Category: Western Religious Traditions

Lift Every Voice and Sing

This sermon was preached by Rev. Dan Harper at First Unitarian Church in New Bedford. As usual, the sermon below is a reading text. The actual sermon as preached contained improvisation and extemporaneous remarks. Sermon copyright (c) 2009 Daniel Harper.

Readings

The first reading was poem by James Weldon Johnson, the poem “O Black and Unknown Bards.” It is not included here due to copyright restrictions.

The second reading is from James Weldon Johnson’s autobiography Along This Way.

“I admit that through my adult life I have lacked religiosity. But I make no boast of it; understanding, as I do, how essential religion is to many, many people. For that reason, I have little patience with the zealot who is forever trying to prove to others that they do not need religion; that they would be better off without it. Such a one is no less a zealot than the religionist who contends that all who “do not believe” will be consigned to eternal hell fires. It is simply that I have not felt the need of religion in the commonplace sense of the term. I have derived spiritual values in life from other sources than worship and prayer. I think that the teachings of Jesus Christ embody the loftiest ethical and spiritual concepts the human mind has yet borne. I do not know if there is a personal God; I do not see how I can know; and I do not see how my knowing can matter. What does matter, I believe, is how I deal with myself and how I deal with my fellows. I feel that I can practice a conduct toward myself and toward my fellows that will constitute the basis for an adequate religion, a religion that may comprehend spirituality and beauty and serene happiness….

The human mind racks itself over the never-to-be-known answer to the great riddle, and all that is clearly revealed is the fate that man must continue to hope and struggle on; that each day, if he would not be lost, he must with renewed courage take a fresh hold on life and face with fortitude the turns of circumstances. To do this, he needs to be able at times to touch God; let the idea of God mean to him what it may.”

Sermon — “Lift Every Voice”

This year, during Black History Month, I wanted to speak with you about Black poets; more specifically, about American poets of African descent.

I want to speak to you about poets out of a deep theological concern. Poets make the world; taking poetry in its broadest sense. When I say that poets make the world, I don’t mean that they wave a magic wand, or wave their hand and say magic words, and — Poof! — they create some object, like a stage magician. But I do mean to say that there is a basic connection between language — between what we speak and hear and write and read — a connection between language, and the very core of our beings.

Thus it is that poets make the world: their poems are not expressions of feelings so much as they are manifestations of our existence. This is why religious scriptures are so powerful to us: they are a form of poetry, and like all great poems religious scriptures make the world anew. There was nothing like it in the world before, when some ancient poet captured the essence of Moses in his words to Pharaoh: Let my people go. There was nothing like it in the world before, when some ancient poet captured the essence of Gotama Buddha in the words: There is a middle path that leads to peace of mind. There was nothing like it in the world before, when some ancient poet captured the essence of Jesus in the words: Love your neighbor as yourself. When I say that poets make the world, I don’t necessarily mean people who who write things in a form which your high school English teacher would tell you is a poem. What I mean by poets are those masters of language who, through their language, change our beings; poets are those who transform us and the world.

As religious liberals we are always open to new sources of inspiration. This is what we mean when we say that we are not orthodox: we do not have one correct source for religion, one book or text that is frozen for all time. We remain open to new sources of inspiration; revelation is not sealed for us, revelation continues to emerge around and through us. And today, revelation continues to emerge most clearly, I believe, in poetry, or in works of prose that function as poetry.

Now you know why I want to talk with you about poets, and their poetry. And why talk specifically about Black poets? Well, there are many things in our society that I would like to transform, but one of the great moral problems facing us in the United States today is the problem of systemic racism — and when I say “systemic racism,” I am not concerned with individual prejudice but rather with that impersonal system of racial inequality that continues to permeate American society. White, black, no matter what color our skin, none of us likes systemic racism. So how can we transform this reality or systemic racism? I’m afraid that too many of our white poets have ignored this compelling moral question; and so I find myself turning to certain African American poets.

…

In this first sermon in this series on Black poets, I thought I’d begin with the most influential Black poet. No, I’m not going to talk about Alice Walker, or Gwendolyn Brooks, or Langston Hughes, or — name the famous African American poet you might think I should preach on. I’m going to begin with James Weldon Johnson, in the full knowledge that his may be an unfamiliar name.

Yet I will say without doubt (without doubt in my mind, anyway) and without equivocation that James Weldon Johnson is our most influential Black poet. I am aware that there are some English professors in our congregation, and I would be foolish to make a judgment about literary quality; so I will not claim that James Weldon Johnson is our best African American poet. So Johnson is not our best poet, nor our most famous poet, but I still claim him as our most influential poet. And I make that claim on the basis of one poem he wrote, a poem which was written as a hymn.

Here’s the story of that hymn. The year was 1900; the place, Jacksonville, Florida. James Johnson and his brother Rosamond had been in New York City writing popular songs for Broadway; at the time of this story, they were back in their hometown and James was working as a school principal. Here is how James tells the story:

“A group of young men decided to hold on February 12 a celebration of Lincoln’s birthday…. My thoughts began buzzing around a central idea of writing a poem on Lincoln, but I couldn’t net them. So I gave up the project as beyond me…. My central idea, however, took on another form. I talked over with my brother the thought I had in mind, and we planned to write a song to be sung as part of the exercises. We planned, better still, to have it sung by school children — a chorus of five hundred voices.

“I got my first line:– Lift ev’ry voice and sing. Not a startling line, but I worked along grinding out the next five. When, near the end of the first stanza, there came to me the lines:

    Sing a song full of the faith that the dark past has taught us
    Sing a song full of the hope that the present has brought us

the spirit of the poem had taken hold of me. I finished the stanza and turned it over to Rosamond.

“In composing the two other stanzas I did not use pen and paper. While my brother worked at his musical setting I paced back and forth on the front porch, repeating the lines over and over to myself…. As I worked through the opening and middle lines of the last stanza… I could not keep back the tears, and made no effort to do so. I was experiencing the transports of the poet’s ecstasy. Feverish ecstasy was followed by that contentment — that sense of serene joy — which makes artistic creation the most complete of human experiences.”

That’s how James Weldon Johnson describes writing the poem which became the hymn “Lift Ev’ry Voice and Sing.” I wanted to read that aloud because it helps explain why sometime when I sing “Life Ev’ry Voice and Sing,” tears come to my eyes. There is something in that poem that worked on Johnson while he was writing the poem, and which still works on me today.

Johnson finished the poem, his brother set it to music, and they sent it to their music publisher in New York, and got enough mimeographed copies to distribute to their children’s chorus; they taught it to the children; the new song was a great success; and James and Rosamond went back to writing songs for Broadway. But the song took on a life of its own. Within a few decades, it had spread throughout much of the United States, and had been adopted by the National Association for the Advancement of Colored People. James Johnson said that his song got its widest distribution, not through copies obtained from his music publisher, but through “printed or typewritten copies of the words pasted in the backs of hymnals and the songbooks used in Sunday schools, Y.M.C.A’s, and similar institutions.” In other words, the song took on a life of its own; it spread because it touched something deep within people’s hearts; and it spread beyond Black America to White America as well.

So why did this poem — not a great poem, perhaps — why did it become such an influential poem? I can think of a number of reasons why this poem is so influential. It is influential because Johnson’s words rang true; even if his words aren’t great poetry, his words have the ring of truth. It is influential because we sing this poem: we embody this poem with our breath and our voices, and then it blends together with the other voices singing it around us, and takes on a peculiar power in this way. It is influential because it is easy to memorize: I have a poor memory, and even I can remember most of the first verse.

For all these reasons, we still sing this song more than a century after it was written; it is still considered the African American national hymn; and I continue to be impressed how, when you start singing this hymn with a group of Americans, how many of them (even us white Americans) know at least some of the first verse. And if a poem — I mean “poem” in the broader sense of the word — if a poem is going to transform us, one way that happens best is if we know that poem by heart, and if we say it (or sing it) aloud; and the power of that poem to transform us increases even more if it is a poem that we say or sing together.

I have some thoughts on how this song transforms us. For many of us who live in the United States, “freedom” and “liberty” seem to have become tired words. “Freedom” — that old stuff, we don’t need to hear about that, that all got taken care of in 1776. “Liberty” — well, the Liberty Bell is cracked, and that should tell you about the state of liberty in this country. What James Johnson manages to do in “Lift Ev’ry Voice and Sing” is to remind us that freedom and liberty were not won in 1776; nor were they won on January 1, 1863; nor were they won when the Civil rights Act was signed; nor, most probably, will they ever be completely won for any of us, black or white or whatever our skin color. When I sing “Lift Ev’ry Voice and Sing,” I am reminded that human beings have a hard time living up to their ideals; and I am reminded that freedom and liberty are a process, not an end-state.

…

Johnson was in his twenties when he wrote “Lift Ev’ry Voice and Sing.” He went on to write other, better-regarded poems and novels and books. Perhaps his best-known book of poems is a small volume called God’s Trombones, beloved of religious liberals. But I’d like to skip past all that, skip ahead to a book he put together with his brother Rosamond in 1925 when he was in his mid-fifties.

This was their Book of American Negro Spirituals. It is but one of many collections of African American songs and spirituals, but it is important, I think, in large part because Johnson placed one of his best poems at the beginning of the book, the poem we heard in the first reading this morning, “O Black and Unknown Bards.” This poem tells us why we should pay attention to a book of African American spirituals. Johnson elaborates on the thoughts in the poem in his prose introduction to the book, in which he says:

“To supply [the slave] trade Africa was raped of millions of men, women, and children. As many as survived the passage were immediately thrown into slavery. These people came from various localities in Africa. They did not all speak the same language. here they were, suddenly cut off from the moorings of their native culture, scattered without regard to their old tribal affiliations, having to adjust themselves to a completely alien civilization, having to learn a strange language, and, moreover, held under an increasingly harsh system of slavery; yet it was from these people this mass of noble music sprang; this music which is America’s only folk music and, up to this time, the finest distinctive artistic contribution she has to offer the world…. Take, for example, ‘Go Down, Moses’: there is not a nobler theme in the whole musical literature of the world….”

Johnson is telling us about the power of poetry to transform the world. Now we could argue the relative merits of African American spirituals, and whether they are indeed the only American folk music, and so on, and so on. There is a place for such scholarly arguments, but Johnson is making a poetic argument here. He is telling us this: Faced with an impossible situation — an alien civilization, the degradations of slavery, a strange new language — faced with these harsh conditions, African Americans made poetry; and with their poetry, they transformed their souls with nobility, and so transformed the world around them.

These songs continue to transform us, transform all of us here in America. Yes, these old spirituals have a special place in the cultural lives of African Americans, but their poetry can transform all of us. When we sing or listen to these songs, we get connected to those early people of African descent who were forced to come live in America; and we understand the nobility of their souls, a nobility that allowed them to retain their humanity in the face inhuman conditions.

So it is that all of us — African Americans, European Americans, Asian Americans, Native Americans — we all are made a little more noble, and that nobility becomes a part of who we are as a people. This nobility breaks down systemic racism, just a little. By allowing us to share in that nobility of soul, we find our own souls becoming a little more noble, and such nobility can serve as a sort of vaccine against impersonal, infectious systemic racism taking hold in our souls.

…

I wanted to close with brief word about James Weldon Johnson’s understanding of religion. We heard some of his ideas on religion in the second reading this morning. Given the ideas on religion he expresses, I like imagine that Johnson would have felt quite at home in our Unitarian Universalist church. He would even have felt at home in this church back when he wrote those words in 1933, back when the minister here was a staunch humanist named Stanton Hodgin — well, he would have felt welcome here except for the fact that he was black, and in 1933 this church was very definitely a white church. Those were different times back then, racially speaking.

Be that as it may, I still like to imagine what Johnson would have felt if he could show up in our church today. I like to imagine saying to him: You know, what you said back in 1933 — that’s pretty much what I preach from the pulpit; and what you say is pretty much what we do in our church: we don’t have religion in the commonplace sense of the term (which is these parts means orthodox Christianity); we try to practice conduct towards ourselves and our neighbors that constitutes our basis for religion; we feel Jesus is a great spiritual and ethical thinker who inspires us; and each day, if we would not be lost, we take a fresh hold of life, and we renew our courage to do this by touching the face of God, whatever God may mean to each one of us individually.

These religious ideas permeate all of Johnson’s poetry. He is not one of our best known American poets. But he is a deeply human poet, and a humane poet. Even if the critics don’t place him into the first ranks of American poetry, his humanity counts for a great deal. No, he didn’t write anything that is considered as great as T. S. Eliot’s “The Waste Land”; but far more people know and have memorized and have been transformed by “Lift Ev’ry Voice and Sing.”

By singing “Life Ev’ry Voice and Sing,” or any of the songs in The Book of American Negro Spirituals, we become for that moment poets ourselves. We bring that written poetry to life by singing, or even just saying the words aloud. In so doing, we transform ourselves, we transform the world, we create new understandings of what it is to be human in America, we make ourselves just a little bit more noble.

The Parable of the Empty Jar

This sermon was preached by Rev. Dan Harper at First Unitarian Church in New Bedford. As usual, the sermon below is a reading text. The actual sermon as preached contained improvisation and extemporaneous remarks. Sermon copyright (c) 2008 Daniel Harper.

Readings

Upon seeing the title of this sermon in the church newsletter, Everett Hoagland, member of this congregation and a poet, suggested a reading from the Tao te Ching for this worship service. I was thinking about using something from the Tao te Ching as a reading, and Everett found exactly what I was looking for, in a new translation by the poet Stephen Mitchell:

We join spokes together in a wheel,
but it is the center hole
that makes the wagon move.

We shape clay into a pot,
but it is the emptiness inside
that holds whatever we want.

We hammer wood for a house,
but it is the inner space
that makes it livable.

We work with being,
but non-being is what we use.

The second reading comes from the Gospel of Thomas, chapter 97:

Jesus said, “The kingdom of the [Father] is like a certain woman who was carrying a [jar] full of meal. While she was walking [on the] road, still some distance from home, the handle of the jar broke, and the meal emptied out behind her [on] the road. She did not realize it; she had noticed no accident. When she reached her house, she set the jar down and found it empty.” [trans. Lambdin (1988)]

Sermon

Back in 1945 in Egypt, Mohammed Ali Samman and his brother by pure chance happened to uncover an earthenware vase. Inside that vase were ancient handwritten manuscripts, containing many previously unknown books, what we now call the Nag Hammadi library. The most famous of the books is what we now know as the Gospel of Thomas, a collection of sayings of Jesus that was written down somewhere around one thousand nine hundred years ago.

I find the Gospel of Thomas to be a particularly interesting book. Although many of the sayings of Jesus recorded in it are similar to the sayings of Jesus we already knew from the gospels recognized by the Christian churches, the gospels of Matthew, Mark, Luke, and John; yet other sayings in the Gospel of Thomas are recorded nowhere else.

Now we know what we’re supposed to think the sayings of Jesus mean, because for the past two thousand years the Christian churches have been telling us what they mean. But the Gospel of Thomas is not an official Christian book. Therefore, those sayings of Jesus that appear in the Gospel of Thomas, and nowhere else are of particular interest to me. The Christian churches have not been telling us what they mean, so we can look at them with fresh eyes, listen to them with openness.

When I first read the Gospel of Thomas all the way through a few years ago, I was particularly struck by chapter 97, which we heard in the first reading this morning. I re-read that short little parable several times over, asking myself: What was Jesus trying to tell us? Part of the reason it’s so hard to understand is that it’s so short; perhaps all that got written down was the merest outline of a longer parable. So as I thought about this parable, I began to imagine it more fully. I filled it out, and this is how I imagined it went:

Jesus and his followers were traveling from village to village in Judea so that Jesus could teach his message of love to whomever would hear it. They had spent the day in a village where some people wanted to hear what Jesus had to say, and many others didn’t seem to care. That evening, they stayed on the outskirts of the village, and as they were eating dinner, one of the followers asked, “Master, what will it be like when the kingdom of heaven is finally established?”

“Let me tell you a story that will explain,” said Jesus, and he told this story….

“Once upon a time, there was a woman, just an ordinary woman who happened to live in a very small village that had no marketplace of its own. At the harvest season, the crops having been gathered in, the woman decided to walk to a larger village, just two or three miles away, where there was a market.

“She started off early in the morning. She brought along some things her family had grown to sell in the market, and she brought along a large pottery jar with two big handles. Since she was an ordinary villager, or course she did not have fancy bronze jars, she just had an ordinary earthenware jar that had been made in her village. The potter who lived in her village was not very good at what he did, so her jars were without decoration, and not very well made.

“She arrived at the marketplace, and sold everything she had brought. Then she purchased a large amount of meal, that is, coarsely-ground flour. She filled her jar with the meal, tied the handle with a strap of cloth, and slung the jar over her back.

“The path home was steep and rough, and by now the day was hot. She walked along, putting one foot in front of the other, and she did not notice anything besides the heat and the rough path.

“But one of the handles to the jar broke off, and the jar slowly tipped to one side. Bit by bit, the coarsely-ground flour spilled out on the path behind her. Bit by bit, the jar tipped even further. Before she reached home, all the flour in that jar had spilled out.

“At last the woman reached home. She put the jar down, and discovered that it was empty. That is what the Kingdom of Heaven will be like.”

——

That’s how I imagined the Parable of the Empty Jar might have been told in a fuller version. That helped me visualize the parable. Next I thought about how I could better understand the parable, and I began with three assumptions:

First, I assumed that traditional Christian theology was not going to be able to adequately explain this parable; I made this assumption because I noticed that orthodox Christians tend to ignore the Gospel of Thomas in general, and this parable in particular. (Indeed, I decided that this parable was especially interesting because I couldn’t see how traditional Christians could possibly incorporate it into their theology.) Thus, I assumed that I should go beyond the boundaries of conventional Christian theology.

Second, I assumed that “Thomas” or whoever wrote this parable down was a theologian, and so he (or she) had some kind of theological bias. It appears that whoever wrote this parable down was a Gnostic, that is, a member of that branch of early Christianity which taught that there are secret and hidden teachings of Jesus. The Gnostics seem to have believed that Jesus left secret teachings that were never written down, but which they passed on by word of mouth to those who were initiated into their religious communities. So perhaps we are meant to be confused by this parable, and this is part of the theological bias of this parable. At the same time, as a Unitarian Universalist, I’m used to understanding and working around other people’s theological biases, so I assumed that, alien as it might be, I could still make some sense out of it.

Third, I assumed that even though the Gospel of Thomas is not a part of the standard Christian Bible, it’s still an interesting and useful book. I assumed that any book about Jesus that was written within two or three generations after the death of Jesus is worth reading; such ancient books are likely to have some interesting or useful insight into the world of Jesus, or at least into the world of the early followers of Jesus.

Those were my three assumptions. If we start with those assumptions, we don’t have to try to make the Parable of the Empty Jar fit into conventional Christian theology, and we don’t have to reject it simply because it’s not in the official Bible. Furthermore, we know that it has been retold by someone with a Gnostic Christian bias, but we don’t have to let that affect us. Finally, we know that it’s worth trying to understand this parable insofar as it might give us some additional insight into the thought of Jesus of Nazareth. Starting with these three assumptions, let’s see what the Parable of the Empty Jar has to say to us.

The first thing I notice is the that Parable of the Empty Jar tells us that emptiness somehow is the same as the Kingdom of Heaven. This is not traditional Christian theology, where the Kingdom of Heaven means a place you go after you die — emptiness is not a place, emptiness is just empty. Not only is this not traditional Christian theology, it seems to have a passing resemblance to another great religious tradition, the tradition of Taoism. In the Tao te Ching, the central book of Taoism, we find that passage which we heard in the second reading this morning:

We shape clay into a pot,
but it is the emptiness inside
that holds whatever we want.

Is this just coincidence? Does the idea of emptiness occur anywhere else in the Christian tradition?

Once we start looking, we find that images of emptiness and nothingness do appear elsewhere in the Christian scriptures. I think of the story of the rich young man who comes to Jesus, says he has observed all the commandments, upon hearing which Jesus tells him: “Go, sell what you have, and give to the poor, and you will have treasure in heaven.” (Bible geeks note: this is from Mk. 10.21 [also Mt. 19.21; Lk. 18.22] RSV.) An empty bank account is equated with the kingdom of heaven. I think also of that passage in Jesus’s most famous sermon, the so-called Sermon on the Mount, where he says that we shouldn’t worry so much about material things; we shouldn’t even worry about clothing, he says: “And why do you worry about clothing? Consider the lilies of the field, how they grow; they neither toil nor spin, yet I tell you, even Solomon in all his glory was not clothed like one of these.” (Mt. 6.28-29) An empty clothes closet is equated with the kingdom of heaven. Jesus even empties out his family, as in the story where his mother and brothers and sisters have come to see him, to which he replies: “Who are my mothers and my brothers [and my sisters]?… Whoever does the will of God is my brother, and sister, and mother.” (Mk. 3.33, 35)

Obviously, the Jesus tradition has a way of talking about emptiness that is quite different from the Taoist tradition; I’m not trying to tell you that they’re the same thing. The teachings of Jesus are more likely to advise us to pay less attention to material things, and instead pay greater attention to matters of the spirit; whereas the Taoist tradition, at least in my limited understanding of it, is more likely to instruct us in how to empty our minds as a form of spiritual discipline. Yet in both traditions, we do seem to find the idea that in order for us to be connected with that which is most important in life, we have to empty our lives of non-essential things; we even have to empty our lives of things we thought were essential, but which we are assured are in fact inessential.

While there are distinct differences, I think that both Taoism and the Jesus tradition are telling us that if we want to truly understand the world, we can’t rely on ordinary ways of thinking and being. Lao-tse, who allegedly wrote the Tao te Ching, invites us to empty our minds so that we may better know what he terms the Tao, the Way; Jesus invites us to empty our lives so that we may better know what he calls the Kingdom of Heaven — which he sometimes also calls the Way. Both traditions are inviting us to step out of the ordinary way of thinking and being, and step into a new way of thinking and being.

I believe it’s very important that both Jesus and Lao-tse talk about the “Way.” They don’t talk about “the place we’re going to get to eventually”; they talk about the way, the path, the journey. We can see this in the Parable of the Empty Jar. Jesus says that the empty jar is like the kingdom of heaven, but he also tells us the process by which the jar becomes empty: first the handle of the jar breaks, then the jar empties out over time (and we know that it must happen slowly, or otherwise the woman would immediately become aware that the jar was suddenly empty), and then the woman gets home and realizes that the jar is empty. We also know that the process will continue after that moment when the woman discovers that the jar is empty: she will be shocked, she will wonder how it happened; and then she will have to figure out what to do next — will she borrow flour form someone else? will she be forced to rely on her extended family and the community for help? In other words, will the emptiness of the jar force her to use her network of relationships? And perhaps this is this the kingdom of heaven:– not the emptiness of the jar itself, but the inescapable network of mutuality that binds each of us to the rest of humanity, to the rest of the ecosystem, to what we might call the Web of Life.

We have come a long way from the original parable; nothing that I have said can be found in that very short parable. None of this can be found there, but in the process of thinking about that parable, perhaps this is the direction we must come. We have not come down the well-trodden path of traditional Christianity, which tends to reject the Gospel of Thomas, or tends to interpret the Parable of the Empty Jar as a conventional parable telling us to accept Christian orthodoxy. Instead, by looking into the empty jar, by looking into emptiness, perhaps we have come face to face with reality — face to face with a reality that doesn’t have firm and final answers, a reality that is always changing, reality that is a process.

Not that I think that I have just uncovered the one final, correct interpretation of the Parable of the Empty Jar. This is a process, a path, a way — it is not a final definition that can be pinned down like a dead butterfly in a display case. And to make that point, let me tell you the rest of the story of the Parable of the Empty jar, as I imagined it happening:

You remember that as I imagined it happening, one of his followers asked him what the Kingdom of Heaven would be like, and in response Jesus told the Parable of the Empty Jar. He concluded the parable by saying, “At last the woman reached home. She put the jar down, and discovered that it was empty. That is what the Kingdom of Heaven will be like.”

As I imagine it, when Jesus stopped talking, his followers respectfully waited a little while longer, because they did not think that could be the end of the parable. But Jesus had nothing more to say. They all sat in silence for a while, and one of the followers finally said, “Master, I’m not sure I understand.”

But Jesus did not explain further, and eventually he went off by himself to sleep. The followers sat up for a while talking about the story.

“It is like the story when the prophet Elijah goes to the widow of Zarephath,” said one of the followers. “God told Elijah to go there and she would feed him, but the widow did not even have enough flour for herself and her son. Elijah tells her to bake three loaves anyway, and she finds that she does have enough flour after all, for God has provided for her. Indeed, the jar of flour is still just as full as it was before Elijah had arrived. Jesus is telling us that in the Kingdom of God, we will not have to worry where our food comes from.”

“You mean like when Jesus said, the lilies in the fields don’t go to work and yet they have enough to eat,” said one of the other followers. “Perhaps you are right, but I think Jesus is telling us that we will find the Kingdom of God in the most unexpected places. He also taught us that the Kingdom of God is like a mustard seed, a seed so small you can hardly see it, but one that grows into a huge plant.”

“Perhaps you are right,” said a third follower, “but a mustard seed can grow, and an empty jar of flour cannot grow into anything but hunger. I think Jesus is talking about the poor, who will inherit the Kingdom of Heaven. Like the woman in the story, those who have nothing, who are poor and hungry and have no flour at all. She will be one of the ones who inherit the Kingdom of Heaven.”

No one else had anything to say, and they sat in silence for a while. At last, another one of Jesus’s followers stood up.

“I don’t think any of us really understand that story,” she said, “but Jesus got us to think hard about what the Kingdom of God is like. We have thought about it, and we have talked about it, and now it’s time to sleep, because just like the woman in the story, we have a long walk ahead of us tomorrow.”

——

That’s what I think about the Parable of the Empty Jar: I don’t think any of us knows exactly what it means. I don’t know exactly what the Parable of the Empty Jar means, but it makes me reflect on life from a new perspective; and maybe that is the real point of any parable. And I suspect that the real point of this parable, the real point of any parable told by Jesus, is not to give us a final answer about something, but to make us think in new ways. The best teachers, the greatest teachers, are not the ones who give us all the answers. The greatest teachers are the ones who make us think for ourselves, who move us into new ways of being in the world, who turn us towards a way of being in the world that makes the world a better place while it allows us to be more human, which we might call the Kingdom of Heaven. And perhaps the first step is to empty ourselves of the old ways of being, so that we can move into the ways of being.

Humanism in Our Time

This sermon was preached by Rev. Dan Harper at First Unitarian Church in New Bedford. As usual, the sermon below is a reading text. The actual sermon as preached contained ad libs, interjections, and other improvisation. Sermon copyright (c) 2008 Daniel Harper.

Readings

First reading — “Gods” by Langston Hughes

“The ivory gods,
And the ebony gods,
And the gods of diamond and jade,
Sit silently on their temple shelves
While the people
Are afraid.
Yet the ivory gods,
And the ebony gods,
And the gods of diamond-jade,
Are only silly puppet gods
That the people themselves
Have made.”

…

Second reading — Margaret Atwood, “In the Secular Night” from her book Morning in the Burned House (Boston/New York: Houghton Mifflin, 1995), p. 6.

Sermon

This morning, I’d like to speak with you about humanism. Humanism is a religious system that does not require a belief in God. In my opinion, humanism has been the most influential thought system in Unitarian Universalism over the past century. This is not to say that all of us Unitarian Universalists are humanists — although about 45 per cent of us are — but the simple fact that many Unitarian Universalists don’t feel the need to believe in God, nor to accept any divine or supernatural agency whatsoever, has, I believe, helped keep us from drifting into rigidity of thought, and has contributed in other ways to the overall health of Unitarian Universalism.

I suppose I had better define humanism before we go any farther. Although humanism does not ask any belief in God, it is not the same as atheism. Atheism tends to be defined by what it rejects — it rejects a supernatural God — whereas humanism tends to be defined by what it affirms — the boundless potential of human life. Nor is humanism the same as the rejection of religion; the people who reject religion generally don’t come to church, whereas there are plenty of humanists in our churches.

I’d say the defining characteristic of humanism is this: humanism places human beings at the center of religion. Humanists don’t place God at the center of religion — indeed, most of the humanists I know don’t pay much attention to God, and many humanists would simply reject the whole notion of God. What humanists want to do is to make sure that religion is centered around human beings. In so doing, the humanists have helped us in our work for justice and liberation; they have changed the way we provide comfort to one another; and they have helped us better understand what it means to be a part of a religious community. Let’s take a look at each of these three humanist contributions.

I/ And let’s start with justice and liberation. Originally, Western religion taught us that the reason we should be nice to one another is because the Bible says so, and the Bible says so because God says so, and if we follow God’s plan everything will be fine. But during the twentieth century, some people began to question whether God had a good plan for humanity.

When I was young, my parents were friends with a couple who had escaped Germany during the 1930s; they had been born Jewish, and as the Nazis came to power they knew they couldn’t survive in Germany. By the time I knew them, they refused to have anything to do with religion. I remember one of them asking how anyone could believe in God, since to believe in God meant believing in a God who would allow millions of Jews to be slaughtered in concentration camps. How could the horrors of the Holocaust be a part of God’s plan?

And then there’s the racism endemic in the United States. When you look at the horrors of racism — shortened life spans, violence against people of color, an inordinate quantity of environmental problems located within communities of color, and so on — how could all this be part of the plan of a supposedly good God?

Back in 1971, Dr. William R. Jones wrote a book titled, “Is God a White Racist?” Dr. Jones, an African American humanist theologian who also happens to be a Unitarian Universalist minister, had a subtle answer to the question posed in this title. He said that if we believe in a God-centered religion, then God must be a white racist because God allows the evil of racism to continue unchecked. But, says Jones, there’s another possibility, which is to have a human-centered religion where we take responsibility for fighting the evils of the world. The real divide is not between those who believe in God and those who don’t believe in God — Dr. Jones says that the real divide is between the people who have a God-centered religion, and the rest of us who know that we have to go out there and do the hard work of making the world a better place. So it is that Dr. Jones outlined one of the most important aspects of humanism: that human beings must take responsibility for their own destinies.

You probably know the old joke about the fellow who is trapped in a flood. As the flood waters cover the street in front of his house, he lifts his eyes up to heaven and prays to God to get him out of the flood. Just then, a police officer drives by and asks him if he wants a ride to higher ground. No, he tells her, I’ll stay right here and wait for God to save me. Well, the flood waters keep rising until he has to move up into the second story of his house to stay dry, and just then some guy comes by in a boat and asks the man if he wants a ride to higher ground. No, says the man, I’ll stay right here and wait for God to save me. Well, the flood waters keep rising, and finally the man is up on the roof of his house. Just then, a woman in a balloon comes floating by and asks the man if he wants a ride to higher ground. No, says the man, I’ll stay right here and wait for God to save me. Well, finally the flood waters rise up so high that the man is perched on top of the chimney of his house. He looks up into the sky and says, God, what’s the matter? I prayed to you to save me. And this big booming voice comes out of the sky saying, Look, pal, I sent you a car, then I sent you a boat, and finally I sent you a balloon, what more do you want?

This old joke gives us a basic humanist truth: that whether or not we believe in God, we human beings have to take charge of our own destinies. Humanists teach us that if you believe in God, you don’t wait around for some miraculous divine act to make the world a better place — you take the initiative yourself, and when your street is flooded and that police officer drives by, you get in her car and drive safely to higher ground.

Notice that someone who believes in a human-centered God acts almost exactly the same way that a humanist would act. The only difference is that the humanist wouldn’t bother to pray to God in the first place. But the end result is that same: whether we’re trying to escape from a flood — or trying to end racism, for that matter — it’s up to us to take action to make the world a better place.

II/ Because humanism challenges the orthodox notions about God, humanism can also be a comfort to those of us who do not experience religion the way the orthodox tell us we’re supposed to experience religion. Let me give you an example from my life, not because I think I’m particularly interesting, but because I think it’s a representative example.

For the last eight years of her life, my mother had supra-nuclear palsy, a particularly aggressive form of Parkinson’s disease that typically kills you in less than a decade. This disease led to all kinds of other problems, and at one point about three years before she died there was a time when she was in the hospital, and I was scared. I remember going to visit her in the hospital, and then going out to take a long walk along this road near the hospital. While I was walking, I decided to try prayer:– why not? I was a Unitarian Universalist, and prayer has long been one of our central spiritual practices, and I felt I needed some kind of spiritual practice to get me through that time.

So I started praying. Mind you, I wasn’t praying to ask God to somehow miraculously heal my mother, because I knew that ultimately wasn’t possible; rather, I was praying as a way to try to connect with something larger than myself, in order that I might find some peace, some relief from being scared and sad. I gave it my best shot, but praying did absolutely nothing for me. So I stopped praying. Eventually, I took my cue from those great Unitarians Emerson and Thoreau, and found a healing spiritual practice in spending time outdoors in Nature. After my mother finally died, I spent a lot of time walking and canoeing and fishing — and it was that non-traditional spiritual practice, the spiritual practice of spending time outdoors in Nature, rather than praying to God, that comforted me and helped me through my grief.

One of the greatest gifts humanism has given to us has been to show us that spiritual comfort does not require belief in the traditional Christian God, nor does spiritual comfort require participating in the traditional Christian spiritual practices such as prayer. The humanists have shown us that spiritual comfort is, above all, a human phenomenon; and because individual human beings differ from one another, because different human cultures differ greatly from one another, it is therefore obvious that each individual human being may have different spiritual needs, and may find spiritual comfort in different ways. I know many people who find great comfort in praying; I know many of you find great comfort in praying; but some of us happen to be made up differently, and we find our spiritual comfort in non-traditional ways. By emphasizing the human dimension of spiritual practices, humanists have relieved all us of feeling inadequate if it should happen that we don’t find comfort in traditional spiritual practices.

III/ Next I’d like to consider how it is that humanism has strengthened our local Unitarian Universalist churches, strengthened our local religious communities. Most Christian churches are united around beliefs: if you believe certain things about God, then you belong in a certain kind of church. But thanks to the humanists we Unitarian Universalists know we don’t have to believe in God at all, and this strengthens our conviction that we can find unity without adhering to any specific set of beliefs about God.

Because we are not united by a specific set of beliefs about God, we rely on something else to hold us together in religious community: we are held together by the idea of covenant, that is, by a set of promises that we make to one another about how we are going to treat each other. Another way to say this is to say that we can be held accountable to one another for our behavior. You can’t be a Unitarian Universalist just because you have some specific set of beliefs — you become a Unitarian Universalist when you make a commitment to a religious community that you will live your religion by treating other people with the same dignity and respect that you yourself deserve.

I believe humanists have helped us to realize that we can not only hold each other accountable for our behavior — but logically speaking, those of us who believe in God can also hold God accountable for God’s behavior. It’s like the old joke:

A woman goes down to the beach with her grandson. The little boy is playing in the waves when suddenly a huge wave comes out of nowhere and swallows up the little boy and drags him out into deep water. The woman stand for a moment in shock, watching where her little grandson was playing. She can’t swim, he’s completely disappeared anyway, what else can she do but pray to God. So this is what she does, she prays to God to return her grandson. Nothing happens, but the woman is absolutely insistent, she refuses to give up. Nothing happens, but she just prays louder. Finally, this voice comes down from heaven, saying, “All right, enough already, here’s your grandson back.” Out of nowhere, a wave comes, crashes on the beach, and there’s her grandson, completely unhurt, although he looks pretty wet, dirty, and disheveled. The woman look up to where the voice came from and says, “He had a hat.”

OK, so this is just a joke, but it seems to me that there’s some deep truth in this joke. If there is a God, it is completely unjust for that God to take the life of an innocent young boy playing on the beach. And if all that is true, then when the grandmother prays to God to correct this injustice, the boy should be fully restored to her; even if his hat is missing, it is not good enough. The woman in this joke holds God accountable to the highest ideals of religion; just as Prometheus holds the gods accountable.

Do you remember the ancient Greek story of Prometheus? — it is a favorite story of many humanists. Prometheus was the fellow who stole fire from the Greek gods and brought it down to humankind, so that human beings could live better lives. For his disobedience, of course, the gods punished Prometheus; but humankind got to keep the knowledge of making fire. Once Prometheus had given fire to humankind, the gods realized that they could not take fire away from humankind, they couldn’t take away fire which relieved so much human suffering; for if they took away fire, then the gods would be shown to be cruel and heartless. In this way, Prometheus held the gods accountable to their highest ideals.

It is in this way that humanists uphold rebellion as a key religious value. Humanist rebellion is not a blind, destructive, striking-out at authority; humanist rebellion is carefully calculated to build community by holding ourselves and others to the highest ideals of humanity.

Rebellion for the sake of rebellion is a waste of time. But rebellion for the sake of upholding the highest ideals of humanity:– this was the life work of Henry David Thoreau and Mahatma Gandhi and Martin Luther King. This is the kind of rebellion that we need in our religious communities:– a rebellion that never settles for good enough, a rebellion that is willing to take on sacred cows, a rebellion that holds us accountable to the highest ethical standards. Humanism reminds us: religious belief is useless if you don’t live out your religious beliefs in the real world; and humanists suggest to us that belief should be a lower priority than making the world a better place.

Before I end I do want to acknowledge that humanism is capable of its own excesses. In some of our Unitarian Universalist congregations I have seen a phenomenon I call “humanist fundamentalism,” where no one is allowed to believe in God, or even use the word “God” in a worship service. Some of these humanist fundamentalists, just like Christian fundamentalists, can be annoying and oppressive.

However, unlike other kinds of fundamentalism, and unlike plain old atheism, humanism contains its own corrective to “humanist fundamentalism.” In its highest and best form, humanism cares little about what others believe, while it cares deeply about making this present world a better place to live. The best humanists don’t care so much you may or may not believe, but they do care about bringing out the best of humanity in each one of us.

Humanists remind us to place human beings at the center of religion, humanists remind us to uphold the highest ideals of humankind. By downplaying the importance of belief in God (or disbelief in God), humanists help all religious people to stay focused on what is most important about religion: that religion should be focused on human beings. When we remember to keep religion focused on human beings, thus helps us to create healthy religious communities in which we are accountable to one another; it helps us in our work for justice and liberation; it helps us to provide spiritual comfort to one another, and spiritual comfort to ourselves. So it is that religion be a gift and a pleasure to us, to help us to spread the light of love throughout the world.