Justice Action Mondays: Flash Advocacy! Monday, April 17, 5:30-6:30 pm Beck Hall
Rev. Ben Meyers and the UUSM Congregation invite our neighbors in North Central San Mateo to join in Justice Acton Mondays. This week, we’ll be standing tall with Planned Parenthood. We have five one-minute actions to choose from using pen and paper, clever apps on your phone, and compelling social media shares straight from PP’s emergency guide. Come learn what’s going on and how to #resist.
Bonus: Get fired up and learn more about UU Justice Ministry’s Immigration Day on May 15 in Sacramento!
Unitarian Universalists of San Mateo (UUSM), 300 E. Santa Inez Avenue, San Mateo, CA 94401 Phone: 650-342-5946 Office Hours: Tu-Fri 10-5
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John Scalzi is a Straight White Man who has a website called Whatever … I’m staring at the asphalt wondering what’s buried underneath.
A member of our congregation sent me the link to this site after I told him I was going to preach this sermon on “Intersectionality and the Transforming Power of Love.” In his tagline to describe the content of his site John Scalzi says he’s been “Taunting the tauntable since 1998.”
I want to share something from his entry from May 12, 2014 in which he uses a very intriguing way to talk about white male privilege…(I know, this has the possibility of sounding like a turn-off, tune-out the minister topic, but bear with me…this is good…)
John Scalzi writes:
“I’ve been thinking of a way to explain to straight white men how life works for them, without invoking the dreaded word “privilege,” to which they/we/I usually react like vampires being fed a garlic tart at high noon. It’s not that the word “privilege” is an incorrect word to use for straight white men, it’s just that it’s not their word. So, when confronted with the concept of “privilege,” they/we/I usually fiddle with the word itself, and haul out the dictionaries and find every possible way to talk about the word but not any of the things the word signifies.
So, the challenge, says John, is: how to get across the ideas bound up in the word “privilege,” in a way that your average straight white man will get, without freaking out about it?”
The difficulty for us, especially for those of us with lower degrees of difficulty in the real world, is how to see these differences more clearly and not shy away from bridging the gaps between us, and others?
How do we see beyond our blindness of privilege, and reach beyond the buffers of blessings of our given lives and learn to stand in solidarity with others facing degrees of difficulty we are only beginning to truly see and feel and understand? How do we use the gifts of OUR lives to aid others caught in the oppressions of the real world? How do we make a difference in this very different world we now find ourselves?
The great human rights advocate, Grace Lee Boggs, said,
“We never know how our small activities will affect others through the invisible fabric of our connectedness. In this exquisitely connected world, it’s never a question of ‘critical mass.’ It’s always about critical connections.”
But is the world getting more connected or more fragmented? Facebook, in conjunction with the University of Milan …announced that there were only 4.74 “degrees of separation” among its …users…. That contrasts with the famous ‘six degrees of separation’ that Yale researcher Stanley Milgram found back in the 1960s. Social media, we are led to believe, are bringing people closer together.
A study published in the American Sociological Review found [that many] Americans say they have no one they can talk to about important matters. Imagine, not having a single confidante you may safely turn to in times of critical need … or just if you need basic information. It confirms the thesis of Robert Putnam’s book, Bowling Alone: The Collapse and Revival of American Community, that we’re becoming more socially isolated, even as the world gets more wired.
In fact, the phrase “online community” may be an oxymoron, like “Jumbo Shrimp” or “Unbiased Opinion.” … Researchers at the University of Wisconsin put teenage girls in stressful situations, like solving mental arithmetic problems, meanwhile measuring the girls’ levels of cortisol, a bio-marker for stress, and oxytocin, a hormone associated with feelings of well-being and trust. During the test, the teens were permitted either to text their mothers, or to call mom on the phone. It turned out that the phone conversation, and the soothing tone of mother’s voice, lowered stress levels in the girls. Texting had no such effect.
The study confirms my own unbiased…prejudices. Call me retro, but I still prefer chatting with a real live person on the telephone, rather than interacting with a voice-mail robot or typing in two dimensions while living in the multi-dimensional world of relationship. The world has gained in efficiency and cost-savings, but lost a dimension that’s warm and comforting and connected. This is not to say that there’s expediency and benefit in texting short messages and sending information, electronically. It’s just that these are not always the right tools to use if what we’re needing is connection.
It appears that we need an human presence—the shelter of each other—to feel whole—and to know the fullness of living beyond the bubble of preferred comfort levels. There’s no digital substitute for a hug, a handshake, a smile or a word of encouragement.
This is one role that religious communities play in our culture, as well as civic organizations and, of course, bowling leagues. And clearly, merely attending a church, mosque or synagogue doesn’t automatically mean you feel known and accepted and connected. You still have to do the work of building caring bonds.
It is still true that in order to HAVE a friend, you have to BE a friend; but my point is that meaningful relationships and spiritual growth are possible in congregations and similar affinity groups in a way that cyberspace just won’t allow.
How much of the vulgarity of American culture is due to the fact that we’ve become a nation of strangers? How much of the incivility in our politics can be traced to the breakdown of respectful person-to-person communication? How do we learn these skills if they are not applied in our daily lives? The good news is that the cure for this malady is readily available. Through everyday acts of kindness, and by reaching out to others in a spirit of unity and cooperation, we can begin to re-weave the fraying fabric of community.
Indeed, the mathematical algorithms that measure “degrees of separation” across the planet show that when we reach outside our personal comfort zone, for example to encounter someone from a different race, a different religion, or a different political viewpoint, our actions have a multiplier effect.
One person who breaks through the proverbial chasms of privilege and prejudice can lower the level of estrangement in ways unseen or unfelt. This is how we weave the invisible fabric of our connectedness. But perhaps you didn’t need a university study or a mathematical analysis to tell you what the world’s religions have affirmed for centuries. The best way to bring our world closer together—to lower the degrees of separation and oppression and to level the playing field of the real world—is to build real bridges between our divisions.
Adam Gopnick, a writer for the New Yorker magazine who covered the massive marches and demonstrations—the largest in the history of this country which occurred just weeks ago says:
“Community is the only cure for catastrophe. Action is the only antidote to anger.”
By practicing the core values of faith and principles, we continue to affirm and promote the inherent worth and dignity of every person, turning strangers into friends and enemies into learning partners, one by one by one.
We must remember the haunting and prophetic words of the Lutheran Pastor Martin Niemöller, speaking of the rise of Nazism in Germany,
“First they came for the Socialists, and I did not speak out—/Because I was not a Socialist./Then they came for the Trade Unionists, / and I did not speak out—/Because I was not a Trade Unionist./ Then they came for the Jews, and I did not speak out—/Because I was not a Jew./Then they came for me—/and there was no one left to speak for me.”
If we want hope to survive in this world today…then EVERY day we’ve got to build the bridges and do the dance that keeps hope alive.
Let us rise beyond the places where we are and Pray, Stand, Walk, Work, Move, March, Teach, Reach, and SING ON, together.
Let us dare to Hope, and by our actions, help hope survive.
Consistent with long tradition (this is our 28th year), the Unitarian Universalists of San Mateo (UUSM) will host a celebration in honor of Dr. Martin Luther King, Jr. and his dream. We do so in concert with our neighbors in North Central San Mateo and invite you to visit us on Saturday, January 14 from 3 pm – 5pm after the annual essay, poetry and art contest awards at the King Community Center, 330 W. 20th Avenue. We are located at 300 E. Santa Inez Avenue, San Mateo, CA 650 342-5946 Join us for a buffet, music and activities for all ages. Together the community of North Central San Mateo will play his dream forward.
“I have a dream that one day every valley shall be exalted, and every hill and mountain shall be made low, the rough places will be made plain, and the crooked places will be made straight, and the glory of the Lord shall be revealed and all flesh shall see it together.” Martin Luther King, Jr.
Dr. King’s dream, shared with the world in one of its most widely known and revered speeches, gives meaning to our celebrations and our efforts to honor Dr. King and keep his memory and ideals alive. The human community still struggles for equity and respect for everyone. We still struggle for peace in the rough and crooked places. We still struggle to heal and to make his dream – one that so many of us share – a reality.
Martin Luther King, Jr. (1929-1968) was a Baptist minister and social activist whose role was pivotal in the American civil rights movement from the mid-1950s through his death in 1968. Through nonviolent civil disobedience, Dr. King promoted equity for African-Americans and for all who were marginalized and victimized.
The photograph of Dr. King is in the public domain.
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Editorial Note: In discussion with other members of the congregation to which I belong, I learned that folks would like our minister’s sermons posted to the new church website, which I am helping to build and which may take a couple of months. (Learning curve!) I’m posting Ben’s sermons here for my fellow congregants. For other readers who might be interested or curious, I’ve put Ben’s bio and a short explanation of Unitarian Universalism below the sermon. J.D.
Unitarian Universalism: A Theodicy of Love*, by the Rev. Ben Meyers, Unitarian Universalists of San Mateo, Sermon 12/11/16
A THEODICY OF LOVE
Rev. Benjamin Walker Meyers
“A college student once told me how he asked questions about God in his childhood church and the leaders did not know how to answer. He decided that God must not be real.
A woman told me that all she knew about God was the passages that her mother would quote from Leviticus and Romans—passages meant to shame her for being a lesbian.
My neighbors’ parents survived years in a concentration camp during the Holocaust. He could never fully answer: How could there be a God who would allow this to happen to my family and millions of others?
I feel confident that these or similar wounds are real for many of us in this room and I would never encourage someone to ignore such wounds.” (SM*)”
“Western theologians have a concept for how we human beings make sense of the evil which we experience and which exists in the world. The word is THEODICY. Theodicy asks and tries to answer eternal questions as: “Why does evil exist and what is its origin? How can a good Ultimate/God/Source allow for needless and undeserved suffering and pain? How shall WE face the real complexities of life, which include destructive emotions and impulses, wrong and harmful choices, and the inevitable reality of sickness and death? The rabbi Harold Kushner famously addressed this in the question that is also the title of his book: ‘Why Bad Things Happen To Good People.’
“Consider this famous and challenging koan from the Zen Buddhist tradition:
Once, when the great teacher Dongshan was washing his bowls with his pupils by the river, two large crows contended over a squirming frog for their meal. Another monk nearby asked, rhetorically, “Why does it come to this?” Dongshan said, “It is only for YOUR benefit, Honored One.”
“‘Dongshan’s answer is shocking. Pain and suffering is “for your benefit, Honored One.’ The ancient Chinese is vague enough that his response is often translated to mean: ‘It is because of you, Honored One!’
“Wait…that doesn’t seem fair! How could it be because of ME when it’s been going on for eons and ages before I even got here?
“Of course, that “Honored One” doesn’t refer just to the individuated monk, although it includes him, and you, and me, and all of us.
“It refers to the Honored ONENESS of all who partake in the gift of life. It refers to the completeness of being…you know…the Great Big Idea/Thing/Verb/Word that has been going on for eons. It pertains to the notion of God and this idea of evil, what we think about it…and how we respond.” (CB*)
Before I go further, let me just make it clear, that, whether we have a direct understanding of God or not, we all have the right to a religious life, to developing our spiritual growth. That is why I am a Unitarian Universalist minister, because I know that religious life is bigger than any one scripture, any one culture and certainly bigger than any one word.
“So, consider this: Almost all of us, even if we DON’T believe in G*D, have a mental image of what that word means. It might be a mysterious figure in heaven keeping track of good and bad behavior (but, I’m wagering, probably not…)
It might be an image from scripture, or art: the caring shepherd, or the voice in a whirlwind. It might be a feeling, based upon a direct experience: the lifting of burdens, the gentle touch of love, or the pricking of conscience.
Our word/picture/idea might be quite abstract: Great Spirit, Higher Power, Holy Source of All Being, Nature, Science, Love.
We may believe our image of God exists, and so we are theists, or doesn’t exist, and so we are atheists, OR…is not possible to know, and so we are agnostics…but, we ALL have a picture/idea/words for God in our minds.
For some, the description of God is beyond words. For instance, Orthodox Jews, do not use the word G-o-d. When speaking aloud, they use a description like, Adonai, ‘the holy one,’ and when writing, they write G _ d. Or, YHWH (yod-hay-vod-hay), which is sometimes referred to as Yah-Weh, although, written without vowels, it remains a word that signifies more than a mere word can signify—and that we can never completely understand the nature of…it is, in essence, a sign of humility before the great “I AM.”
Then, why use the word “God” at all, (you might be asking) if it is such a slippery thing as to need warnings and explanations?
Well…I believe it is because without words, we can’t even think, much less communicate. An example of this phenomenon is found in an isolated culture of hunter-gathers in New Zealand that uses the same word for the colors BLUE and GREEN. Because of this, they have great difficulty when presented with the task of sorting blue and green objects by color.
They are born with eyes like ours, capable of seeing blue and green as different colors. But without words for the different colors, they don’t really “see” them. It is the same for us. As difficult as this word G-_-D is, if we don’t use it (or an understandable substitute), we’ll not be able to think about a part of our lives that most people intuit as existing.
If the word God is spoiled beyond redemption for us, we can substitute other words, such as Goddess, Higher Power, Spirit of Life, Great Spirit, the Divine, Holy One, Whom-It-May-Concern, or ‘whatever’, even. Some people use the word Goddess in conversation, as in: “We’ll have to leave that up to the Goddess.” This is not simply a matter of cherishing the feminine connotations of the word, which are often lacking in our “god” words; it is also a way of alerting listeners to the possibility that theological creativity is allowed in our conversations.
It is so very important to remember that our images of God, while useful and necessary, are at best only partial truths and will lead us astray and divided if taken too literally or set too concretely in our minds.
And again, the same is true if the word/concept/image is too vague.
We must each find the definitions, images, and poetry that make sense to us if we are to participate in the critical issues of our times. So we must remain open to the many ways G*D is thought about by many religious people in the world…and they are many:
Including pagan ideas of divinity, in which “God” is the sum total of everything, material and immaterial, in our universe, so EVERYTHING is holy, even things we might think are not good, such as the lightning that strikes our favorite tree…
Or, the notion of a Higher Power used in 12-step programs such as Alcoholics Anonymous, in an attempt to bring spirituality into a meaningful place in people’s recoveries, without entangling people in theological arguments…
Or, the God present in Liberation Theology, which desires that each person have the maximum possible opportunity for a fully human life, beyond the oppression of poverty and tyranny. This is a God who sides with the poor and oppressed wherever they are found and nudges people toward acting for justice and making peace and equity real in the lives of all.
Or, the Humanist belief that the highest and the best we can know in this world is HUMANITY, with our grand ideals, marvelous minds, and great creative potential. Humanists say that divinity is within the human being and nowhere else. Most humanists don’t really like to use the word GOD, but they still have a theology, which is a theory or a belief about the highest and best, of which we are a part. (CR*)
And, then there is a movement in the liberal religious circles of Process Theology, which considers how God is a force that is ever-present, that evolves, grows, mourns and even suffers losses. It teaches that God can honor all that we know to be true…about modern science, about protecting the earth, and the right to equality for all people—no matter their orientation, culture, beliefs or practices. It is like the Unfinished God: not a force that controls the world like a puppet on a string, but rather a God who is and has the power to call us toward Love, in partnership with God—even as part of God. It is the notion that God only has our hands to do good in the world.
That is it. Without our partnership, without our agreement, God is powerless. If we do not respond to the call and walk in the ways of Love, God is waiting and calling and waiting and calling.
These are just some of the images and understandings of divinity which can be found within Unitarian Universalism. In our poetry and songs and in what we consider as scripture: Each representing a wide theology beyond mere acceptance. It helps with our desire to learn how we can all get along, both within and beyond these walls.
How can we talk to each other when the meanings behind our words seem so different? We do that by being always mindfully challenged and aware that our images and understandings are at best approximations of an infinite truth that simply cannot be captured by finite beings.
When we remember that fact, and strive to live and ENGAGE in it, beyond comfortable complacency, apathy, or worse, a disrespect of other’s beliefs, OUR faith and our regard for persons with visions and words that differ from ours is NOT a grudging tolerance, but an open-hearted curiosity about yet another way of understanding the God, the universe, and everything.
I believe this is what the Reverend Dr. Martin Luther King, Jr. spoke of when he said: “Itisnotwhere we standinmomentsofcomfortandconvenience, butwhere we standattimesofchallengeandcontroversy that marks the ultimate measure of a person and a people.”
These words represent and inspire me to take risks for the sake of promoting and extending this partnership with ‘all Gods who are love.’
In closing you may be wondering, ‘What do I mean by God?’OK, That’s fair. For me, God is Love—all acts of Love are the stuff of God and all acts of bigotry and violence have nothing to do with God. I believe in striving to live in service to all Gods who are love—and this is a powerful God for it is the power of many lives, working together to bring more love and life and justice into the world. It empowers to me to believe in a power at work in the universe. It is the power of our capacity to return to JOY, once our sorrow and grief have been honored, in times of loss;It is the power of our audacity to live with hope, again and again, even within the legacy of despair and hopelessness that has been with us always in the shape of injustice and bondage of all kinds.
My God is the power of our courage to stand in resistance to hate. For my friends, in the days in which we live, Resistance is what love looks like in the presence of hate.This power, I believe, works through human hands, but it was not made by human hands—we are a part of the universe—we are not its most important part, but an important part all the same. This power is creative, sustaining, and transforming and we can trust this power with our lives. It will sustain us whenever we take a stand on the side of love;
whenever we take a stand for peace and justice; whenever we take a risk for its sake. Trust in that power. We are, together, held by this power. And it will not let us go, as long as we hold on to one another, O Honored Ones. Amen. —
*Acknowledgements to the Rev. Susan .Maginn, the Rev. Chris Bell and the Rev. Christine Robinson for inspiration and some content, where noted
REV. BEN MEYERS was born into a family with a Catholic father and a Baptist mother. He grew up in the Disciples of Christ Church, but hung out with friends from other progressive religions. During his childhood and youth, he was engaged in exploring various world religions and active in social movements during the 1980’s. He later discovered he was a UU while attending the UU Fellowship in Chico. Rev. Ben was ordained in 1995. He has a: BMusic from California State Univ., Sacramento, 1990 and a MDiv, Starr King School for the Ministry, 1994, He is the devoted and much appreciated minister of UUSM, where he provides inspiration, spiritual guidance and also leadership in grassroots social justice initiatives and interfaith collaborations. Rev. Ben is a gifted singer and musician.
UNITARIAN UNIVERSALISM (UU) is a noncreedal liberal religion characterized by a “free and responsible search for truth and meaning.” UUs are unified by their shared search for spiritual growth. The roots of UU are in liberal Christianity, specifically Unitarianism and Universalism, traditions that express a deep regard for intellectual freedom and inclusive love (respect) for the diverse ways in which people seek to understand life and spirit. UU Members seek inspiration and derive insight from all major world religions. The beliefs of individual Unitarian Universalists range widely, including atheism, agnosticism, pantheism, deism, Judaism, Islam, Christianity (including Eastern and Roman Catholicism), neopaganism, Hinduism, Buddhism, Daoism, Humanism, and many more.