Greatest Strengths

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) 2007 Daniel Harper.

Readings

The first reading this morning is from a modernized version of the Cambridge Platform. The Cambridge Platform was drawn up in Cambridge, Massachusetts, in 1649, and is the fundamental founding document of all those New England congregations that, like ours, trace their origins back to the Puritans. I will read from a modernized version published by the First Congregational Society of Millers Fall, Massachusetts, in 1998 for the Cambridge Platform’s 350th birthday.

“It is a covenant that makes church out of the various gatherings of Gentile believers in these days.

“The more detailed and clear this covenant (or consent, or voluntary agreement) is, the more fully it puts us in mind of our mutual duty, and encourages us in it. Such a covenant also helps establish the legitimacy of a local church and makes clear who are its true members. Yet we conceived the essence of a covenant is the agreement and consent of a group of faithful people to meet regularly together as a congregation for worship and mutual edification, and the primary evidence of this agreement is the actual practice of doing so…. In the Scriptures, people make covenants in a variety of ways, such as by word of mouth, sacrifice, written agreement and seal, and even at times by silent consent without any writing of words at all.”

The second reading this morning if from Ralph Waldo Emerson’s essay “Friendship.”

“We have a great deal more kindness than is ever spoken. Maugre all the selfishness that chills like east winds the world, the whole human family is bathed with an element of love like a fine ether. How many persons we meet in houses, whom we scarcely speak to, whom yet we honor, and who honor us! How many we see in the street, or sit with in church, whom, though silently, we warmly rejoice to be with! Read the language of these wandering eye-beams. The heart knoweth.

“The effect of the indulgence of this human affection is a certain cordial exhilaration. In poetry, and in common speech, the emotions of benevolence and complacency which are felt towards others are likened to the material effects of fire; so swift, or much more swift, more active, more cheering, are these fine inward irradiations. From the highest degree of passionate love, to the lowest degree of good-will, they make the sweetness of life.”

Sermon

I am not going to preach on the topic that was publicized for this morning. Instead, I am going to tell you about the greatness and the goodness of this congregation; and about the voluntary principle of our congregation.

As a newcomer to New Bedford and to this south coastal region of Massachusetts — I have lived here less than two years — I have found a remarkable cultural characteristic that seems peculiar to this region; at least, it is a cultural characteristic which I never encountered in four decades of living elsewhere in Massachusetts. That remarkable cultural characteristic is the strong tendency to talk about everything that is inadequate about New Bedford and the South Coast area, while only apologetically saying what is good and beautiful and wonderful about this part of the world.

Over and over again, I hear residents of this city emphasizing the problems we face: underperforming schools, drugs and unemployment, pollution in the harbor, corruption in town governments and inefficiencies in city government, a decaying infrastructure, lack of commuter rail service to Boston. All those problems are very real; but it seems to me that our problems are more than outweighed by the very real advantages we can claim. The great strengths of this region include its illustrious past, its cultural treasures, its artistic community, the great and wonderful diversity of its inhabitants, its proximity to the ocean, its spectacular natural beauty, and its kind and polite people. Yet all too often, these are not the first things we mention.

As you would imagine, this cultural tendency has infiltrated this congregation. I see it at work among members and friends of this church, and indeed I find myself easily slipping into this habit myself:– we can all tell each other about everything that is wrong with our church, and we do so readily. So members of the Board can readily tell you that our basement leaks and we recently had a foot of water down there; I find myself apologizing when people walk into this room because there is some peeling paint and water damage evident; when you come to this church accompanied by children, someone is liable to warn you that we don’t have many children here. We are quite adept at telling the world, and telling each other, that we aren’t as good as we could be.

This morning I would like to tell you how good this church is, and how much it has to offer. Emerson tells us, “We have a great deal more kindness than is ever spoken.” All humanity, he tells us, is bathed in love as in a fine ether — that is, as if in an insubstantial element that we cannot see and which it is all too easy to ignore. This congregation has a great deal more kindness and love and strength than we ordinarily talk about; it is time, I think, to start talking about it.

I am going to tell you what the five greatest strengths of this congregation are, in my view. If you wish to argue with me, and tell me that I should have named this or that strength — that is the response I hope to provoke. I want you to start telling the rest of our church, and start telling the wider community, what it is that we do well.

In my opinion, our greatest strength is something that we so take for granted, that it is all but invisible to us; and that is our covenant. Every historically Unitarian congregation traces its religious roots back to the Puritans. And every congregation that traces its roots back to the Puritans traces its roots back to the Cambridge Platform, the foundational document that outlines an ideal for congregational organization.

In our first reading this morning, we heard a short passage from the Cambridge Platform that talked about covenant. All congregations in the Puritan tradition are founded on the idea of covenant; also known as consent, or voluntary agreement. That is to say, no bishop or pope nor any ecclesiastical authority can force you to enter into membership in one of our congregations. Nor do you automatically become a member of this congregation simply by virtue of being born into it. You must willfully consent to become a member of this congregation; you must enter into the agreement of membership voluntarily; and that is what is meant by covenant.

This principle of covenant is our greatest strength. We do not force anyone to join us. We do not proselytize, for we understand that proselytizing is a form of coercion. We say: here we are, here is what we stand for; and should someone express interest (by, for example, walking into church on Sunday morning), we extend an open invitation to spend time with us, learn who we are, and then decide if that person willingly consents to join us.

For the first century and a half of its existence, our congregation had written covenants. Over the past fifty years, we have covenanted together “by silent consent without any writing of words at all,” as the Cambridge Platform puts it. In an effort to articulate our unwritten covenant, I have attempted to put it into spoken word, and I say those words at the beginning of each worship service. Every few months, one of you approaches me, and suggest changes in the way I articulate our unwritten covenant. So, for example, recently Bob Boynton gently reminded me that love should be a part of any covenant, and now I say: “We come together in love to seek after truth and goodness, to find spiritual transformation in our lives; and in the spirit of love we care for one another and promote practical goodness in the world.” In other words, I’m not making this up on my own — I’m trying to articulate our voluntary agreement, the covenant that already exists in this congregation.

However it is articulated, our covenant remains our greatest strength. It is through our covenant that we refuse coercion, and affirm voluntary agreement in matters of religion. This is our greatest strength.

Our second greatest strength seems to me to be related to the first. Our second greatest strength is that we offer a liberal religious witness in a world that desperately needs it. The dominant religious attitudes in the United States today often take one of two basic forms. On the one hand, there are those religious groups which assert that they have sole access to truth and righteousness, and that they shall bring their religion to the rest of the world by guile, by force, or even by the sword if need be. On the other hand, there are those religious groups which assert that if you do not follow their teachings, you shall be condemned — condemned either to hell, or to guilt, or to sin, or to some other form of utter misery. Both of these dominant forms of religion have proven to be extremely intolerant of differences and diversity. They not only want to make over the rest of us in their religious image, they typically want to demonize gays and lesbians, denigrate women (although many of them deny this), and so on. In short, these religious groups are coercive.

As religious liberals, we offer a public witness that religion need not be coercive, that religion need not rely on force or guile. We promote a religious attitude that does not require hell, guilt, sin, or misery. Instead, we represent a religious attitude of acceptance, love, and kindness. This is our second great strength.

And this brings me to our third great strength, which is our focus on the community. When I say that one of our strengths is our focus on the community, I have some very specific criteria in mind. My criteria come from the book “Beyond the Ordinary: Ten Strengths of United States Congregations,” which is based on the largest research study on U. S. congregations ever done. These researchers give seven criteria for congregations which focus on the community; the percentage of worshippers who:– voted in the last presidential election; contribute to charitable organizations other than their congregation; are involved in social service or advocacy groups in their community; are involved in social service or advocacy groups in their congregation; have worked with others in the last year to solve a community problem; say that social justice is one of the three most valued aspects of their congregation; and report openness to social diversity as one of the three most valued aspects of their congregation. Based on these criteria, I believe we would easily score in the top twenty percent of all U. S. congregations.

I believe we have yet another strength in community focus that is probably impossible to measure, and that is our building. We have an absolute treasure of a building. You already know that our building has excellent acoustics, that it is remarkably well cared-for, that it has dignity and beauty. What you may not know is that our building is perceived by many in the wider community as a kind of sanctuary, even for those who are not religious or who belong to other congregations. Not long ago, I was contacted by one community group, a group composed of people from a variety of racial and ethnic backgrounds, who wanted to meet here because this was the only building in the city in which they would all feel reasonably comfortable. Another example: gay and lesbian citizens have told me that they know they can come into this building and feel relatively safe and accepted. So it is that our religious liberal witness of tolerance and acceptance takes on physical form in our building; and the wider community knows this building as a relatively safe and accepting place.

On to our fourth great strength. And when I tell you what our fourth strength is, I know that some of you will tell me I’m wrong. I believe that our ability to care for our children and youth is one of the great strengths of this congregation. But, some of you will say, we have been unable to hire a Director of Religious Education this year. But, others of you will say, we don’t have all that many children.

It is true that we have not been able to hire a Director of Religious Education. But we have dedicated and caring Sunday school teachers who have cared for our Sunday school children this year; and we have dedicated and caring youth advisors who minister with our teenagers. Yes, it would be easier for us if we had a Director of Religious Education; but even without one, I see our children and youth growing as human beings, and growing into a deep sense of liberal religion. This is especially true with our teenagers, where I can say without exaggerating that we have saved lives.

It is true that we don’t have that many children and youth. At the moment, we are averaging about four children a week, and three teenagers a week, with other children and youth who don’t come as regularly. Yes, that’s a small number, but remember that we are a small congregation, and we only average forty adults on any given Sunday. We may not have many children and teenagers, but we are extremely good at caring for those children and teenagers who are a part of our congregation. So I believe caring for children and youth is our fourth strength.

Now let me tell you the fifth and final great strength of our congregation, which goes hand in hand with the fourth one. Our fifth great strength is that we look to the future. Our congregation has existed since 1708; we are almost three hundred years old; and we know we are going to be here for centuries to come. We are going to be here and we are going to be a liberal and leavening influence in this community, beyond our own personal lives.

I have a short list of criteria that help define what I mean when I say we look to the future. We are now ready to try new things; we have a strong sense of who we are, and we are strongly committed to maintaining our liberal religious presence in this region; we have a growing sense of excitement about our immediate future; and we have begun to see that this congregation is moving in a new direction although we may not sure quite yet what direction that might be. [Criteria taken from “Beyond the Ordinary”]

This fifth and final strength of ours encompasses and amplifies all the other strengths. By looking to the future, we ensure that our covenant, our voluntary agreement together, the very principle of voluntary religion, will continue into the future. By looking to the future, we ensure that we will adapt our liberal religious witness to the changing religious and social landscape around us; and that we will not be cowed or discouraged by religious extremists and conservatives. By looking to the future, we ensure that we will continue to focus on the community, changing and adapting to the changes in the community around us. By looking to the future, we ensure that this congregation will be here for those who are now children.

You may argue with me about which of our strengths are greater than others. I’m sure some of you will buttonhole me after the worship service, or call me up in the week to come, and say reproachfully, “How could you have forgotten such-and-such a strength?” At least, I hope you will tell me about the strengths I have forgotten to mention; and I admit that my list of our church’s strengths is probably a little idiosyncratic.

But my real point is this:– I believe in what this church does. I believe that we do at least five things extremely well. I believe the surrounding community needs our liberal religious witness now and for all the years to come. I believe that we are a redemptive force in the surrounding community. I believe that what we do is so important that it must continue; and I cannot see that anyone else is doing quite what we do.

Personally, I try to show what I believe by participating in this congregation as best I can. Yes, I am paid to be the minister here, but I also volunteer my time by, for example, coming in on my Sundays off to teach Sunday school; I give five percent of my annual income to this church; and in the past year I gave a thousand dollars in honoraria I received to the minister’s discretionary fund.

I do not ask you to do the same. You may choose to give less than you are able, either financially or in terms of volunteer hours — everyone has to find their own level of commitment. On the other hand, I know that some of you give more of your time than I do; and I know that some of you make greater financial sacrifices in your financial giving than I do — and to you I say, you serve as an inspiration to me, and I’m working on getting to where you are now. Emerson says, “The emotions of benevolence and complacency which are felt towards others are likened to the material effects of fire; so swift, or much more swift, more active, more cheering, are these fine inward irradiations.” And that’s really the whole point of participating in a church like this one — to warm your soul by participating in a voluntary community of benevolence and warmth.

I know this is a great congregation;– I know that the community needs us, and even values us;– I know that our children need liberal religion’s saving influence in their lives;– I know that I need liberal religion’s saving influence in my own life. So it is that many of us are honored to participate in making this congregation stronger, by giving of our money and time, and so extending its influence even farther into a community that desperately needs our redeeming influence.

A Unitarian Easter

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) 2007 Daniel Harper.

Opening Words

The opening words were read responsively.

“The Middle Path”

Siddhartha Gotama, the Buddha, said: “There are two extremes which a religious seeker should not follow:

“On the one hand, there are those things whose attraction depends upon the passions, unworthy, unprofitable, and fit only for the worldly-minded;

“On the other hand, there is the practice of self-mortification and asceticism, which is painful, unworthy, and unprofitable.

“There is a middle path, avoiding these two extremes—a path which opens the eyes, and bestows understanding, which leads to peace of mind, to higher wisdom, to full enlightenment.

“What is that middle path? It is the noble eightfold path: Right views, right aspirations, right speech, right conduct;

“Right livelihood, right effort, right mindfulness, and right contemplation.

“This is the middle path. This is the noble truth that leads to the destruction of sorrow.”

This noble truth was not among the religious doctrines handed down from the past.

But within the Buddha there arose the eye to perceive this truth, the knowledge of its nature, the understanding of it, the wisdom to guide others.

Once this knowledge and this insight had arisen within Buddha;
He went to speak it to others, that others might realize the same enlightenment.

[From the Dharma-Chakra-Pravartana Sutra, trans. T. W. Rhys Davids. Adapted by Dan Harper.]

Story — “A Unitarian Easter”

This morning, I’m going to tell the Unitarian version of the Easter story. This is the Easter story I heard as a child, and I thought I’d share it with you this Easter. Why is our version of the story different? When we retell that story, we don’t assume that Jesus was God. And that leads to all kinds of little changes in the usual story so that in the end — well, just listen and you’ll find out how it ends.

After a year of preaching and teaching in the countryside, Jesus and his followers went into the great city of Jerusalem to celebrate Passover. On that first day in Jerusalem, Jesus did little more than look around in the great Temple of Jerusalem — the Temple that was the holiest place for Jesus and for all other Jews. Jesus noticed that there were a number of people selling things in the Temple (for example, there were people selling pigeons), and besides that there were all kinds of comings and goings through the Temple, people carrying all kinds of gear, taking shortcuts by going through the Temple.

The next day, Jesus returned to the Temple. He walked in, chased out the people selling things, and upset the tables of the moneychangers. Needless to say, he created quite a commotion! The way I picture it, a crowd gathered around to see what this stranger, this traveling rabbi, was up to. Then Jesus turned to the gathered crowd, and quoted from the Hebrew scriptures, the book of Isaiah where God says, “My Temple shall be known as a place of prayer for all nations.” Jesus said it was time that the Temple went back to being a place of prayer — how could you pray when there were people buying and selling things right next to you? How could you pray with all those pigeons cooing?

Imagine what it would be like if people were selling pigeons here in this church while we were trying to have a worship service. Very distracting… Jesus did the right thing in chasing the pigeon-dealers, the moneylenders, and the other salespeople out of the Temple. But the way he did managed to annoy the powerful people who ran the Temple. It made them look bad. They didn’t like that.

Over the next three days, Jesus taught and preached all through Jerusalem. We know he quoted the book of Leviticus, where it says, “You are to love your neighbor as yourself.” He encouraged people to be genuinely religious, to help the weak and the poor. Jesus also got into fairly heated discussions with some of Jerusalem’s religious leaders, and he was so good at arguing that he made those powerful people look bad. They didn’t like that.

Meanwhile, other things were brewing in Jerusalem. The Romans governed Jerusalem at that time. The Romans were also concerned about Jesus. When Jesus rode into the city, he was welcomed by a crowd of people who treated him as if he were one of the long-lost kings of Israel. The Romans did not want the people of Jerusalem to get any rebellious ideas.

Jesus continued his teaching and preaching from Sunday until Thursday evening, when Passover began. Since Jesus and his disciples were all good observant Jews, after sundown on Thursday they celebrated a Passover Seder together. They had the wine, the matzoh, the bitter herbs, all the standard things you have at a Seder.

After the Seder, Jesus was restless and depressed. He was pretty sure that the Romans were going to try to arrest him for stirring up trouble, for agitating the people of Jerusalem. As it happened, Jesus was arrested just a few hours after the Seder. He was given a trial the same night he was arrested, and he was executed the next day. The Romans put him to death using a common but very unpleasant type of execution known as crucifixion.

Because the Jewish sabbath started right at sundown, and Jewish law of the time did not allow you to bury anyone on the Sabbath day, Jesus’ friends couldn’t bury him right away. There were no funeral homes back in those days, so his friend Joseph of Arimathea put Jesus’s body in a tomb, which was a sort of cave cut into the side of a hill. There the body would be safe until they could bury it, after the Sabbath was over.

First thing Sunday morning, Jesus’s friends Mary, Mary, and Salome went to the tomb to get the body ready for burial. But to their great surprise, the body was gone, and there was a young man whom they didn’t recognize, but who seemed to know what was going on.

When I was a child, my Unitarian mother told me that what must have happened is that some of Jesus’s friend Joseph of Arimathea had already come and buried the body. There must have been a fair amount of confusion that first Easter morning. Jesus’s friends were not only upset that he was dead, they were worried that one or more of them might be arrested, too, or even executed. Because of the confusion, probably not everybody got the word about when and where the burial was. Thus, by the time Mary, Mary, and Salome had gotten to the tomb, others had already buried his body — and they left quickly, worried that they might get in trouble if they stayed around.

Some of Jesus’ followers began saying that Jesus had risen from the dead, and following that several people even claimed to have spoken with him. But my Unitarian mother told me that Jesus didn’t actually rise from the dead. It’s just that his friends were so sad, and missed him so much, that they wanted to believe that he was alive again. And that’s the Unitarian version of the Easter story that I learned as a child.

Now, the children are invited to stay for the whole worship service. It’s good for children to attend an entire worship service once in a while, so they know what it’s like. There are Easter coloring books and pipe cleaners at the back of the church, to help children sit. If your child gets a little too squirmy, you can take them into the vestibule by the front door, and there are speakers where you can listen to the service. Or you can take your child into the Parish House to child care in the Green Room — there’s a map of the building on your order of service, so you know where the Green Room is.

Readings

The first reading was read responsively:

“The Good Is Positive”

Certain facts have always suggested the sublime creed, that the world is not the product of manifold power, but of one will, of one mind;

and that one mind is everywhere active, in each ray of the star, in each wavelet of the pool;

and whatever opposes that will, is everywhere balked and baffled, because things are made so, and not otherwise.

Good is positive. Evil is merely privative, not absolute: it is like cold, which is the privation of heat. All evil is so much death or nonentity.

Benevolence is absolute and real. So much benevolence as a man hath, so much life hath he. For all things proceed out of this same spirit,

which is differently named love, justice, temperance, in its different applications, just as the ocean receives different names on the several shores which it washes.

All things proceed out of the same spirit, and all things conspire with it. Whilst a man seeks good ends, he is strong by the whole strength of nature. In so far as he roves from these ends,

he bereaves himself of power, of auxiliaries; his being shrinks out of all remote channels, he becomes less and less, a mote, a point, until absolute badness is absolute death.

[From Ralph Waldo Emerson’s “Divinity School Address,” arranged DH.]

The second reading this morning comes from the Christian scriptures, the gospel of Mark.

“When evening came, since it was the preparation day (that is to say, the day before the Sabbath), Jospeh of Arimathea, a distinguished councillor, arrived who was also himself awaiting the Kingdom of God. He ventured to go to Pilate and ask for the body of Jesus. Pilate was surprised that he had died so quickly, and having sent for the centurion asked if he was already dead. When the centurion confirmed it, Pilate granted Joseph the corpse. After purchasing a linen winding sheet Joseph took Jesus down, swathed him in the linen, and laid him in a tomb quarried out of the rock: he then rolled a boulder against the entrance of the tomb. Mary of Magdala and Mary mother of Jesus observed where he was laid.

When the sabbath day was ended, Mary of Magdala, Mary mother of James, and Salome brought spices in order to go and anoint him. And very early in the morning of the day after the sabbath they came to the tomb as soon as the sun was up. “Who is going to roll away the boulder for us from the entrance of the tomb?” (it was very massive) they asked themselves. But when they came to look they saw that the boulder had been rolled aside.

On entering the tomb they were startled to see a young man sitting on the right side clad in a flowing white robe. “Do not be alarmed,” he said to them. “You are looking for Jesus the Nazarene who was crucified. He has risen. He is not here. Look, here is the place where he was laid. Go now and tell his disciples, and Peter particularly, he is preceding you to Galilee. You will se him there just as I told you.”

They fled from the tomb, for they were trembling and unnerved. And they said nothing to anyone, for they were afraid.

Sermon

In the opening words this morning, we heard how Siddhartha Gotama, the Buddha, achieved enlightenment, and then went on to preach that enlightenment to others. And this is what all the great religious prophets have done. The prophet Mohammed received his great inspiration from Allah, and then spent the rest of his life preaching that inspiration to others. The great sage Lao-tze had his deep insights into the universe, and the place of humanity in that universe, and he not only taught his insights to others, he is said to have written the Tao te Ching to share his insights even farther.

Most of these religious prophets had years to preach and to answer questions from their disciples. But what happens when a great religious prophet dies at too young an age? This was the problem that the followers of Jesus of Nazareth faced. Jesus was only about thirty years old when he was tortured and then executed by order of a minor functionary of the Roman Empire on trumped-up charges of political agitation. At that point, he had only been preaching for a relatively short while — two or three years according to one story; but only one year according to most accounts of Jesus’s life.

Compare the trajectory of Jesus’s life with the trajectory of the Buddha’s life. Siddhartha Gotama became a monk at the age of 29; at the age of 35 he achieved enlightenment; and then he is said to have had another 45 years of life to preach the middle way, to travel far and wide through the countryside; until finally, at the age of 80, he departed this world to enter the state of parinirvana. Compare that to the life of Jesus. Jesus began his ministry when he was approximately 29 years old, after being baptized by John the Baptist; immediately thereafter he spent forty days in the wilderness wrestling with his inner demons and deepening his already deep spiritual insights; and then he is said to have had one short year to preach his message of love, to travel in the countryside around Jerusalem; until finally, at the age of perhaps thirty, came his untimely execution in Jerusalem.

Jesus lived too short a life. And perhaps that is why his followers felt his loss so keenly; and perhaps that is why they came to feel that Jesus was God. As Unitarians, we do not feel the need to think of Jesus as God; and yet, we still find immense inspiration in his religious and spiritual teachings.

Jesus said his core teaching was simple: first, to live out the Jewish shema, “Hear, O Israel, the Lord our God, the Lord is one” and to love God with all your heart, with all your soul, and with all your mind; and second to love your neighbor as yourself. [Mk. 12.28-30] It is a simple and profound teaching, and it has shaped my life for the better, and the life of many people in the Western world.

That core teaching sounds so simple, but the more you think about it, the less simple it appears. After he died, his followers wondered if non-Jews could also follow Jesus’s teachings, and they concluded that Jesus taught the Jewish shema because his audience was Jewish. His followers said that if Jesus had lived, he would have included non-Jews as well. Today, that leads people like me to wonder what, exactly, Jesus meant by the word “God” — did he mean to limit “God” to the old Jewish conception of God which is so eloquently stated in the Hebrew scriptures? — or would Jesus have felt comfortable with my understanding, that the word “God” refers to the totality of all the universe and all relationships, human and non-human, therein?

That simple statement seems to beg other questions as well. What does it mean to love our neighbors as ourselves? While this seems so straightforward at first glance, it is not a straightforward statement at all. My friend, and fellow Unitarian Universalist minister, Helen Cohen has pointed out that there are quite a few people who, quite frankly, don’t much like themselves — does that mean that they’re supposed to dislike other people as they dislike themselves? Maybe Jesus should have said: Love our neighbors as we ought to love ourselves. There’s also the reality that in the two millennia since Jesus was executed, his Christian followers have not done a very good job at actually living out this teaching; we can only wonder if Jesus had lived longer whether he would have been able to give us better instruction in how to actually live out his teachings.

Buddha had 45 years to explain his teaching of the middle way, to answer questions from his followers, to teach by the example of his own life. Jesus had a year or so to teach his idea of radical love to his followers, before he was executed. A year is too short a time.

I’m a Unitarian. I cannot believe that Jesus was somehow God. Yes, he was a great religious prophet; personally, I’d say he was the greatest religious prophet who has yet lived. And there are some Unitarians who would go farther than that, and say that Jesus was so great a religious prophet that he was more than human. But we Unitarians know that Jesus was not God.

Having said that, we can fully understand the impulse that led some of his followers to proclaim that Jesus was, in fact, God; we can understand why, nearly three hundred years after he died, the Council of Nicea proclaimed that Jesus was somehow God. Jesus died before he should have. Gotama Buddha had 45 years to explain his teachings; Jesus should have had long years to explain his teachings. When Jesus’s life was cut short, naturally his followers would want answers to their growing questions: if we are to love our neighbors, who is our neighbor? if we are to love God, how are we to understand God? His followers could not ask questions of the man Jesus; Jesus was dead; but if they understood Jesus as God, then they felt that Jesus would be with them forever, and so they felt they could converse with him through prayer.

To those of us schooled in the ways of scientific thinking, it sounds odd to say that Jesus became God. But this is not a scientific story, it is a poetic story. This old story makes poetic, but not literal, truth. It is poetically true to say that Jesus rose from death; from a poetic point of view, his idea of radical love is too important to die when his physical body died; and so it is that his teaching of radical love rose from the dead and lives on in us.

And this is perhaps the greatest contribution of us Unitarians: we know that Jesus’s teaching of radical love lives on in us. Radical love doesn’t live on us as individuals; it lives on in us as a gathered community. Our great genius has been to live out our covenant. Our covenant is the promise we make to one another to live up to the impossible ideal that we shall love each other, love our neighbors, as we ought to love ourselves. We come together in love each week, to seek together for the good; and in the spirit of love we care for one another, and we care for all our neighbors, human and non-human.

The great Unitarian minister Ralph Waldo Emerson said that “All things proceed out of this same spirit, and all things conspire with it”; everything comes out of the oneness of the universe; and Emerson taught us that “Whilst we seek good ends, we are strong by the whole strength of nature.”

So it is with us here in this room this morning. Jesus’s teaching of radical love lives on in us, it is love that is lived out into reality through our mutual covenant with one another. This is the miracle of Easter: that what Jesus taught us about radical love lives on through us. As we seek the good, those teachings gain strength within us, and we spread them into the wider community beyond these walls. That which is good can never die die, but rises again, and again, and again, the product of the one will, the one manifold power of all existence, the power of love and goodness.

So on this Easter morning may radical love for all humanity rise up in us once again. Amen.

Fourth Anniversary

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) 2007 Daniel Harper.

Readings

The first reading this morning comes from the Christian scriptures, Matthew 5.38-48. Jesus said:

“‘You have heard that it was said, “An eye for an eye and a tooth for a tooth.” But I say to you, Do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also; and if anyone wants to sue you and take your coat, give your cloak as well; and if anyone forces you to go one mile, go also the second mile. Give to everyone who begs from you, and do not refuse anyone who wants to borrow from you.

“‘You have heard that it was said, “You shall love your neighbor and hate your enemy.” But I say to you, Love your enemies and pray for those who persecute you, so that you may be children of your Father in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous. For if you love those who love you, what reward do you have? Do not even the tax-collectors do the same? And if you greet only your brothers and sisters, what more are you doing than others? Do not even the Gentiles do the same? Be perfect, therefore, as your heavenly Father is perfect.'”

So said Jesus of Nazareth, according to the Christian scriptures.

The second reading this morning comes from the Hebrew scriptures, Psalm 34.14

“Depart from evil, and do good; seek peace, and pursue it.”

Sermon

This morning, I had planned to preach the last in a series of sermons on Chinese religion and philosophy. But I changed my mind, and decided to preach a sermon titled “Fourth Anniversary.”

We Unitarian Universalists are both Christian and not-Christian; I like to say we are “post-Christian.” I like being a post-Christian. As a post-Christian, I can hold on to the best of the Christian tradition; and through the use of reason I can reject the parts of the Christian tradition that are obviously wrong-headed.

It’s just after the fourth anniversary of the invasion of Iraq, and I find myself holding on to the best of the Christian tradition. And I believe the best of the Christian tradition can be found in what is popularly known as the “Sermon on the Mount.” This is a sermon that was supposed to have been preached by the great rabbi and spiritual leader Jesus of Nazareth. Jesus and his disciples were going through the countryside in the land of Judea. Rumors began to spread through the countryside that a great and good and wise man was preaching with such authority and such deep humanity, that he was said to be the Messiah, the Chosen One who would lead the Jewish people into righteousness and freedom. Thousands of people flocked to hear this great man preach. His disciples found him a hill on which he stood while the people gathered around him. And there he preached a sermon that contained the core of his beliefs.

In that sermon, Jesus of Nazareth preached: “You are the light of the world. A city built on a hill cannot be hidden. No one after lighting a lamp puts it under the bushel basket, but on the lampstand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father in heaven.” [5.14-16]

And then he also preached what we heard in the first reading this morning:

“‘You have heard that it was said, “You shall love your neighbor and hate your enemy.” But I say to you, Love your enemies and pray for those who persecute you, so that you may be children of your [God] in heaven; for [God] makes the sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous. For if you love those who love you, what reward do you have? Do not even the tax-collectors do the same? And if you greet only your brothers and sisters, what more are you doing than others? Do not even the Gentiles do the same? Be perfect, therefore, as your heavenly [God] is perfect.'”

Taken as a whole, the Sermon on the Mount comprises what is arguably the highest and best statement of Christian ethics. On this fourth anniversary of the invasion of Iraq, I would like us to reflect on the Sermon on the Mount. Jesus said, “Love your enemies and pray for those who persecute you.” To help explain what he meant by this, he offered a dramatic example of how we are to live this out in our own lives, saying:

“‘You have heard that it was said, “An eye for an eye and a tooth for a tooth.” But I say to you, if anyone strikes you on the right cheek, turn the other also….” [5.39-40]

That, my friends, is an utterly ridiculous statement. If anyone strikes us on the right cheek, there is no way that we are going to just stand there and offer our left cheek also; we would either call the cops, sue the jerk who hit us, call the domestic abuse hotline, or simply walk away. But to just stand there, waiting to be hit on the other cheek — we are not going to do that, it is asking to be hurt.

Or take a more extreme example. When the fanatics hijacked those jets and flew them into the World Trade Center towers, our natural impulse was to strike back, to invade Afghanistan. Of course we invaded Afghanistan. We sought justice. We sought justice for the hundreds of people who died in terror on those jetliners. We sought justice for the thousands who died in the twin towers: the people who burned to death, the people who jumped to their deaths rather than be burned. Of course we invaded Afghanistan to hunt down terrorists; we could not sit passively waiting for the terrorists to strike again.

The Christian tradition tells us that some wars can be just wars. Thomas of Aquinas, one of the greatest Christian thinkers, said, “In order for a war to be just, three things are necessary. First, the authority of the sovereign by whose command the war is to be waged.” We fulfilled the first criterion, because our sovereign powers, the President and Congress, approved the invasion of Afghanistan. Thomas Aquinas continued, “Secondly, a just cause is required, namely that those who are attacked, should be attacked because they deserve it on account of some fault. Wherefore Augustine says: ‘A just war is wont to be described as one that avenges wrongs….'” Clearly, we had been wronged; clearly we fulfilled this second criterion as well. Thomas Aquinas says we must meet yet a third criterion for a just war: “Thirdly, it is necessary that the belligerents should have a rightful intention, so that they intend the advancement of good, or the avoidance of evil. Hence Augustine says: ‘True religion looks upon as peaceful those wars that are waged not for motives of aggrandizement, or cruelty, but with the object of securing peace, of punishing evil-doers, and of uplifting the good.'” And when we invaded Afghanistan, we assuredly felt that our object was to secure the peace, to punish evildoers, and to uplift the good.

And then we took another short step; on March 20, 2003, we invaded Iraq. That was but a short step further along the same path. Wasn’t it? Wasn’t the invasion of Iraq justifiable? Can the invasion of Iraq be justified religiously as a just war?

Most Christian religious leaders and thinkers did not believe that the invasion of Iraq was justifiable. A typical example: on March 9, 2003, former president Jimmy Carter, a Christian and a deep thinker in his own right, said:

“As a Christian and as a president who was severely provoked by international crises, I became thoroughly familiar with the principles of a just war, and it is clear that a substantially unilateral attack on Iraq does not meet these standards. This is an almost universal conviction of religious leaders, with the most notable exception of a few spokesmen of the Southern Baptist Convention who are greatly influenced by their commitment to Israel based on eschatological, or final days, theology.”

Jimmy Carter, who has studied Christian just war theory and who has updated that theory to account for the way the world works today, had an updated list of criteria for a just war. But he said that the 2003 invasion of Iraq failed all his criteria for what constitutes a just war. And he asserted that most Christian religious leaders and thinkers agreed with him.

Perhaps some of you believed then, and believe now, that the invasion of Iraq was justified. And I know that you can make sound arguments that invading Iraq was politically justifiable, that it was a pragmatic act. Our president has made exactly such arguments. Many of our Congressional leaders made exactly such arguments as Congress voted overwhelmingly to invade Iraq; and while some of those Congressional leaders have since changed their minds, it does not seem to me that they changed their minds on the basis of religious conviction. Politically, the invasion of Iraq seems to have been justifiable.

I readily admit that I am not competent to argue whether the invasion of Iraq was politically justifiable. I am not a politician, and I know I am somewhat naive when it comes to politics. But to anyone within the Christian tradition — even to those of us who are post-Christians — the invasion of Iraq was not religiously justifiable. To Christians and to post-Christians, the invasion of Iraq must be considered immoral and wrong.

These are harsh words. To say that the invasion of Iraq was immoral and wrong, is to accuse our elected leaders of being immoral. And because we live in a democracy, this means that the entire electorate has allowed immorality to rule our foreign policy. We have allowed the United States to become an immoral nation. Even more harshly, those of us in this room who can legally vote, or who participate in the political process in any other way, have aided and abetted an immoral war.

These are harsh words, because if we acknowledge that we ourselves have aided and abetted an immoral war; we have aided and abetted immorality. This fact rose up into my consciousness as the fourth anniversary of the invasion of Iraq approached — the fact that I myself was in some small sense participating in an immoral war.

A week an a half ago — on Friday, March 16 — there was a Christian Peace Witness for Iraq down in Washington, D.C. To mark the fourth anniversary of the immoral invasion of Iraq, scores of Christian religious leaders planned to commit civil disobedience in front of the White House. They planned to trespass on White House grounds and commit the radical act of praying for peace. Thousands of other Christians were going to light candles and surround the White House with light, surround the White House with prayers for peace.

I called up my friend Elizabeth — she’s a Quaker and a pacifist who lives in Washington — and asked here if she was going to participate in this Christian Peace Witness for Iraq. Yes, she said. I said the whole thing seems hopeless, and that praying for peace seemed hopelessly impractical. Well, said Elizabeth, we can’t do anything else, but at least we can pray. So I told Elizabeth that if she’d put me up for the night, I’d come down and pray for peace in front of the White House while other ministers and clergypeople got arrested for praying.

A week ago Friday, at about eleven o’clock, there I stood in front of the White House in the freezing cold, snow on the ground, along with two or three thousand other people. The organizers announced that the people who were going to commit civil disobedience should get ready. Beside me, one man said to another, “OK, Rev., guess this is it. You’ve got my cell phone number?” The other man, presumably a minister, was an older African American man whom I guessed to be about 70 — and I give that description of him so you realize that this wasn’t the stereotypical crowd of young white hippie peaceniks. The minister nodded and said, “Yes, I’ve got it, and I’ll call you when it’s time to bail me out.”

What a ridiculous thing for a seventy year old minister to do: to stand in front of the White House on a freezing cold night, and get arrested for praying for peace. I almost decided to join that 70-something minister right then and there. What a silly thing to do, to get arrested like that. It’s as silly as turning your left cheek should someone strike you on your right cheek. It’s standing there in silent witness to immorality and violence: not turning away, not striking back, not seeking legal redress, but standing there as if to say: “What you are doing is wrong, is immoral.”

When we are told to turn the other cheek, it’s usually put in such a way that it means we are supposed to be meek and mild and to accept whatever crap is dished out to us. That’s not what it means to turn the other cheek. To turn the other cheek is to stand up in the face of immorality, to stand up against that which is wrong, to stand up in witness that there is a better way to live. Therefore, I do not recommend to you turn the other cheek. If you stand there in the face of immorality and violence, chances are that you’ll just get hit on the other cheek; or maybe you’ll get arrested for praying. Better to put up with immorality. Don’t turn the other cheek.

In the Sermon on the Mount, Jesus said: “You are the light of the world. A city built on a hill cannot be hidden. No one after lighting a lamp puts it under the bushel basket, but on the lampstand, and it gives light to all in the house. In the same way, let your light shine before others….” I have told you not to turn the other cheek. Maybe if we just ignore the war in Iraq, it will go away. Or maybe you agree with the political expediency of the war in Iraq, and you think we should continue to fight it with increased troop levels.

On the other hand, we cannot justify the war in Iraq on religious grounds. So it is I tell you that we must somehow figure out how to let our lights shine: that is, we must somehow figure out how to proclaim the immorality of this war; we must somehow figure out how to ask forgiveness for our own complicity in the prosecution of this war; we must let the light of love shine in the darkness of violence. May our very being, the words of our mouths and the meditations of our hearts, become prayers for peace.