Lenten Lunch Invite

No RSVP needed! Just log in at noon with your cuppa and your sandwich. As is usual for Lenten Lunches, I will offer a devotion which this year will be from a collection of devotions for Lent called Lent of Liberation: Confronting the Legacy of American Slavery. These 40 devotions (one for each day) are designed around a documentary book by William Still called The Underground Railroad: A Record. Still was born into slavery and escaped as a child with his mother. “As an adult, he committed his life to assisting Black bondservants to freedom through the Underground Railroad in the 1800s” (p. 3).

So, each week, we’ll hear, in Still’s own words, about the journey that a few of the estimated 800 slaves whom he aided through his work with the Underground Railroad. Author Cheri Mills combines that with a scripture reading and a few thoughts for us to ponder.

Like last year, I hope that we will be done in 15 minutes or so.

Here’s the Zoom Link: https://us02web.zoom.us/j/87692946938?pwd=VlV5ZitlSkR5MERRYXRlaXlVbGdmZz09

Star Island Programming Opportunities

Star Island is a non-profit organization under the auspices of the United Church of Christ and the Unitarian Universalist Churches. They usually host various multi-day events on the island, just about a 40-minute boat ride off the coast of Portsmouth, NH. It’s a stunningly beautiful place.

This year, none of us will be able to visit, sadly, because of Covid-19. However the corporation (full disclosure! One of our members, Jeff Loewer, is on the board!) has decided to stream many of their usual lectures and events, including even vespers.

Pop over to their webpage for full details. But let me highlight one more event (beyond the beautiful, contemplative vespers service) and that is the UCC’s Rev. Traci Blackmon, an associate general minister for justice will be speaking on the importance of story, as in, “Until the lion tells his story, the hunter will always be the hero.” Her offering will be on August 13.

Rev. Blackmon was scheduled to be the keynote speaker at the Vermont Conference’s Spring Annual Meeting, until it was cancelled for reasons of pandemic.

Check it out: https://starisland.org/program/story-matters-an-offering-from-rev-traci-blackmon/

You can also take a look at the rest of the programs here.

Audi alteram partem

Devotion offered at the State House, January 16, 2013
I am not a fan of Latin in the church.  It is a dead language and the church is struggling not to be dead; struggling to be an institution that can be in fruitful dialogue with other viewpoints — not so that it can foist it’s particular ideas of life on others, but so that it can participate in the great adventures of ideas that mark the genius of civilization.
To that end, I was happy to learn a new Latin tag yesterday — audi alteram partem.  You lawyers in the house recognize this as a basic principle of legal fairness — literally translated it means, “Hear the other party.”  Or, more loosely translated as a prescription, “You must listen to the alternative viewpoint.”
Pip, in Charles Dickens’ Great Expectations, exclaims at one point that “In the little world in which children have their existence, there is nothing so finely perceived and finely felt as injustice.”  It is hard to imagine that Dickens intended that line to apply only to little children.  On the contrary, we adults have to recognize that our ideas of what the good consists, and therefore our ideas about proper policy and law conflict with other well-meaning, good people.  We must recognize as a result that the old Platonic ideal of harmony, harmony within the soul and harmony within the state, is not an ideal because it is impossible.  Something else must animate our public institutions and our inner dialogues.  Audi alteram partem, legal scholars have long recognized, serves that role admirably.
Perhaps it seems strange to hear a member of the clergy argue for such a principle.  After all, we traffic in absolute truths, right?  Even listening to an alternative view, many in my field judge to be anathema.  But for two thousand years the judgement of alternative views as ipso facto illegitimate has only led to more injustice and more violence.
This fact alone, should alert us to the privilege all of us should grant, whether Christian or Muslim, Conservative or Liberal, to the idea of justice as procedural. An unjust procedure is unjust everywhere — it is unjust for Pip, it is unjust for you and it is unjust for our enemy. Ideas about the substantive content of justice — that for example, you might reasonably consider a society unjust that allows poverty to perpetuate — differ among well-intended people.
Perhaps I’ve been too serious for too long.  Let me close with a humorous look at the corollary to the principle that we must hear the other party — namely the principle that no one should be the judge of their own case.  Or, more loosely, that the perception of an unjust procedure is justice not accomplished. In other words, justice most not only be done — it must be perceived to be done.
And here’s how that’s accomplished:
A judge calls the opposing lawyers into his chambers and says, “The reason we’re here is that both you have given me a bribe.”  The lawyers squirm in their seats.  “You, Alan, have given me $15,000.  Phil, you gave me $10,000.”
The judge hands Alan a check for $5,000 and says, “Now you’re even, and I can decide the case solely on its merits.”
Well –I’m certainly not suggesting that anyone here do that.  But do, please hear the other side, and hear it well — that in so doing, we move, in the adventure of life, toward a common good.
Goodspeed in your work.

Springtime In the Human Soul

My eldest daughter who is in sixth grade this year went on a school trip to Saco, ME where they spent 4 days at an ecology school on the coast.  She has become, like most 12 year olds, annoyingly loud, brash and very social.  She thinks she is pretty hot stuff.  So, she was very excited to leave our quiet home to be with her other loud friends for a few days, 24 hours a day.
She thoroughly enjoyed the trip.  That was last week.  She has one more week of school before spring break when we are going to Washington DC.  I over heard her talking to her sister, a 4th grader, about how much she enjoyed these last few weeks, mostly she said, because each week she had something to look forward to, before actually doing it, and that the looking forward to it was half the fun.  She said, “I love thinking about the fact that next Saturday we’ll be pulling into the train station in Washington DC!”
First, I wondered if her week at school really was that tough that she couldn’t enjoy it as it was!  But ultimately, I think she’s right — there is something about waiting that is important to the human condition.  Perhaps she doesn’t realize it now — but waiting, as looking ahead, is not just waiting for fun. It is instead about allowing our human condition to transcend the times and places to which we are tied, and discover in the traumas and tragedies that necessarily go with being tied to time and place, freedom.
We grow up being taught that some are the artist type and some are the science type.  Perhaps our teachers did not set about dividing us into these camps.  I think they did not.  But somehow we find that our freedom to move easily in both worlds is battened down and we look outside ourselves for inspiration — outside ourselves for what is literally the breath of life — and we gasp because it is not there.  To wait is to learn to be solitary — to learn to breath on our own.  And when we do that, over a life time — we begin to glimpse what the prophets of the great religions of the world have tried to show us — that we are not as we seem, tied here and at the mercy of time and place.
My daughter’s whispered sharings reminded me of E.B. White’s pig Wilbur who, consternated by his own limitations of time and place, born out in the death of Charlotte, which he can only mourn, not understand, watches what she left behind — the egg sac.

All winter Wilbur watched over Charlotte’s egg sac as though he were guarding his own children.  He had scooped out a special place in the manure for the sac next to the board fence.  On very cold nights he lay so that his breath would warm it.  For Wilbur, nothing in life was so important as this small, round object — nothing else mattered. Patiently he awaited the end of winter and the coming of the little spiders.  Life is always a rich and steady time when you are waiting for something to happen or to hatch. The winter ended at last.
“I heard the frogs today,” said the old sheep one evening. “Listen you can hear them now.”

Of course that egg sac does hatch.  Wilbur is delighted with the hundreds of new friends.  That is until they fly off to make homes of their own.  He cries himself to sleep that night.
But like all good stories, Wilbur is led, finally to understand.  And while he delights in three of Charlotte’s children who stay to make Zuckerman’s barn their own, he is set free at last by the love of Charlotte.  E.B. White concludes:

Wilbur never forgot Charlotte.  Although he loved her children and grandchildren dearly, none of the new spiders ever quite took her place in his heart.  She was in a class by herself.  It is not often someone comes along who is both a true friend and a good writer.  Charlotte was both.

There E.B. White ends.  Here we begin.
 
 

Desecration and the Sacred

Devotion given at the Vermont State House, January 2012
I am currently reading the new translation of Homer’s The Iliad. I love it. I am embarrassed to say, that I’ve managed to go through 8 years of higher education without reading The Iliad. It is quite gory and quite enjoyable.
I like the Greeks. I’ve studied the pre-socratics, Plato and the Koine Greek of the New Testament — but I’ve not studied the Greeks to get my fill of gratuitous violence! With Homer, you can have your philosophy and Hannibal Lector at once.
I’ve studied the Greeks because I am convinced that their reflections on life and meaning in it, can, ironically, serve us well in the task we are given of living together well. For, whether they are talking about making love or making war — their thinking of human nature is always as Martin Heidegger put it, the thinking of self as the emergent self-upraising, the self-unfolding that cannot happen apart from world.
To me one of the greatest philosophical disasters began with Aristotle’s attempt to turn philosophy into a tool to substantialize world–to break it into disparate, essential bits. This substantializing of the world came into its fullest expression with Descartes who insisted that we are pure being, and that we need no nothing else other than ourselves in order to exist.
So, while Homer has lots of gore, his philosophy remains tenderer than Descartes. Agamemnon is the King of the People not because he Lord’s over them from a throne somewhere, but because he has the back of his foot soldiers, because he is willing to go the first into battle and to go after the biggest Trojans. There is a sense of solidarity in this great epic poem that would leave Descartes confused. The gods are intimately involved in this great war — not we presume because they were stupider than we are and believed that Athena flew down from Mt. Olympus on her horse to retrieve Achilles’ stray spear, but because they believed human life itself was mysteriously implicated one with another.
Here’s an example: Achilles has just met argued with Hector and concludes by telling him he will cut him down with his spear.

With these words he aimed and hurled his long-shadowed spear.
But Hector saw it coming and crouched to avoid it,
and the spear flew over his head and stuck in the ground.
Athena, unseen by Hector, pulled out the spear shaft
and gave it back to Achilles. Then Hector shouted,
“You missed!” So it seems that Zeus, after all, told you nothing
about my death, although you pretended to know.
It was empty talk; you were using your power with words
to frighten me and make me forget my courage.
But I will not flee and allow you to stick a spear
in my back; if a god lets you win this fight, you will have to
thrust your spear through my chest as I charge straight at you.
Now it is your turn; avoid my spear if you can.
May it find you and drive through your body with its whole length.
This war would be that much easier for the Trojans
if I killed you here, since you are our greatest affliction.” — The Iliad, XXII, 265-280

I don’t want to wrap up the easy way, by saying Homer is offensive and wrong, and that we should be better than that. I won’t — because I think something else is going on.  This is not a simple morality tale. Life and death in The Iliad, are not discrete activities, privately held. The evil that happens to us, really happens to us. Our living and our dying is not just our affair.
The Iliad my be a war poem — and there is famously a scene at the end where Achilles desecrates Hector’s body — but it is not license for wanton war nor license to desecrate bodies. It is a paean, instead to human life, mixed up as it is in tragedy. It urges us to live well, and to see our actions unfolding in a great becoming that is our community, for good or for ill.
May Athena return your stray spears (metaphorically speaking, of course!) and give you courage.