Finding Courage

In the early evening on December 1st, 1955,

a woman leaving work sat on a bus in Montgomery.

In the early evening, a tired woman leaving work

sat down on a seat on a bus in Montgomery.

In the early evening, a tired black woman left work

and took a seat in the “colored” section of a bus in Montgomery.

In the early evening, after a long day of work,

a tired and weary black woman

took a seat in the “colored” section

behind the white section on a crowded bus in Montgomery.

 

In the early evening, on December 1st 1955,

after a long day of work making clothes for white people,

a tired weary black woman took her seat

in the “colored” section behind the white section

on a crowded, standing room only bus in Montgomery.

When all the white seats were taken,

this tired weary black woman was told to stand

so white people could sit down.

 

In the early evening, on December 1st, 1955,

after a long day of work making clothes for white people,

a tired weary black woman took her seat in the “colored” section

behind the white section on a crowded,

standing room only bus in Montgomery.

When all the white seats were taken,

she was told to stand to make room

so white people could sit down,

this tired weary black woman,

named Rosa Parks, said

“No.”

 

 

Four days later, the Women’s Political Council initiated the Montgomery Bus Boycott. The boycott lasted 381 days and when it ended, the buses were no longer segregated.  Rev. King’s home was fire bombed shortly after the boycott began which led to the decision to not just overturn Montgomery’s Bus policy but to seek the overturn of the Alabama segregation law. On December 20 1956, the US Supreme Court upheld the state’s ruling that this state law was unconstitutional and Rosa Parks then sat in the front seat of a bus.

This was not a random act that Rosa Parks took. Her finding courage to remain in her seat was not done on a spur of the moment in the vain hopes that her community would rally to her side. No, Rosa Parks was already active in her community.

The Women’s Political Council formed 9 years earlier precisely over this issue of black people being arrested because they sat down in empty seats that were not designated for black passengers. This event was 9 years in the making building coalitions across Montgomery.   In March of 1954, The Women’s Political Council meets with Mayor Gayle about ending the pay-in- front-and-enter-in-the-rear policy of the bus company. With no response from his office, they write to warn him that there are 25 organizations preparing for a city-wide boycott of the city busses.

Jo Ann Robinson, president of the Women’s Political Council, in 1987 wrote about the Montgomery boycott and said: We organized the Women’s Council and within a month’s time we had over a hundred members. We organized a second chapter and a third, and soon we had more than 300 members. We had members in every elementary, junior high, and senior high school. We had them organized from federal and state and local jobs; wherever there were more than ten blacks employed, we had a member there. We were organized to the point that we knew that in a matter of hours we could corral the whole city.[i]

When she told her chapter heads that Rosa Parks had been arrested, she was told, “You have the plans, put them into operation.”  She stayed up creating the stencils to print out 35K flyers calling for the boycott to begin on the 5th.  There was no social media in those days to make an instant announcement—there were mimeographs.

Rosa Parks joined the Montgomery chapter of the NAACP in the 1930s.  She served as secretary of the chapter. She and her husband would have meetings in their house.  These were dangerous times with numerous executions by the KKK. Young black men were falsely accused of raping white women and were given the death sentence.  The chapter fought to assist these individuals. She is quoted as saying, “I remember 1949 as a very bad year. Things happened that people never heard about because they never were reported in the newspapers. At times I felt overwhelmed by the violence and hatred, but there was nothing to do but keep going.[ii]

As a member, she attended the Highlander Center in the summer of 1955 to receive training.  Rosa Parks once remarked to Studs Terkel that this training had “everything” to do with her ability to remain seated on December 1.  The form of training was called Popular Education which is defined as the empowerment of adults through democratically structured cooperative study and action, directed toward achieving more just and peaceful societies, within a life sustaining global environment.[iii]  

She was invited back to Highlander in March of 1956 to talk about the boycott her arrest sparked.  She was asked by Myles Horton, co-founder of Highlander Center, this question.

What you did was a very little thing, you know, to touch off such a fire. Why did you do it; what moved you not to move? I’m interested in motivations – what makes people do things. What went on in your mind; Rosa?

Rosa Parks answered: Well, in the first place, I had been working all day on the job. I was quite tired after spending a full day working. I handle and work on clothing that white people wear. That didn’t come in my mind but this is what I wanted to know; when and how would we ever determine our rights as human beings? The section of the bus where I was sitting was what we call the colored section, especially in this neighborhood because the bus was filled more than two-thirds with Negro passengers and a number of them were standing. And just as soon as enough white passengers got on the bus to take what we consider their seats and then a few over, that meant that we would have to move back for them even though there was no room to move back.[iv]

How would we ever determine our rights as human beings?  Parks in her autobiography would later state she wasn’t overly physically tired that fateful day, as she was more tired of giving in.

 

Donny Hathaway—wrote a song Tryin’ Times. The version I remember is the one by Roberta Flack–

Tryin’ times. That’s the world is talkin about. …

folks wouldn’t have to suffer
If there was more love for your brother
But these are tryin’ times …

A whole lot of things that’s wrong is going down,

I don’t understand it from my point of view
I remember somebody said do unto others
As you would have them do unto you

Then folks wouldn’t have to suffer
If there was more love
But these are tryin’ times,

 

Today, we are in need of courageous hearts again.  We need those who are willing to sit down, when told to move to the back; willing to stand, when told to sit and obey; willing to organize, when told to wait and see.

These are tryin’ times. Different perhaps from the days when Rosa Parks decided to sit, but as I look around me, I smell those days rising again.  It is intoxicating and like the field of poppies on the way to the Emerald City, it will lull us to sleep.

Unless we mobilize and organize now, we won’t be able to protect ourselves or our friends—who are immigrants, who are queer, who are black, who are Muslim, who are water protectors. The safe thing, the safe thing is to carry nosegays so we cannot smell the stench and blinders so we cannot see what is happening.  And being white and silent means we could squeak by at the risk of losing our soul.

Do this and our silence makes us accomplices in the hateful cloud that is swirling around us.  Already, Mosques have received threats of genocide coming their way. There have been threats in our schools, and in the market place against those who are marginalized.

Already, gays and trans folks have been warned that whatever rights they have achieved will be removed. The very first bill pre-filed for this next Alabama legislative session is a bathroom bill aimed against our Trans gender friends. With Trump in the White House, Alabama will feel emboldened to pass this and other hate filled bills against its citizens.

The mainstream media will fall in line. In fact, it is already happening. If you look at what mainstream media is reporting it is based on allegation driven news rather than evidence driven news[v]. So instead of making the lack of evidence the news, they are making the allegation the news, which when repeated over enough times is accepted as truth.  We saw that when FBI chief Comey announced there were emails connected to Hillary found on Weiner’s lap top. It was an allegation that proved to be absolutely nothing and the media dug into the allegation and fueled that pile of sticks hoping there would smoke and fire. There was nothing. We have seen people repeat the allegation as fact and do not care there was no evidence for it.  The new word of the year is Post-Truth. Or as one Trump surrogate stated on NPR, there are no facts, facts no longer exist[vi].

We have already seen Trump threaten the media. His tantrum regarding his meeting with the New York Times was both informative and a warning.  Do not cross him as President.  He will retaliate.

So we are living in a different kind of world where Orwell’s Animal Farm and 1984 are no longer fictional pieces but the new reality—where white supremacists can call protesters un-American, and allegations can be called truth and evidence is called falsehood. We cannot sit back and watch like this is a football game, where we cheer the witty comebacks of our favorite team and then gnash our teeth when they fumble.  No, we need to find the courage to be engaged in this Brave New World.

We need to find the courage to be willing to risk our freedom like Rosa Parks did when she chose to remain seated.  Her action had consequences.  And in this new world order, our actions will have consequences but we must be willing to stand strong to the hate-mongering that is increasing around us.

But finding courage is not done in a vacuum.  Rosa Parks did not do this without any forethought, she did this because she had been prepared for that moment. She was surrounded by a community that supported one another—that mobilized around her action. She educated herself on the issues to understand the power dynamics of what was happening. Others were educated as well.  They worked together to prepare for the opportunity to resist.  We need to be studying up on how to live under a demagogue.  We need to be educated just as Rosa Parks was educated in popular education so when she resisted, she could do so with conviction and moral integrity.  And inspire others to follow her lead.

Describing that first day of the boycott, Martin Luther King writes During the rush hours the sidewalks were crowded with laborers and domestic workers, many of them well past middle age, trudging patiently to their jobs and home again, sometimes as much as twelve miles. They knew why they walked, and the knowledge was evident in the way they carried themselves. And as I watched them I knew that there is nothing more majestic than the determined courage of individuals willing to suffer and sacrifice for their freedom and dignity[vii].

May it be so.

[i] http://www.crmvet.org/info/robinson.htm

[ii] https://the-spark.net/np762801.html

[iii] http://www.reimaginerpe.org/node/1172

[iv] http://www.crmvet.org/disc/parks_mbb.pdf

[v] https://storify.com/jayrosen_nyu/evidence-based-vs-accusation-driven-reporting

[vi] https://www.rawstory.com/2016/12/trump-booster-scottie-nell-hughes-gets-blasted-on-npr-after-saying-theres-no-such-thing-as-facts/

[vii] http://www.crmvet.org/tim/timhis55.htm#1955mbbholt

(c) Fred L Hammond 2016

Moral Integrity

There was a recent story in the news about Republican Governor Baker falling in line behind Trump’s administration by not condemning the appointment of Stephen Bannon, a so-called Alt Right politico whose media group publishes white supremacist and white nationalist articles. Governor Baker had previously condemned Trump’s racist rhetoric and now is dutifully falling in line. His defense was that the commonwealth of Massachusetts depends on federal grants and contracts.

I posted this story on my facebook page with the comment that this should not be surprising.  In my comments on this post I stated, “Very few people have the moral integrity to hold fast in the face of evil.”

I want to expand on this notion of moral integrity and why it is vitally important to fortify it in order to save American democracy.  Moral integrity is not a solo action. It is not developed in a vacuum and it cannot be maintained in an isolated realm.  Those who attempt to do so are betrayed, imprisoned, and ultimately killed–sometimes figuratively–sometimes literally.  You can begin to see why Governor Baker reversed course in his stance of condemning Trump’s racist rhetoric to taking the more supportive desire “to have an open dialog” with Trump’s administration. He caved to save his political standing in the new regime that is coming to power in less than 90 days.  He knows that this is an administration that will retaliate with vengeance against any who stand in its way. His response is self-protective.

After the cast of Hamilton spoke out to Mike Pence for their hope in the future of America, Trump condemned such a statement as “harassment.” Once Trump is in power, expect Nixonian style enemy lists and attempts to decimate them. Governor Baker’s cave in was in realization of this new reality, where civil discourse is harassment.

Remember when Jesus was arrested not one of his disciples remained except John, Mary his mother, and Mary Magdalene. Maintaining moral integrity in the face of evil is difficult even for the founders of the Christian faith. The Roman Empire was a cruel and evil force that crushed any who exerted self-differentiation.  The disciples only found their footing again by supporting one another, by affirming their values and nurturing one another to remain firm.

This is the only way one can maintain moral integrity. Just as they supported one another, we must support one another. Just as they met with one another, we must meet with one another. Just as they loved one another, we must love one another. They became the resistance and showed the world another way. That is our task today. To love one another with a radically subversive love that transforms hearts. It means we form collectives and coalitions of love to resist the authoritarian fascism that we see happening.

And even doing all of that, maintaining moral integrity is a hard road to travel.  We only need to look at the history of Christianity to know that most of its 2000 year history has been anything but moral. So to maintain moral integrity also means being willing to call out and call in those who break covenant with one another. We must align ourselves with truth tellers not those who promote truthiness or post-truths; those things that we want to hear and believe because they feed our bigotry and biases. But truth tellers that remind us to love our neighbors as we love ourselves. Truth tellers who remind us that actions that hurt people who do not look like us, do not act like us, do not live like us; those actions also hurt us as well because we are all one body, called the United States of America.

There is truth in the Christian Scriptures, when my hand is cut, am I not going to grasp it and tend to its wound? I am not going to say, it is only my hand, I can live without it. The leg cannot say to the eye, I am not an eye so I do not need you. We are only strong when all of our different parts are working together, and we are only a force for good when we have the courage to speak up against evil in all of its forms.  Right now we have a section of our body that is hurting and is diseased with hatred.

The hurt is real. The pain is real.  But to appease the pain by supporting the gangrene of white nationalists to move into power is not the way to move forward. That only teaches those in pain that their acting out is validated.  It only reinforces their hateful rhetoric and amps up their behaviors to attack others who are different than they are. We need to be able to resist their attempt to make us cower in fear and rise up to say this behavior is not acceptable in a nation that proudly proclaims, E Pluribus Unum –Out of Many, One.

And that is going to take all of us to strengthen our moral integrity so it will remain strong to act in the dark days ahead. And it means contacting those in political office, who often look to expediency and compromise rather than moral integrity, telling them that we have their back when they act with moral integrity.

All of our bluster today must not disappear when Trump is in full power. That is the temptation awaiting us on January 2oth. The temptation for us to also fall in line and succumb to the new reality of a white nationalist government. We must not, the lives of too many people are at stake. Protecting and strengthening our moral integrity is the order of the day. We must encourage one another to remain strong in the face of evil.  We must encourage one another not to hide and act as if nothing is happening.  We must encourage one another to continue to love one another and support their moral actions of resistance.

What Now

 

How goes it with your spirit?  I have to say that I have been crushed by this election.  And when I say crushed I don’t just mean disappointed.  I mean my spirit has been pulverized and left gasping for air.  I am still struggling to catch my breath and absorb what has happened.

Last Sunday I stated this election was not about electing a man or a woman, or even about electing a republican or a democrat to the office of the presidency.  It was about ratifying and affirming our nations most sacred values—E pluribus Unum—Out of Many, One.  Our unalienable birth rights of Life, liberty and the pursuit of happiness. Liberty and justice for all.

Apparently, America no longer wants to be an America that celebrates E Pluribus Unum. That value was okay to proclaim when America was 90% white in 1950.  It apparently is not okay when America’s white people reflects 61% of the population in 2016 and is projected to be 49% in less than 30 years.  When America finally begins to look like E Pluribus Unum, Whites get nervous because it will mean they will need to share their power.

I shouldn’t be surprised given how White America treated our first Black president who probably will go down in history as one of the all-time great presidents.  Not by this generation but by future generations.  Abraham Lincoln was hated when he was president[i].  I mean states seceded from the union and millions of people died because he became president. Not exactly how one wins and influence friends.

I still believe these values were the heart of this election.  I still believe that this nation was given an opportunity to make a deliberate choice to embody the values on which this nation stood, albeit imperfectly.  We were given a choice to turn away, even if ever so slightly, from our nation’s original sin of racism.  We were given a choice.

And we chose white supremacy.

I think what stung me the most was the realization that the only demographic that overwhelmingly voted for Trump was the White vote. Of the 70% of White voters, 58% of them voted for Trump.  No other racial demographic overwhelmingly voted for Trump.  No other racial demographic comprised a majority in their support for Trump. Not one.

Now there are many individual reasons why a person might have voted for Trump.  So when individuals begin giving reasons why they voted Trump, the reason is not because they believe that Whites need to stay in power and oppress other groups. No, they believe there are other reasons, but the aggregate reason is racism.  This is an important distinction.  Let me rephrase this point another way.  Trump’s appeal to individual White voter’s is not because individually they supported his racism, but the systemic impact in this election of White voters is racism.

We need to understand the message this sends to marginalized groups when one demographic votes overwhelmingly for a demagogue like Donald Trump. We need to understand that their fear, my fear, is not unreasonable but is based in the history of events over the last 24 months.

We have seen an uptick in hate crimes against Blacks, Muslims, Trans-fulx, Mexican immigrants over the last 24 months committed by White people who support Trump.  Southern Poverty Law Center reports 200 hate crimes[ii] were documented in the 72 hours after the election alone.

And these are the ones that are documented as hate crimes.  The hanging effigy of a black man off the apartment balcony above OHenry’s is not considered a hate crime.  The poster displaying Trump with a statement saying, “Obama, You’re Fired” in a math teacher’s class in Northridge High School is not considered a hate crime. The American Latino citizen, who was yelled at by a passerby “to go pack because Trump is deporting your ass” is not a hate crime.  The woman at UA who received anonymous rape threats because of her public support of Clinton. Our congregation’s children being told in school by friends that Trump is going to remove all the gays from Alabama. These have all occurred in the last week here in Tuscaloosa. They may not be hate crimes per the current statutes of the law, but they carry with them pain and anguish.

The KKK in North Carolina is planning on hosting a victory parade in Trump’s honor. The Alabama Klan has come out publicly stating they are going to hold Trump accountable for his campaign promises to deport immigrants, ban Muslims, and repeal LGBT rights. But the White nationalists do not represent the White 70% of the 59 plus million who voted for Trump. But the White nationalists have benefitted from the collective vote that supports their agenda for oppression.

If your vote supports the oppression of others even if you voted your conscience for your personal reasons, then your vote supported racism.  It is that simple and that complex.

I need to sit with that information and realize that I as a white person have some responsibility in these election results.  I did not speak to my relatives of my concerns regarding a Trump presidency.  I did not tell my relatives that if they loved me and supported my life as a gay man, that they should consider not voting for Trump.  I didn’t, because if I did, then I would have to contemplate that my relatives do not in fact love me for who I am.  That fact would be too painful for me to face.  Despite all their verbal assurances that they do, their actions shout no.  So I would prefer not hearing them say the words that they would prefer a Trump presidency over the safety of a gay relative. Did you tell your relatives—that a Trump presidency would endanger the life of your gay minister or your trans friends in this congregation?  Or your friends of color?  Or your Muslim friends? Or your immigrant friends?

But the individuals who voted for Trump are not going to be able to hear that a vote for Trump was a vote for racism. Not going to hear it because standing in their shoes, they believe that Trump finally heard their cry for help. They see their ability to earn a livable wage and to give their children a better life than they had, slipping away. Their concerns are not, in their essence, based in racism; they are based in economic realities. The median income finally rose this year to just over $56.5K[iii] but its buying power is still less than it was in 1999[iv].  The hard truth is that for millions of people in this country, they are hurting. No matter what they have done to try to get ahead they are thwarted in their attempts.  My colleague, the Rev. Daniel O’Connell noted that half of the country ‘finally feels heard and the other half feels a deep and anxious fear for their future.’

I also know there is a desire to self-differentiate myself from the 58% of White voters who voted for Trump.  I don’t want marginalized people, who do not know me, wondering if I voted for Trump because I am white.  My age group voted overwhelmingly for Trump.  So I want to differentiate myself. So I get it when others want to send some sort of signal, some sort of sign that says, I did not vote like the rest of my white family and neighbors. Should you decide to wear some symbol as a sign, a blue finger nail or safety pin, be ready to back that symbol up with some actions.  Don’t wear them and then remain silent when the racist or sexist comment is made.  Don’t wear them and then turn a blind eye when you see a person being discriminated against because they wear a hajib or are Black or Brown.  Don’t wear them and then walk on by when you see someone being attacked.

I don’t know what the future holds. I appreciated Clinton’s concession speech.  I appreciated Obama’s comments on the election and the smooth transition of power that he is in the process of ensuring.  I even appreciated Trump’s acceptance speech which, if that was the first time I heard him speak, I would have thought wow, what a classy guy, praising his opponent and all.  But that was not what he shared on the campaign trail. He made threats to prosecute his opponent if he was elected. He made threats against me and people like me, he made threats against my immigrant friends, those here with visas and greed cards and those undocumented, he made threats against my Muslim friends, and he made threats against my black friends.  I can only assume that he now intends to follow through on these threats.

So what now in light of this turn of events in our nation’s history?  We, as a congregation seek to love one another all the more.  We find ways to differentiate ourselves from every other predominant white congregation in Tuscaloosa County so when people come here to visit, know that they have visited someplace unique and special and most importantly safe. That they will know our principles and our personal creeds are not just lip service but is indeed who we are in our most inner being.

As I stated I do not have a crystal ball to predict what is coming down the pike with a Trump presidency. We live in one of the most conservative states in the union.  But every fiber in my being tells me that we are going to need one another more than ever if we are going to thrive in this brave new world.  This means your support is needed more than ever to ensure that this congregation is able to support you in the days ahead.  Support and nurture your inherent worth and dignity. Support your ability to develop justice, equity, and compassion in your relations.  Support your free and responsible search for truth and meaning. Support your right of conscience and the democratic process.  Support your work towards developing community with peace, liberty and justice for all. And support the well-being of your spirit.  Blessed Be

[i] http://knowledgenuts.com/2014/01/02/abraham-lincoln-was-actually-hated-when-president/

[ii] https://www.splcenter.org/hatewatch/2016/11/11/over-200-incidents-hateful-harassment-and-intimidation-election-day

[iii] http://money.cnn.com/2016/09/13/news/economy/median-income-census/

[iv] http://www.davemanuel.com/median-household-income.php

What Now? 13 November 2016 © Rev. Fred L Hammond  delivered to the Unitarian Universalist Congregation of Tuscaloosa.

We attempted to live stream the sermon and discovered that the internet bandwidth was insufficient.  So the video below is severely pixeled but the audio is relatively ok by comparison.

Religious Freedom and Judge Roy Moore

(I was asked to speak at the No Moore Rally today at the Alabama Supreme Court Building in Montgomery, AL.  Judge Roy Moore was being tried on six out of seven ethics violations when he urged Alabama Probate Judges to disobey US Supreme Court Ruling on the constitutionality of Same Sex Marriage. Here is what I said.)

We have been standing here for quite some time now awaiting the verdict that Judge Moore is found guilty of violating the Supreme Court orders to enforce marriage equality in this state. Judge Moore believes that he is above the law of the land.  He believes he is called to impose his brand of religion onto the citizens of this state. He believes that his brand of religion is the one true faith, that he has the pure and unadulterated interpretation of the Hebrew and Christian Scriptures. That all other interpretations of these sacred texts are heresy and therefore should be purged from the state of Alabama.

However, Judge Moore does not live in a country where only one religion is declared the official government religion.  Where only one interpretation of that religion is sanctioned. Where other religions are persecuted.

The United States does not have an official government sanctioned religion.  Here we have religious pluralism and the promise of religious freedom for all religions to not only be practiced but to have their rituals protected and recognized by the Government. This protection is found in our nation’s most sacred of texts, a text that Judge Moore vowed to uphold in his role as judge.

From the Declaration of Independence:  We hold these truths to be self-evident, that all people are created equal, that they are endowed by their Creator certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness—that to secure these rights, Governments are instituted among people, deriving their just powers from the consent of the governed, –that whenever any form of government becomes destructive of these ends, it is the right of the people to alter or to abolish it, and to institute new government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their safety and happiness.

Preamble of the Constitution of the United States. We the People of the United States, in Order to form a more perfect Union, establish Justice, insure domestic Tranquility, provide for the common defense, promote the general Welfare, and secure the Blessings of Liberty to ourselves and our Posterity, do ordain and establish this Constitution for the United States of America.

Constitution of the United States, 1st Amendment:  Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof, or abridging the freedom of speech, or of the press, or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.

Constitution of the United States, 14 Amendment, Section 1.  All persons born or naturalized in the United States, and subject to the jurisdiction thereof, are citizens of the United States and of the State wherein they reside. No State shall make or enforce any law which shall abridge the privileges or immunities of citizens of the United States; nor shall any State deprive any person of life, liberty, or property, without due process of law; nor deny to any person within its jurisdiction the equal protection of the laws.

It is from these documents that I stand here today to proclaim that my faith, which teaches me to love one another, no matter who you are or whom you love is to be respected under this constitution.  My religion, while a minority religion in the state of Alabama, has under the US Constitution the legal and moral authority to have its marriages recognized by the government of these states.  This right has been denied the members of my faith and other faiths for decades.  It was a right that was finally recognized by the Supreme Court as being fully constitutional.

Roy Moore and his ilk want to deny people, who do not agree with his religious faith, their rights as citizens of these United States. The followers of his religious faith are not hindered in any way by the practices of those who follow another faith or who follow no faith, just as my faith is not hindered in any way by the practices of his.  Where hindrance occurs is when followers of his faith demand that I and others adhere to his faith tenets.

In countries where there is one sanctioned religion his approach would be legal but here in the United States all people are free to practice their faith.  All people have the right to pursue happiness.

But here is thing; Judge Moore’s faith doesn’t even follow the tenets of his religion. His professed religion is Christianity.

Jesus declared that for his followers, and I am reading from the King James version, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets.

Judge Moore violates this commandment. He is not loving his neighbor.  His behaviors show no respect for the diversity of his neighbors.  His behaviors show only contempt which goes against his very faith which insists on following the author of love, by doing unto others as you would have them do unto you.

I feel sorry for Judge Moore.  I do.  Truly.  I feel sorry for him because he has no love in his heart.  He has walled himself off from knowing the freedom that divine love gives to each of us when we are willing to be embraced by that love.  He is afraid. And in his fear, he attacks others who have found the freedom that love bestows.

That love for one another is expressed in the Christian Scriptures of Galatians 3:28. Here is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.

We do not need to be afraid of each other any longer because when love is present, when love is placed at the center of our hearts, the need to separate us into categories falls away.  The desire for ensuring mutual respect of our differences rises to the fore.

But Judge Moore has not experienced the very redemption his Christian faith teaches him.  Redemption is more than just reciting a few words on a page.  And the Redemption I am talking about is not just in the life to come, but redemption in this life. Freedom in this life which our founding parents of this nation in their wisdom codified into law—the redemption of being able to have life and the pursuit of happiness.  He does not know this redeeming love.  He only knows hatred for others who not only are different than he is, but have found happiness and love through that difference.

He is going to need a bit of a nudge from today to be told once again, that he does not have the right to enforce his hatred onto the citizens of Alabama.  He does not have the right to impose his version of Christianity onto the citizens of Alabama—who have found the power of love through other Christian denominations, through Judaism, through Islam, through Buddhism, through Baha’i, through Sikhism, through Taoism, through atheism, through humanism, through Jainism, through Wiccan, through indigenous faiths, and yes, even through my faith, Unitarian Universalism.

Judge Moore, you have betrayed the trust of the state of the Alabama by violating our most sacred creeds as a nation.  Not just once, but twice.  You must be removed from office this day.  And you cannot be allowed to serve a public office again because you have proven yourself as not being able to hold the people’s rights above your own interests and agendas.  Perhaps one day you will realize that Love is Love and that all people have the right to experience love and have that love recognized by the government.

An Open Letter to Chief Justice Roy Moore

 

29 April 2016

Dear Chief Justice Moore:

As a citizen of Alabama, I am rather disappointed in your press conference comments.  Not only did they portray the events on January 12th incorrectly, they expressed defamation of character of a private citizen.

The facts are Ambrosia Starling did not officiate a wedding on January 12th.  I did.  I am an ordained minister in the Unitarian Universalist faith and serve the Unitarian Universalist Congregation of Tuscaloosa. It is part of my religion to honor and bless the covenanted relations that we enter into and with couples that includes the rites of marriage. I do not do mock weddings. To have my faith honored with recognizing the marriages that I officiate is an example of the religious freedom that this country honors and values since the days of the founding of this nation’s constitution.  It is in the Bill of Rights that the government shall make no law regarding the establishment of religion or the practice thereof.

Yet, for far too long, this country has forbade my religion’s right to solemnize marriages of same gender weddings and have them recognized by the state.  You say this is not about religion, but it is, Justice Moore.  It is.  By denying equal marriage rights, you are declaring your faith doctrines to be supreme over all religious doctrines and practices and that is simply not the American way in regards to religious freedom. Religious freedom means being able to practice one’s religion without fear of government censure. Not being able to have couples’ marriages recognized by the state is a form of government censure of religion. For you to declare the wedding I officiated a mockery is a show of profound disrespect of the religion I serve as minister. A religion whose American roots date back to the founding of this nation.

The bills being passed under the guise of religious freedom are privileging a certain sect of Christianity.  It does not represent the whole of Christianity nor does it protect any other religions’ practice.  It is sanctioned discrimination against anyone whose faith does not align with this branch of Christianity. This is not religious freedom.  It is religious oppression.

I am authorized by my church and faith tradition to officiate marriages of same gender couples. The marriage I officiated on January 12, 2016, included the signing of the marriage license issued by a probate judge in Alabama. That certificate was filed according to Alabama statutes and a marriage certificate was issued the couple recognizing them as a married couple. If this marriage was illegal and in defiance of your order as you claim, then I would have expected the probate judge to not have issued the license. Further, I would expect that if this was illegal that you would file charges against probate judges who did not follow your order, making every probate judge who has issued licenses accountable to your ruling.  But you have done no such filing and therefore, you have not enforced the law as you claim exists. Why? Because you know you have no authority to overrule the US Supreme Court ruling that lifted the ban on same sex marriages.

But that is not what you stated at the press conference.  Instead you claimed the complaints were an attack on your character. You claimed you were a victim of the media misrepresenting your orders.  Then you made defamatory statements insinuating the mental instability of a private citizen. You are not a licensed Mental Health professional, therefore you have no authority to diagnose or even publicly speculate on the mental health of another person.

As a judge in the attempts to answer complaints on your defiance of a US Supreme Court Ruling, you have once again violated your own profession’s ethics by making these inflammatory statements against a private citizen. It was an attempt to discredit Ambrosia Starling’s and other’s complaints against your ethical conduct.  It was an attempt to inflict injury on Ambrosia Starling’s reputation. I see you.  I see what you are trying to do and it is offensive, not only personally offensive, but offensive to the citizens of this state.

You defended your orders based on the Alabama Supreme Court ruling which by your own quoting the US Constitution at the press conference revealed that it was over ruled by the US Supreme Court. Your own words convict you. Yet, you insist you are in the right. You have shown repeated disregard for the US Supreme Court which ruled that the bans against same sex marriage are unconstitutional.  Your own colleagues of the Alabama Supreme Court do not side with you in this matter. In fact, your colleagues of the Alabama Supreme Court dismissed on March 4 of this year, a challenge to same sex marriages made by some probate judges and a conservative policy group. The Alabama Supreme Court is adhering to the US Supreme Court ruling.

You state your orders are still in effect.  Yet, even the Alabama Supreme Court by their dismissing the challenge declare your orders are not in effect any longer. If they were in effect still, then they would not have dismissed the challenge to same sex marriage. The federal and Alabama state courts have spoken on this matter.  Your legal opinion has been declared unconstitutional by the highest court in the land.  There is no conflict between the courts as you stated at your press conference. They are now in sync.

If you, in good conscience, cannot abide by the highest court in the land then to protect your integrity you need to step down as chief justice. The tide of change is coming to this country. We will finally live up to our highest ideals of liberty and justice for all.  We will no longer privilege one religion over another in this nation.  We will no longer privilege one class of people over another in this nation. We will no longer privilege one gender over another or one sexual orientation over another. We will no longer privilege one race over another in this nation.  Those days are coming to an end. May they come quickly for people are suffering injustices in this land.

Sincerely,

Rev. Fred L Hammond, MS, MDiv

Minister of the Unitarian Universalist Congregation of Tuscaloosa

 

Funding The Vision

Our congregation is in the midst of our annual stewardship campaign.  We had a well attended kick-off dinner, in fact it was the best attended kick-off dinner in recent history. One would think such attendance would bode well for this year’s budget. Those who consistently pledge annually have turned in their pledges for this next year.  We are now at the stage of follow-up calls for this year’s pledges.

The presentation at the dinner was powerful.  We spoke to the four pillars** that enables our congregation to live our mission of being an open, nurturing community of Unitarian Universalists made visible by our actions to create a better world. We spoke to the fact that last year 25% of our pledges were made by two members.  And that 20 of our potential 71 pledging units did not make any pledge last year. These two statistics point to an unhealthy fiscal picture. Our push this year is to have every member turn in a pledge form with some level of support.

One of the things I did not want to do this year  was to promise all the things we would be able to do with increased resources only to then discover we have to cut our budget because the pledges simply did not meet the promise. We have received most of the pledges that we normally receive without prodding. We are now in the reminding stage of calling our members to turn in their pledges so we can create our budget.

I am already seeing that we have made a tactical mistake in our stewardship campaign this year. I am hoping to offer a corrective.

Two true stories to illustrate that mistake.

There was a small congregation of under a 100 members who had a part time minister whose salary was covered by one member.  The other members pledged minimal amounts if at all.  The message that the minister received by this was that the congregation really did not want a minister.  They liked the idea of a minister. But they did not want a minister because if they had they would pledge the funds needed to support a minister.  So the minister suggested to the member to donate the funds instead to the congregation’s building fund and not to the operating budget.  When the congregation was told they would not be able to keep the minister the following year because they had no money, they were stunned.  They exclaimed, but we have always been able to afford a minister with our level of pledging. The minister replied, they had a minister because they allowed one member to carry all of their obligations.  If they want a minister, they each must support that ministry with a pledge that reflects that support.

There was another congregation, even smaller than the first who rented their meeting space for about $200 a month.  Their annual budget was about $5,000. The members stated they wanted to grow their congregation in order to have a minister but could not afford one given their budget.  Their median pledge was about $15 a month.  A consultant told them if they wanted to grow their congregation then they would need to increase their financial pledges to reflect their desire to grow.

Both of these congregations missed the mark.  A minister is not what makes a church.  It is the ministry of the congregation that makes the church. A minister is only a resource of that ministry.  The first chose not to support the ministry that they potentially had at their doorsteps with their minister.  Yes, their salary was paid but they did not support any resources to build a ministry that would make a difference in their community.  The minister’s hands were tied from doing the necessary things to build that ministry.

The other congregation funded their reality not their vision.  Again, it is the ministry that needed support not the rent, not the office supplies. If all that is desired is a social club where people gather for a talk and coffee on Sunday mornings, then a budget of $5,000 serves that need very nicely. But if the congregation wants to be known in the community as a vibrant community of faith where people live their Unitarian Universalist values into the world and make a significant push to create a better world for the people in the neighborhood, then they need to fund the vision of the ministry they are building to help manifest that vision into a new reality.  They needed to fund resources to build that vision.

There is a long list of things that our congregation would like to be able to do this next year. We want to increase our leadership development. We want to increase our participation in denominational affairs. We want to increase our infrastructure with an administrator assistant and bookkeeper, thereby freeing up our volunteers to being able to build up the faith. We want to offer more programs to address the spiritual needs of our members.

But it is not this list of things that we seek funding, we are seeking funding for the ability to change the landscape of our society here in Alabama.  A landscape where systems of oppression are in full force. Where mean-spirited legislation is passed that maims and cripples the hearts and wills of people. Everyday, some new legislation is passed that causes new suffering in the lives of people in our congregation and in the larger community.

We are seeking funding for the ability to heal those hearts within this community of faith.  We gather on Sundays and at other times to listen to the stories of our lives in order to know that we are not alone. We gather to create community by getting to know one another.  We gather to be that balm in Gilead to heal and strengthen each other in order for us to go back out into the community to live our values into being.

In order to have this come to pass, we need to fund a ministry. It is not funding a minister. It is not funding a director of religious educator.  It is not funding an administrator or custodian or even nursery care worker. Yes, these are important but these are only resources to build the ministry of the church. The ministry transcends the physical reality of brick and mortar and staff.  The ministry seeks to build a new way of being in the world.

As a member of a Unitarian Universalist congregation, you committed to help build this new way, therefore the congregation needs you to  honor your commitment by making a pledge of financial support to the best of your ability so there are resources to build the ministry. Fund the vision of the ministry not where the congregation is currently, not the immediate need.

Don’t tie the hands of the ministry by withholding your financial pledge. This is your ministry, your work in the world through a community of faith.  Not making a financial pledge hurts the congregation in ways perhaps unseen at first, but made visible over time.

** In our congregation we have categorized the work of the church into four pillars: Finance and Operations, Building Community, Spiritual Growth and Development, and Social Justice. There are various teams and work groups that each pillar includes and each pillar requires funding resources. If any one of these pillars were missing, then our ministry would not be able to live our mission.  Not being able to fund any one of these pillars sufficiently, hurts our ability to live our mission.  

 

Published in: on February 25, 2016 at 2:12 pm  Comments Off on Funding The Vision  
Tags: , , , , ,

Minimum Wage address to Tuscaloosa City Council

This was given to the Mayor and City Council on February 9, 2016.

I am here before you tonight because I am confused by the city’s legislative agenda as it pertains to item 16–Minimum Wage Legislation.

It reads: Minimum wage determination should be controlled on a state or federal level rather than the local government level. Local government determinations of minimum wage could lead to unintended consequences for those who are low to moderate income, as well as have negative economic development impacts for local government. 

In order to reduce the likelihood of poverty and keep wage rates current, the City supports adjustments of the minimum wage rate where there is a cost of living adjustment that is tied to the consumer price index. 

This legislative agenda was passed on January 26th

I am confused because when Mayor Maddox and a few members of the council met with the coalition on January 27th; we were told that the city wanted to study this issue by setting up a task force with Northport and the County.  Why would the council state that to us, when there is clear indication in the city’s agenda that the city has no intention to pursue what is in the best interests of the people of Tuscaloosa?

Consider the words of the Prophet Malachi:  I will draw near to you judgment; and I will be a swift witness … against those who swear falsely, and against those who oppress the wage earner in his wages, the widow and the orphan…” 

You serve the people of this city.  Now I am not a literalist when it comes to scriptures but I view the judgment as a metaphor of what is coming. Perhaps you are not seeing it as clearly as I do–before I became a minister I was a clinical specialist that examined behaviors.  In my opinion, the judgment comes in the way of a crisis for our citizens.

17,000 people are desperately trying to make ends meet on an hourly wage that does not cover the rent, does not cover childcare, does not put food on the table, does not give them access to preventative health care.  They are forced to seek public assistance in attempt to make ends meet; which in our culture is a shameful act.  The coalition has heard from these families and it breaks my heart, especially when there are city solutions that can be taken.

When people are in a desperate situation that boxes then into a corner they begin to choose options harmful to themselves and to the community.  They steal food.  They steal items to sell for cash.  They resort to violence.  Domestic violence occurs because they are frustrated and angry at themselves for not being able to provide for their families.  They get arrested.  Police are placed in situations where unarmed people are shot.  We have already seen this happen in Tuscaloosa.

A pastor recently said, we are one gunshot away from being another Ferguson. We have a crisis here.  The city agenda speaks of unintended consequences, consider the unintended consequences of passing the buck.  The unintended consequences of passing the buck is more people choosing behaviors that cause physical harm and possible loss of life.  These will continue if the city council refuses to do the right thing for its citizens. It is already escalating. Good people in desperate situations are choosing poor behaviors to address immediate basic needs like food and shelter.

You do have the authority given to you by the state or the state would not be seeking to prevent that authority to act on behalf of the citizens of this community.  You have been given studies that show that raising the minimum wage benefits the local economy with increased tax revenue because the working poor spend their resources locally.  That is increased revenue in  your city’s budget.  It is good for business becuse increased wages reduce staff turnover which any business owner can tell you, it is more expensive to train new staff than to keep staff.  Every single state and city that has done this has prospered.

Further, you have the backing of the US Department of Labor to act on behalf the citizens.

Not acting with your authority will result in increased suffering in this city, in your heart of hearts you know this.  I close with one more quote, this from Apostle James, the brother of Jesus: If anyone, then, knows the good they ought to do and doesn’t do it, it is sin for them. 

You are committing a grievous sin against your own conscience by refusing to do what your own words declare is right.

Anti-Racist vs Non-Racist

I came across the following article today:  “I don’t trust white people, even the liberals, and science backs me up.”   It is a good article that exposes the difficulty white people have after 400 years of white supremacy immersion to behave in ways that are non-racist.  The good news is the science this author is citing is behavioral science and not science like the immutable laws of science, such as the law of gravity. This means that white people can change their behaviors and become non-racist.

Non-racist?  I do not see too many people in the anti-racism work talking about being non-racist.  They mostly use the term anti-racist.  So what is the difference?  Actually there is a huge difference.

My taking action as a white ally in a Black Lives Matter protest is an anti-racist action.  I am standing in solidarity against the racism that has been institutionalized in our criminal justice system. (If this statement is new to you; there is a whole body of work out there that documents our criminal justice system as racist, so I am not going to spend time here justifying that statement.)

My reading and researching about institutional racism in the United States of America is equipping me with information to bolster my ability to recognize racism as it has been displayed and continues to be displayed in this nation.  This reading and researching is anti-racism work.  But this work still does not make me non-racist.

As the article points out, there are still unconscious racist messages embedded into my culture that I practice without even batting an eye even as I proclaim anti-racist statements with my mouth and body. To be non-racist in my behaviors means I need to be willing to examine my behaviors in the context of racism. It means that I need to have a wider frame of reference in which to place my behaviors and decisions.

I will give an example.  And it is easier to look at someone else’s behavior than it is my own.  Alabama’s Governor Bentley recently made the decision to close down department of motor vehicles in the most rural counties of the state.  He stated this was for financial reasons because of shortfalls in the state budget. Governors have the unpopular task to make the hard decisions even though it will affect people’s lives. If state budget was the only factor behind this decision, this might seem like a difficult but reasonable decision to make.

However, in the wider context, this decision affects people of color in greater numbers than it does white people.  In the wider context, this decision was made after the state of Alabama passed the requirement that people have to have state issued photo IDs in order to vote in elections. In the wider context, this decision will force people to take time off from work to travel 3 or 4 hours away to wait in line for several hours to get their license and photo ID. In the wider context, the majority of people living and working in these counties do not have positions that pay for personal leave or sick time, so a day off from work is a day’s pay lost.  This may translate in not being able to make rent that month or place food on the table that week.  What first appeared as an unpopular and hard decision to balance a state budget, now begins to look like yet another means to oppress and disenfranchise the poor who also happen to be predominantly people of color.

Now Governor Bentley has stated this decision was not done for racist reasons. On the face of his statements, I believe him. But intention does not negate impact AND look at where he lives. He lives in a state whose state constitution of 1901 was created for the sole purpose to promote and sustain white supremacy. His actions are in line with 114 years of white supremacy codified into the Alabama constitution.

In order for Governor Bentley to be acting from a non-racist place, he needs first to be aware, consciously aware on a daily basis, how the constitution that he swore to uphold is first and foremost a racist document written in such a manner to prevent people of color to fully participate in the governmental process. He also needs to be aware, consciously aware on a daily basis, how his actions affect all of his constituents along racial lines. If he wants to truly be seen as non-racist, then he needs to change his behaviors when making decisions that will negatively impact people of color.

Let me attempt to give a more personal example to distinguish the two terms. I recently shared a sermon with my minister colleagues at our fall retreat entitled:  For Such a Time As This. It was the sermon I gave at the installation of another colleague. In it, I challenge our Unitarian Universalist denomination regarding racism within our faith.  Afterwards, one of my African American colleagues thanked me for stating things that he could not have stated then added ‘with such words comes great accountability.’ My sermon was anti-racist. My accountability to that sermon needs to be non-racist behavior.

It is easier to be anti-racist because that is merely pointing out the splinter in our neighbors’ eyes. The harder work, the aspirational work is to be non-racist, the plucking out the log within our own eye so we can see our own behaviors and change them to be increasingly non-racist. Undoing the ingrained behavior of a 400 year plus white supremacist culture will take concerted effort on all of our parts.

Those who are dedicated to this work need to be both anti-racist and non-racist. The willingness to stand in solidarity with people of color against racism and the willingness to do the hard soul-searching work to change our own behaviors so they no longer oppress others.

 

 

 

When Confronted with Unbridled Fear

When confronted with unbridled fear

I have only one response:  Love one another.

Let me say that in another way:  Be gentle with one another.

Let me say that in another way:  Be mindful with one another.

Let me say that in another way:  Respect one another.

Let me say that in another way:  Honor each other’s dignity.

Let me say that in another way:  Hold on to one another.

Let me say that in another way:  Forgive one another.

Let me say that in another way:  Be fully present with one another.

Let me say that in another way:  Show compassion to one another.

Let me say that in another way:  Recognize each other’s humanity.

Let me say that in another way:  Be fabulous with one another.

Let me say that in another way:  Namaste.

Let me say that in another way:  Treat others as you want to be treated.

And if I haven’t been extremely clear in what I mean,

perhaps these words from Kurt Vonnegut will be helpful:

“God damn it, you’ve got to be kind.”

In other words, Love one another.

 

(c) 2015 Fred L Hammond

 

For Such A Time as This

The following is the sermon I gave on September 12, 2015, at the installation service of Rev. Lynn Hopkins, minister of the Unitarian Universalist Fellowship of Montgomery in Alabama.  May it help inform our faith and help us set the direction for the prophetic witness we are called to in such a time as this. 

Text: Esther 4:13-14

We have the story of Esther in the Hebrew Scriptures.  Born of lowly birth to a Jewish family, there was not much promise for her status in life.  She did have one thing in her favor. She was beautiful.  The king becomes enamored by her and marries her.  But the king also has an adviser who hates the Jews so much that he convinces the king to have them killed.  Esther feels distressed and also helpless in this situation since she is not the esteemed first wife of the king.  But her uncle, Mordecai says to her, “Do not think that because you are in the king’s house you alone of all the Jews will escape. For if you remain silent at this time, relief and deliverance for the Jews will arise from another place, but you and your father’s family will perish. And who knows but that you have come to your royal position for such a time as this?”

For such a time as this.  Haunting words for Esther to engage her destiny and find a way to entice the king to give her an audience and perhaps save her people.

And have we come to our royal position for such a time as this?  Our faith as Unitarian Universalists for nearly 300 years has enjoyed the royal position of privilege—white privilege, white supremacy, class privilege. Our spiritual ancestors not only helped create this nation of white supremacy and privilege but some even held the highest office in the land. Some have been seen as prophets—William Ellery Channing, Ralph Waldo Emerson, Henry David Thoreau, Theodore Parker; even as these individuals whose legacies revolutionized Unitarian faith they did so from the framework of white supremacy and white privilege of their day.

Their lives were imbued in class privilege, in white privilege, in white supremacy which continued to influence the direction the Unitarian faith was to follow.  And it is that unfortunate legacy that led later White Unitarians to view their liberalism and progressivism as holding them at a safe distance in an enclaved haven. They saw themselves as being that beacon on a hill, high above all the rest. While some deplored the injustices in society, Unitarians, for the most part, were content in their position of privilege.  They were arrogant and haughty.

This was evident in the decisions that our American Unitarian Association made regarding people of color who wanted to become ministers of our faith.  Examine the sometimes brutal responses the AUA gave to the vision of Rev. Elthered Brown who founded a Harlem based Unitarian Church and the subdued support to Rev. Lewis McGee and his congregation in Chicago. And it wasn’t just the Unitarians, examine the dismissive and arrogant regard the Universalists gave Rev. Joseph Jordan and then his daughter, Annie Willis in their work in providing an education to African Americans in Virginia.

Our history in standing on the side of love has not always been consistent in terms of dealing with our own complicity in racism.

Today, we like to proclaim that we were good in the early 1960’s when pointing the finger at those white supremacists during the Civil Rights movement but we would rather forget that we were not so good when Black Unitarian Universalists began to hold White Unitarian Universalists accountable to our own inbred racism in the late 1960s.  We have struggled as a faith denomination with coming to terms with our own white privilege and our propensity to use white supremacy to our advantages.   But the process to become not only anti-racist but non-racist in our heart of hearts is going to take an individual commitment of all of our members.

We have seen in recent years, how merely acknowledging the issue is not sufficient to uprooting the weeds of white supremacy in the field planted with Unitarian Universalism. We need to recognize how the wheat, oats, and barley that are also planted in the field support and aid the weeds to flourish.  If we are unable to own our complicity, individually and collectively, then we will continue to miss the mark of becoming the prophethood of all believers that we know can be our destiny. James Luther Adams knew this required “something like conversion, something more than an attitude.” People in our communities need to know that we are the people of the covenantal promise of love made real.

It means we have to become comfortable with confessing our own white privilege and feelings of white supremacy.  It is no longer good enough to have an intellectual understanding of white privilege and white supremacy as it is displayed in this nation.  It is no longer enough to declare we give money to black causes or declare our scorn at those who fly the confederate flag.  We need to have a heart understanding of what every black person in America already knows.   It means we are going to have to begin living our values in ways we have yet to imagine.  It may challenge us.  It may seem uncomfortable but when has deepening spiritual awareness and transformation of lives ever comfortable?

We need to develop a spiritual practice of comfortability. Comfortability is a portmanteau of two words combined to create a new word.  I define the word as having the ability to be willing to embrace the feeling of being uncomfortable in situations in order to confront a held bias or prejudice.  In the context of being confronted on racism, it means not being defensive or deflective in response but able to be held accountable to our complicity with white privilege and white supremacy and then using that skill to transform our hearts and change our behavior.

The spiritual practice of comfortability was recently described by another Unitarian Universalist, Annie Gonzalez Milliken in her blog post entitled, Spiritual Practices for White Discomfort.  She lists these possible steps towards the skill-set needed for comfortability.

Sit with the discomfort and acknowledge it with mindful meditation, the art of breathing in and breathing out.  Instead of judgment turn judgment into a curiosity.  “Where is my discomfort coming from and what can I learn about myself?”  In other words take some time for introspection. Read up on the subject—find out the social context for the action taken that caused our discomfort.  Process our emotions with other committed allies privately.  Focus on the big picture. Practice deep listening and keep quiet.  Unitarian Universalists love to share opinions but that is expressing our own sense of privilege and is not always helpful. In fact such sharing before we have fully processed our own stuff can result in deflection away from the focus of ending racism.  When people of color spend their energy answering white discomfort it can be ‘especially draining.’

White liberals, all whites regardless of political stripe, need to develop the ability to sit in discomfort of how the system whites created serves to oppress, demean, and destroy Black Lives and other people of color. White Liberals need to recognize how they continue to benefit from this system even when putting on the mantle of being progressives with anti-racist rhetoric. White privilege protects white liberals from these feelings of discomfort.

I have heard some white liberals declare their protestations when confronted with supporting the system of white privilege and white supremacy, to deflect ownership by stating their support of petitions, giving money, marching in unity marches, and having friendships with people of color.

All of these actions are good in and of themselves but these actions become distancing tactics meant to make ourselves feel good when confronted with our complicity. They mean very little if we are not also on the vanguard confronting the system that gives one group protection over and above another group.

We have hid behind our principles without living the spirit of our principles.  When Black Lives Matter banners are displayed, the cry from some of our Unitarian Universalist members point to our principle of inherent worth and dignity of every person therefore, the logic goes: all lives matter.  This is a deflection because All Lives Matter is the idealized dream but Black Lives Matter is the living reality that they should yet do not. It is a painful reminder that in our society today, we have the walking dead.  These are the people who are seen in society as already dead socially so when they die physically, there is no further loss felt.  How does a nation grieve the loss of someone who is already dead to society?

But it isn’t just Black lives that are socially dead.  The mentally ill are socially dead.  The elderly are socially dead. The poor are socially dead. The disabled are socially dead.  And now that our society has found the slaughtering of children bearable because our nation has placed 2nd amendment rights as more important than the lives of our children, our children are socially dead.

When the walking dead begin to resurrect and claim their voice; whites with privilege, whites with power, whites who bask in the benefits of white supremacy become nervous and uncomfortable. There is a scramble to enact laws to keep them dead.  Voting ID laws, gerrymandering voting districts, laws to prevent municipalities enacting minimum wage standards, laws to limit or destroy unions, welfare reforms, all are geared towards disenfranchisement and all to keep the socially dead, dead.  Don’t believe me?  Look where we slash our budgets on the state and federal levels?

Medicaid, Mental health services, Aid to families, education services, children services, food stamps. These cuts are allowed because these people are not valued, their lives do not matter.  When we are not outraged when a mentally ill person wielding a serving spoon is shot by police because the police officer feared for his life at a distance of 24 feet; when we are not outraged when a Black person is shot and killed at a simple traffic stop; when we are not outraged when Medicaid is cut and lives are lost then we declare these people already dead in society. We do not fund the dead.  The only thing left for them is to be buried.

What does our faith call us to do?  It certainly does not call us to huddle in our predominant white congregational havens where we can wag our fingers and heads at those outside these doors who shoot Black Lives with impunity.  No, our faith calls us to love mercifully, to act with justice, and to walk humbly in our place in the universe.  This is not a time to act all high and mighty and laud our liberal faith of acceptance yet do nothing to create substantive change.

It is a time to speak up boldly on behalf of those who have lost their voice or are having their voices constricted.  It is a time to stand on the side of love not just along the side of the road in picket line formation but in the office, in the park, in the grocery store, in the daily interactions we have with everyone we meet. Our being in covenantal relationship does not end once we leave these hallowed halls.  Rather it begins. It is time to be an anti-racist anti-oppression faith, not just in the ideal pretty words on a page, but in the hard daily reality.

It comes to this.  Our faith does not require that we all believe in the same God or in any God.  Our faith does not require that we profess a creed of doctrines that would enable us to enter the gates of heaven.  Our faith does require us to love one another as we love ourselves in the here and now.  Our faith does require us to be stubbornly determined in loving life into society’s socially dead—because black lives matter.

That is our resurrection miracle.   Lazarus, a black man, raised from the dead is now seen as crucial to the prosperity and general welfare of the entire community.  To remove the blindness from the eyes of those who would oppress to suddenly see Lazarus’s inherent worth and dignity as vitally connected to their own inherent worth.   Lazarus’s resurrection and liberation is tied into our liberation and resurrection. We cannot be fully alive and liberated without the liberation of Black Lives.

These are the times in which we are found. Do not think that because you are in a white liberal and progressive faith, that you alone of white liberals will be protected from being held accountable. For if you remain silent in the crisis facing Black Lives, relief and deliverance for liberation will arise from another place, but this faith will be found irrelevant and will vanish from society.  And who knows if you have come to this faith for such a time as this?