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	<title>First Unitarian Congregational Society Brooklyn &#187; Jude Geiger</title>
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	<description>Words from a liberal religion in Brooklyn, NY</description>
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		<title>Simply Peace</title>
		<link>http://www.fuub.org/home/2011/05/08/simply-peace/</link>
		<comments>http://www.fuub.org/home/2011/05/08/simply-peace/#comments</comments>
		<pubDate>Sun, 08 May 2011 18:29:20 +0000</pubDate>
		<dc:creator>Jude Geiger</dc:creator>
				<category><![CDATA[Jude Geiger]]></category>
		<category><![CDATA[Sermons]]></category>

		<guid isPermaLink="false">http://www.fuub.org/home/?p=1309</guid>
		<description><![CDATA[Peace Mosaic Reflection What a week we’ve had. It was late on Sunday when my boyfriend, Brian, looked over from reading the e-news to say, “They killed Bin Ladin.” He was relieved, a long time NYC resident, Brian had been living here when the Trade Center came down. The non-profit he works for was in [...]]]></description>
			<content:encoded><![CDATA[<p>Peace Mosaic Reflection<br />
What a week we’ve had. It was late on Sunday when my boyfriend, Brian, looked over from reading the e-news to say, “They killed Bin Ladin.” He was relieved, a long time NYC resident, Brian had been living here when the Trade Center came down. The non-profit he works for was in midtown at the time, and has since moved down to Wall Street. My first reaction was different. Ten years ago I watched the smoke from twelve miles away, and waited for some friends to come home from work. It put in motion my studying for the GRE’s, and the career change from Information Technology to Community Development and ultimately the ministry. On Sunday night though, I didn’t have an emotional response; I didn’t find a sense of closure &#8211; that door that was opened on 9/11 didn’t feel like it shut closed and I found myself still staring at that open door.<br />
I was quiet, a little stunned, and left wondering what the news, the politicians, and the entertainment media would do now. I was left wondering what changed; what’s next; and most of all &#8211; why wasn’t I feeling anything. What does justice mean? What does peace at the end of a rifle mean? Look at how much we can accomplish and how little we can stop. It wasn’t till the next morning that I realized, “Oh my, I have to talk about this at a family friendly service about Mothers’ Day and Peace this Sunday.”<br />
It’s an impossible topic; yet one that needs to be addressed since this saga in our nation’s (and planet’s) history continues to define and determine our policies, our priorities, and the generations being raised in its wake. And I rather not leave it to our entertainment media to teach it to our children. We can shy away from it, but the truth is &#8211; all of us &#8211; adults, teens, and children &#8211; see this constantly on TV, in print, and certainly on the internet. And right now, when I look at these sources of information, I largely hear a message that tells me that violence is the only answer to violence; that war is eternal; and that we can never be safe so stay on guard. I personally don’t agree with those three views. I pray to hear more people speak up to help break this cycle of war and violence who don’t sound to my ear as fringe themselves, or evangelical in their militant pacifism, or who don’t negate the genuine feelings of those that support the course our country is currently taking. But I don’t personally hear that yet.<br />
I would love to say to all of us that there is a clear and easy answer to how we should feel in the wake of the news of the death of the world’s most wanted terrorist. But the truth is, that like it was for Brian and I, we’re all going to respond differently. And that’s ok. Some of us will find solace; and some of us will feel numb; and some of us will feel like we’ve only made things worse.; and some of us were born after 9/11 so we don’t fully understand everything that’s going on and will just feel confused; and some of us who were born after 9/11 never got to know a certain family member and from that loss don’t understand why anyone would feel conflicted at all. I believe all of these responses are valid and correct in their own ways. ‘Violence begets violence’ remains true&#8230; and&#8230; someone who has caused so much suffering in the world must be stopped. To paraphrase the Dalai Lama’s response to this, Everyone deserves our compassion and forgiveness, but that doesn’t mean we need to forget. Sometimes actions must be taken.<br />
If I can take anything of value out of this latest chapter in this tragic story I would say that we can learn to accept each others’ different emotional, intellectual and spiritual responses &#8211; our hearts, heads and soul. I would say that we give each other room to honor our pain, or our relief, or our fear, or our satisfaction. That we hold each other in care; that we hold off from the judgmental cries we might see on Facebook status updates; that we talk about what this means with our families and friends. That we refrain from the easier next step of intellectually critiquing US Foreign Policy, and remain in the more difficult place of emotionally wrestling with what this means for our hopes of building a more vibrant and connected world community. I think most of us know how much easier it is to critique or judge a thing &#8211; and how much harder it is to make anew or build something from the fallout. The world needs a lot more of the rebuilding than the breaking down right now. Where do we choose to focus?<br />
With this page turning, can we be inspired to change how we interact with the people sitting next to us in the pews this morning? Can we start with that? I swear, it is so easy to get lost in the rush of responsibilities, and homework, and deadlines, and budgets and annual meetings. It is so easy to forget that everything we need to build community &#8211; to craft peace &#8211; is right before us and we can’t see it for the details. I know I’m guilty of that daily, and I regret that I am not alone in that mistake.<br />
As you can tell from the differences in the order of service this morning, or from the fact that I’m giving my sermon in a couple of parts, we’re moving the liturgy around in the hopes of helping to work through these feelings a little more. In a little while &#8211; during our time of prayer, meditation and reflection &#8211; we’re going to ask all of us to do a little bit of building up of our own. We’re crafting in service today a larger peace sign. It’ll be a mosaic made of small felt squares in colors the range of the rainbow. You may not know that our side aisle chapels each are dedicated to different purposes. The one on this side is dedicated to all the world religions. During our candle lighting later, we’ll use this chapel for its usual purpose. Our other chapel is dedicated to peace. It is there that we’ll gather after the prayer to choose our own piece of felt to add to our peace mosaic. In a little while I’ll explain the logistics of how we’ll all do this together, but for now I’d like you to reflect on two questions. With reverence, I ask you to consider what part of the picture can you add in your own life? What color do your efforts look like?<br />
The Logistical Bits<br />
As we prepare to silently reflect and light candles in our chapel of world faiths, I invite those who would like to, to come forward as well and place a mosaic onto our peace sign. By doing so, you are not making a statement of support or critique of any policy, or procedure, or worldly decision, or critiquing our soldiers who are risking their lives for ours. Rather, you are agreeing to help build a little more peace in the corner of the world in which you live &#8211; at home, at the office, in this congregation &#8211; with family, with friends, with strangers. There’s no right color to choose, or right place to put it on the mosaic. As my local Park Slope arts and craft guru teaches me, we all have a natural instinct when it comes to colors. As a group we’ll naturally make it look great. We don’t have to overly think about it. We don’t have to form a committee to make it work. We don’t have to fret whether the next person will mess it up. It just takes our intention, our effort, and allowing ourselves to listen to our own heart &#8211; and it will all come out just fine. I invite now folks who feel so moved to come forward and light a candle in our one chapel and then head over to our other to place a mosaic. Some of you may choose to do the same thing in the reverse order. That’ll work out just fine as well. After several minutes, Bill Peek will lead our choir and the seated in singing the next hymn that’s printed in the order of service. Some of us will still be lighting candles or placing tiles. The words should be easy enough to join in singing whether or not you still have a hymnal in your hands. I welcome you now forward.<br />
Homily<br />
Our songs this morning &#8211; particularly our anthem and offertory &#8211; have this sense of time passing. That’s the phrase Bill Peek used, and I know he’s right on the mark. Some things may feel like forever, but they’re gone in a blink or look different on second glance. And yet, springtime returns every year at just about the same time. I asked Bill (our music director) if he thought the John Lennon song, Beautiful Boy could work today. I know it’s written from a dad to his son, and we’re celebrating Mothers’ Day; but I realize that we celebrate Mothers’ Day every year, and we don’t celebrate Fathers’ Day as such, it falling on our Juneteenth celebration. So for those dads out there, I hope this song gives you a little more space this year in the celebration.<br />
The song has a particular meaning for me on this day though. “Out on the ocean sailing away, I can hardly wait, to see you come of age, but I guess we’ll both, just have to be patient, yes it’s a long way to go, but in the meantime, before you cross the street, take my hand, life is just what happens to you, while you’re busy making other plans.” Life is just what happens to you while you’re busy making others plans. That line of the song might be my motto this year. Thinking I was sailing away to a warm blue ocean on the other side of this continent, only to realize that my family situation, and my mother’s health, meant it was best if I stayed close rather than 3000 miles away. So many have asked this of me individually, so I’ll say to all of you now, my mom’s not in critical condition. She’s just learning to live into her next stage of life as she struggles with walking and other problems tied to mobility and heart health. And I guess my dad and I are trying to learn alongside her just as well. Knowing how private my mom is, it feels very weird even talking about this, but I know how much more strange it would be for our community if I were to remain entirely silent.<br />
We grow up as kids waiting for the day to get out of the house and be on our own &#8211; to be adults. If we’re lucky, our parents are still around and we still want them in our lives. Then twenty or so years go by and all of a sudden you’re wondering whether being a bit closer isn’t the right way to go. We have an image of our moms as the one asking us to take their hand as we cross the street. As we get older though, there comes a time when we have to be grown up enough to ask the same thing of our parents. Maybe we should learn to take and ask for each other’s hands all along the way, and then maybe it won’t feel so weird should we let twenty years go by.<br />
If you’re 15 right now and trying to imagine yourself holding your mom’s hand while you cross the street &#8211; seeing how strange it might feel, and knowing how other folks might look at you doing so being nearly an adult &#8212; try to fast forward a couple of decades and consider what it might feel like then. The awkwardness, I feel, are mirror images to one another; but just as many of us can recall our feelings and family frustrations from our teen years, I’m sure our teens can also get a glimpse of what the future might be through the images of our multigenerational community all around us. We can learn to take what moments we can as they arrive; ever trying to remember the mothers in our lives who have reminded us to “have no fear, (and that) the monsters are gone.” For those who  have their mothers with them, strongly in their lives, we celebrate with you. For those who wish they had the chance to say one more thing to their mom, or their son or their daughter – we love you – and we’re just a hand’s length away when you need.<br />
It’s in this spirit that our words from the Call to Worship this morning by the Unitarian Julia Ward Howe were crafted. It’s from the deep connection between child and mother, which the original Mothers’ Day Proclamation of peace was made in 1870. “Our sons shall not be taken from us to unlearn all that we have been able to teach them of charity, mercy, and patience.” Howe helps us to see the big problem of war, through the baby steps of starting at home. It reminds me of the contemporary slogan, “Think Globally, Act Locally.” To find a world at peace, we must act in our families, in our friendships and all through our community. I have no idea how to solve all the violence and war in the world. When I try to think of how to work through all the conflicts of all the people in the world, I simply have no clue. No clue. But I can try to speak more compassionately with those around me. I can seek to apply the words of Dr. Hicks that are printed at the top of our order of service this morning. ‎&#8221;Ask questions from the standpoint of curiosity, rather than arguing or debating another&#8217;s point of view.&#8221; For all of us who have ever asked the big questions like “Why is the sky blue?” – it’s with that spirit that Dr. Hicks words live in us.  If you’ve ever had an argument with someone else, and you found yourself using the time where your opponent is speaking to formulate your response &#8211; not actually listening to them with more than one ear &#8211; Dr. Hicks is speaking to you. If we can’t find a way to listen with curiosity in our daily lives, we won’t craft world peace. We have to do it over the TV dinner if we ever hope to do it in the oil fields. World peace may be more complicated than that, but its first steps are that simple. Happy Mothers’ Day to all. May Julia Ward Howe’s dream come true in our lifetime.</p>
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		<title>This Side of Paradise</title>
		<link>http://www.fuub.org/home/2011/03/27/this-side-of-paradise/</link>
		<comments>http://www.fuub.org/home/2011/03/27/this-side-of-paradise/#comments</comments>
		<pubDate>Sun, 27 Mar 2011 18:29:47 +0000</pubDate>
		<dc:creator>Jude Geiger</dc:creator>
				<category><![CDATA[Jude Geiger]]></category>
		<category><![CDATA[Sermons]]></category>

		<guid isPermaLink="false">http://www.fuub.org/home/?p=1260</guid>
		<description><![CDATA[There once was a farm in a valley that was practically perfect in every way, except that it had no rooster to crow at the crack of dawn, and so everyone was always late getting out of bed.”(1) If only all our problems seemed so simple! But I imagine it didn’t seem like such a [...]]]></description>
			<content:encoded><![CDATA[<p>There once was a farm in a valley that was practically perfect in every way, except that it had no rooster to crow at the crack of dawn, and so everyone was always late getting out of bed.”(1)   If only all our problems seemed so simple!  But I imagine it didn’t seem like such a small deal to the folks on the farm.  From missing newspapers to late milked cows, to plain cranky attitudes, life in this otherwise perfect valley was marred by its one lack, a missing rooster.<br />
What’s our missing farmyard animal?  What’s the one thing in your life, that if only it were present, would make everything seem to work out all right?  Go with the first thing that comes to you, it’ll do.  Or if you’re like me on a bad day, start making lists.  What does it give you that you don’t already have?  How would it make things turn out just fine?  What need does it fill?<br />
I love stories like this.  They really can draw out the essence of our daily challenges and struggles and they use humor to do so.  It’s probably true that each one of us in this room could think of something pretty quickly that would help them to feel more whole, or more at ease, or at least full of gratitude.  Getting into that college program; securing that job; hearing better news about the medical results.  Those are some really serious concerns.  If you’re like me, I imagine in the everyday you can catch yourself putting the same value on smaller events though.  Catching that traffic light before it goes from yellow to red; or missing those closing doors on the subway, or waiting for that email or that text message to arrive; or the anticipation you feel waiting for the next episode of Glee&#8230;<br />
What’s happening in between?  That moment between otherwise being happy about how things are and the next where we convince ourselves that things will only be good, or OK, if the thing we’re waiting for actually happens.  Let’s start with the little things first.  Try to remember what it feels like in your body when I mention these.  That traffic light.  Getting caught behind a slow moving pedestrian on a narrower block in Manhattan.  The iconic subway rider that won’t move out of the way of the closing doors. I’m going to hazard a guess that at least one of these can drive you absolutely nuts.<br />
What are we letting go of when we let this occur?  We might have someone in our lives we love; we may have home and health; we may be enjoying a warm beautiful day on this side of paradise; but the traffic light, or slow moving pedestrian, can take it all away in the blink of an eye.  We may be thinking about picking up our kids from their RE class, or prepping for the next congregational committee meeting, or just steeling ourselves for the rush of coffee hour instead of fully resting into this hour of reflection, refreshment and community connection.  It’s so easy to fall into this habit. We’ve all been there, and we’ll likely all experience this sense of “momentary want” again &#8211; probably even today.  The little things are just as easy to laugh at ourselves about &#8211; as they are to forget not to cling to them again and again.  They’re not big, and yet they can all snatch from us the awareness of the awe in the living world around us.<br />
&#8230;And the bigger things are much less easy to sweep away.  Concerns for one’s home, or job, or prospects or health aren’t frivolous or insignificant.  The death of a loved one, or feelings of concern for our friends who are grieving, are major turning points in our lives.  For good or for ill, their effects will travel with us &#8211; possibly &#8211; for the rest of our lives.  And yet, the simple truth is that the awe and wonder of this living, breathing world continues unabated in every moment.  What happens to us, doesn’t change this truth; even if the awe and wonder becomes hard to see for a time&#8230; even if we can’t feel it for a while.  A connection to our source, this life, remains.  And yet those times of forgetfulness &#8211; those times of feeling disconnected from our source, will come.  It’s the reality of a world full of promise and pain.<br />
Our Universalist predecessors believed in universal salvation.  They believed that when we died, all souls would be saved to heaven in glory.  The reasoning went such that an all-loving, all-powerful God could not condemn anyone to eternal pain or misery.  Personally, I’ve come to feel that salvation is accessible in our current lives, for all people, while we’re still living and breathing.  I’ve come to see salvation not tied to death, or notions of original sin, but a salvation tied to life.  A salvation responding to the hells of our daily making; a salvation responding to the hells of our communal making.  It starts with being able to connect and reconnect with this awe-inspiring living breathing world.  It’s a salvation that’s grounded in healthy community; a salvation that responds to our religious humanist forebears who found in religious community a saving grace from the false idolatry of the individual ego.  It’s a salvation that liberates us from our ties to the mythic worlds of “what if,” the traps of “if only” and the fears of “no, not that.”  It’s not a false sentimentality.  It’s not wishful thinking.  It’s not a brazen disregard for the horrors, and pains and tragedies of our world.  It’s a salvation that reminds us of the honest connections we are ever blessed with.  It’s the kind that puts into context all the complexity and nuance of our often frenetic yet ever poignant world.<br />
Our reading this morning by Pema Chodron offers a Buddhist take on this contemporary Universalist message.  “Moving away from our experience, moving away from the present moment with all our habits and strategies, always adds up to restlessness, dissatisfaction, unhappiness. The comfort that we associate with concretizing and making things solid is so transitory, so short lived.” (2)  Alright, let’s take a little mini-poll here.  By a show of hands, who here has ever wanted anything?  Ok, keep your hands up if that thing you wanted you got.  Ok, now here’s the tricky part.  Please keep your hand up if after getting that thing you wanted, you at some point stopped wanting or enjoying it.  And finally &#8211; keep your hand up if that thing you wanted that you got, you came to wish you never got it?  Alright, I thought that was a pretty common occurrence.  I’m glad it’s not just me&#8230; phew!<br />
That, my friends, is what concretizing can lead to.  We sort of chase our own tails for dreaming.  Call the grass on the other side always greener, or just admit that sometimes we don’t really know what we want.  The draw to make things appear more solid in our lives is very alluring, but it’s ultimately a fruitless desire.  I don’t mean to suggest we ought to give up on development, or goals, or hopes; but rather I hope to inspire us to offer a more realistic appreciation for the moment we dwell in.  Our world is more full of joy if in our daily strivings we remain rooted, as best we can, in a thorough appreciation for what is before us.  It’s from this place of fullness that we realize salvation.  And it’s available to us in every moment; including this one.<br />
There’s another message that comes out of the words for all ages we heard this morning about our practically perfect farm.  Did you notice how the rooster went to every animal in the farm before even trying to figure out how to crow on his own?  It made more sense to him that the pig, or cat, or sheep, or duck might know better how to make a rooster crow than he himself did.  The part about that story that I love even more, is that the pig, cat, sheep and duck also thought that they knew how to make that noise better than the rooster.  If they knew so well, I wonder why they didn’t take on the role of morning wake-up call till then; and yet they remained certain they could.  How often do we take on one of those roles in our lives?  When are we the know-it-all expert?  &#8230;When are we the rooster that’s given up all our power?<br />
I’m sure there’s a few sermons in the question of being a know-it-all, but I’ll save that for another day.  The second question though, really fits our worship this morning.  I’ve reflected a bit about how we give away our connectedness with the moment, with our connectedness to this side of paradise, by ever wishing for the next great thing.  How do we do that when we give up our own answers?  How do we disconnect ourselves when we solely rely on others to save us from our unknowing, or our quandaries, or our sense of loss?  In religious community, I applaud the rooster’s desire to learn from his peers and elders.  I applaud his willingness to engage with his neighbor.  But I’m concerned that it never occurred to him to even try to rely on his personal experience.  Our UU sources talk about this.  One of our sources is our own human experience, and our story’s hero takes a while to get back to the beginning.<br />
What’s going on there?  I’m going to guess that we’re all a little guilty of this in our lives.  Think about a time when you’ve had a big decision to make and the first thing you do is call every close friend and ask them to tell you what you’d do.  A certain amount of that is good for the process of reflection.  But so often we go to the absurd extreme with it.  We give up our connectedness with the moment in our repetitive mental musings &#8211; with the proverbial spinning of our wheels while going no where.  Maybe we need the advice, but maybe we already know our answer.  Maybe we already know how to speak our voice and do what needs to be done if only we were to try.  A friend of mine says that, “We can’t rely on others to show us the beauty of a moment. Another person can’t give us the eyes to see that; we’re born with them and we have to learn to use them.”(3)<br />
In the Christian tradition, there’s a verse attributed to Reinhold Niebhur, that goes, “God grant me the serenity to accept the things I cannot change; courage to change the things I can; and wisdom to know the difference.”  This great prayer of discernment sums up the quandaries associated with fearing what will come and fearing who we are right now.  If we can figure out how to live out the words from the Serenity Prayer, as it’s commonly called, we come closer to an appreciation for the moment.  We come closer to loving this amazing world as best we can just as it is.  It holds an honest balance between loving ourselves (and the world) as we are, and loving the world and ourselves as we might be &#8212; without making ourselves or the world out to be wrong in the meantime.  It calls us to give ourselves a chance, without struggling against the impossible; while lifting up a sense of ownership with our feelings and experiences.<br />
In all of this, if we were to name it for what it is, we might say that there’s a hole in our hearts for what we sense to be missing in our lives.  In some traditions, we’d call it a “God-shaped hole.”  In others, we’d call it “living in a state of suffering.”  In psychological terms we might label it “insecurity” or “co-dependence” depending on its manifestations and triggers.  I believe each one of these has their merits.  As a minister though, and not a psychologist (except for maybe in the pop sense of the word) I’ll stick with the first two names.  “Living in a state of suffering” and “A God-shaped hole in our heart.”<br />
Our reading this morning by Pema Chodron clearly is in the school of thought that engages our sense of suffering.  It’s a philosophy that calls for deepening our sense of comfort with the groundlessness of life &#8211; that ‘not knowing what will be;’ that ‘acceptance of the present moment.’  “This moving away from comfort and security (she writes,) this stepping out into what is unknown, uncharted and shaky &#8211; that’s called liberation.” (4)  I used the Universalist language of salvation before to reflect on this same sort of thing.  As our religious tradition transforms, changes and grows we’re going to learn and develop more and more ways to express the complexity of life and matters of spirit in our own religious language.  But I believe the core truths, the essential questions and challenges remain the same for us &#8211; we’re just learning better ways to translate them for our own hearts, minds and ears.<br />
The “God-shaped hole” language may really work for you.  Or maybe it’s a kind of language that’s really hard for you to relate to.  As Unitarian Universalists, I’ll challenge us to be the best translators we can be.  And I’ve given us a few ways to translate today.  For the theists among us, when we give up our sense of faith in our own capacity; when we give up our sense of appreciation for Creation as it is; when we disconnect ourselves from a real communion with this side of paradise; we realize a God-shaped hole in our lives.  We confuse ourselves into thinking that we’re alone; or empty; or unloved.  We confuse ourselves into thinking we’re powerless; or incapable; or that the world is devoid of meaning.<br />
None of these things are true.  We are not alone.  We are loved.  Life is full of promise.  Our potential and capacity for love and for life is an amazing gift &#8211; an amazing blessing that we only need to open ourselves up-to to know its full wonder.  As Zora Neale Hurston audaciously proclaims, “Love makes your soul crawl out from its hiding place.”  That’s the core message in living into this side of paradise, regardless of our personal theologies, or beliefs.  Loving the moment, loving the world in all its nuance and beauty, loving ourselves and the beloved communities we build together, loving this life through all its uncertainty, is the process of crawling out of our places of pain and fear and hiding.  Friends, this world is too full to forever find answers outside ourselves, and it is too full to forever think we hold all the answers for our neighbors.  This living, breathing world is too full to hide from it, each other, and ourselves.<br />
1-  “A Lamp in Every Corner” by Janee K. Groshmeyer p. 88<br />
2- “Comfortable with Uncertainty,” by Pema Chodron, p.43.  2003 Boston and London.<br />
3-  Brian Brewer<br />
4-  “Comfortable with Uncertainty,” by Pema Chodron, p.44.  2003 Boston and London.</p>
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		<title>Not My Problem</title>
		<link>http://www.fuub.org/home/2011/02/20/not-my-problem/</link>
		<comments>http://www.fuub.org/home/2011/02/20/not-my-problem/#comments</comments>
		<pubDate>Sun, 20 Feb 2011 18:19:51 +0000</pubDate>
		<dc:creator>Jude Geiger</dc:creator>
				<category><![CDATA[Jude Geiger]]></category>
		<category><![CDATA[Sermons]]></category>

		<guid isPermaLink="false">http://www.fuub.org/home/?p=1229</guid>
		<description><![CDATA[http://www.uua.org/religiouseducation/curricula/tapestryfaith/moraltales/session12/sessionplan/stories/123589.shtml Who would have thought one little drop of honey could cause so much trouble! Our story’s Queen learned otherwise, right? She learned that sometimes leaving something unattended for long enough could create mischief, fighting and even fire! I can remember my mom yelling at me as a kid to clean up my bedroom, or [...]]]></description>
			<content:encoded><![CDATA[<p>http://www.uua.org/religiouseducation/curricula/tapestryfaith/moraltales/session12/sessionplan/stories/123589.shtml</p>
<p>Who would have thought one little drop of honey could cause so much trouble!  Our story’s Queen learned otherwise, right? She learned that sometimes leaving something unattended for long enough could create mischief, fighting and even fire!  I can remember my mom yelling at me as a kid to clean up my bedroom, or pick up my toys from the living room floor, or to turn off the television when I was done.  I think I now have a better idea of what my mom was worried might have happened &#8211; although the biggest risks were probably just broken legos and lost toys &#8211; either one though would certainly threaten a crying little Jude.<br />
Cleaning up after ourselves, putting away our toys, doing the dishes now before the friendly neighborhood cockroaches and rats arrive to do our work for us are all good habits to have and the reasons are mostly clear.  But what can this story mean when we’re not talking about honey, or food, or dishes, or legos?  What can it mean when it’s referring to the everyday mistakes we make?  The nasty emails we clicked the send button for; the failing school grade that we hide the report card for; the impatient remark we make to a fellow congregant &#8211; to a friend; or the promise we fail to uphold?  Can these things spiral into something more with the proverbial cat and dog fighting amidst the baker and the butcher?<br />
I’d guess that we can all imagine ways in which these things can easily get out of control if we let them sit there and work their mischief.  Emails can cause hurt feelings that only grow when we confirm them by ignoring the hurt in our writing.  The same can be said for bitter attitudes with folks around us in person.  Hiding our school troubles only delays when the truth comes out, and in return we only cut ourselves off from the support of our family when we probably need it the most.<br />
The answers are often simple even if they feel hard to do at the time.  Face what we fear in the moment rather than letting it grow out of control.  The more we avoid it, the more we fear it, the more troublesome or hurtful it can become.  The more power we give it to define our lives.<br />
What if the everyday negative things that happen are part of a bigger problem that goes beyond us? February is Black History month, and I’ve been wondering how an attitude of “not my problem” has contributed to so many of the difficult stories Black Americans have had to face.  I wonder how our unwillingness to face our fears of the moment help to support discrimination, prejudice and injustice even though we might not agree with the attitudes that create unfairness between people with different ethnic backgrounds.<br />
I put a call out on Facebook for stories our congregation might be willing to share.  June Wohlhorn, one of our Kindergarten-First Grade teachers shared one such story from 25 years ago.  She wrote to me,<br />
“At one of the offices where I worked, I was friends with the bookkeeper who was a black woman. At lunch, we&#8217;d sometimes run across the street to the Korean deli to grab something to eat at our desks. After doing this a number of times, I noticed that although the man at the cash register would always put my change into my hand, he always put my friend&#8217;s money on the counter. I didn&#8217;t notice the first few times, but eventually I did and discussed it with her. She said it was one of the things that happens when you shop while black.<br />
I suggested that we not go back even though it was the most convenient and cheapest place nearby.  She didn&#8217;t want to give up the convenience and said it happened in lots of places and if she let it get her too crazy, life would be even harder than it was.  I had known there was prejudice but had not really understood how even the smallest things like how you receive your change was a way of people keeping others ‘in their place’.”<br />
Take a moment and imagine what it would feel like if folks went out of their way to avoid you in everyday interactions?  How would it feel if people treated you differently than other people? Have you ever felt this way before?  If you have paper and a crayon, you could draw out a time when this happened.  Or you could draw a picture of how you think you’d feel.  &#8230; Take your time, there’s no rush.  But when you do that, I’d like you to draw another picture of how you could handle it differently &#8211; how would you make it better?  This could be really important for you or someone you care about someday because things like this still happen even though they shouldn’t.<br />
Our first principle, where we covenant to affirm and promote the inherent worth and dignity of every person, reminds us that treating people negatively because of who they are, or whom they love, is a moment where we fall short of who we could be.  We’re not at our best when we diminish, when we put down or insult others.  And our Unitarian Universalist faith asks more of us than that.<br />
How easy would it have been just to ignore the little fact that the cashier gave change to some people in their hands, and to other people they put the money on the counter?  Paying attention to how folks interact is a really important skill.  Speaking up, or reaching out &#8211; depending on the situation &#8211; makes a huge difference too.  Taking the time to talk about what happens matters too.  It can show we care.  It can show we know something’s not right.  It’s the beginning of solidarity.  These are all ways in which we can live out our first principle too.  We often talk about how we affirm the worth and dignity of every person, but our principle also calls us to promote their (and our) worth and dignity.  It’s important and great to recognize the value of the people around us; and it’s just as important to protect that sense of appreciation for the people around us.  Our principles are not beliefs so much as action statements.<br />
Some of us may be thinking that none of this is really new.  That we all know that racism and prejudice and discrimination are bad.  And yet it still continues, so I feel we need to regularly have a reminder.  I’m not convinced that we always speak up, nor am I convinced that everyone in our religious and social circles are always enlightened on this matter.  I get a glimpse of it from time to time because I frequently get confused with someone who is of a Jewish background.  I’m actually of a mixed background, each grandparent coming from a different European country.  I have a lot of immigrants in my family tree.  I was raised Italian Catholic, and for those of you who also were, you know exactly what I mean when I say Italian Catholic.  It’s a cultural identity that means a lot to me with all its humor and strength.  And I’m not Jewish, but I’m told I look it.<br />
I mentioned that I get a glimpse of discrimination from time to time.  I can most easily tell when someone’s mistaking me for Jewish when the person becomes oddly mean, or dismissive, or patronizing (a big word for talking down to me.)  Sometimes they’ll make an explicit reference to me being Jewish.  I’ve honestly not experienced this at our congregation, but I have run into it at other UU congregations that have fewer Jewish congregants, and I do encounter it from time to time in stores in NYC.  When other folks are present, no one ever says anything.  No one ever speaks up.  I try to focus more on changing their habits, or calling them out on it, than I try to change their assumption that I’m Jewish.  It’s an opportunity not to avoid their discrimination, but rather to correct it.<br />
One interesting thing I’ve come to learn about our first principle is that it doesn’t try to say we’re all the same; it reminds us that we all have value &#8211; that where we come from matters and is worthy.  It is correct to say that we’re all human, but I think it’s a mistake to hide or cover up our differences.  Just like I strongly value my Italian cultural household (yep, mom won out on that front), our First principle suggests we value the different backgrounds we all come from.  We shouldn’t discriminate because of how someone looks, or where they come from, but we should learn from the identity and culture our neighbors grew out of.  Ignoring the strengths that come from our differences is another way of the Queen ignoring the honey she dropped.  Without stretching the metaphor too far, something is lost when we let that nourishment go to waste as well.<br />
All these things that might seem to some people as small things (the change on the counter or the hand, the disparaging comment, ignoring who someone is,) can really add up to bigger problems.  All these stories when looked at broadly paint a picture of a world where folks are treated unfairly based on characteristics we choose to dislike for no good reason.  I believe that these drops of “messy honey” from the “unconcerned Queen” from our story, can add up to fighting and a burning kingdom.  It’s up to each of us to clean it up in the moment; to not let a bad thing spread.</p>
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		<title>The Slow Slide Back</title>
		<link>http://www.fuub.org/home/2011/01/16/the-slow-slide-back/</link>
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		<pubDate>Sun, 16 Jan 2011 19:28:34 +0000</pubDate>
		<dc:creator>Jude Geiger</dc:creator>
				<category><![CDATA[Jude Geiger]]></category>
		<category><![CDATA[Sermons]]></category>

		<guid isPermaLink="false">http://www.fuub.org/home/?p=1184</guid>
		<description><![CDATA[Nationally, this weekend we pause to honor the life, the accomplishments and the heroism of Martin Luther King, Jr. We learn about the man, the mission, and the vision. We remember his quest for racial desegregation, his promotion of peace in general, and his widespread expansion of non-violent protesting as a mark of active citizenship [...]]]></description>
			<content:encoded><![CDATA[<p> Nationally, this weekend we pause to honor the life, the accomplishments and the heroism of Martin Luther King, Jr.  We learn about the man, the mission, and the vision.  We remember his quest for racial desegregation, his promotion of peace in general, and his widespread expansion of non-violent protesting as a mark of active citizenship in the United States.  We encourage civic volunteering as a nation this weekend; we also tend to take a day off from work tomorrow; and our schools will be closed.  It wasn’t till 2000 that the holiday was observed in all fifty states.  Interestingly, “[the holiday] is combined with Civil Rights Day in Arizona and New Hampshire, while it is observed together with Human Rights Day in Idaho. (&#8230;) It is also a day that is combined with Robert E. Lee’s birthday in some states.”[1] (Apparently Alabama, Arkansas, Georgia and Mississippi.)  &#8230;<br />
&#8230; We honor his legacy now in ways that we never could honor his life; for when he was still living, we in the States at least, our collective national consciousness &#8211; used different ways to single him out.  We used dogs, and we used fire hoses (most of us will remember that classic photo, and some of us in this room were there); and finally and tragically a gun.  We pick a day, as good as any other, to remind ourselves that we’re not always our best selves when it comes to integrity of character; to remind us of the importance of compassion for our neighbor; and maybe to dream once more that there might be another way.  We take a weekend each year to mark the truth that something great happened on this soil; something that grew from centuries of pain and suffering; something that was most notably brought into pinpoint clarity by this man.  Something great that was an appropriate, and fitting, and remarkable and yet simply necessary response to the torpor our collective consciousness otherwise lied in at the time.<br />
On this weekend, we thank you Mr. King for your dream; for your vision; for your sacrifice &#8211; even as we mourn and regret that such a sacrifice was apparently needed or allowed to occur.  And we try to shake ourselves once more to realize that each one of us are the people left to pick up that mantle once more and still.  May our hearts come to know a way to celebrate that goes beyond the ready ease of just another day off that otherwise might pass us by unremarkably.<br />
With the closeness in timing of this national holiday to the recent shooting tragedy in Tuscon, Arizona, I can’t help but wonder about the slow slide back from non-violent protests of the Martin Luther King, Jr legacy we celebrate.  I can’t help myself but to imagine the lines of intersection and difference between the two &#8211; not in the rationale of madmen, but in the effect they have had on our collective consciousness.  I won’t take the time now to analyze the clinical facts and details, beyond reflecting that I am grateful the assassination attempt of Reps Giffords, has so far failed, while mourning the death of six people ranging from age 79 to 30 to 9.  The youngest of which, Christina-Taylor Green, would have been 10 years old this coming September 11th.  She had appeared in the book Faces of Hope: Babies Born on 9/11 (page 41).<br />
This last detail in itself is so heartbreaking.  A child who symbolizes hope in the face of tragedy is now forever lost to us.  It makes it easy to imagine why pundits, and politicos, and preachers might wax eloquent in every direction possible.  Desperate to make sense of the senseless; craving a need to point fingers elsewhere.  Seizing an opportunity that might allow us to push forward some bit of legislation or another.  Frantically, loudly, trying to return our collective consciousness back to a point of stability we’re familiar with; where we’re comfortable again.  These days that looks like a few people, or a pair, neatly and quickly laying out opposing views as if the world were so simple we could define everything as either “Purple” or “Not Purple”; most notably articulated by former president George W. Bush in an address to a joint session of Congress on Sept 20, 2001. “Either you are with us or you are with the terrorists.”  &#8230;He may have framed the next decade for us with those words.<br />
All the voices clamor for our attention! ‘Better gun control laws would have stopped this assassin from buying a gun.’ (Forgetting that he had no prior record or tipped any criminal notice, so how could we have flagged him?.) Or we get Rush Limbaugh’s split-personality finger pointing.  On one hand saying, “What Mr. Loughner (referring to the alleged gunman) knows is that he has the full support of a major political party in this country. He&#8217;s sitting there in jail. He knows what&#8217;s going on, he knows that&#8230;the Democrat party is attempting to find anybody but him to blame. He knows if he plays his cards right, he&#8217;s just a victim….”[2]  While on the other hand we can see photos of advertisements for Mr. Limbaugh where he calls himself a “straight shooter” amid a visual background of bullet holes.  The giant-sized billboard remained up in Tucson, Arizona – sight of the shooting – until 9:30am Monday morning following the shooting.[3]  (Both of the links to these news stories are on my Facebook page, and will be posted with the sermon on Tuesday to our website should you wish to see the photos for yourself.)<br />
All the voices clamor for our attention!  ‘Sarah Palin should be accountable for drawing bull’s eye’s over congressional districts’ (Realizing that while her language choices are regretful, shameful and violent in nature, I’d ask ourselves to consider how often we use references to violence in our quest for social justice &#8211; for example. “Fight for the rights of &#8230;”, “Shoot down legislature&#8230;”, “Silence the opposition&#8230;”, “Community organizers who are hired guns.”<br />
Let’s be real here, although she’s misguidedly taken it to the extreme, the fact is most of us have bought into that way of speaking.  You can turn on the news and listen for 5 minutes to any politician on either side of the aisle, and you will hear at least one violent phrase just about every time.  PTA’s will get far more “up in arms” about sex education in the schools than most members will ever get about violence on TV, cartoons and the movies.  Our rating system for movies, and the access we grant children, skews more heavily against acts of sex and love than it does toward shooting.  At its core, the blame for this atrocity begins and ends with the perpetrator of the violent act.  If collectively, however, we want to investigate a different question – one that asks how our broader consciousness affects the life and world around us, and we only speak up to criticize others, we’re probably missing the point of such an exercise.<br />
Our reading this morning by Pema Chodron is very spiritually instructive here.  “When the flag goes up, we have an opportunity: we can stay with our painful emotion instead of spinning out.  Staying is how we get the hang of gently catching ourselves when we’re about to let resentment harden into blame, righteousness, or alienation.  It’s also how we keep from smoothing things over by talking ourselves into a sense of relief or inspiration.  This is easier said than done. Ordinarily we are swept away by habitual momentum.  We don’t interrupt our patterns even slightly.  With practice, however, we learn to stay with a broken heart, with a nameless fear, with the desire for revenge&#8230;. We can bring ourselves back to the spiritual path countless times every day simply by exercising our willingness to rest in the uncertainty of the present moment &#8211; over and over again.”[4]<br />
What a challenging instruction!  How are we staying with our collective emotional pain and how are we seeking to relieve ourselves with the tools of blame and righteousness?  I imagine these questions themselves are almost the answer.  The knee-jerk quest for the solutions to the act of terror that I’ve spoken at length about; that the barrage of pundits has enumerated this week; that the Facebook proliferation of petition’s that we’ve “liked” and done little more about; and the posters, screenshots, and ad campaigns grassroots groups have crafted all speak well to the latter half of the question.  We adeptly implement tools that help us to manage the sense of loss of control; to alleviate the fear of a spiraling society where the extremes have greater access to voice than the broader middle; and we rebuild our way of thinking that bolsters our sense of rightness and “their” sense of wrongness.<br />
I’m unclear if this strategy changes anything.  It does maintain the stasis that existed prior to the mass shooting in Arizona.  Prior to January 8th, we lived in a polarized society.  After the shooting of January 8th, our society remains polarized, despite all the talking points.  And none of those lives will be returned to us for all the talking points, all the gesticulating and all the righteousness in the world.  The call for finding the middle ground isn’t really an answer either.  The mythic middle ground is yet simply another belief, another viewpoint, another position.  Sure we could add a third pundit in any piece of entertainment media we would like, but I fear it would simply be a vaguely more sophisticated way of confusing us into thinking we’re being more open-minded, more productive, more sane.  No, we’d just be giving space for a third kind of sound byte.  Chodren’s “habitual momentum” would remain in force.<br />
As Unitarian Universalists, we hold in tension a theology that gives space for two pressures.  On one side we value dialogue, conversation, and communication.  Beliefs and viewpoints are expressions of personal human experience.  It’s one of our valued religious sources.  On the other hand, we lift up the reality that beliefs are ephemeral.  As a creedless faith, beliefs are not at the core of our spirituality.  How do we hold that in tension?  The goal of conversation is where our 5th and 3rd principles unite; namely the communion of the democratic process with the call toward spiritual acceptance of one another.  The goal of dialogue is consensus building, not winning over the other side.  I hear a lot of debate these days; I see a fair bit of finger pointing; but I witness very little consensus building.  In this regard, our practical challenge is to refocus our assumptions about success to how well we’re able to generate consensus rather than how well we can win a 51-49 vote or a 60-40 filibuster break.  Consensus building is what we teach our youth here, and it’s what we hope for with our congregational leadership process annually.<br />
The spiritual challenge Pema Chodron calls us to, is a different matter.  To remind us of her last words of advice from the reading, “&#8230;with practice, however, we learn to stay with a broken heart, with a nameless fear, with the desire for revenge&#8230;. We can bring ourselves back to the spiritual path countless times every day simply by exercising our willingness to rest in the uncertainty of the present moment &#8211; over and over again.”[5]  You know, we could easily ignore these words.  We could say that we need practical solutions.  But practical solutions won’t bring back the victims of assassinations.  We could say we need to prevent these things from ever occurring again.  That would be an ideal outcome, but as a goal, I imagine it would look a lot like a police state to secure if we were to try to achieve it through policies, laws and procedures.  If we attempt that ideal outcome, however, through spiritual self-discipline, I feel we’d be spinning a few less wheels while getting a lot further along the way.<br />
What does staying with a broken heart look like though?  I’m not sure I could describe it directly, just like I couldn’t readily define love.  But I can say that we find out what it would mean when we stop resorting to our everyday mini-escapes.  When we resort to blaming, chastising, or herding the friends for a great batch of righteous gossip, we know we’ve utilized another one of our tools to escape.  When we only listen to Bill O’Reilly or Rachel Maddow &#8211; whichever one fits our personal preferences &#8211; we might be using an avoidance strategy.  When we stop turning from the reality, and seek to be present to it &#8211; in its fullness &#8211; with the intention of self-transformation, we’re probably not using an avoidance tool.  When we seek to change ourselves, in all our everydayness, we’re on the right path.  In the big picture, the rest (the policies, the laws) may need to happen as well, but starting with ourselves will probably get us there faster &#8211; or may be the only way ever to even arrive.  Real solutions, real transformation, happens most essentially, when the reasons for the change have become part of our nature.  Rules and reactions can take us only so far.  Character is the more helpful path, and that path is a very everyday one.  That’s the business of the religious community and how it hopes to shape public discourse.  Or in the words of Martin Luther King, Jr; “The church must be reminded that it is not the master or the servant of the state, but rather the conscience of the state. It must be the guide and the critic of the state, and never its tool. If the church does not recapture its prophetic zeal, it will become an irrelevant social club without moral or spiritual authority. ~MLK, Strength to Love, 1963.”  Friends, we’re at our best when we model these changes in our lives, and seek not to get caught up in the fevered noise that districts us from what our heart knows is true and right; compassion, moderation in speech and well-reasoned conviction.  We can’t fix the world by succumbing to the same strategies that help to break our communities.<br />
Our anthem this morning gets at the core of this message.  Thanks to our soloist, Cameron Mitchell Bell, I now know that the song from the musical entitled Floyd Collings[6] “comes at the very end of the show where the lead character is speaking to God asking him all the questions we hear in the song before he finally accepts his death.”  Our Music Director, Bill Peek, really picked an amazingly fitting piece this week for the message of the sermon.  It culminates with the words, “Only heaven knows how glory goes, what each of us was meant to be. In the starlight, that is what we are. I can see so far&#8230;”  We’re hearing the character’s struggle between knowing all the answers to what will come when we finally die.  At the resolution, there’s a comfort that comes to us in not knowing.  Only heaven knows how glory goes, what each of us was meant to be&#8230;. All the thinking in the world, all the beliefs we can craft, will not change this essential unknowing.  What will happen to us? What is next?  The character learns to see further when he comes to accept the lack of certitude alongside an increased awareness of where he is in this moment.  In the starlight, that is what we are.<br />
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[1] http://www.timeanddate.com/holidays/us/martin-luther-king-day<br />
[2] http://www.huffingtonpost.com/2011/01/11/rush-limbaugh-jared-loughner-full-support-democrat_n_807543.html<br />
[3] http://gawker.com/5732700/rush-limbaughs-tucson-billboard-is-just-perfect<br />
[4] “Comfortable with Uncertainty,” by Pema Chodron; Shambala, Boston and London. p. 7-8. 2003.<br />
[5] “Comfortable with Uncertainty,” by Pema Chodron; Shambala, Boston and London. p. 7-8. 2003.<br />
[6] from a musical by Adam Guettel entitled Floyd Collins:</p>
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		<title>Autumn Come Lately</title>
		<link>http://www.fuub.org/home/2010/12/26/autumn-come-lately/</link>
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		<pubDate>Sun, 26 Dec 2010 15:31:56 +0000</pubDate>
		<dc:creator>Jude Geiger</dc:creator>
				<category><![CDATA[Jude Geiger]]></category>
		<category><![CDATA[Sermons]]></category>

		<guid isPermaLink="false">http://www.fuub.org/home/?p=1166</guid>
		<description><![CDATA[This time last year we had already been enjoying about two weeks of snow, blizzards and a general sense of the classic wintry wonderland.  This year I think it was December 5th before I realized that October was over.  On my way to my parents for Thanksgiving, I was dodging a late waking bee for about two [...]]]></description>
			<content:encoded><![CDATA[<p>This time last year we had already been enjoying about two weeks of snow, blizzards and a general sense of the classic wintry wonderland.  This year I think it was December 5th before I realized that October was over.  On my way to my parents for Thanksgiving, I was dodging a late waking bee for about two blocks with my bags swinging foolishly in the air.  Somehow I managed not to get stung; but the bee had a tenacity that matched the spirit of early autumn’s lingering warmth.  The seasons seemed a bit mixed up, and neither I nor that bee had a good sense of what time of year it was supposed to be.<br />
The long-lasting warmth has made for a really odd season for me.  Beach worthy weekends in late September; trees that stayed green in my neighborhood well into November; and the last of the yellow leaves falling outside my studio only two weeks ago.  All having the cumulative effect of letting the winter holidays (and this blizzard today) sneak up on me unprepared.  Although Duane Reade had Christmas decorations for sale two weeks prior to Halloween, somehow I didn’t hear a Christmas tune until Glee’s holiday special. <br />
&#8230;When did we stop being kids&#8230;?  It wasn’t when we turned 18, I’m sure of that.  How old were you when you first realized you let slip something that your inner child never would or could have? &#8230; What were you doing when trembling anticipation first became sedate? &#8230;  Was it when your first kid left the house?  Or when a sibling passed away?  Or was it when you realized you were still single well past the ages your parents had you?  Or maybe you’ve figured the secret to eternal youth for your inner kid.  (If so, bottle that and hand it out at coffee hour weekly please.)  …Are we OK with the change in timbre in our quaking soul, or do we try not to look at it aside from the corners of our vision? <br />
To a certain degree, we grow older, and we need to mature.  Life’s experiences grant us insight, wisdom into the borders of things; borders like the dual edge of anticipation and obsession.  We need the more sober view of the passing of years in order to measure out and balance all the difficulties, joys and complexities of life as adults.<br />
But I wonder what else comes with putting our inner kid to bed.  Does a certain part of us go to sleep as well?  Do we lose our sense of wonder?  Do we close ourselves a bit too much to everyday magic and awe?  Do our views and perceptions become too jaded, … too practical, … too starchily useful?  I think it’s the fastest way to let bone weary exhaustion set in.  Exhaustion in the existential sense &#8211; tiredness with the passing of the seasons and cycles; rather than rejuvenation from the rebirth of times and holidays.<br />
In traditional earth-based spirituality we just crossed through Yule, the winter solstice.  It’s a holiday that directly faces this perennial existential challenge.  It’s a time of reflection, of new beginnings. Matching the symbolic birth of the Sun as our daylight hours only become longer and longer with each passing day following Yule, it’s a holiday that asks us to consider what we hope to rebirth in our lives.  It asks us to rebirth our spirit in the face of the cold long night.<br />
I’d like to share with you a poem a friend of mine has written for Yule.  I find it to speak really well to the challenge this season poses for so many in the face of all the merry and cheer.  It’s entitled, “The Bare Bones of Winter” and it’s written by Elisabeth Ladwig:<br />
“Out in the darkest night, the longest dark, appear the whitest stars against a black sky, joining the Moon in seasonal ritual of shadowcasting on the untouched snow.  Magickally they manifest: Silhouettes of skeletons that shiver with the wind’s chill. To the maple I want to offer my warm coat, and to the sycamore, the linden, the oak.  Come, follow me! My door opens to the bare bones of Winter&#8230; But unforeseen enters the evergreen, clothed in angelic light, greeting reverence with a promise&#8230; Of rebirth.”<br />
Those trees that held onto their leaves this year tenaciously, are finally once more just bare bones outside my studio, outside our windows and along our walks.  If we could but give them our coats to keep warm against the chill.  Which among us this year relate more to the bare trees than the charitable traveler with arms full of generosity?  Have we held on long enough to our last vestiges of yellow and orange, or is the silhouette an all-too familiar feeling come late December?<br />
This poem gives me a new sense of the evergreen, of the Christmas tree.  To be fair, it’s less new than a better pointing back to a very ancient meaning.  It reminds us there’s another spirit we can clothe ourselves with.  There’s a way to feel full beneath the wheeling of the seasons.  A lit path to rediscover awe and reverence.  It shines hidden behind the packages, the obligations, the commercials, the packed Home Depots and Targets and Barnes and Nobles on Christmas Eve.  We make a practice of bedecking the greens and the halls with festive, and color, and light to make certain we remember to find a place for awe and wonder in our everyday spaces.  To craft rooms where we can once more Fa-La-La lest we forever Ho-Hum.  We do this in community because every year some of us will be able to sing the Fa-La-La, while some otherwise would only be able to mutter softly the Ho-Hum.<br />
It’s an increasing challenge for me each year.  Several years back my parents and I agreed to stop the crush of present giving this time of year.  There were a bunch of reasons why we did so, but the most obvious was one year when we finally hit the point of spending Way-To-Much.  The gift-giving truce has been an awesome thing for me.  I don’t spend December fretting over the craze of consumerism; and for my family it’s finally simply about being together; something the holiday never really meant growing up &#8211; at least not that I ever saw or maybe realized.<br />
Lighting our trees, warming our hearth fires, decking our halls could be a sign that gift-giving is coming.  It can also be the gift itself.  The lit pathway to the secret of a spirit reborn.  A metaphor that maybe our leaves can remain green this winter; and what a glorious gala celebration that could be for our inner kids who might have been long at slumber.<br />
Our hymn following this homily is a classic Christian reinterpretation of the Yule-time spiritual message.  “In the Bleak Midwinter” the earth is as hard as iron and water is like a stone.  Even though the version we’ll sing was re-crafted probably in the 1990&#8242;s, the lyrics still evoke a sense of barrenness.  The bleak world outside reflects the inner world of our spirit; where the Christian Saviour is but a homeless stranger bringing the hope of the world in the most everyday of places &#8211; the setting of wood slats and strewn hay. Can we take a moment in our minds to deck those bare walls with garlands gay and singing?  Can we take that message and that image with us in the year to come?  Can we be-speckle the corners of every dry spirit we come into contact with, especially if it’s our own?  Can we let our neighbor help us?  Can we offer ourselves that wondrous gift before the trembling bare bones of winter? <br />
I believe our community choir this evening is a really remarkable example of this religious expression.  The community choir can also be one more answer to all these questions I just laid before us.  As many of us who feel the draw; coming together in a shared spirit; singing for feeling, for joy, for camaraderie.  We’ll sound just as wonderful as we let our hearts be large for one another.  As this vespers service is a bit different from our traditional Sunday morning ritual; allow yourselves now to be present through the cadence of song, meditation and prayer following this shorter homily.  Will you please join with me now, rising in body or spirit, and sing hymn #241, “In the Bleak Midwinter.”</p>
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		<title>Solidarity Not Charity</title>
		<link>http://www.fuub.org/home/2010/11/21/solidarity-not-charity/</link>
		<comments>http://www.fuub.org/home/2010/11/21/solidarity-not-charity/#comments</comments>
		<pubDate>Sun, 21 Nov 2010 19:17:20 +0000</pubDate>
		<dc:creator>Jude Geiger</dc:creator>
				<category><![CDATA[Jude Geiger]]></category>
		<category><![CDATA[Sermons]]></category>

		<guid isPermaLink="false">http://www.fuub.org/home/?p=1113</guid>
		<description><![CDATA[Toward the end of October, I joined over 150 other religious educators for a week of service and learning in New Orleans during our annual liberal religious educators’ Fall conference. We broke up into groups of 15 or 20 to spend a day working in the fields, gardening, weeding, sorting books for kids who have [...]]]></description>
			<content:encoded><![CDATA[<p>Toward the end of October, I joined over 150 other religious educators for a week of service and learning in New Orleans during our annual liberal religious educators’ Fall conference.  We broke up into groups of 15 or 20 to spend a day working in the fields, gardening, weeding, sorting books for kids who have few or none, among many other projects.  We spent days in classes on music, local culture, personal stories.  We explored angles of racism and classism. We learned how youth and adults collaborated to affect change.  We witnessed how individuals from all financial backgrounds worked together to heal the corners of the blocks in which they dwelled.  We went down primarily to serve, to help make things better down there; and we came away realizing “down there” had a lot to offer us to help out “back home.”<br />
Blurring the lines between down there, and back home, was a main goal of the planning team for the annual conference.  They were challenging us.  They were asking us not to feel hearts full of charity, overflowing; but rather to experience solidarity at our core with the struggles of our fellow neighbors on this spinning orb we call home.  The communities in New Orleans were asking us to come down and lend a hand, and in return, they’d show us their ways of making things better so that we could bring home the tools they’ve crafted, sharpened to excellence, and put to good use.  We can serve with them, and in return, they’ll serve with us.<br />
The personal transformation asked of us by this ethical stance, is central to Unitarian Universalist theology.  I can recall the words of a mentor of mine, the late Rev. Dr. Forrest Church, previous Senior Minister of All Souls in NYC, who was known to teach that “we spring from a common source (Unitarianism) and that we share a common destiny (Universalism) and that both source and destiny are grounded in love.”  I love that message.  It feels very simple to say that we all spring from this living world, and we all share this road, this walk together.  But it’s just as easy to forget this truth in our daily lives.<br />
It’s just as easy to say we’re somehow better, or somehow above, the plight of others.  It’s easy to come into a place of struggle and feel superior in our charity.  It’s easy to impart our wisdom to a friend or family member who can’t seem to get their dating life, or their career, or their educational path together.  Ok &#8211; with a show of hands, who here has ever given advice to a friend about how poorly they were managing their dating, or work, or school life?  Now keep those hands up, if you weren’t able to follow your own advice. (mmm hmmm!)<br />
We can laugh at ourselves (hopefully) for these foibles and everyday follies.  But those are the little ways every day we commit acts of charity that lift ourselves up, without opening ourselves to the learning potential of mutuality, or solidarity.  They’re some of the tricks we use to forget that we all spring from one common source and share one common destiny.  Acts of solidarity, the moments we seek to serve while learning from those we aid, remind us of the truth of our origins and the nature and direction of our shared path.  They humble us, and in our humility we come to realize how amazing this gift of life truly is.  The big acts of service, of traveling across this country to help heal our brokenness, need to transform the little every day brokenness in our own lives, or we missed half the point and the wholeness of the message.<br />
One of the lessons we learned in New Orleans, is that the community couldn’t do it alone.  Individuals needed to work together.  Non-profits, and congregations needed to work together.  Congregational walls needed to open up to let more in and create collaborative opportunities.  How much of that do we do locally?  Do we work well with our fellow congregations in NYC?  Where do we intersect with community groups in our neighborhood and our small town of Brooklyn?  In some ways we excel, like the awesome reality of a Community Supported Agriculture (CSA) that meets every Wednesday in our downstairs Chapel, and in some ways we have room for growth.  But we have a good deal to learn from our Louisiana neighbors.<br />
We’re trying to do more of this in the months to come.  For example, many of you may know that our Senior High Youth group will be traveling to New Orleans the week preceding Easter to have a week of service and learning.  Following the good modeling of the groups in New Orleans, we’ve reached out to our neighbors in Staten Island.  Our Staten Island UU youth group will be traveling with us; they’ll be fund-raising with us; and we’ll be getting to know one another more and more over the year to come.  In fact, about 15 of us spent an evening full of pasta and conversation just two nights ago thanks to the delicious cooking of Becky Huffman and Paul Eisemann.  Their youth group, Religious Education chair and Senior Minister came to visit us in the first of many steps toward building community.  I sincerely hope and pray that this will be a real opportunity for our two congregations to get to know one another better.  I know our Weaving the Fabric of Diversity committee is also seeking to expand their collaborations with our sister congregation, and I commend them for their work.<br />
Solidarity, unlike charity, demands we seek personal transformation.  In the words from some of his seminal work, cultural ethicist, Michael Jackson writes, “As I, turn up the collar on my favorite winter coat this wind is blowin&#8217; my mind I see the kids in the street, with not enough to eat who am I, to be blind? Pretending not to see their needs&#8230; I&#8217;m starting with the man in the mirror I&#8217;m asking him to change his ways and no message could have been any clearer if you wanna make the world a better place&#8230;”.  The metaphor of the mirror is the clearest symbol of what solidarity demands of us; and what solidarity offers us.  We’re not going find more food for kids in the street if we don’t look to our own ways, attitudes, and perceptions first and foremost.<br />
In this spirit of looking first to ourselves, the only people we can ever truly change, let’s reflect a little on our Hunger Communion this morning.  I invite you to sit-up, feel yourselves in your body, open your hearts to the emotions that played across your mind during the communion portion of the service this morning.  For those of you that had ample access to a nice loaf of bread, how did it feel to see the ample remainder upon the altar?  Where did you feel pressure in your body when you turned to see most of the congregation struggling to share bits and scraps?  For those of you receiving the opposite extreme, the absurdity of the 30 or 40 or 50 of you sharing one slice, where did the experience sit in your body?  What arose in you when you saw someone else’s ample surplus sit upon our chancel?  For those of you sitting somewhere in the middle, I challenge you not to make the mistake that the middle ground reflects the situation of the middle-class in the States.  The vast majority of us in this room benefit as did the folks in the first three pews this morning.  Even if we are relying upon food stamps, we have greater access to nourishment than most of our neighbors on this planet do.  (And if you or your family are hungry this morning, come up to me after the service, and we’ll work together to change that.  Many of us in the States and this city do go hungry every day.)<br />
Knowing this, feeling this, experiencing this, what do we find in the mirror this morning?  How does this annual ritual translate for us?  From the safety and danger of this pulpit, I can not answer this question for any of you.  We all need to come to that answer internally, but our religious community is a vessel for you to put those answers to practice.  This religious home is a place of safety, of succor, where you can risk the glance into the mirror and take the first transformative steps.  It’s what we’re all called to do here.<br />
It’s common to feel overwhelmed by the enormity of the challenge before us. Helping one person out there, in a charitable way, is a concrete thing we can accomplish so we’re often, though regretfully not always, willing to do it.  The guests at our table boxes signify several hundred concrete steps this congregation takes each year to affect noticeable change in the lives of people they touch.  Escorting those boxes down to our religious education classes and introducing the plight of others into the awareness of our children and youth are another hundred or so concrete steps we take every year.   Food is the focus of this morning’s Communion, but access to clothing, and shelter, and even moments of celebration for young children, are all interwoven in the broader fabric of poverty.  Each thread connects to another.  Our annual toy drive, our split the plate with Good Shepherd, our periodic days of repainting shelters for our Queer Youth, our clothing drive for Christian Help in Park Slope expand the list.  Money, and time, and concern are necessary to affect moments of reprieve, and occasional nudges against systems of oppression the world over.  And we as a religious community must do them, because I often fear I’m not sure who else would if ethical gatherings of individuals ceased this work.  And yet, they’re not enough alone.  Charity is not enough even if it is a necessary point of entry for many of us.<br />
We ritualize the Hunger Communion to transform our hearts and spirits.  The internal awareness and the internal transformation are great gifts of solidarity to end the crisis of Hunger.  Some of us change our eating habits to reduce our impact.  For some this will mean vegetarianism (like myself) or veganism &#8211; both diets that reduce reliance upon grain-intensive livestock.  For others it will mean supporting Community Supported Agriculture, to reduce environmental impacts while funding local farmers who quite often donate surplus to those in need in our local community.  For some, it will mean supporting Community Gardens that teach folks how to grow food, the value of nutrition, and increase access to fresh foods.<br />
Many in this congregation donate funds to build micro-credit banks in Haiti to help combat systems of poverty that reduce women’s access to employment and entrepreneurialism &#8211; at their best, these banks are acts of solidarity that empower individuals to increase their own capacity to be self-subsistent.  These banks presume, given a fair chance and equal access, people can stand on their own.  I agree with that presumption.<br />
And the list can go on and on.  I invite you, no I challenge you.  If something was stirred in you this morning, seek the ways in which you can affect the change in world you seek to know.  Begin with yourself.  Begin with the everyday habits.  Transformation of this world beneath the glow of justice is possible and it begins at home.  It is an act of solidarity over charity.  This is the saving message of our Unitarian Universalist faith.  There is a path worth living and walking; there is ever a potential for hope in the unfolding of the human spirit; we are loved and maintain the possibility to love; perfections and products are pale compensations for forgetting our connectedness in this awe-inspiring living world.  It is my hope and my prayer this morning, that our service of Communion reminds us of the truth of our interconnectedness.  And that this truth stirs within our blood such compassion that we are quickened to act.</p>
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		<title>Wrestling With the Angel of Forgiveness</title>
		<link>http://www.fuub.org/home/2010/10/03/wrestling-with-the-angel-of-forgiveness/</link>
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		<pubDate>Sun, 03 Oct 2010 17:44:37 +0000</pubDate>
		<dc:creator>Jude Geiger</dc:creator>
				<category><![CDATA[Jude Geiger]]></category>
		<category><![CDATA[Sermons]]></category>

		<guid isPermaLink="false">http://www.fuub.org/home/?p=1060</guid>
		<description><![CDATA[“When I breathe in, I breathe in peace. When I breathe out, I breathe out love.” That refrain has been returning to me throughout the last few weeks. I’ve heard stories of eighth-grader Asher Brown, who shot himself in the head after enduring anti-gay bullying at school. Or of 13-year-old Seth Walsh, who died after [...]]]></description>
			<content:encoded><![CDATA[<p>“When I breathe in, I breathe in peace. When I breathe out, I breathe out love.” That refrain has been returning to me throughout the last few weeks.  I’ve heard stories of eighth-grader Asher Brown, who shot himself in the head after enduring anti-gay bullying at school. Or of 13-year-old Seth Walsh, who died after 10 days of being on life-support following a hanging attempt that was his response to years of bullying. Or Billy Lucas, age 15, who hanged himself in September, on the same day he was suspended for cursing back at girls who were harassing him, which was — according to friends and family — a regular occurrence. Or just a few days ago, Tyler Clementi, jumped off the George Washington Bridge. According to the New York Times, he is thought to have committed suicide, days after he was secretly filmed having sex with another man, and it was broadcast on the Internet; allegedly by his Rutgers roommate and another friend of the roommate’s. That’s four teen suicides in the month of September, that we know about, after being harassed or bullied for being gay or being perceived as gay.<br />
We have dreams for our kids.  We imagine schools where they learn about the world; where they learn to live with folks who are different than they; where they learn to find and be themselves.  We send them off so that they can figure out a little bit more how to make it on their own &#8211; whether they’re 13 or 19.  And sometimes, we learn like these families did, that not all of us have internalized the lessons of compassion and morality we might hope for.  Sometimes, the results are catastrophic.  Sometimes, our hearts break.<br />
I can relate to these four teens.  I was the target of violence, largely due to my sexuality, from the age of 8 to about 13.  Fists, pipes, wood, metal &#8211; groups of young teens working in concert at a time, weekly or monthly, for years. &#8230;  We want to imagine that when these sorts of things happen to our kids, it’ll be obvious. We want to imagine that we’ll know.  We’ll be able to affect it &#8211; reactively.  We want to imagine that our children will come to us; that they’ll tell us.<br />
But all too often it’s not clear.  Injuries are below the neck so they can be hid &#8211; I remember protecting my face so that it wouldn’t show.  Kids don’t speak up.  Teachers and principles want the problem to just go away.  Parents protect their little-bullies.  Politicians claim it’s not that frequent, or not their problem, or that boys will be boys (forget about girls just being girls, because we almost never talk about that.)  I was angry with my victimizers, but I blamed myself.  Shame trumped safety. I couldn’t forgive myself for letting it happen, or face my differences long enough to seek help.  For Asher, Seth, Billy and Tyler, I can see how shame trumped safety.  I can see why shame won out.  We’re typically raised for that response.  It’s part of the broader system that lets this continue to happen.<br />
“When I breathe in, I breathe in peace. When I breathe out, I breathe out love.”<br />
“When I breathe in, I breathe in peace. When I breathe out, I breathe out love.”<br />
“When I breathe in, I breathe in peace. When I breathe out, I breathe out love.”<br />
At some point in my early college years, I realized that the violence wasn’t my fault.  I think I made the connection listening to a talk on domestic violence &#8211; which was not my situation &#8211; but the connection finally clicked.  I learned how to shift the blame rightfully off myself and onto the perpetrators. A lot more anger bubbled up.  I remember the anger often being crippling.  My new burden was learning to forgive, although definitely not to forget.  Lance Morrow, a long time writer for Time Magazine, once wrote, “Not to forgive is to yield oneself to another&#8217;s control&#8230;to be locked into a sequence of act and response, of outrage and revenge, tit for tat, escalating always. Forgiveness, on the other hand, frees the forgiver. It extracts the forgiver from someone else&#8217;s nightmare.”   This was true for me, although it would take me years to learn it.  Forgiveness extracted me from someone else’s nightmare.  Murrow’s words really hit home.  Some of those boys who tormented and beat me would later be men who I would occasionally run into at various gay settings.  As a child and as a teen, they vividly enmeshed me in their personal nightmares, and as an adult I had to do the long work of releasing myself from their hold.  I never said what those other kids did to me was OK.  I’ve never said they weren’t responsible for their actions. And I am very aware that they’ve never done the hard work of coming to me and facing honestly the effects of their actions. But I’ve learned to let it go, to forgive.<br />
I wish we had a word in the English language that meant, “What you did was horrible. What you did to me was not and will never be OK. But I have to let it go. I have to move on.  I release your hold over me.”  Until we come up with that word, I’ll continue to use the word “forgive.”  I think that distinction traps us.  It makes it harder for us to move on.  We often mistakenly think that in forgiving someone for their actions &#8211; particularly when their guilt is so extreme, that we’re condoning what they did.  We fear that we’ve let them off the hook.  That somehow the world is still not right, and our being easy keeps it so.  I feel the truth is this &#8211; the world is still not right, but our forgiving or not-forgiving will not make the world right. Trapping ourselves in our mental anguish only serves to continue allowing ourselves to be our own victims.  We need to allow the other to seek whatever repentance they need, and not hold their actions over ourselves.<br />
“When I breathe in, I breathe in peace. When I breathe out, I breathe out love.”<br />
“When I breathe in, I breathe in peace. When I breathe out, I breathe out love.”<br />
“When I breathe in, I breathe in peace. When I breathe out, I breathe out love.”<br />
There’s a lesson in the Hebrew Scriptures that’s helped me for years.  It’s the story of Exodus.  The Jewish people are enslaved by the power of Egypt. They’re caught up in a cycle that tells the world that folks that look a certain way, or share a particular culture, or lift up one set of values over another, or who’s faith is different than another’s, deserve being enslaved to the might of another.  Oppressor and oppressed are captured, like bugs in amber, within the system of violence, within the system of hate and power; their shared humanity drowned and paralyzed.  The story teaches us that we are not born to remain in that nightmare.  The sacred scriptures teach us that we are born to live free of the trap; free of the cycle.  They teach that we are to move on; we are to build new communities, to live different lives.  But God commands that we not forget the story.  Each Passover Seder we remember the story.  We relive the pain long enough to teach the lesson that demands we live in relationship with one another; so that the next generation knows what exactly is at stake.  That college educator teaching about domestic violence, shared in her own way her Egypt retelling for me.  She told me the path was trod by someone else before that was different than my own story but in some ways the same; there were lessons learned; and there is a way forward.  Forgetting what came before us keeps us forever trapped.  But (as it was true for me) not learning to let it go, also keeps us trapped.<br />
Just the other day on her talk show, Ellen DeGeneres shared with us a brief message about these tragedies and all those we don’t hear about.  She began her message in the spirit of God’s commandment to the Jewish people to remember their Egypt. She said, “I just can’t be silent about this, and I hope you won’t either.”  She ended it with her message from the road out of Egypt.  “Things will get easier. People&#8217;s minds will change. And you should be alive to see it.”<br />
And you should be alive to see it.  Thank you, again Ellen, for all you say and do.  She’s found the core of the religious message.  We should be alive to see this life, this world, this crazy, frustrating, awesome and humbling world.  We should strive to forge real connections with the people and creatures we share this small planet with.  We should have the opportunity to be ourselves; to find the abundant newness of creation; to love and to be loved.  We should be alive to see it.<br />
“When I breathe in, I breathe in peace. When I breathe out, I breathe out love.”<br />
“When I breathe in, I breathe in peace. When I breathe out, I breathe out love.”<br />
“When I breathe in, I breathe in peace. When I breathe out, I breathe out love.”<br />
Rabbi Joseph Telushkin once wrote, “I would feel far more sanguine to learn that the various world religions could agree on the desirability of teaching their followers, from childhood on, the significance of moral distinctions; to teach them that forgiveness is almost always a virtue, but to teach them that cruelty is evil and the murder of innocent people an unforgivable evil. In other words, to teach people the harder, more morally worthy path &#8211; to repent of irrevocable evil before, not after, they commit it.”   His writings were in reference to the Holocaust, not gay or gay-seeming teens.  Although the broader Queer community was most assuredly targets in the Holocaust.  I will not engage in the intellectual exercise of determining how and where nightmares as large as that begin or end.  I know not whether I am even capable of finding such an answer, or if anyone might be.  But I will seek to lift up the spirit of Rabbi Telushkin’s request.<br />
This is my request of us; here in this Sanctuary, in Brooklyn, New York in 2010 on a cool October Sunday morning.  Let repentance start with us.  It is not within our power to help those bullying children and bullying young adults figure out how to repent of their ways.  We may be drawn like those bugs in amber once more to the attractive mental exercise of pin-pointing blame where it is due.  We could spend hours classifying and sorting all the ways in which those teen bullies made bad choices that led to tragedies that can never be undone.  We could find comfort in our distant solidarity with those families who will never be the same; but it would be a false comfort &#8211; it would be false comfort.  I call us, this gathering now, and any others who may hear or read this later, to commit to a genuine solidarity by acting in ways to transform our society &#8211; for we are the only ones who are now able to do this.  Those who are alive on this day and every day forward.  There is no society, or human nature, outside our own to change.  And it will truly be a perpetual challenge.<br />
How do we repent before, not after &#8211; as the Rabbi demands?  Do we acknowledge the wrongness of the systems of violence, and fear, and ego that lead to feelings of shame among our queer youth (and frankly all the youth of the world)?  Do we acknowledge the stories of Egypt that tell us silencing our pathfinders by denying them the rights the heterosexual world enjoys, hides the truth to our gay children that they can in fact grow up to be in loving relationships?  Do we acknowledge that learning healthier morals and values grounded on our faith tradition’s call for compassion, equity and justice in human relations is life-saving?  Friends &#8211; repentance starts with us by acknowledging these truths.  Fear and ego breed shame.  Denying one people a right to their role models denies the God of Israel’s commandment to remember our Egypts and to retell them.  Morals and values are the most critical thing we can teach our children, our youth and ourselves and they are often the very hardest lessons to learn.<br />
We may not be able to change the lives of all those touched by Asher, and Seth and Billy and Tyler by their loss.  We are not culpable for the actions of the teens who set these spirals in motion.  We very likely do not even hold world-views that contribute to the pain that sparked these four tragedies and all those other stories we will never hear about.  But we have it within our power to transform our corner of the world.  We have it within our power to repent, as the Rabbi put it, of those inactions and views that keep this world forever punctured with these horrors.  We have it within our power to live to our fullest potential now, here in this Sanctuary, in Brooklyn, New York in 2010 on a cool October Sunday morning.<br />
The first steps are acknowledging all these wrongs, and failings, and short-comings that we are all guilty of on infinitely lesser scales and in often unrelated ways.  In honor of Asher, and Seth and Billy and Tyler and all those others who will never be named by our national media, I want to call you to remember their stories when you see the faces of the congregants around you.  Our adults, our children, our youth.  Not just our adults, or just our youth, or just our children.  I want to call you to see their stories in the faces of all of our adults and all our children and all our youth.  That is what these teens so desperately were craving while they were alive and clearly could not get enough.  That is the way to stand in solidarity with these teens.  That is the way to make a difference.  That is the next, most immediate, way forward.<br />
You see, Rabbi Telushkin, isn’t saying we’re guilty.  The Rabbi is saying if we know the things that contribute to the great evils of the world, and we can name what they are, that we are duty bound to seek, in every way possible, a different path that leads elsewhere.  We seek to do this every week in our Religious Education classes. We seek to teach our children, youth and adults that there is another path.  We seek to teach that Egypt loomed in our past, and reoccurs in our lives this day, and that there are lessons worth retelling to release ourselves from that bondage.  When I speak with you and say that it is so very important that our children, youth and parents commit to attending these classes regularly &#8211; avoiding these stories of tragedy we see in the media is my dream.  One more way to try to fix what is broken in our society &#8211; together.  Not just for the years we teach Our Whole Lives &#8211; our comprehensive sexuality education.  Not just for the years of Coming of Age &#8211; where our youth learn to seriously wrestle with forming their own sense of meaning in the world in the light of our shared values.  Not just for our Adult Small Group Ministries &#8211; where we covenant with each other to support and nurture one another on our shared and individual paths.  But every year and in every class.  Soccer can wait.  The violin class can happen another time.  Our comforting Sunday afternoon brunch can happen on Saturday or later in the day.  There is a dream of a world we hope to build, and we need to take the time to remind ourselves that there is, in fact, another way.  Time for reflection in community is life-saving.<br />
Education is life-saving &#8211; in the literal sense.  Compassion in our daily human relations in this very building and this broader world is life-saving &#8211; in the literal sense.  A commitment to justice-crafting in our nation and our town is life-saving &#8211; in the literal sense.  To do any of these things is to be living hero.  To do all of these things is a living miracle.  This is the path this liberal faith calls us onto.  This is the path of religious conviction.  This is the path of standing in solidarity, on the side of love, with Asher, and Seth and Billy and Tyler and all those others who will never be named by our society.</p>
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		<title>Universalism for Today</title>
		<link>http://www.fuub.org/home/2010/07/25/universalism-for-today/</link>
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		<pubDate>Sun, 25 Jul 2010 19:47:46 +0000</pubDate>
		<dc:creator>Jude Geiger</dc:creator>
				<category><![CDATA[Jude Geiger]]></category>
		<category><![CDATA[Sermons]]></category>

		<guid isPermaLink="false">http://www.fuub.org/home/?p=1033</guid>
		<description><![CDATA[A week ago I spent eight wonderful days leading a spiritual discussion group on a beautiful rocky shoal called Star Island. This Unitarian Universalist retreat center is an island with a little over a half-mile circumference that rests 10 miles off the coast of New Hampshire and Maine. This week in particular was a working [...]]]></description>
			<content:encoded><![CDATA[<p>A week ago I spent eight wonderful days leading a spiritual discussion group on a beautiful rocky shoal called Star Island.  This Unitarian Universalist retreat center is an island with a little over a half-mile circumference that rests 10 miles off the coast of New Hampshire and Maine.  This week in particular was a working retreat for over 150 Religious Educators, Ministers, RE Teachers and their families.  Aside from strong rains on the ferry ride in, and the closing night’s Thunder and Lightning extravaganza that was truly glorious, we had mostly sunny days that occasionally flirted with fog, mist and the rare strong breeze.  As one colleague put it recently, “the land of water, sun and spontaneous song in the air.”<br />
Besides leading that discussion group, and two worship services, I gave myself only one other assignment. I was to read Rita Nakashima Brock and Rebecca Ann Parker’s book, “Saving Paradise &#8211; How Christianity Traded Love of This World for Crucifixion and Empire.” I know, I know &#8211; light reading.  That’s what I thought too.  I thought I could get through the 420 pages with the accompanying 132 pages of notes, acknowledgments and index.  I was preparing for this sermon and was very impressed with Rev. Dr Parker’s talk a couple years ago at the Liberal Religious Educators’ Fall Conference.  She had spent about 8 hours over 4 days offering theological reflections about the Christian church’s notions of salvation and heaven while connecting them to our Universalist roots.  I’ll get to more of that in a bit.<br />
So picture it.  I’m sitting in a wooden rocking chair on a huge porch big enough for dozens of these chairs with sunscreen on my legs, sunglasses on my face and a cup of coffee clinging to my side (some habits die hard &#8211; even on a remote island) with this book in my hands.  I’m reading for a while all about early paintings depicting the waters of life flowing down from all over the world.  I’m hearing stories about how depictions of the crucifixion are nowhere in Christian art for at least the first 500 years of the church.  They paint picture after picture of little earthly paradises with people like you and me dwelling in them.  The focus in Christian art is entirely about living life, appreciating the paradise that’s here, and stewarding the world we have.  Occasionally, I look up from the book and remark at how pretty that Lighthouse is, or the sun is really glorious hanging right there, or look at those 6 white herons flying overhead,.  Then I go back to my academic reading about how many places they visited in Europe to see the paintings with their own eyes.  Eventually, and it took me far longer than you’d imagine, I realize I need to stop reading about evidence for paradise and enjoy the paradise I’m presently sitting on a rocking chair in.<br />
That’s one half of the heart of the message of Universalism.  There is nothing to attain.  It’s already here.  There’s nowhere to go to get it.  It’s already here.  There’s nothing to do to make it.  It’s already here.  The potential for paradise is the thin line between searching for it in a book, and our looking up from the pages to see the world around us.  Nothing is gained, but our perceptions shift into focus and we see.  I did travel about 8 hours to get there, but what I really traveled for was the lesson.  What I saw is here too.  It doesn’t require flights of herons banking in spirals over rocky shoals to exist.  The same reality rests in the smiles we share with one another.  The substance is identical even if the form differs.  What we do to craft the world more picturesquely, in our stained glass and our botanic gardens, simply serves to show the respect and care we have for creation.<br />
I do believe that perception is key here.  One of the reasons we travel so far for rest, particularly in cities like the one in which we live, is that it can be hard to see clearly amidst all the busyness, concrete and impersonality on the street.  We receive so many messages from the people, signs, and media around us telling us that the world is full of stress, pain and unconcern.  Then we forget that it doesn’t have to be this way &#8211; certainly not to this degree.  We travel to get away, to forget one life and remember another.  Breaking the patterns, breaking the monotony, severing our commitments for a week or a month, we are free once more to see beyond our keyboards, and phones, and noses.  If you do get the opportunity to travel this summer (I myself don’t always get away) or you already have traveled, avoid the mistake of thinking the peace you find in whatever paradise you’ve visited only begins and ends there.  The retreat is a mirror for the potential of the world you inhabit every day.<br />
We may not be able to craft paradise, but we can mar it.  We can design economies that efficiently manufacture trash dumps; that thoroughly generate disparities between those who have and those who have not; that fail to honor our roles as stewards of this world and make us into dominators.  Seeing the potential for what is right before us is not meant to hide our capacity to destroy it; rather it is to remind us that there is something sacred worth saving and in that memory lies the hope that we’ll change our rapacious and hoarding ways.<br />
Living an ethical life is based upon applying a set of values to everyday challenges, confusions and concerns.  It is based upon something.  When we run into the difficult choice, we have a set of values that we can refer to in making sense of whatever current dilemma we face.  When we talk about saving the earth we live in we lift up everything from the importance of the world, to the practicalities of living with Global Warming.  I firmly believe this work is more successful when it’s grounded in our theology (a big word that simply means how we find and make meaning in our lives.)  The book by Brock and Parker, “Saving Paradise” points out that depictions of paradise were all in this world.  They remind us that the Eden of Genesis was on Earth, not in Heaven.<br />
One writing they lift up to sum this up outside simply the realm of paintings come from the Hebrew Scriptures.  (The Song of Songs 4:12-14)  “A garden locked is my sister, my bride, a garden locked, a fountain sealed. Your channel is an orchard of pomegranates with all choicest fruits, henna with nard, nard and saffron, calamus and cinnamon, with all trees of frankincense, myrrh and aloes, with all chief spices &#8211; a garden fountain, a well of living water, and flowing streams from Lebanon.”  The phrase, “living waters” is a way of talking about paradise.  Remember, there’s always water in those images of Heaven on Earth.  It’s interesting to remember that the Song of Songs (or Solomon as some know it) are mostly talking about the author’s beloved.  This depiction of paradise is happening in the present through their love for one another &#8211; not to be found some time later.  And paradise involves people, with all our faults and imperfections &#8211; not reserved for an idyllic future point where we’re cleansed of all our imperfections.  In the Song of Songs, it is here, now, and found through the love of two people.<br />
If we understood this theologically, we see this message woven in both our Jewish scriptural roots and our Christian artistic roots.  I find this memory very helpful.  To get to the place where we meaningfully act to preserve the paradise we dwell in, we need to live this theology on the ground, in our kitchens and behind our computer screens.  Remembering in every moment that the potential for finding paradise is in our lived experiences is the key to helping to heal and preserve our world.  If we learn to live out balanced relationships with kindness, uplifted by the knowledge of the glory of what is right before us, it becomes increasingly difficult to live in ways that cause harm to the gift we have been given that none of us have earned &#8211; our life.<br />
I said earlier all of this was one half of the message of Universalism&#8230; the second half, simply, is that it applies to all of us.  Early American Universalists like Hosea Ballou and John Murray argued in a time when wide-spread Hellfire and Damnation was the scope and content of preaching in the U.S., that instead God was a loving God and offered salvation to all.  John Murray famously said, “Give them hope, not hell!”  To this day, Unitarian Universalist ministers, among most other clergy, are trained to find a message of hope in every sermon.  This was not the norm always in American religious culture, even though I firmly believe it is the core of religious truth.  Ballou and Murray’s primary concern about this message was that an all-loving God could not condemn anyone to ever-lasting pain and suffering.  Two hundred years later, we still hear this concern although our words that express it may change.  Our Unitarian Universalist “Standing on the Side of Love” campaign that is working toward deeper collaborations for justice in the realms of sexuality, immigration, environmental and economic justice takes this message and applies it to the world we live in.  If our roots tell us that none should suffer, that life and God are loving at their core, then we need to build institutions that match this reality.  Standing on the Side of Love means we’re seeking to reflect our theology, our heritage and our values.  It also reminds us of the Universalist message that salvation is for all.  It’s not for some people who look a certain way, or have more prosperity, or just those who live a straight life.<br />
If we pull all these points together we hear: Heaven is this Earth &#8211; now; Heaven is for all people; Give them Hope not Hell; Stand on the Side of Love.  That’s also a solid progression from theological grounding to ethical application.  I talked earlier about environmental concerns.  It’s good to make the connection between earthly paradise and our roles as stewards of what we’ve been gifted.  How does this apply on the human side of the question of paradise?  Our quote from Song of Songs uses the image of a garden to describe paradise, but the paradise that’s found in the Scripture is simply a reference to human love.  What does an earthly paradise look like when it’s inhabited?  What challenges do we face when seek to steward that type of paradise?  What does salvation mean when we don’t necessarily believe in an afterlife?<br />
I’ve been wondering about this over the past few months in relation to the horrors of racial profiling about to go into law in Arizona.  It’s a staggering exercise of the power of fear.  For those of you unfamiliar with it, the Arizona immigration law that is set to go into effect this coming Thursday, empowers police officers to ask for citizenship paperwork of anyone they suspect may be illegally in the U.S.  How do you imagine they’ll base their decision-making process on who should be asked?  “You, Mam, look awfully Canadian. Could you please show me your paperwork?” No, I imagine that won’t be asked.  I imagine folks that look like me will likely never be asked.  How does the upcoming law SB1070 help realize this religious sense of heavenly paradise on earth?  How does it cause us to forget what’s right before our eyes?<br />
I could talk at length about discrimination in employment and payment practices, the injustices of globalization, the dueling myths that often get lifted up that “poor people don’t work hard enough &#8211; that’s why they’re poor” with its flip-side talking point “they’re taking our jobs!” We could inquire when does a particular group get to “legally” immigrate and how has this changed over the past 500 years of colonization, invasion, war and immigration on this soil?  Who gets to call themselves citizens and who gets to call themselves slaves?  All our questions of identity, of power, or self-justification.  They’re little acts of building white picket fences dividing up paradise on earth thinking it somehow grants us more than what we already have &#8211; or at the very least staves off losing what little we do have.<br />
Instead, I’d like to reflect upon our theological basis for this ethical dilemma.  If we accept that paradise is here to be found in this life, on this earth, in the midst of human relationships, then we need to begin to craft social policy that seeks to generate harmony and not re-imagine suffering in newer and more disastrous ways.  If we reap what we sow, then planting a garden that instills fear among folks who may look different than those who are in power, is a farming practice that will only harvest fear, separation and dissonance.  It’s a gardening practice that assumes far too much about what and who it is to be an American.<br />
If this image is too far from home to relate to, let me draw it differently.  Imagine a NYC where anyone from a certain identity group might be stopped by police and asked for paperwork proving they were of the “right group”, the “legal identity.”  In this fascist dream, there would be no requirements placed upon the officers to validate who and when they asked someone for paperwork.  For me this has echoes of the runaway slave laws earlier in our history; it has echoes for me of yellow stars and pink triangles in Nazi Europe.  I don’t believe we’re that far along &#8211; fortunately &#8211; but where is the exact point that the line gets crossed into that fascist nightmare?  Do we want to take this any less seriously?<br />
This law actively works to dissemble the religious message of Heaven on Earth.  It divides the world into Us and Them, with Us looking a certain way with some variance, and Them always looking another way.  Our Universalist message says that the promise of life is one made to all people.  Our global legal system may not be at a stage where it can manage without national identities, but our application of our laws should not serve to make people illegal; it should not generate fear on the streets; rather our laws should buffer up right relations.  We cannot trade one for the other.  Does what we’re doing increase the peace or disturb the peace?  Does it unnecessarily back people up against a border of our creation?<br />
The responsive reading by Audre Lorde we read earlier this morning together, speaking of another type of border, (#587) was a curious one to choose today.  It seems to have the opposite message from our Universalist clarion call of hope not hell.  I chose it intentionally for this reason.  Lorde poignantly captures the effect of the worldly powers of racism, sexism, homophobia and nationalism.  “For those of us who live at the shoreline standing upon the constant edges of decision crucial and alone&#8230;”  The truth of the matter is that the egalitarianism of paradise is yet to be seen on this earth.  This is true because theologically, humans have tragically tended and attended to the message of separation and scarcity.  We create this hell for ourselves on this earth.  We must choose our theologies carefully lest they create the world we fear.  I began this sermon describing a shoreline of beauty and privilege and respite.  I end it with Lorde’s shoreline of decision.  It is my religious prayer that we live out our lives in such a way that all people have access to the shoreline in which I spoke.  I also pray that we as a people are able to see the ways in which we all sometimes place our fellow inheritors of the garden at the shoreline in Lorde’s poem.<br />
It’s important to make space to honor what we learn from both types of shorelines without saying one perspective makes the other untrue.  Blithely holding onto the dream of paradise without recognizing the suffering that’s part of our world leads to reckless idealism and inaction.  Staring solely into the pain of the failings of human generosity leaves us dry and paralyzed.  Arguing for one side or the other as dominant can be a satisfying intellectual exercise, but that path has no draw to it.  It will never lift us up.  The potential for paradise as our inspiration in our daily lives, and the tragedy of Lorde’s shoreline as a marker for what we lose when we give up that dream. One great challenge of the human experience is to hold both these truths in tension.  I find hope in her poetry for the very reason that she faces this truthfully.  Universalism calls for this broader view.  </p>
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		<title>Independent Thought, Dependent Heart</title>
		<link>http://www.fuub.org/home/2010/07/04/independent-thought-dependent-heart/</link>
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		<pubDate>Sun, 04 Jul 2010 18:17:12 +0000</pubDate>
		<dc:creator>Jude Geiger</dc:creator>
				<category><![CDATA[Jude Geiger]]></category>
		<category><![CDATA[Sermons]]></category>

		<guid isPermaLink="false">http://www.fuub.org/home/?p=1025</guid>
		<description><![CDATA[Have you ever been in a spot where you’ve got to make a decision about two or three difficult choices? You run all the options through your head over and over and over trying to make some sense of where you are with the choice. You weigh the pros and cons and find yourself unable [...]]]></description>
			<content:encoded><![CDATA[<p>Have you ever been in a spot where you’ve got to make a decision about two or three difficult choices?  You run all the options through your head over and over and over trying to make some sense of where you are with the choice.  You weigh the pros and cons and find yourself unable to commit one way or the other.  You then drag in as many friends as possible &#8211; if it’s a decision that’s a big deal.  They all have opinions of their own; and to your great frustration they may even have opinions that agree with one another, but you still can’t be swayed by their advice.  You keep seeing the other side of the issue, and the solidarity between your trusted advisors simply confirms your concerns for the opposite take.  Or is that just me?<br />
The problem is partly one of indecisiveness.  Fearful of mistakes or lost opportunities we shirk away from committing to a course of action.  We paralyze ourselves before the great “what if.”  I wonder if the problem isn’t just that though; if it isn’t just about cautiousness and due diligence gone wild.  I wonder if it’s more about the problem resting solely in our minds and not also our hearts.  I wonder if we sometimes have a tendency to overly value our intellectual rigors over our emotional awareness.  Do we ask more of the practical questions; more of the detail-orientated concerns, than we seek to be comfortable with the choice in our center, the choice in our spirit?<br />
I feel like this has been a central challenge for our religious faith over the past 50 years; since the merger between Unitarianism and Universalism around 1960.  We as a religious people wrestled with the mind and the heart.  We combined the cool rigors of our Unitarian forbears with the passion and verve of our Universalist predecessors.  For sure, both traditions had members with more of the traits of the other as well, but the religions had a tendency toward one or the other.  Painting a broad swath, one could say they both had a style to them; mind and heart.<br />
Over 400 years ago Unitarianism came about in Eastern Europe where it first gained a foothold (while also developing in parts of Western Europe where it wouldn’t solidify, however, for a while).  Impassioned preachers these Unitarians certainly were, but their arguments and concerns were rooted in the rise of scientific honesty and intellectual cohesion at the expense of valuing adherence to doctrine.  Simply put, they made sense, and they got most worked up when things didn’t make sense.  Not that they weren’t very heart-felt in their convictions, but their ultimate concerns theologically wrestled with the realm of the consistent mind.  It first had to be right up here (pointing to head.)<br />
Universalism on the other hand was an American creation at around 1800.  It was an emotional reaction to the fire and brimstone preaching of the times.  Their great critique was rooted in the heart even if it also made intellectual sense.  “How can an all-loving God condemn anyone to ever-lasting pain and suffering?”  Their answer was &#8211; “God wouldn’t.”  For sure, theologians coached their arguments in logic and scripture.  But at their root, their concerns were less about doctrinal consistencies and more about how our theologies reflect the God we know in our lives.  It’s as if they were saying, “The God I know loves us.  How could you say anything to the contrary?!”  Their theologies were about the heart, where the Unitarians were more about the mind.<br />
So starting about 50 years ago, we began our great struggle of sorting through these conflicting theological impulses.  The two denominations had their own conversations prior to that as well, particularly among the respective youth groups, but up till that point it was always discussions between denominations &#8211; not within the same.  Are we going to focus more on making sure we can all agree?  Or is that beside the point now that we’re in a truly non-creedal tradition?  Or are we going to focus more on where our hearts and spirits meet?  How can we make our deeds match our thoughts while living true to our hearts?  What do we do when each of us have differing concerns we put to the forefront?  Our histories and backgrounds are often very far apart, yet we struggle to find a common language.<br />
Our minds and hearts are in conflict with one another theologically and it sometimes causes us unease and pain from the disconnect.  (Remember that when I use the word “theological”, I simply mean “how we find or make meaning in the world.”)  We get frustrated for the lack of a common language or we lament the loss of the ease of creedal certitudes even while never wanting to return to them; we came here or we stayed here in part for this reason.  But wouldn’t it just be so much easier if we could simply state how we wrap up the complexity of the universe in one neat little “elevator speech” for our friends, family and co-workers!  (An “elevator speech” is that phrase we spew out in between the time it takes to get from one floor to our destination.  I get asked with frequency what Unitarian Universalism is as one of our ministers.  My elevator speech goes something like; “We’re a covenantal faith which means we place a greater concern on our shared commitments with the people and world around us &#8211; our shared relations &#8211; than we do on the beliefs we hold at any given moment.  Ideally, our pews reflect the diversity of experience and views in our community. In other words, we seek to reflect living experience.  We will never all agree on everything, and our spiritually needs to match this reality.  When folks ask how can we have a religion when we don’t all agree, I remind people that we have a planet where this is the case.  We don’t all agree, and yet we need to learn to live together through the difference.  This challenge and this vocation is my faith.”)  OK &#8211; maybe we can describe what we’re about&#8230; but even so, it’s going to take a few sentences.  It’s not simple and it’s not quite rote.<br />
I’m starting to feel Unitarian Universalists are called to bear the burden of not having an easy answer.  We keep the space in human conversations around meaning &#8211; for incertitude, for complexity, for nuance and for doubt.  On our better days, we also keep the space for relations, networks, justice-building and integrity.  We could likely come up with neat definitions for all these latter virtues, but no definition in the world would ever truly explain what we meant.  We can’t define justice &#8211; we can simply live it or we risk speaking a hollow echo.  We can’t define relations &#8211; they are only realized in action, in living them.  The mind can take us pretty far, but the mind can’t live the reality, it can only describe it.  That’s where the heart comes in.  That’s also where the pain comes in.<br />
One frequent theological challenge is the idea of God.  We have many books we draw wisdom from, but we have no source that tells us what to think, what to feel exactly about this concept/experience.  I say concept/experience because some of us in this room view God as an idea and some of us view God as an experience.  And this is likely true whether or not we believe in God.  There will be atheists who encounter God through heart-felt experience, and there will be theists who only see God as a concept in their minds.<br />
When I first converted to Unitarian Universalism 15 years ago, I was a former Catholic who was very much still harboring anger with the Catholic Church.  (It took about 15 years to remember to say “Catholic” Church, and not simply “The” Church.  I’m sure I’m not alone on this one.  You know who you are.)  I joined a Unitarian Universalist Fellowship in Morristown, NJ.  The congregation was overwhelmingly Humanist at the time, and although I no longer identified as Catholic, I still identified as Theist even while I was wrestling with Christianity.  I joined that congregation, not because our theologies were the same, but because the community was strong and warm and faithful.  They were faithful to their sense of caring for the world they lived in.  They never did it perfectly, thankfully not perfectly, but they did it as best they could.  Their best rubbed off on me and helped to make the place feel like home for me.<br />
Lest one think I’m painting my first home as a paragon of the heart &#8211; no.  We were largely centered in our heads, not our hearts.  There were frequent arguments around theologies and there was little room in Morristown for the G word, or the J word; and H forgive us if the C word was used.  We cared for one another and sought to make the world a better more just place; but the mind ran rampant and trod all over any difference of religious belief.  I was in the minority as a theist, but gratefully they still carved out some space for me.  The cycles of fear around talking forthrightly about how we make and understand meaning in the world though, really broke my heart.  The 1990’s were a very difficult time in our religious tradition because of this.  We didn’t always do so good a job in educating converts to Unitarian Universalism.  We certainly didn’t always do such a good job in ministering to the pains and hurts converts were carrying with them into our pews.  We also lost the vast majority of our children and youth upon adulthood.  As a tradition, we still lose the vast majority of our children and youth upon adulthood.<br />
All of these issues are complex and difficult, but I feel that part of the reason for these challenges is our aversion to dealing with the heart/mind challenge.  We are hesitant to stake a mind-centered claim on our faith lest we become guilty of creeping creedalism; while ironically succumbing to the staunch certitude of not believing or stating anything.  We are hesitant to speak the heart-centered truth of our faith because we may not yet have resolved all our issues relating to where we came from (even if that place we came from is Unitarian Universalism); while ironically not meeting the needs of our covenantal call to deeper relationships with one another.  In combination, we risk forming a mind made up and a heart that is closed.<br />
These two maladies have a fair bit in common, even though we often talk about the mind and the heart in very differing ways.  A mind made up knows how things are, what’s true in the world, who’s correct and who’s wrong.  Take a moment to think of someone in your life that relates to you in this way&#8230; (Or consider who in your life do you relate to in this way) &#8230; and be present with the feelings that arise in your stomach&#8230; or the tension that rises in your shoulders and neck… Or the pressure in your head or throat.  That’s what a mind made up does to the world and the people around it.  It doesn’t mean that indecision is better than decision, rather it clarifies that extreme certitude is often felt as toxic to those around it.  What is the thing that you are absolutely convinced of to such a degree that no amount of conversation could sway you?  &#8230; What changes for the better in the world by holding onto that view? &#8230; Is there any way in which it causes harm?<br />
A heart that is closed is a real loss.  Like the mind made up, there’s little room for changing the person.  Emotional and loving connections are hard to forge for the closed heart.  It’s convinced that it’s too dangerous, or not worth trusting, undeserving of love from another.  It carries with it a similar certitude to the mind made up.  The world is a certain way, I know it, and that’s that.  There’s little room once more for complexity or nuance.  Either/or perspectives kill genuine relationships between family, between friends and between loved ones.<br />
Both of these idolatries of the mind and the heart are guilty of a sort of creedalism; the kind that claims that we know best the verities of life and no one else has any capacity to better inform us.  We raise up our egos, or our pain, up as little gods and thereby close ourselves off to the world.  We limit our ability to encounter and play in the same reality as the rest of humanity when we lift up our own worldview.<br />
I feel that Unitarian Universalism offers a saving message here.  Whatever our well-informed opinion helps us to understand about whatever facet of the world we currently are considering with our minds or hearts, Unitarian Universalism calls us to thread upon that facet lightly.  We ought to engage, or wrestle, or dream, but we ought not to come to understand our opinions as facts.  We ought not to confuse perception with universal truth.  We ought not to demand those around us obey our take on a given issue or concern.  Whether this be about the nature of the Holy, or which political parties offer the best solution to a given problem, or the best way to run this congregation, or which track we must take to liberate this world from injustice.  Unitarian Universalism challenges us to break apart the idols we craft our opinions into; whether those opinions are about thoughts or feelings.<br />
Our faith may not offer us easy answers, but it does try to save us from the hard, unwavering rules we so often create for ourselves.  It does free us to question and to wonder; never fully knowing.  It does free us to be nimble with life.  Faith is a religious word describing how we orient ourselves toward living.  I feel that Unitarian Universalism calls us to orient our living with a certain amount of wanderlust, a certain amount of being comfortable with uncertainty, and a deep sense of caring for the life around us.  In short, the questions matter.  The answers are never better than just good enough for now though.  May we ever seek to have our minds a little bit untidy and our hearts left as wide open as we can dare at this moment.</p>
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		<title>Don&#8217;t Ask, Don&#8217;t Tell</title>
		<link>http://www.fuub.org/home/2010/06/27/dont-ask-dont-tell/</link>
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		<pubDate>Sun, 27 Jun 2010 17:56:33 +0000</pubDate>
		<dc:creator>Jude Geiger</dc:creator>
				<category><![CDATA[Jude Geiger]]></category>
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		<description><![CDATA[Happy Pride Weekend all! It feels like an odd thing to say, but we say it every year. Commemorating the 1969 weekend of riots started outside the Stonewall bar on June 27th-29th of that year, we return to a defiant consciousness entered through willful celebration in the face of oppression. We remember the drag kings [...]]]></description>
			<content:encoded><![CDATA[<p>Happy Pride Weekend all!  It feels like an odd thing to say, but we say it every year.  Commemorating the 1969 weekend of riots started outside the Stonewall bar on June 27th-29th of that year, we return to a defiant consciousness entered through willful celebration in the face of oppression.  We remember the drag kings and drag queens who faced brutal beatings and routine rapes by NY’s finest.  We remember a time when Sodomy laws were still on the books everywhere; a time when we confused the word “sodomy” to be synonymous solely with homosexual practice rather than its original application to a much wider range of sexual acts that the vast majority of heterosexuals engaged in.  A weekend when the heels literally came off, the windows of bars and stores caved in, and a chorus line of queerness staved the cops out.  One bastion of reviled counter-cultural queerness struggling against the poster-boy for masculine authority dressed up in a blue-suited drag of its own.  Happy Pride&#8230;<br />
I remember a time in my early twenties, when I was serving on the board for a major suburban gay and lesbian advocacy group in NJ.  The Gay Activist Alliance in Morris County or GAAMC, then at 1500 hundred members and the largest suburban group of its kind, was housed in the Morristown Unitarian Fellowship.  Dwarfing its host five times over, it was less than a decade away from being a relic of an age of gay culture that was evaporating before the face of the tension between even more local efforts and vastly more national organization.  With electronic social media drawing us out of isolation all the while stripping us from a sense of proximate community.<br />
In the mid-90s we said Gay and Lesbian; occasionally we said Lesbian and Gay.  We did well to forget Bisexual.  And we often didn’t know what we were saying when we said Transgender&#8230; when we said it at all.  Many a gay man lamented all the Transfolk, or People of Drag, who easily gained the spotlights at annual parades.  “Why can’t they just let people see us for how normal we are?” was sadly an all too often refrain among the shame-filled gay men desperately trying to fit in and satisfy their oppressor.  They didn’t know, or they simply forgot, their history.  The moment of Pride that set us free, was the sharp rebuttal, loudly given at Stonewall by the people who have still yet to fit in.  The people that had nothing left to lose, taking action, and as it happened, managed to most readily benefit those of us Queer folk who managed to walk the line of hetero-normativity.  The gays who were straight in appearance, or slightly effeminate or moderately butch.  It’ll be ok for us.  Ok enough to forget.<br />
I remember those very frustrating conversations and the memory impressed upon me the need for the political title of Queer.  It’s why you’re as likely to hear me identify as Queer as Gay.  I say Queer when I remember.  I say Gay when I forget.<br />
That’s what Pride is about.  It’s a socio-political celebration of remembering.  It’s about coming to terms with our feelings of self-hate and shame.  In a recent blog on the Huffington Post from June 24th, a fellow Union Alum, Rev. Dr. Patrick S. Cheng writes, &#8220;I believe that sin is not just limited to pride or inordinate self-love. Rather, sin &#8212; defined as the way in which, despite our best intentions, we inevitably turn our backs on who God has created us to be &#8212; can also take the opposite form of inordinate self-hate or shame, something that many LGBT people experience from a very early age. In other words, sin is not just a matter of lifting oneself up too high (as in the case of Satan, the rebellious angels, or Adam and Eve), but it is also a matter of failing to lift oneself up high enough. Many LGBT people have been taught to hide in the shadows as a result of being taunted and tormented by our peers from an early age. We are constantly told that what we do is unnatural and that God hates us. Is it any wonder, then, that so many LGBT people suffer from a toxic degree of self-hate and shame?&#8221;[1] I hear Rev. Cheng’s words and I wonder about the pendulum swing.  I believe this celebration is a response to the sinful pride inherent to hyper-masculinity (a really big word for too-much-macho as one congregant put it in worship today); the societal arrogance that is epitomized by the myth of the dominant male and ensconced by the submissive female.  It is a ritualized act of self-healing through joy and self-humor.  It is a freeing from the ties that bind; and it frees gay and straight alike, male and female.  It questions the need for the binary and begs the option for “other.”<br />
The mid-90s remind me of another challenge we faced as a nation and as a people.  In 1993, we witnessed firsthand the actualization of the political might of the “Religious Right” in all its forms and names.  They galvanized over the issue of gays in the military.  I would say, “allowing gays in the military” as most people say, but that would imply we never allowed gays in the military.  In reality, the broader gay community has always been present in the military; and yet the military has thrived.  What has not happened, is the vocal admission of this fact.  The policy that would become “Don’t Ask, Don’t Tell” helped our country admit the fact that gay and lesbian citizens serve their nation in this respect, even though the epitome of the masculine institution can’t validate their identity.  In other words, despite the fact that we serve, and we serve well, we continue to pretend open homosexuality is a threat.  The logic breaks down.  But this great moral failure to integrate openly and affirmingly was never about logic.<br />
When the issue first came up as a major campaign promise, many of us in the Queer community were happy for the attention, but wondered why this first?  AIDS was raging unfettered, proper sexual education was invisible in most schools, marriage challenges were popping up in various states across the country, our youngest teens were facing violence and death &#8211; sometimes openly (which tragically continues to this day) and our Transgender community had no protections whatsoever in the work force.  Why aim to be openly admitted to the military when so many from our older generation were vocal advocates in the peace movement of the 60s?  Many of us on the ground didn’t understand the political trades and agreements being vetted behind the scenes that needed the unknown democratic candidate from Arkansas to get his hands committed to anything regarding queer rights before the gay fundraising machine would start turning for him.  But Clinton’s promise of “It’s done” got that machine moving, and unexpectedly woke the Religious Right up in a huge way.<br />
On the ground we didn’t all understand how massive the cultural changes and wars would be; the Christian evangelical movement really only gaining dominance in our country with folks like Falwell &#8211; came about in the 1970s.  But by the 2000’s most Americans would mistakenly believe Fundamentalism of the Right was the bread and butter of what Christianity meant in the U.S. since its inception.  If we looked closely, we’d remember than many of our founding fathers and several of our early presidents were in fact Unitarians.  The women in the late 1800‘s that transformed the hospital and mental health systems in our country for the better, were largely Unitarian.  The Social Gospel movement of the early 1900’s, the hallmark of Christian liberalism applied to societal change, now gets derided by Conservatives as Communism (at best) and a work of the Devil by some talking heads.  The cultural changes were so dramatic that 200 years of Christian Liberalism would seem to evaporate overnight.<br />
“Don’t Ask, Don’t Tell” would come to draw the line in our cultural sandbox.  It was as if we were saying, “we know you’re out there, but not in my backyard.” In fact, that was exactly what was meant.  This implicit message was what got all of us anti-establishment, feminist, peace advocates all crazy to get acknowledged by the greatest, most visible sign of the establishment we more often had struggled against.  When “Don’t Ask, Don’t Tell” finally came to pass, rather than a program which demanded integration, we were shocked.  The arguments that won out were lies that connected AIDS to Gays in such a way that suggested they were the same word; ignoring the fact that military screening for AIDS was widely toted as a complete success.  The “selflessness” of military dedication as raised up and compared to a trumped up explication of gayness as its antithesis.  The line of reasoning that won out stated that military cohesion would be threatened because gay men and women can’t think of anything beyond themselves.  “Don’t Ask, Don’t Tell” signified that the country believed that the Queer community was a disease that thought only for itself.  I’ve been working through a book titled, “Unfriendly Fire” by Nathaniel Frank.  It goes into elaborate details about all these points, and it’s very worth the read if you want to learn more.<br />
Can you imagine that?  Can you imagine being told that by your people and your government?  Do you already hear that in some way?  Many of us do who aren’t Queer.  Poor Americans are told that every day.  They’re lied to when we say they’re that way because they don’t work hard enough and they’re too lazy to care about making society better.  Black men are lied to that they’re not smart enough to do well in school, and they belong in the prison industrial complex because they’re a threat to society.  Our country believes immigrants are such a threat that we need to build walls along our borders (well, those borders that connect us to a country where the folks are not white, the other border apparently isn’t as dangerous.)  We even rename immigrants as illegal and as alien.  Imagine having your identity be known as Illegal.  I do not mean to truncate all these issues, or suggest they’re all the same.  But I sure do hear the same rhetoric levied against us all, and am only left to wonder what more do we all have in common?<br />
Our uniqueness, our rich diversity of experience and expression are killed by these words.  Our souls are left for dead, and stowed away out of sight in our closets and our prisons.  In the Christian scripture, I remember a story that may be of use here in understanding what we’re doing to ourselves as a people.  The Book of John writes (John 11: 32-44).  Mary (not Jesus’ mother) had lost her brother, Lazarus, a few days past and was morning his death.  She hears that Jesus is near and runs out to meet him.<br />
   32When Mary came where Jesus was and saw him, she knelt at his feet and said to him, ‘Lord, if you had been here, my brother would not have died.’ 33When Jesus saw her weeping, and the Jews who came with her also weeping, he was greatly disturbed in spirit and deeply moved. 34He said, ‘Where have you laid him?’ They said to him, ‘Lord, come and see.’ 35Jesus began to weep. 36So the Jews said, ‘See how he loved him!’ 37But some of them said, ‘Could not he who opened the eyes of the blind man have kept this man from dying?’<br />
38 Then Jesus, again greatly disturbed, came to the tomb. It was a cave, and a stone was lying against it. 39Jesus said, ‘Take away the stone.’ Martha, the sister of the dead man, said to him, ‘Lord, already there is a stench because he has been dead for four days.’ 40Jesus said to her, ‘Did I not tell you that if you believed, you would see the glory of God?’ 41So they took away the stone. And Jesus looked upwards and said, ‘Father, I thank you for having heard me. 42I knew that you always hear me, but I have said this for the sake of the crowd standing here, so that they may believe that you sent me.’ 43When he had said this, he cried with a loud voice, ‘Lazarus, come out!’ 44The dead man came out, his hands and feet bound with strips of cloth, and his face wrapped in a cloth. Jesus said to them, ‘Unbind him, and let him go.’<br />
&#8230;“Unbind him and let him go.”  The story amazes me.  I was raised always to hear it talked about as evidence of Jesus raising someone from the dead.  But what’s the message?  It talks about a man, Lazarus, who’s lying locked away in a cave with a rock blocking his escape.  It talks about a man closeted away, with society having given up on him; all except his sister.  Jesus had to come forth and tell Martha to take away the stone that made this cave this man’s prison.  Jesus doesn’t say that he heals this man.  Every other parable relates how he heals those who are ill.  This one simply has Jesus say, “Lazarus, come out!”  “Unbind him, and let him go.”<br />
What queer words to use.  His death isn’t of some ailment that needs to be cured.  What’s killed Lazarus is the same thing that begs to keep him locked and closeted away in a cave of their own design.  The disease is his hands and feet bound with strips of cloth&#8230; The disease is his face wrapped with cloth.  The illness is with the people who can’t face to see Lazarus as he is.  For me, Lazarus is the embodiment of every Queer person trapped alone in the darkness with few left to weep for them.  Lazarus is anyone imprisoned by a society that prefers not to face who they are or what they embody.  And weeping, Jesus stands on Lazarus’ side.  “Come out!  Unbind him and let him go.”   &#8230;<br />
In unwrapping of the ties that bind, in dissolving those societal constraints that make us dead, we come out of the closet; we come out of the cave.  Once dead to the world, we are alive with the faith that knows our purpose here is not to shudder in some corner lamenting what the worldly powers think or fear of us.  Our purpose on this earth is to live the life we are given and to do so unbound; to do so with the strips and ties shredding to pieces in our wake.  The cry of Jesus is a voice that demands we live in community with one another, not regardless of our differences &#8211; but because of them.  The Christian Right’s desire to equate Queerness with disease is tragically misguided.  This story tells me that the illness lies in our desire to foment separation; it’s in the proclivity to create caves, to create closets, to seek to imprison the body or the soul.<br />
“Don’t Ask, Don’t Tell” creates a broad closet.  It creates and recreates all the fears and concerns it seeks to alleviate.  If we choose to define Queer as negative, then of course it will be difficult to serve with Pride.  If we fear that military personnel who are gay will be subject to extortion for their secrets, as is often cited, but we generate a policy that creates extreme repercussions for coming out, then our policies only serve to increase the threat we fear.  The government and the military are audacious in their assertion that the Queer community is incapable of selflessness.  On what grounds do they say this?  On what grounds do we as a people countenance our government to say this?<br />
“Don’t Ask, Don’t Tell” is antithetical to our religious principles and purposes as Unitarian Universalists.  It denies the inherent worth and dignity of every person that we have covenanted to affirm and promote.  There is no justice when soldiers who were once lauded with medals were discharged dishonorably for whom they love.  It denies our religious call to seek to affirm and promote the acceptance of one another.  It diminishes the democratic process pretending that the merits of some are less than the merits of others based solely upon their identity, not their actions or commitments or dedications.  It obfuscates the interdependent connections between people who are oppressed, pitting various disempowered communities against one another &#8211; like every other oppressive system does.  I ask again, on what grounds do we as a people countenance our government to say this?<br />
Fortunately, I believe this policy is seeing its last days.  The White House supports this change, the House of Representatives and the Senate Armed Services Committee took serious steps at the end of May to change this.  But learning from our past, the mid-1990s tell us that we can’t sit on our hands when it comes to building a world of equity and justice.  Silence and inaction is the recipe for complicity.  In a statement on May 27th, the White House said that now, “Department of Defense can complete that comprehensive review that will allow our military and their families the opportunity to inform and shape the implementation process.”  I wonder what this will look like.  I wonder will voices for separation and divisiveness be allowed once more to shape how we choose to live into community.  I wonder if the voice for the Religious Left will finally clear its throat and speak with clarity, intelligence and heart.  Help us to formulate our next steps and to walk that path the world so desperately needs us to walk.</p>
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