The controversy really got going when Rev. Bill Sinkford, outgoing president of the UUA, gave a sermon 5 years ago, saying:
“When I came to Unitarian Universalism, I was an ardent, some might say even a rabid, Humanist.If you had told me as a teenager that at age 56 I would be an ordained minister, using religious language in this pulpit, and have a prayer life that centered on thankfulness and gratefulness to God, I would have laughed out loud.The Humanist (atheist) tradition was mine for a long time.
But we don't have this all permanently figured out at any discrete moment in time.In my case, it was direct experience of something I hadn't counted on--the kind of "direct experience of transcending mystery and wonder" which we also affirm as a source of our faith tradition--that changed my mind.It was in the midst of a crisis--my son Billy, then 15 years old, had overdosed on drugs, and it was unclear whether he would live.As I sat with him in the hospital, I found myself praying.First the selfish prayers for forgiveness…for the time not made, for the too many trips, for the many things unsaid, and, sadly, for a few things said that should never have passed my lips.But as the night darkened, I finally found the pure prayer.The prayer that asked only that my son would live.And late in the evening, I felt the hands of a loving universe reaching out to hold.The hands of God, the Spirit of Life.The name was unimportant.I knew that I did not have to walk that path alone, that there is a love that has never broken faith with us and never will.
My son survived.But the experience stayed with me.That is my experience, and my vocabulary for that experience.But "religious language" doesn't have to mean "God talk.”And I'm not suggesting that Unitarian Universalism return to traditional Christian language.But I do feel that we need some language that would allow us to capture the possibility of reverence, to name the holy, to talk about human agency in theological terms--the ability of humans to shape and frame our world guided by what we find to be of ultimate importance.
In dialogue with other faiths or in response to the needs of those suffering amongst us, what I think we lack as a religious community is a commonly held theological language that allows us to pour out our hearts in grief, supplication, devotion and reverence that compels us to action.”
Rev. Sinkford really touched a nerve with his call for language of reverence.For some people this was a threatening concern.It stimulated fear of a regression back into the grips of traditional & conservative religion.
For everyone who enters the Unitarian Universalist ministry, President Sinkford is speaking about one of our daily concerns.When I am called upon to deliver the invocation at a Santee City Council meeting (in just a couple of weeks), or at the Santee Little League Opening Ceremony (as I did last Spring), every time I meet someone in need, every time I stand in this pulpit, I’m cautious about what words I can or can’t say and who might be offended.
You see, having different beliefs under one roof, at times, creates resistance.If the minister reads from the Bible, prays to Jesus, or proclaims God’s demand for justice, all consistent with our purposes and principles, the atheist objects and may even walk out.If the minister never refers to theological concepts, the theist complains that the services aren’t spiritual enough.Rev. Sam Trumbore explains, “The effect of these conflicts over the last seventy years in our movement has been to water down or drive out theological language from our services and from our interpersonal conversations.”
In one UU congregation, the only time the name “Jesus Christ” was heard was when one of the ushers tripped and fell as he was coming down the aisle with the offering baskets.
I know of one minister who had just delivered his first sermon of candidating week when one of the congregants approached him in the receiving line and said, “I really like you and think you’re probably a fine minister, but (and then she whispered) you said ‘church’ three times, ‘god’ twice, and I think I heard you say ‘worship’”.
I will never forget my aunt commenting after my hour and a half long ordination service, with all of its pomp and circumstance, ritual, prayer, 25 ministers, music, prayer, sermon, etc., etc., “Well, it was all very beautiful, but I’ve never seen so many ministers try so hard and go to so much trouble to NOT say the word ‘God’”.
One of my beloved seminary professors, and one of our most articulate and inspiring humanists, The Rev. Dr. David Bumbaugh has said:
"We have manned the ramparts of reason and are prepared to defend the citadel of the mind, but in the process of defending, we have lost the vocabulary of reverence, the ability of speak of that which is sacred, holy, of ultimate importance to us, the language which would allow us to enter into critical dialogue with the rest of the religious community. “
I want to insert here that humanist does not imply anti-religious.The original Humanist Manifesto affirms the ongoing importance of religion for human life.It defines religion as “the quest for abiding values” and it insists that while fashions in theology may shift the shape and form of religion, the religious quest for abiding values is a constant of human experience.
A Baptist, a Jew, a Bahà’ì, and an atheist sit down to dinner…..no joke.Common Tables is a Denver-based interfaith initiative that started just a year ago and is now spreading to other cities and even countries.Some of you may have read about it, as I did, in AARP magazine.Our office administrator received an email message about it just this week and sent it out to some of you.The concept is simple, for a $35 annual fee each member (or couple) becomes part of a ‘table’ of 4 to 8 people representing different faiths.Over six months, tables meet 4 times for dinner at members’ homes.Conversations and questions about faith, family, and rituals are the main course.While there are guidelines and dietary protocols, there is but one rule: No proselytizing - Respect and honor the beliefs and traditions of others in your group.
Members approach their Tables with open hearts and a spirit of curiosity.Common Tables is about learning to appreciate our differences and while we focus on the fundamental similarities which are shared by all people.
Now, it may sound like I’m telling you about this in order to get you to consider joining Common Tables as I plan to do, which to some degree I suppose I am!But I’m primarily telling you about this because it is a simple, clear, and rather significant example of how developing a language of reverence (becoming comfortable with, or perhaps less uncomfortable with language of reverence), as a UU, is crucial to our identity as a religious people, as people of faith, as a spiritual community.
Paul Woodruff, in his book, titled, “Reverence, Renewing a Forgotten Virtue (Oxford University Press, 2001),”
“Reverence begins in a deep understanding of human limitations; from this grows the capacity to be in awe of whatever we believe lies outside our control—God, truth, justice, nature, even death.The capacity for awe, as it grows, brings with it the capacity for respecting fellow human beings, flaws and all.”
Along with my colleague, Kendyl GibbonsI see at least three different purposes for which, we might find a language of reverence useful:
1.to respond in the moment to our experiences of awe and communion;
2.to describe those experiences to others;
3.to solicit such experiences, both in our selves and in others.
So how can we transcend difference and make room for one another’s theological views & language?
We begin with internal work:Ask yourself what am I reacting to?
Does this apply here and now, or am I reacting to something that happened in my life five, ten, fifteen, or thirty years ago?
Secondly, is understanding the root meaning of words. You may be surprised to find just how universal and inoffensive words can be.For instance the word worship. The root meaning of that word is "finding that which is of worth". Don't we all search for that which is of worth, regardless of where we find ourselves on the theological continuum?
I am not going to go through a laundry list of words and their definitions.Though it has been suggested by a few people.That could be several weeks of sermons right there!I have shared my thoughts on a few hot button words at our Worship Workshop last year and with a some parents just a few weeks ago.I’m enjoy discussing the idea of language of reverence but I want to encourage you to define and find meaning in reverential language for yourself.My life story is not yours and my definitions may not ring true for you.It is only when we have both given thought to language of reverence – thought that is based in both compassion and reason - that we can connect with one another in dialogue about such language.Then perhaps we won’t cringe or wince quite so obviously when a word is spoken that carries emotional baggage for us.We won’t refuse to sing words in our hymns.We won’t have an allergic reaction or go running for the exit doors, because while the words may not be particularly meaningful for us personally, we understand that the words hold deep meaning for some of those in our community and we are willing to engage with the idea of reverence; to stretch ourselves to translate and redefine for ourselves such words.
You have probably heard the story of the Sunday school teacher who asked her second graders if anyone knew another name for God. She was picturing answers like 'Lord' or 'Almighty'. After a long moment of silence a little boy raised his hand and said, "Howard."
"Howard?" replied the confused teacher.
"You know," continued the boy, "Howard be thy name!" (Note: That’s how he heard “hallowed be thy name.”)
In the most recent issue of UU World magazine, Bill Sinkford speaks about what he has learned working in the interfaith world.He talks about the need for UUs to keep showing up, and don’t think of just the “usual suspects” for partnership.There is emerging a discernable progressive ‘wing’ of even the most conservative religious communities.This past spring, Southern Baptist and Catholic voices joined Sinkford in calling for an end to abstinence-only-until-marriage requirement in US HIV/AIDS relief.“…we need to get our our Christian-phobia.Unitarian Universalists will joyfully chant the Buddhist sutras, delight in midrash of traditional Jewish texts, recite native American prayers, and sing Gospel hymns.But ask many Unitarian Universalists to join in reciting the Lord’s Prayer and you are in big trouble.
This country’s dominant faith is Christianity.It we are going to work in the interfaith world, we have to be able to be in the presence of people for whom the Christian message is life-saving Good News.If a Southern Baptist andCatholic can stand with us to argue for comprehensive sexuality education and birth control, we must be able to respect the Lord’s Prayer.Perhaps we simply need to remember that the heart of the Christian Gospel is to love God and “love they neighbor as thyself.””
From the moment I arrived in East County, a year ago, I began searching for an interfaith clergy group that I could be a part of.It wasn’t until just last Spring that I happened upon a group called the Progressive Clergy Network of East County.I was thrilled!I went to the monthly meeting and met several Methodist ministers, Episcipal priests, UCC pastors, a Roman Catholic nun and priest.I asked if there were any rabbis or imams in the group. I was told, “No, there used to be a rabbi in the group but he got busy with other things and dropped out.”I expressed some disappointment in the fact that I had been really looking for an interfaith, not ecumenical, group.I was told, “Oh, but we are interfaith.Now that you’re here!”.
Five years ago, Rev. Sinkford was challenging us to come out of our theological closets, risk talking about our beliefs with each other, try doing a little translating and seek a language that will deepen and enhance the quality of fellowship – our Beloved community.We are a community filled with agnostics, Christians, Buddhists, Pagans, atheists, and many variations of all of those.Being able to use both contemporary and traditional language and translate between the two will greatly enhance our ability to share our good news.
“We learn what we have said from those who listen to our speaking.”
The Mission of Common Tables is to offer the world an alternative to bias, bigotry, racism and religious intolerance. Using education and small group interactions, Common Tables lowers perceived barriers and promotes respect and understanding between traditionally disconnected communities.
I believe that these types of interactions are sorely needed in our society today.Desperately needed in a world with so much fear and a tremendous aching need for compassion, community and justice.
You are needed.Summit is needed.Let us begin to fill the need, to answer the call of our sisters and brothers who need our good news.Let us learn to speak with one another.Let us learn to listen to one another.
May it be so.
Call to Worship
We come together today seeking a reality beyond our narrow selves that binds us in compassion , love, and understanding to other human beings, and to the interdependent web of all living things.
May our hearts and minds be opened to the power and the insight that weave together the scattered threads of our experience and help us remember the Wholeness of which we are a part.Let us worship.
Benediction
If you have come here seeking God, may God go with you.
If you have come here seeking the way, may a path be found.
If you have come here seeking community, may we be your friends.
If you have come here seeking spiritual renewal, may you leave here strengthened in faith,Renewed in hope, and touched by the experience of love.Salaam, Amen,Shalom, Namaste, and Blessed be.
