world, has said this: “Never forget that Justice is what Love looks like in public.”
Our faith tradition, UUism, has a long-standing advocacy masterplan known as “Standing on the Side of Love”.  You may have seen the banner in UUA publications or read about its outreach in the UU World magazine.
SSL started as a recognition of the love between same-sex partners and became known for its advocacy for Marriage Equality, back in 2004. 
As that campaign moved ahead, immigration issues in our southern border states came to the forefront and the program expanded, as it became obvious that Love meant something more than helping people get married, important as that was.
Love, from an immigration standpoint, was clearly a matter of justice as well.  Families trying to support themselves, making risky runs across the border, were acting out of a desperate and dangerous need to stay together, to stay alive, to shape a life for themselves and their kids in a safer place.
What we could supply was advocacy for justice for immigrants caught in a web not of their own choosing.  And immigration, at that time, was pretty much confined to Mexican nationals in the US without the necessary documentation.  “No human being is illegal” became our slogan, as border officials and law enforcement cracked down on those without the proper papers, detaining people and splitting up families.
And now, in the past several months, our entire country is caught up in a struggle between compassion and oppression, justice and injustice, equality and marginalization.
We thought we had made progress over the past several years---and we had---but that progress is now threatened by a new federal administration and the danger of losing much of the ground gained is real---unless we act to preserve that higher ground.
In my remarks at the beginning of the Astoria Women’s March last month, I offered these thoughts.  Some of you will have heard or read them, but I would like to repeat them today for those who have not, to remind us of our power as American citizens inspired by our faith community.

Our emphasis today is on the positive, what we want to achieve despite the challenges of our current national situation.  But the words of Clarissa Pinkola Estes , “we were made for these times” resonated with me and got me to thinking about just HOW we were made for these times.
We have indeed been training for these times all our lives, from the moment we discovered the power of the word NO, at age 2.   As we grew older and faced challenges we did not choose, we said NO over and over again.  As teenagers, we used NO to separate from our parents, well-meaning as they may have been.
            We have said NO to countless useless wars and our NOs have resounded down the halls of academia during VietNam, in the streets during the Gulf and Afghanistan and Iraq wars.  And some of us are old enough to have said NO to Hitler and his Nazis.
            We have said NO to offshore drilling, fracking, desecration of sacred land, and misuse of our waters and our beautiful natural lands.
            We have said NO to mistreatment of women, children, and men.  NO to sexual violence.  NO to hurtful drugs and cigarettes.  We have said NO to unjust laws.  We said NO to HIV/AIDS and homophobia and transphobia.  We have said NO over and over again to gun and domestic violence.
            Often our NOs seemed to fall on deaf ears, but every NO we said in an effort to maintain human rights, dignity and justice for all, and to stop offenses against the land fell upon those ears that could hear, opened pathways of YES as more came to join us in our cause.
            And the more times we said NO, the more YESES we heard from other people who felt the same way and came to join us.
            The Power of NO is a slow-moving power, whether we’re two years old, rebellious teenagers aching to be independent, or protestors in the streets.  It takes time for NO to become visible, to take shape in our national consciousness.
            And here we are, saying NO once again, because we have learned that NO has power, that NO brings change, that NO may take longer than we wish to bear fruit, but it does bear fruit.
            We have chipped away with our NOs steadily and determinedly at the world’s and our nation’s problems, even though sometimes the way was dark and many delays occurred.  In the process, we have turned many a NO into YES. 
            For every time we stand up and voice our concerns and our hopes, we turn NO into YES.  We watch the foundations of oppression begin to crumble and fall, as Ns turn into YES,  as the light dawns in human consciousness.
We can do this.  We were made for these times, we have honed our voices and our skills and our resolve.  And the world and our nation are watching.   YES!  Let me hear you say it:   YES!  YES!  YES!

As 1400 women, men, and kids took to Astoria’s streets January 21, a spirit was rising, a spirit that has infused millions of us with the strength to resist oppression for fellow humans worldwide and here in our own community, for ourselves and our friends, family, and neighbors.
A couple of weeks ago, UU ministers received a letter written jointly by the Rev. Peter Morales, president of the UUA and the Honorable Thomas Andrews of the UUSC, asking us to discuss with our congregations what stand we might take, as UUs and friends of UUs, to let the world know how we intend to respond to hateful words and actions by our governments and by individuals who would take away our civil rights.
In your O/S this morning you received a copy of the Declaration of Conscience which Rev. Morales and Mr. Andrews are asking us to consider.
I’d like us to read it aloud together, so that we can taste the words we are considering supporting.  After reading it aloud, I want us to have a short discussion time to clarify what it means to us and to answer questions about signing such a document.


At this extraordinary time in our nation's history, we are called to affirm our profound commitment to the fundamental principles of justice, equity and compassion, to truth and core values of American society.

In the face of looming threats to immigrants, Muslims, people of color, and the LGBTQ community and the rise of hate speech, harassment and hate crimes, we affirm our belief in the inherent worth and dignity of every person.
In opposition to any steps to undermine the right of every citizen to vote or to turn back advances in access to health care and reproductive rights, we affirm our commitment to justice and compassion in human relations.

And against actions to weaken or eliminate initiatives to address the threat of climate change - actions that would threaten not only our country but the entire planet - we affirm our unyielding commitment to protect the interdependent web of all existence.

We will oppose any and all unjust government actions to deport, register, discriminate, or despoil.

As people of conscience, we declare our commitment to translate our values into action as we stand on the side of love with the most vulnerable among us.

We welcome and invite all to join in this commitment for justice. The time is now.

At our potluck this morning, I will have a copy of the Declaration of Conscience available for those who wish to sign it.  There is no requirement to do so.  You will be able to sign it later if you are not ready today.  You need not sign it at all, if you are not comfortable doing so.
The signed Declaration of Conscience will be part of our history as a Fellowship.  We can look back on it in the future to remind ourselves of today’s challenges and how we responded.  We will not be sending signatures to “headquarters”.  However, you are invited to share this declaration of conscience with others who may wish to know about it.  You may copy it and share it, post it on social media, mail it to friends.  It is a personal commitment for signers, not a requirement for anyone.
As we come to the end of our service this morning, I want to share some valuable thoughts from author Ariana Huffington, writing about the marathon of resistance we are engaged in. 
She warns of the dangers of perennial outrage; we’ve only been at this for a few weeks and already it’s tough---we have to have ways to keep outrage from exhausting and depleting our creative energy.  We need to find the eye of the hurricane, as she puts it.
To act from a place of inner strength, she refers to the scholar and philosopher Archimedes, who said “give me a place to stand and I shall move the world.”  It’s the centered place from which Judge James Robart issued his historic order to reverse the executive ban on refugees.  And it’s the place from which Viktor Frankl, who lost all his family in the Holocaust and spent years in the camps himself could write: 

Everything can be taken from a man but one thing: the last of the human freedomsto choose one’s attitude in any given set of circumstances, to choose one’s own way…(in the camps) every day, every hour,(one was) offered the opportunity to make a decision, a decision which determined whether you would or would not submit to those powers which threatened to rob you of your very self, your inner freedom.”

Let’s not get stuck in the outrage storm.  We have the power to step out of the storm, think carefully about how best to channel our energy, and then take action.  Find your niche, the place you can stand for a long time and let’s get started “standing on the side of love”.
Our closing hymn is #1014, “Standing on the Side of Love”.  Our choir will sing the verses and we’ll come in on the chorus.

BENEDICTION:  Our worship service, our time of shaping worth together, is ended, but our service to the world begins again as we leave this place.  Let us go in peace, remembering that the principles of our chosen faith are very clear about our commitment to love and justice for all.  May we not get caught in the outrage storm but may we find our centered place from which we can draw strength to outlast the threats to freedom and our beautiful planet.  Amen, Shalom, Salaam, and Blessed Be.